The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Isiseko sesigidimi sikaWilliam Miller sesiprofeto sasisizigunya ezibini ezitshabalalisayo zobuhedeni, ezalandelwa bubupopu, yaye isiseko sesigidimi sesiprofeto seFuture for America zizigunya ezithathu ezitshabalalisayo zobuhedeni, ezalandelwa bubupopu, zize zilandelwe bubuProtestanti obuwileyo, kodwa zonke zisebenza ngaxeshanye ekupheleni. Isitshixo esiyintloko sesiprofeto ekuqondeni kukaMiller isiprofeto yayikukuba “imihla ngemihla” encwadini kaDaniyeli yayingumfuziselo wobuhedeni, kuba oko kwamisa unxibelelwano lwezigunya ezibini ezitshabalalisayo olwaba sisiseko sokuqonda kwakhe isiprofeto. Isitshixo esiyintloko sesiprofeto ekuqondeni kweFuture for America isiprofeto kwakhona sikukuba “imihla ngemihla” encwadini kaDaniyeli ngumfuziselo wobuhedeni, kuba ukuzaliseka kwembali kobuhedeni kwamisa ulandelelwano lweziganeko kuDaniyeli ishumi elinanye iindinyana zamashumi amane namashumi amane ananye, olwaba sisiseko sokuqonda kwesiprofeto kweFuture for America.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Njengoko kusoloko kunjalo ngokubhekisele ekukhanyeni okutsha, ukuqhubela phambili kwenyaniso eyatyhilwayo ngo-1989 ekudilikeni kweSoviet Union kwachasiwa ngamazwi amaninzi ahlukeneyo. Ukuchasana okwalethwa nxamnye nenyaniso ngokungaguquguqukiyo kwavelisa ukuqonda okucace ngakumbi kwenyaniso. Kwezo mpikiswano zakuqala ezazichasene nenyaniso efumaneka kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, kwaqondwa imithetho emininzi yesiprofeto efumaneka eBhayibhileni njengobungqina obubalulekileyo bokuxhasa ukwanda kolwazi okwenzeka xa incwadi kaDaniyeli yatyhilwayo ngo-1989. Okwangoku siqwalasela omnye waloo mithetho, esiwubiza ngokuba “kukusetyenziswa kathathu kwesiprofeto.”
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Siqale ngokujonga ukusetyenziswa okubini okuphindwe kathathu okuthi kwinqanaba elithile kube ngumgca omnye, kodwa kwelinye inqanaba kwahluke. Iimbonakaliso ezimbini zokuqala zeRoma (yobuhedeni neyobupopu), zimisela imbonakaliso yesithathu eyiRoma yale Mihla. Iimbonakaliso ezimbini zokuqala zeBhabhiloni (iBhabheli neBhabhiloni), zamisela imbonakaliso yesithathu eyiBhabhiloni yale Mihla. IRoma yale Mihla lirhamncwa leSityhilelo seshumi elinesixhenxe elikhwelwa yiBhabhiloni yale Mihla, lize lilawule phezu kwalo. Zahlukene ngokucace gca njengoko wahlukile umalusi weenkomo ehashe lakhe, kodwa zikwenza nokukrexeza ngokwasemoyeni omnye nomnye, ngoko ke kwelo nqanaba zinto-nye. Kukho nezinye ezimbini iindlela eziphindwe kathathu zesiprofeto ezinolwalamano olufanayo.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Ukubonakaliswa kokuqala okubini kukaEliya (uEliya noYohane uMbhaptizi), kumisela uEliya wesithathu wemihla yokugqibela. Kunye noko abathunywa bokuqala ababini abalungisa indlela yoMthunywa womNqophiso (uYohane uMbhaptizi noWilliam Miller), bamisa umthunywa olungisa indlela yoMthunywa womNqophiso ngemihla yokugqibela. Kukho amanqaku amathathu abalulekileyo okufuneka aqondwe kule migca mibini yosetyenziso oluphindwe kathathu lwesiprofeto.