Just before the close of probation the final prophetic secret is unsealed by the Lion of the tribe of Judah, and it is the wise who understand the increase of knowledge that is produced by that unsealing. Two witnesses in Revelation cast a light on part of what is unsealed at that time.
Kanye nje ngaphambi kokuvalwa kwexesha lobabalo, imfihlelo yokugqibela yesiprofeto iyatyhilwa yiNgonyama yesizwe sakwaYuda, yaye ngabalumkileyo abaqondayo ukwanda kolwazi oluveliswa koko kutyhilwa. Amangqina amabini akwisiTyhilelo akhanyisa inxalenye yoko kutyhilwayo ngelo xesha.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. … And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 13:18, 17:9.
Nanku ubulumko. Lowo unokuqonda makabalwe inani lerhamncwa; kuba linani lomntu; yaye inani lalo ngamakhulu amathandathu anamashumi amathandathu anesithandathu. … Kwaye nantsi ingqondo enobulumko. Iintloko ezisixhenxe ziintaba ezisixhenxe, ahleli kuzo umfazi. IsiTyhilelo 13:18, 17:9.
The “last power that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns,” is the United States. It is the sixth kingdom of Bible prophecy, and the structure of its kingdom is the same structure (image), as was the fifth kingdom of Bible prophecy. It becomes a kingdom of the Church ruling over the State, and then forces the entire earth to accept that very arrangement. The combination of Church and State is fully developed in the United States at the soon-coming Sunday law.
“Amandla okugqibela aza kulwa ibandla nomthetho kaThixo, afanekiselwa lirhamncwa elineempondo ezifana nezegusha,” yi-United States. Bubukumkani besithandathu besiprofeto seBhayibhile, yaye isakhiwo sobukumkani bayo sisiso kanye eso sakhiwo (umfanekiso), njengoko kwakunjalo ngobukumkani besihlanu besiprofeto seBhayibhile. Buba bubukumkani beCawa elawula phezu koRhulumente, buze ke bunyanzelise ihlabathi lonke ukuba lamkele kanye olo lungelelwaniso. Umanyano lweCawa noRhulumente luphuhliswa ngokupheleleyo e-United States kumthetho weCawa osondelayo weCawa.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“‘Umfanekiso werhamncwa’ umele olo hlobo lobuProtestanti obuwileyo oluya kuphuhliswa xa iicawa zamaProtestanti ziya kufuna uncedo lwamandla oluntu ukuze kunyanzeliswe iimfundiso zazo ezingqinelanayo. ‘Uphawu lwerhamncwa’ lusasele luchazwe.” The Great Controversy, 445.
The image of the beast and the mark of the beast are two different symbols, yet it is at the Sunday law that the image of the beast reaches its full development.
Umfanekiso werhamncwa nophawu lwerhamncwa zizinto ezimbini ezahlukeneyo ezingumfuziselo, ukanti kusemthethweni weCawa apho umfanekiso werhamncwa ufikelela ekuphuhlisweni kwawo okupheleleyo.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Ukumiselwa kokugcinwa kweCawa ngakwicala leecawe zamaProtestanti kukumiselwa konqulo lobupopu—lwerhamncwa. Abo bathi, beqonda amabango omthetho wesine, bakhethe ukugcina iSabatha yobuxoki endaweni yeyokwenyaniso, ngaloo nto banika imbeko kwelo gunya ekukuphela kwalo apho oko kumiselweyo khona. Kodwa kweso senzo kanye sokunyanzelisa uxanduva lwenkolo ngamandla aseburhulumenteni, iicawe zona ngokwazo ziya kwenza umfanekiso werhamncwa; ngenxa yoko ukumiselwa kokugcinwa kweCawa eUnited States kuya kuba kukumiselwa konqulo lwerhamncwa nomfanekiso walo.” The Great Controversy, 448, 449.
At the Sunday law, the Constitution of the United States is fully overthrown and the nation has separated fully from righteousness. Then, under the full control of Satan the United States forces the world to accept the same Church and State system that has just been established in the United States. The world government is the United Nations and the Roman church is the Church that rules over the relationship.
Ngomthetho weCawa, uMgaqo-siseko waseUnited States ubhukuqwa ngokupheleleyo, yaye isizwe siya kube sahlulelene ngokupheleleyo nobulungisa. Emva koko, siphantsi kolawulo olupheleleyo lukaSathana, iUnited States inyanzela ihlabathi ukuba lamkele kwaloo nkqubo inye yeCawa noRhulumente esandula ukusekwa eUnited States. Urhulumente wehlabathi yiZizwe eziManyeneyo, yaye iCawa yaseRoma yiCawa elawula olo lwalamano.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Ihlabathi lizele ziziphepho, imfazwe, nokungavisisani. Kanti ke phantsi kwentloko enye—amandla opopu—abantu baya kumanyana ukuze bachasene noThixo emntwini wamangqina aKhe.” Testimonies, volume 7, 182.
The system of Church and State that is represented as the image of the beast in prophecy is also a threefold union of the dragon, the beast and the false prophet. The ten kings of Revelation seventeen, that are the seventh head, represent the dragon power.
Inkqubo yeBandla noRhulumente emelwe njengesimilo serhamncwa kwisiprofeto ikwangumanyano oluntlu-mbini lwegonqongqo, irhamncwa, nomprofeti wobuxoki. Ookumkani abalishumi beSityhilelo 17, abangoyintloko yesixhenxe, bamele amandla egonqongqo.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ookumkani nabalawuli neerhuluneli bazibeke phezu kwabo uphawu lomchasi-kristu, yaye bamelwe njengenamba eya kulwa nabangcwele—abo bayigcinayo imithetho kaThixo nabalunokholo lukaYesu.” Testimonies to Ministers, 38.
The “ten kings” represent the United Nations, whose religion is spiritualism, and the religion of the false prophet is apostate Protestantism, and the beast’s religion is Catholicism, which is simply spiritualism covered with a profession of Christianity.
“Ookumkani abalishumi” amele iZizwe eziManyeneyo, unqulo lwazo luyimimoya, yaye unqulo lomprofeti wobuxoki bubuProtestanti obuwileyo, kanjalo unqulo lwerhamncwa bubuKatolika, obuyimimoya nje egutyungelwe kukuzibiza ngokuba bubuKristu.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ngommiselo onyanzelisa ukusekwa kweBupopu ngokwaphula umthetho kaThixo, isizwe sethu siya kuziqhawula ngokupheleleyo ebulungiseni. Xa ubuProtestanti buya kolula isandla sabo ngaphesheya komsantsa ukuze bubambe isandla samandla obuRoma, xa buya kuwela phezu kwenzonzobila ukuze buhlanganise izandla noMoya-buxoki, xa, phantsi kwempembelelo yale manyano kathathu, ilizwe lethu liya kuzikhanyela zonke izimiso zoMgaqo-siseko walo njengorhulumente wobuProtestanti nowoburiphabliki, lize lenze amalungiselelo okusasazwa kobuxoki neenkohliso zobupopu, ngelo xesha sinokwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sisondele.” Testimonies, volume 5, 451.
At the Sunday law the threefold union of the dragon, the beast and the false prophet is accomplished. The United States then forces the world to accept the one-world government of the United Nations, for the world is thrown into a great crisis at the Sunday law, as Islam brings judgment upon the United States for the enforcement of worshipping the sun. Satan then appears to personate Christ and as the United States forces the world to accept the one world combination of church and state, it also forces the world to accept Sunday as the day of rest. The same testing process that has happened in the United States is then brought upon the entire world.
Ngomthetho weCawa iSonto umanyano oluphindwe kathathu lwedragoni, lwerhamncwa, nolomprofeti wobuxoki luyazalisekiswa. Emva koko iUnited States inyanzela ihlabathi ukuba lamkele urhulumente wehlabathi omnye weZizwe eziManyeneyo, kuba ihlabathi liphoswa engxakini enkulu ngomthetho weCawa iSonto, njengoko ubuSilamsi buzisa isigwebo phezu kweUnited States ngenxa yokunyanzeliswa kokunqulwa kwelanga. USathana emva koko uyabonakala ezenza uKristu, yaye njengoko iUnited States inyanzela ihlabathi ukuba lamkele indibaniselwano yehlabathi enye yecawa norhulumente, ikwanyanzela ihlabathi ukuba lamkele iCawa iSonto njengosuku lokuphumla. Kwa yona kanye loo nkqubo yokuvavanywa eye yenzeka eUnited States emva koko iziswa phezu kwehlabathi liphela.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Izizwe zasemzini ziya kulandela umzekelo we-United States. Nangona yona ikhokela ekuqaleni, kanti kwa olo hlobo lobunzima buya kwehlela abantu bethu kuzo zonke iindawo zehlabathi.” Testimonies, volume 6, 395.
The principle that national apostasy is followed by national ruin comes upon each country as they accept the day of the sun as the day of worship. The escalating crisis is the “one hour” that the ten kings rule with the pope, the “man of sin”. They agreed to give their seventh kingdom unto the papal authority, because they are led to believe that the moral authority of the papacy is necessary to unify the world against the escalating war against Islam. In 1798, the United Nations had not yet arrived into history.