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Inqaku lokuqala kukuba abameli bokwenene bembali bemigca emibini yezicelo ezintathu zesiprofeto, ngokusisiseko, ngabantu bembali abafanayo; kodwa injongo yabo kwezo zimeliso zimbini yahluke ngokucacileyo. Inqaku lesibini kukukuqonda ukuba yintoni umahluko phakathi kwezo zicelo zimbini zesiprofeto, ezisondeleleneyo kakhulu. Umahluko kukuba uEliya umele umsebenzi wangaphandle ngemihla yokugqibela, yaye umthunywa olungisa indlela yoMthunywa womNqophiso umele umsebenzi wangaphakathi ngemihla yokugqibela.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Inqaku lesithathu ekufuneka liqatshelwe kukuba uYesu, njengoAlfa noOmega, umchaza uEliya wesithathu, kwanomthunywa wesithathu olungisa indlela, njengonxulumene bobabini nomthunywa kaEliya wokuqala nowokugqibela, kwanonomthunywa wokuqala nowokugqibela olungisa indlela yoMthunywa woMnqophiso. Umthunywa kaEliya wengelosi yokuqala nomthunywa kaEliya wengelosi yesithathu benza ukuzaliseka kwesithathu kukaEliya, yaye umthunywa olungisa indlela umelwe njengomthunywa weentshukumo zazo zombini iingelosi zokuqala nezesithathu.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
uMprofeti uEliya unika umzekeliso wongquzulwano lwemihla yokugqibela phakathi kwabantu bakaThixo nomanyano oluphindwe kathathu lweRoma yanamhlanje kungquzulwano lwaseNtabeni yeKarmele.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
INtaba iKarmele imi kumntla wakwaSirayeli, kufuphi nonxweme lweLwandle lweMeditera. Yolula ngokubanzi ukusuka emantla-ntshona ukuya emzantsi-mpuma, yaye yenza uthotho lweentaba oluphakame ngokucacileyo, ololulela malunga neemayile ezingama-39 (iikhilomitha ezingama-63). Intlambo yaseMegido, ekwabizwa ngokuba yiNtlambo yaseYizereli, imi kumzantsi-mpuma weNtaba iKarmele. INtaba iKarmele neNtlambo yaseMegido zikufuphi ngokwentelekelelo yomgama. Umgama phakathi kwazo, ngomgca othe ngqo (njengoko kubhabha intaka), umalunga neemayile ezingama-20 ukuya kwezingama-25 (iikhilomitha ezingama-32 ukuya kwezingama-40). Entshona yeNtaba iKarmele kukho uLwandle lweMeditera, yaye empuma yeNtlambo yaseMegido neNtlambo yaseYizereli kukho uLwandle lwaseGalili, olukwabizwa ngokuba liChibi laseTibheriya okanye iChibi laseKinerete.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
KwiSityhilelo idabi laseArmagedon lichonga iNtlambo yaseMegido, yaye ukuphefumlelwa akuzange kufune ukuba abafundi besiprofeto bakholelwe ukuba incwadi yeSityhilelo ibichaza umyalezo wayo ngokwemiqathango yokoqobo; ngoko ke, xa yayichonga iArmagedon (iMegido) njengeArmagedon, yasebenzisa igama elithi “har,” elithetha intaba, ukuze kucace ukuba elo dabi laliluphawu lokomoya lwedabi lokugqibela elikhokelelwa inamba, irhamncwa, nomprofeti wobuxoki ekulukhokeleni ihlabathi kulo.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Ngokuchaza iMegiddo njengeArmagedon, uYohane waqinisekisa ukuba yayingamele iqondwe njengendawo yokoqobo yejografi, kuba iMegiddo yintlambo yaye ayinazintaba. Kufuphi kakhulu kukho iNtaba iKarmele apho kwenzeka khona ukungqubana kukaEliya noAhabhi nabaprofeti bakaIzebhele; ngenxa yoko zombini iMegiddo neNtaba iKarmele ziyimizekeliso yomlo wokugqibela weArmagedon.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Ukuba ubunokuzoba unxantathu oneYerusalem, iNtaba yeKarmele, neNtlambo yaseMegido, iYerusalem ibiya kuba ikwikona esempuma-mzantsi yaloo nxantathu, iNtaba yeKarmele ibe isemntla-ntshona, ibe iNtlambo yaseMegido isemntla-mpuma. Ummandla omele ngokomfuziselo idabi leArmagedon ubiyelwe ziilwandle ezimbini, yaye ukumkani wasentla (ihenyukazi leBhabhiloni yale mihla) ufika esiphelweni sakhe phakathi kweelwandle nentaba engcwele yozuko. Kwaye ngelo xesha ixesha lovavanyo loluntu liyavalwa.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Kodwa iindaba ezivela empumalanga nasemntla ziya kumphazamisa; ngoko ke uya kuphuma enengqumbo enkulu, ukuze atshabalalise, aze abhangise abaninzi ngokupheleleyo. Kwaye uya kuzimisa iintente zebhotwe lakhe phakathi kweelwandle entabeni engcwele yobuqaqawuli; kanti ke uya kufika esiphelweni sakhe, kungabikho namnye wokumnceda. Kwaye ngelo xesha uya kusuka uMikayeli, inkosana enkulu emele abantwana babantu bakowenu; yaye kuya kubakho ixesha lembandezelo, elingazange libekho njengalo kususela kwixesha lokubakho kwesizwe kude kube lelo xesha; yaye ngelo xesha abantu bakowenu baya kusindiswa, wonke umntu oya kufunyanwa ebhaliwe encwadini. Daniyeli 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Ukusebenza kukaEliya kathathu kumela ukujamelana kwangaphandle kwabantu bakaThixo nokumkani wasemntla, oyintloko yomanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki olukhokelela ihlabathi eArmagedon. Iintshaba ezintathu zikaEliya ezazifuzisela loo manyano oluphindwe kathathu yayinguAhabhi, owayengukumkani wezizwe ezilishumi zasemntla emela ookumkani abalishumi beSityhilelo seshumi elinesixhenxe, abenza umbulo nehenyukazi laseBhabhiloni, nabavumayo ukunika ubukumkani babo kwelo henyukazi “ngeyure enye”, leyo “yiyure” yengxaki yomthetho weCawa. Ihenyukazi laseBhabhiloni lalimelwe nguYezebhele, yaye abaprofeti bakaBhahali bakaYezebhele nababingeleli besibonda bamele umprofeti wobuxoki.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Ingxaki yomthetho weCawa iqala ngomthetho weCawa osondelayo eUnited States ibe iphele xa uMikayeli emi. Xa loo mthetho weCawa ufika, ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, libiza omnye umhlambi kaThixo ukuba uphume eBhabheli. Ixesha elisusela ekubizweni ukuphuma eBhabheli kuse ekupheleni kwexesha lovavanyo, lixesha lomgwebo wehenyukazi laseBhabheli. Kwakhona likwangelo xesha xa uMoya oyiNgcwele ugalelwa ngaphandle komlinganiselo. Lilo “ilixa,” apho ookumkani abalishumi bevuma ukulawula kunye nehenyukazi laseTire, elingasakhunjulwa kwakhona. Lilo “ilixa,” lenyikima enkulu yeSityhilelo ishumi elinanye, xa ikhulu elinamashumi amane anesine amawaka liphakanyiswa njengomqondiso.
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. Revelation 18:9, 10.
Kwaye ookumkani behlabathi, abo benze uhenyuzo kunye naye, baza baphila ngobunewunewu kunye naye, baya kulila ngenxa yakhe, bamkhalele, xa bebona umsi wokutsha kwakhe, bemi kude ngenxa yokoyika intuthumbo yakhe, besithi, Yeha, yeha, sixeko esikhulu iBhabheli, sixeko esinamandla! kuba ngeyure enye kufikile ukugwetywa kwakho. ISityhilelo 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Kanye njengokuba uYohane wayichaza iMegido njengentaba (“har”) yeMegido ukuze abonakalise inyaniso yokomoya, ingabi yeyokoqobo, kwangokunjalo umgwebo wehenyukazi laseBhabheli nelaseTire uchazwa njengowenzeka “ngeyure,” kwanakwi “mini.”
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. Revelation 18:8.