Umgaqo wokuba ukuwexuka kwesizwe kulandelwa kukutshatyalaliswa kwesizwe ufikela ilizwe ngalinye njengoko lamkela usuku lwelanga njengosuku lonqulo. Ingxaki enyukayo yileyo “yure enye” apho ookumkani abalishumi balawula kunye nopopu, “umntu wesono.” Bavumelana ukunika ubukumkani babo besixhenxe kwigunya lobupopu, kuba bakhokelwa ekubeni bakholelwe ukuba igunya lobupopu ngokokuziphatha liyimfuneko ukuze kumanyaniswe ihlabathi ngokuchasene nemfazwe enyukayo nxamnye namaSilamsi. Ngo-1798, iZizwe eziManyeneyo zazingekangeni kwimbali.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Yaye iimpondo ezilishumi ozibonileyo zingookumkani abalishumi, abangekafumani bukumkani okwangoku; kodwa bamkela igunya njengookumkani iyure enye kunye nerhamncwa. Aba banengcinga-nye, yaye baya kulinika irhamncwa amandla abo negunya labo. Aba baya kulwa neMvana, yaye iMvana iya kuboyisa; kuba iyiNkosi yeenkosi, noKumkani wookumkani; yaye abo banayo babiziwe, banyuliwe, bathembekile. ISityhilelo 17:12–14.
As has always been the case with the pope, kings will supply the power for the papacy to carry out the persecution against God’s people, and it is the ten kings that make war with the Lamb, but they are doing so at the bidding of the “man of sin.” The “man of sin” is also the “man” that the seven churches take hold of in Isaiah chapter four.
Njengoko kuye kwasoloko kunjalo ngokuphathelele upopu, ookumkani baya kunika igunya ukuze upopu akwazi ukuqhuba intshutshiso nxamnye nabantu bakaThixo, yaye ngookumkani abalishumi abalwa neMvana, kodwa benjenjalo ngokuyalelwa “ngumntu wesono.” “Umntu wesono” ukwanguye “umntu” ezibambelela kuye iicawa ezisixhenxe kuIsaya isahluko sesine.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. Isaiah 4:1, 2.
Kwaye ngaloo mini abafazi abasixhenxe baya kubambelela endodeni ibe nye, besithi, Siya kudla esethu isonka, sinxibe ezethu iingubo; kuphela masibizwe ngegama lakho, ukuze kususwe ihlazo lethu. Ngaloo mini ihlumelo likaYehova liya kuba lihle, libe nozuko, nesiqhamo somhlaba siya kuba sesigqwesileyo, sincomeke kwabasindileyo bakwaSirayeli. Isaya 4:1, 2.
The “seven women” represent that the papacy (the man of sin), has control over all the churches of the earth, just as he has control over all the nations. The “reproach” that the churches wish to avoid, is the “reproach” of rejecting the demand to worship on Sunday. Faithful Sabbath-keepers will be persecuted for their faithfulness, and Islam will also refuse to observe the day of the sun. The agreement that is arranged by the United States between the papacy and the United Nations is that the moral authority of the man of sin is what is needed to lead the world into accepting the warfare against Islam in order to establish peace upon the earth.
“Abafazi abasixhenxe” bamele ukuba upopu (indoda yesono) ulawula phezu kwawo onke amabandla omhlaba, kanye njengokuba elawula phezu kwazo zonke iintlanga. “Isingcikivo” amabandla anqwenela ukusiphepha, “sisingcikivo” sokwala ibango lokunqula ngeCawa. Abagcini beSabatha abathembekileyo baya kutshutshiswa ngenxa yokuthembeka kwabo, yaye ne-Islam iya kwala nokugcina usuku lwelanga. Isivumelwano esilungiselelwa yi-United States phakathi kopopu ne-United Nations sesokuba igunya lokuziphatha lendoda yesono lilo elifunekayo ukuze kukhokelwe ihlabathi ekwamkeleni imfazwe nxamnye ne-Islam ngenjongo yokumisela uxolo emhlabeni.
But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:1–5.
Ke kaloku, bazalwana, ngokuphathelele amaxesha nezihlandlo, aniswele nto yokuba ndinibhalele. Kuba nina ngokwenu nazi kakuhle ukuba umhla weNkosi uza njengomela ebusuku. Kuba xa besithi, Luxolo nonqabiseko; ngelo xesha intshabalalo yesiquphe iyeza phezu kwabo, njengentlungu yokubeleka emfazini okhulelweyo; yaye abayi kusinda. Ke nina, bazalwana, anikho ebumnyameni, ukuze loo mini inifikele njengomela. Nonke ningabantwana bokukhanya, ningabantwana bemini; thina asingobobusuku, singengobobumnyama. 1 Tesalonika 5:1–5.
The “peace and safety” message of Bible prophecy, which is always represented as a false message, is only logical in a period of time when there is no peace and safety. There is no reason to present a “peace and safety” message, when peace and safety exists. Islam removes all peace and safety. The “sudden destruction” associated with the false message is a destruction that escalates, for it is as “a woman” in “travail.” The first birth pang of the third Woe was September 11, 2001.