Ngenxa yoko izibetho zakhe ziya kufika ngemini enye, ukufa, nokuzila, nendlala; yaye uya kutshiswa ngokupheleleyo ngomlilo: kuba unamandla iNkosi uThixo omgwebayo. ISityhilelo 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Emva komhla wama-22 Oktobha 1844 ixesha lesiprofeto alisasebenzi ukuba lisetyenziswe ngokwesiprofeto, yaye ngenxa yoko umgwebo wamandla opopu uboniswa njengowenzeka “ngeyure,” kwananjengowenzeka “ngosuku.” “Iyure” yomgwebo wakhe lixesha lesiprofeto eliqala kumthetho weCawa eUnited States lide livalwe ixesha lovavanyo. Kubalulekile ukuphawula eli xesha xa kuqwalaselwa uEliya wemihla yokugqibela, kuba idabi likaEliya laseNtabeni yeKarmele lilandela ukuvavanywa kwangaphakathi kwabantu bakaThixo bemihla yokugqibela, yaye ixesha lokuvavanywa kokubini kwebandla nelehlabathi lineziqalo neziphelo ezifanayo zesiprofeto.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Amazwi amabini eSityhilelo seshumi elinesibhozo amele izibizo ezibini ezahlukileyo eziya kumabandla amabini. Ibandla lokuqala lelo labaliwaka elikhulu elinamakhulu alikhulu namashumi amane anesine eSityhilelo isahluko sesixhenxe, yaye ibandla lesibini elibizwayo sisihlwele esikhulu seSityhilelo isahluko sesixhenxe. Ubizo oluya kwabalikhulu namashumi amane anesine amawaka lwenziwa ngoxa uMoya oyiNgcwele esathululwa ngomlinganiselo, yaye ubizo oluya kwisihlwele esikhulu lwenziwa xa uMoya oyiNgcwele ethululwa ngaphandle komlinganiselo.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
“Umprofeti uthi, ‘Ndabona enye ingelosi isehla ivela ezulwini, inamandla amakhulu; laza ihlabathi lakhanyiswa bubuqaqawuli bayo. Yaza yadanduluka ngamandla ngelizwi elikhulu, isithi, Iwile, iwile iBhabheli enkulu, yaza yaba yindawo yokuhlala yeedemon’” (ISityhilelo 18:1, 2). Lo ngumyalezo omnye lowo wanikelwa yingelosi yesibini. IBhabheli iwile, “ngokuba iselise zonke iintlanga ngewayini yengqumbo yohenyuzo lwayo” (ISityhilelo 14:8). Iyintoni loo wayini?—Ziimfundiso zalo zobuxoki. Linike ihlabathi isabatha yobuxoki endaweni yeSabatha yomthetho wesine, laza laphinda ubuxoki awathi uSathana waqala wabuxelela uEva e-Eden—ukungafi kwendalo komphefumlo. Iimpazamo ezininzi ezinxulumene noko lizisasaze kude nakubanzi, “lifundisa njengeemfundiso imithetho yabantu” (Mateyu 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Xa uYesu waqalisa inkonzo yaKhe esidlangalaleni, wayihlambulula iTempile ekungcolisweni kwayo okunyelisayo nokungcwele. Phakathi kwezenzo zokugqibela zenkonzo yaKhe kwakukho ukuhlanjululwa kwesibini kweTempile. Ngoko ke, emsebenzini wokugqibela wokulumkisa ihlabathi, kukho izibheno ezibini ezahlukileyo ezenziwa emabandleni. Isigidimi sengelosi yesibini sithi, ‘Iwile, iwile iBhabheli, loo mzi mkhulu, ngokuba ilinike zonke iintlanga isiselo sewayini yomsindo wohenyuzo lwalo’ (IsiTyhilelo 14:8). Kwaye kwisikhalo esikhulu sesigidimi sengwele yesithathu kuviwa ilizwi liphuma emazulwini lisithi, ‘Phumani kuyo, bantu bam, ukuze ningabi ngamadlelane ezonweni zayo, nokuze ningamkeli kwizibetho zayo. Kuba izono zayo zifike zada zaya ezulwini, noThixo uzikhumbule izenzo zayo ezigwenxa’ (IsiTyhilelo 18:4, 5).” Selected Messages, incwadi 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Ingelosi enamandla lehla ngokuzalisekisa isiTyhilelo isahluko seshumi elinesibhozo, xa izakhiwo ezinkulu zeSixeko saseNew York zawa ngoSeptemba 11, 2001, ngokufika “komoya wasempuma” wobuSilamsi. Yaza ke yakhala “ngamandla ngelizwi elikhulu, isithi, IBhabheli enkulu iwile, iwile, yaba yindawo yokuhlala yeedemon.” Emva koko kwivesi yesine elinye ilizwi “livakala livela ezulwini lisithi, ‘Phumani kuyo, bantu bam.’” Loo mazwi mabini “ziimemelelo ezimbini ezahlukileyo ezenziwa emabandleni.” Amabandla amabini ahlukeneyo kaThixo ngemihla yokugqibela achongwa njengalawo alikhulu elinamashumi amane anesine amawaka nesihlwele esikhulu.