Umyalezo othi “uxolo nokhuseleko” wesiprofeto seBhayibhile, ohlala umelwa njengomyalezo wobuxoki, unengqiqo kuphela kwixesha apho kungekho luxolo nokhuseleko. Akukho sizathu sokuvakalisa umyalezo othi “uxolo nokhuseleko” xa uxolo nokhuseleko lukhona. UbuSilamsi bususa lonke uxolo nokhuseleko. “Intshabalalo yesiquphe” enxulunyaniswa naloo myalezo wobuxoki yintshabalalo eyandayo, kuba injengowayo “umfazi” ose “kwinimba.” Inimba yokuqala yokuzala yoYeha lwesithathu yayinguSeptemba 11, 2001.
In the prophetic lines of Elijah and John the Baptist the deception of the papal power is illustrated. When Ahab travelled back to Samaria to inform Jezebel that Elijah’s God was the true God, for he had brought down fire out of heaven, Ahab then realized that Jezebel had deceived him concerning her hatred for Elijah. The same hatred and deception was illustrated when Herod promised half of his kingdom at his birthday party to Salome. Salome was Herodias’s daughter, thus Herod was the dragon, Herodias was the papacy and Salome was the false prophet.
Kwimigca yesiprofeto kaEliya nekaYohane umBhaptizi kubonakaliswa inkohliso yamandla obupopu. Xa uAhabhi wayebuyela eSamariya ukuze axelele uIzebhele ukuba uThixo kaEliya wayenguThixo oyinyaniso, kuba wayehlelise umlilo uvela ezulwini, uAhabhi ke ngoko waqonda ukuba uIzebhele wayemkhohlisile ngokubhekisele entiyweni yakhe ngoEliya. Leyo ntiyo inye nenkohliso efanayo yabonakaliswa xa uHerode wathembisa isiqingatha sobukumkani bakhe emsithweni wakhe wokuzalwa kuSalome. USalome wayeyintombi kaHerodiya, ngoko ke uHerode wayeyinamba, uHerodiya wayebubupopu, yaye uSalome wayengumprofeti wobuxoki.
In the story the deceiving power of Salome’s dance was used to lead Herod (the ten kings) to give half their kingdom over to a church (a woman). The woman (Salome) was under the direction of her mother (Catholicism), and Herod found out too late that the attitude of Herodias towards John was the same as Jezebel’s was towards Elijah. In both cases, the sabbath-keepers must die.
Kweli bali, amandla enkohliso omdaniso kaSalome asetyenziswa ukukhokelela uHerode (ookumkani abalishumi) ukuba anikele isiqingatha sobukumkani bakhe kwibandla (umfazi). Lowo mfazi (uSalome) wayephantsi kolwalathiso lukanina (ubuKatolika), yaye uHerode waqonda sekusemva kwexesha ukuba isimo sengqondo sikaHerodiya ngakuYohane sasisinjengesikaIzebhele ngakuEliya. Kuzo zombini ezi meko, abagcini beSabatha mabafe.
Islam progressively but rapidly removes the peace and safety from planet earth, and in so doing brings mankind together against Islam. Islam’s rapidly escalating warfare represents the argument that is employed to establish the worldwide image of the beast in the last days. The deception that is brought upon the world (the ten kings), is brought by the United States (Salome), and it leads the world to believe they must unite against Islam, but they find out too late, that the arrangement was just a ruse to be used to persecute sabbath-keepers. The deception is part of the reason the ten kings hate the whore, even though when under duress they agreed to give their seventh kingdom unto her.
UbuSilamsi ngokuthe ngcembe kodwa ngesantya esikhulu bususa uxolo nokhuseleko emhlabeni, yaye ngokwenjenjalo buzisa uluntu ndawonye ukuba lumelane noBubuSilamsi. Imfazwe yoBubuSilamsi enyuka ngokukhawuleza imele impikiswano esetyenziswa ukuseka umfanekiso werhamncwa ehlabathini lonke ngemihla yokugqibela. Inkohliso eziswa phezu kwehlabathi (ookumkani abalishumi), iziswa yi-United States (uSalome), yaye ikhokelela ihlabathi ekubeni likholelwe ukuba kufuneka limanyane limelane noBubuSilamsi; kodwa bafumanisa sekudlule ixesha, ukuba elo lungiselelo laliyinkohliso nje eyayiza kusetyenziswa ukutshutshisa abagcini beSabatha. Le nkohliso iyinxalenye yesizathu esenza ookumkani abalishumi balithiye ihenyukazi, nangona phantsi koxinzelelo bavuma ukunikela ubukumkani babo besixhenxe kulo.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
“Yaye iimpondo ezilishumi owazibonayo phezu kwerhamncwa, zona ziya kulithiya ihenyukazi, zilenze libe yinkangala lize; zidle inyama yalo, zize zilitshise ngomlilo. Kuba uThixo ubeke ezintliziyweni zazo ukuba zenze ukuthanda kwakhe, zivumelane, zibunikele ubukumkani bazo kurhamncwa, ade azaliseke amazwi kaThixo.” ISityhilelo 17:16, 17.
The globalists of the United Nations are not simply the “kings” of the earth, but they are also represented as “merchants”, thus the globalists consist of political and economic powers. The reason the angel that brought the vision of Revelation seventeen and eighteen to John, was to show John the judgment of the great whore of Tyre. Both categories of the globalists mourn the death of the papacy.
Abaxhasi behlabathi beZizwe eziManyeneyo abasosuka nje babe “ngookumkani” behlabathi, kodwa bakwamelwe njengaba “ngabarhwebi”, ngoko ke abaxhasi behlabathi baquka amagunya ezopolitiko nawezoqoqosho. Isizathu sokuba ingelosi eyazisa kuYohane umbono weSityhilelo seshumi elinesixhenxe neshumi elinesibhozo, yayikukubonisa uYohane umgwebo wehenyukazi elikhulu laseTire. Omabini la macandelo abaxhasi behlabathi alilela ukufa kobupopu.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:8–11.
Ngenxa yoko izibetho zakhe ziya kuza ngemini enye, ukufa, nokulila, nendlala; aze atshiswe ngokupheleleyo ngomlilo; kuba womelele uYehova uThixo omgwebayo. Kwaye ookumkani bomhlaba, abo benze uhenyuzo kunye naye baza baphila ngobunewunewu kunye naye, baya kumkhalela, bamzilele, xa bebona umsi wokutsha kwakhe, bemi mgama ngenxa yokoyika intuthumbo yakhe, besithi, Yeha, yeha, sixeko esikhulu iBhabheli, sixeko esinamandla! kuba isigwebo sakho sifike ngeyure enye. Kwaye abarhwebi bomhlaba baya kulila, bamzilele; kuba akukho bani usathenga impahla yabo. ISityhilelo 18:8–11.
The merchants and the kings both stand afar off and cry “alas, alas.” The word “alas” in the Greek is translated as “woe” in chapter eight of Revelation.
Abathengisi nookumkani bobabini bema mgama baze bakhale besithi, “Yeha, yeha.” Igama elithi “yeha” ngesiGrike liguqulelwe ngokuba “yeha” kwisahluko sesibhozo seSityhilelo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ndabona, ndaza ndeva isithunywa sezulu siphaphazela phakathi kwezulu, sisithi ngezwi elikhulu, Yeha, yeha, yeha, kwabemi bomhlaba ngenxa yamanye amazwi exilongo eengelosi ezintathu ezisaseza kuvuthela! ISityhilelo 8:13.
The three Woes represent the fifth, sixth and seventh Trumpets, and they are symbols of Islam. The kings, merchants and shipmasters all cry out “alas, alas” three times in chapter eighteen.
OoYeha abathathu bamele amaxilongo esihlanu, esithandathu neseixhenxe, yaye bangumfuziselo wobuSilamsi. Ookumkani, abarhwebi nabaphathi beenqanawa bonke bayakhala besithi “yeha, yeha” kathathu kwisahluko seshumi elinesibhozo.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. … The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:9-10, 15–19.
Yaye ookumkani bomhlaba, abo bahenyuzileyo kunye naye, baza baphila ngobunewunewu kunye naye, baya kumlilela, bamlalele, bakubona umsi wokutsha kwakhe, bemi mgama ngenxa yokoyika ukubandezeleka kwakhe, besithi, Yeha, yeha, mzi mkhulu, Babiloni, mzi unamandla! kuba isigwebo sakho sifike ngeyure enye. … Abathengisi bezi zinto, abo batyetyiswa nguye, baya kuma mgama ngenxa yokoyika ukubandezeleka kwakhe, belila, belilela, Besithi, Yeha, yeha, mzi mkhulu, owayembethe ilinen emhlophe ecikizekileyo, nemfusa, nebomvu krwe, ehonjiswe ngegolide, namatye anqabileyo, neeperile! Kuba ngeyure enye ubutyebi obungaka buphenduke into engekhoyo. Naye wonke umphathi wenqanawa, nabo bonke abasebenza eenqanaweni, noomatiloshe, nabo bonke abarhwebayo elwandle, bema mgama, Bakhala bakuwubona umsi wokutsha kwakhe, besithi, Nguwuphi na umzi onjengalo mzi mkhulu! Baza baziphosa uthuli entloko, bakhala, belila, belilela, besithi, Yeha, yeha, mzi mkhulu, ekwatyetyiswe ngawo bonke ababeneenqanawa elwandle ngenxa yobuxabise bawo! kuba ngeyure enye uye waba yintlango. ISityhilelo 18:9-10, 15–19.
The “hour” that the judgment of the papacy is accomplished, is the “hour” of Revelation eleven, that is the “hour of the great earthquake,” and it represents the Sunday law time period that begins at the Sunday law in the United States and continues until Michael stands up and human probation closes. The globalists that hated the whore, but still agreed to give their kingdom unto her for one hour, not only repeat “woe, woe” (alas, alas), three times, but they ask the question, “What city is like unto this great city?” They also asked that question in the book of Ezekiel.
“Ilixa” ekuzalisekiswa ngalo umgwebo wobupopu, lilo “ilixa” leSityhilelo seshumi elinanye, oko kukuthi “ilixa lwenyikima enkulu,” yaye limela ixesha lomthetho weCawa eliqala ngomthetho weCawa eUnited States lize liqhubeke de uMikayeli asukume kuvale ithuba lovavanyo lwabantu. Abo baqoqosheli behlabathi ababemthiyile ihenyukazi, kodwa besavuma ukunikela ubukumkani babo kulo ilixa elinye, abaphindaphindi nje kuphela ukuthi “yeha, yeha” (alus, alus), kathathu, kodwa babuza nombuzo othi, “Sisixeko sini esifana nesi sixeko sikhulu?” Bawubuza kwaloo mbuzo nakwincwadi kaHezekile.
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:30–36.
Baya kulivakalisa izwi labo ngokuchasene nawe, bakhale ngokukrakra, baziphosele uthuli ezintlokweni zabo, bazibhijele eluthuthwini; bazenze impandla ngokupheleleyo ngenxa yakho, bazibhinqise ngengubo erhabaxa, bakulilele ngobukrakra bentliziyo nangesijwili esikrakra. Ezizwilini zabo baya kukuphakamisela isililo, bakulilele, besithi, Sisiphi na isixeko esinjengeTire, esinjengesitshatyalalisiweyo esiphakathi kolwandle? Xa impahla yakho yaphuma elwandle, wazalisa izizwe ezininzi; wabatyebisa ookumkani bomhlaba ngobuninzi bobutyebi bakho noborhwebo bakho. Ngexesha oya kwaphulwa ngalo ziilwandle enzulwini yamanzi, urhwebo lwakho nenkampani yakho yonke ephakathi kwakho ziya kuwa. Bonke abemi beziqithi baya kumangaliswa ngawe, nookumkani babo baya koyika kakhulu, baya kuphazamiseka ebusweni babo. Abarhwebi phakathi kwezizwe baya kukufuthela; uya kuba yinto eyoyikekayo, ungabi sabakho kwakhona naphakade. Hezekile 27:30–36.
Ezekiel identifies the city as “Tyrus,” who is “destroyed in the midst of the sea?” Isaiah, speaking of the whore of Tyre (Tyrus), who is also the great whore of Revelation, who is the Catholic church, and also identifies her as the crowning city.
UEzekiyeli usichaza esi sixeko njengo “Tyrus,” lowo “watshatyalaliswayo embindini wolwandle?” UIsaya, ethetha ngehenyukazi laseTire (Tyrus), ekwangulo ihenyukazi elikhulu lesiTyhilelo, eliyicawe yamaKatolika, kananjalo usichaza njengesixeko esithwesayo isithsaba.
Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isaiah 23:7–9.
Ngaba esi sisixeko senu esonwabileyo, esinemvelaphi yakudala yemihla yamandulo? Iinyawo zaso ngokwazo ziya kusithwala zisiye kude ukuze siphambukele khona. Ngubani na owaceba eli cebo nxamnye neTire, isixeko esithwesa izithsaba, abarhwebi baso bengabathetheli, abathengisi baso bengabahloniphekileyo bomhlaba? UYehova wemikhosi uyimisele loo nto, ukuze angcolise ukuqhayisa kwalo lonke uzuko, nokuzisa ekudelweni bonke abahloniphekileyo bomhlaba. Isaya 23:7–9.
The papacy is the “crowning city,” for it is she that claims to sit as a queen over the threefold union.
Ubupopu “sisixeko esithweswe isithsaba,” kuba nguye othi uhleli njengokumkanikazi phezu komanyano oluphindwe kathathu.
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:7.
Ngokungangakanani na athe wazizukisa ngako, waza waphila ngokuzonwabisa, mnikeni intuthumbo nesijwili ngokungako; kuba uthi entliziyweni yakhe, Ndihleli ndingukumkanikazi, andingomhlolokazi, yaye andiyi kubona sijwili. ISityhilelo 18:7.
Ezekiel said the whore’s judgment is accomplished in the “midst of the sea,” in his lamentation for Tyrus.
UEzekiyeli wathi umgwebo wehenyukazi uzalisekile “phakathi kolwandle,” esililweni sakhe ngoTire.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus. … The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Ezekiel 27:1, 2, 25, 26.
Ilizwi leNkosi lafika kum kwakhona, lisithi, Ke kaloku, nyana womntu, yenzela iTire isimbonono. … Iinqanawa zaseTarshishe zazikuvuyela ngenxa yemarike yakho; wazaliswa, wenziwa wanobuqaqawuli obukhulu embindini wolwandle. Abagwedli bakho bakuzise emanzini amakhulu; umoya wasempumalanga ukwaphule phakathi kweelwandle. Hezekile 27:1, 2, 25, 26.
It is the “east wind” that brings judgment upon the whore of Tyre, the crowning city, and the “east wind” is a symbol of Islam. The warfare brought against Islam by the ten kings is what destroys the papacy of the last days. The realization of the ten kings that they have been deceived also produces fear in their hearts.
“Ngumoya wasempuma” ozisa umgwebo phezu kwehenyukazi laseTire, isixeko esithweswe isithsaba, yaye “umoya wasempuma” luphawu lwe-Islam. Imfazwe eziswa nxamnye ne-Islam ngookumkani abalishumi yiyo etshabalalisa ubupopu bemihla yokugqibela. Ukuqonda kookumkani abalishumi ukuba bakhohlisiwe nako kuvelisa uloyiko ezintliziyweni zabo.
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalms 48:2–8.
Intle ngendawo yayo, iluvuyo lomhlaba wonke, yiNtaba yeZiyon, emacaleni asentla, isixeko soKumkani omkhulu. UThixo uyaziwa ezindlwini zayo zobukhosi njengendawo yokusabela. Kuba, yabona, ookumkani babebuthene, badlula kunye. Bayibona, baza bamangaliswa; bakhathazeka, baza bakhawuleza bemka. Uloyiko lwabafikela khona, neentlungu, njengezomfazi osebeleka. Wena uyazaphula iinqanawa zaseTarshishe ngomoya wasempumalanga. Njengoko sivile, ngokunjalo sibonile emzini kaYehova wemikhosi, emzini woThixo wethu: UThixo uya kuwumisa ngonaphakade. Selah. IiNdumiso 48:2–8.
The globalists looked upon the kingdom of God, as represented by the city of Jerusalem, but chose “that great city” Babylon as their head. When God judges that great city, they cry and lament as they recognize that they are lost, for the great city they chose is broken in the midst of the sea, by the warfare brought upon them by Islam (the east wind). And the warfare is a progressively escalating warfare, for it is as a woman in travail.
Abo bahlali behlabathi bajonga ebukumkanini bukaThixo, njengoko bumelwe sisixeko saseYerusalem, kodwa bakhetha “eso sixeko sikhulu,” iBhabheli, ukuba sibe yintloko yabo. Xa uThixo egweba eso sixeko sikhulu, bayakhala baze balile njengoko beqonda ukuba balahlekile, kuba eso sixeko sikhulu basikhethayo siphulwe phakathi kolwandle, ngemfazwe eye yehlelwa phezu kwabo yiSilamsi (umoya wasempuma). Kwaye loo mfazwe yimfazwe enyuka ngokwamanqanaba ngokuqhubekayo, kuba injengomfazi osezinzulwini zokubeleka.
The kingdom of God that they have persecuted for the papacy is represented in Daniel chapter two, where we are informed that in “the days of these [globalist] kings,” God will set up His eternal kingdom.
Ubukumkani bukaThixo abaye babutshutshisa ngenxa yobupopu bumelwe kuDaniyeli isahluko sesibini, apho sixelelwa khona ukuba “ngemihla yabo aba kumkani [behlabathi lonke],” uThixo uya kumisa ubukumkani baKhe obungunaphakade.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Ngemihla yabo aba kumkani uThixo wezulu uya kumisa ubukumkani obungasoze butshatyalaliswe; yaye obo bukumkani abuyi kushiyelwa abanye abantu, koko buya kuzityumza bubuqothule bonke obu bukumkani, yaye buya kuma ngonaphakade. Daniyeli 2:44.
The Millerites believed that they were living in the “days of these kings,” but the ten kings of Revelation seventeen had not yet come into history, indeed, they are just coming into view now. The Millerites were correct, but their vision was limited. The kingdom of God that is set up in the days of the kings of Revelation seventeen and eighteen, is the time period of the latter rain.
AmaMiller ayekholelwa ukuba ayephila “ngemihla yabo aba kumkani,” kodwa ookumkani abalishumi beSityhilelo seshumi elinesixhenxe babengekafiki embalini; enyanisweni, baqalisa nje ngoku ukubonakala. AmaMiller ayelungile, kodwa umbono wawo wawulinganiselwe. Ubukumkani bukaThixo obumiselwa ngemihla yookumkani beSityhilelo seshumi elinesixhenxe neshumi elinesibhozo, lixesha lemvula yamva.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Ndabona ukuba zonke izinto zikhangele ngokunzulu, zolulela iingcinga zazo kwintlekele esondeleyo ephambi kwazo. Izono zikaSirayeli zimele ziye emgwebeni kwangaphambili. Sonke isono simele sivunywe engcweleni, andule ke umsebenzi uqhubeke. Kufuneka kwenziwe ngoku. Intsalela ngexesha lembandezelo iya kukhala, Thixo wam, Thixo wam, undishiyeleni na?
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Imvula yasemva iyeza phezu kwabo banyulu—ngoko ke bonke baya kuyamkela njengangaphambili.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Xa izithunywa ezine ziyekela, uKristu uya kumisa ubukumkani baKhe. Akukho namnye uya kwamkela imvula yamva ngaphandle kwabo benza konke abanako. UKristu uya kusinceda. Bonke bangaba ngaboyisi ngobabalo lukaThixo, ngegazi likaYesu. Izulu lonke linomdla kulo msebenzi. Izithunywa zinomdla.” Spalding and Magan, 3.
In the time of the latter rain, when the angels release the four winds, which in the “days of these kings,” Christ sets up His kingdom. The latter rain is progressive, and began to sprinkle on September 11, 2001, when the third Woe arrived into history, but the angering of the nations was immediately restrained. It continues to escalate in intensity, until the Sunday law in the United States, when it brings about national ruin. That escalating judgment then continues as every other nation follows the example of the United States, and therefore suffers the same judgments. It escalates until the close of probation. It progresses as a woman in travail.
Ngexesha lemvula yamva, xa izithunywa zezulu zikhulula imimoya emine, ngelo xesha “ngemihla yabo aba kumkani,” uKristu umisela ubukumkani baKhe. Imvula yamva iqhubeka ngokunyuka kwenqanaba, yaza yaqalisa ukutshiza ngoSeptemba 11, 2001, xa uYeha lwesithathu lwangena embalini, kodwa ukucaphuka kweentlanga kwathintelwa ngoko nangoko. Iyaqhubeka isanda ngamandla, de kufike umthetho weCawa eUnited States, xa izisa intshabalalo yesizwe. Loo mgwebo unyukayo ke uyaqhubeka njengoko zonke ezinye iintlanga zilandela umzekelo weUnited States, zize ngenxa yoko zive ubunzima bezigwebo ezifanayo. Iyanda de kube kukuvalwa kwexesha lovavanyo. Iqhubela phambili njengomfazi osezintlungwini zokubeleka.
We will continue the consideration of the eighth being of the seven in the next article.
Siza kuqhubekeka nokuqwalasela eyesibhozo ephuma kwabasixhenxe kwinqaku elilandelayo.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Kangangexesha abo bavumayo inyaniso besakhonza uSathana, isithunzi sakhe sesihogo siya kunqumla ukubona kwabo ngoThixo nezulu. Baya kuba njengabo balahlekelwe luthando lwabo lokuqala. Abanakuzibona iziyinyani ezingunaphakade. Oko uThixo asilungiselele kona kumelwe kuZakariya, izahluko 3 no-4, naku-4:12–14: ‘Ndaphinda ndaphendula, ndathi kuye, Yintoni na la masebe mabini omnquma athi, ngeembhobho ezimbini zegolide, akhuphe ioli yegolide ephuma kuwo? Waza wandiphendula, wathi kum, Akwazi na ukuba ziyintoni na ezi? Ndaza ndathi, Hayi, Nkosi yam. Wathi ke yena, Aba ngabathanjiswa ababini, abemi ecaleni kweNkosi yomhlaba wonke.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“INkosi izele zizibonelelo. Ayinasilelo sezixhobo. Kungenxa yokuswela kwethu ukholo, kobulunywana bethu bezinto zomhlaba, kwentetho yethu etshiphu, kokungakholwa kwethu, okubonakaliswa kwiincoko zethu, apho izithunzi ezimnyama ziqokelelana zisingqongile. UKristu akatyhilwa ngelizwi okanye ngesimilo njengaLowo mhle ngokupheleleyo, nowongamileyo phakathi kwamawaka alishumi. Xa umphefumlo wanelisekile kukuziphakamisa ukuya ebufazini, uMoya weNkosi unokumenzela kancinane. Umbono wethu omfutshane ubona isithunzi, kodwa awunako ukubona uzuko olungaphaya kwaso. Izingelosi zibambe imimoya yomine, emelwe njengehashe elinomsindo elifuna ukuqhawuka lize ligaleleke phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ngaba siya kulala kanye emngceleni welo hlabathi lukanaphakade? Ngaba siya kuba sisidenge, sibande, kwaye sifile? Owu, akwaba besinokuba noMoya nomphefumlo kaThixo emabandleni ethu uphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo, baphile. Kufuneka sibone ukuba indlela imxinwa, nesango lixinene. Kodwa njengoko sidlula esangweni elixinene, ububanzi balo abunamda.” Manuscript Releases, volume 20, 217.