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Ixesha lovavanyo lwabalikhulu elinamashumi amane anesine amawaka liqalisa ngoSilamsi besishwangusha sesithathu, eso uIsaya asichaza njengolu “suku lomoya wasempuma.” Elo xesha lovavanyo liphela ngomthetho weCawa osondelayo eUnited States nokunyanzeliswa kophawu lwerhamncwa. Irhamncwa ngukumkani wasentla womgunyathi, intloko yeBhabheli yanamhlanje. IBhabheli yingonyama kuDaniyeli isahluko sesixhenxe, yaye umprofeti ongathobeliyo wakwaYuda, omele ubu-Adventist baseLawodike, ofa ngexesha eliqala nge “esile” likaSilamsi (September 11, 2001), lize liphele nge “ngonyama,” (iBhabheli yanamhlanje).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Ngeli xesha limelwe “lingcwaba” lomprofeti ongathobeliyo wobu-Adventism baseLawodike, imvula yasemva iyalinganiswa, njengoko kusenziwa ubizo olwahlukileyo ebandleni lwamakhulu alikhulu anamashumi amane anesine amawaka. Xa elo xesha liphela, “ngeyure” “yenyikima enkulu”, emele umthetho weCawa eUnited States; kufika ixesha lelizwi lesibini leSityhilelo seshumi elinesibhozo, ngokumiselwa kophawu lwerhamncwa, olulo uphawu lokumkani wasentla. Kwangaxeshanye ubuSilamsi boYeha lwesithathu busetyenziswa ukuzisa isigwebo esinyukayo ngokuqhubekayo phezu kwehlabathi eliwexukileyo. Umyalezo ovakaliswa “ngomqondiso” wamakhulu alikhulu anamashumi amane anesine amawaka ngexesha lolo bizo lwesibini olwahlukileyo ebandleni “lesihlwele esikhulu” uchaza “uphawu” “lokumkani wasentla”, nendima yobuSilamsi boYeha lwesithathu, obumelwe “njengabantwana basempuma”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Umyalezo ovuthisa umsindo wamandla obupopu kwivesi yamashumi amane anesine yesahluko seshumi elinanye sikaDaniyeli, nowumisela ukuqala kokuphalazwa kwegazi kokugqibela kobupopu, ubonakaliswa njenge “iindaba ezivela empumalanga” (i-Islam) naku “mantla” (uphawu lwerhamncwa). Ngelo xesha, njengakwixesha elandulelayo, i-Islam “yomoya wasempumalanga” izisa umgwebo phezu kwe-United States ukuqala elo xesha, yaye elo xesha liphela xa ukumkani wasemantla efikelela esiphelweni sakhe, “phakathi kweelwandle nentaba engcwele ezukileyo,” entilini yaseMegido naseNtabeni yeKarmele.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Ixesha lomgwebo leBhabhiloni yanamhlanje, elimela umandlalo wokufa kwalo (ingcwaba), liqala ngomqondiso wasempuma lize liphele ngomqondiso wasemantla, kanye njengokuba umandlalo wokufa womprofeti waseLawodike ongathobeliyo waphela kubizo lokuqala olwahlukileyo oluya ezicaweni. Ingcwaba (umandlalo wokufa) apho kungcwatywe khona bobabini umprofeti oxokayo waseBheteli nomprofeti wakwaYuda ongathobeliyo limelwe phakathi “kwedonki” kunye “nengonyama”.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
UEliya umele abantu bakaThixo bemihla yokugqibela abajamelana notshaba oluphindwe kathathu olumelwe nguAhabhi, uYezebhele nabaprofeti bakaYezebhele. UYezebhele ngumfuziselo wamandla obupopu kwibandla lesine laseTiyatira, yaye abaprofeti bakhe eKarmele babemelwe ngabaprofeti bakaBhahali nababingeleli behlathi. UBhahali umele uthixo oyindoda, yaye ababingeleli behlathi babemele uAshtaroti, uthixo oyibhinqa; ngoko ke abaprofeti bobuxoki bakaYezebhele babebandakanya amadoda nabafazi, bemela umanyano lweBandla noRhulumente olumelwe ngumfanekiselo werhamncwa encwadini yeSityhilelo.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
YiUnited States eyakha kuqala umfanekiselo werhamncwa eUnited States, yaze emva koko ehlabathini, kwaye yiUnited States engumprofeti wobuxoki womanyano oluphindwe kathathu. UAhabhi, ukumkani wezizwe ezilishumi, umele ookumkani abalishumi beSityhilelo ishumi elinesixhenxe, oko kukuthi inamba, yaye uIzebhele lirhamncwa. UEliya wayekungquzulwano nomanyano oluphindwe kathathu lweBhabheli yanamhlanje, eNtabeni yeKarmele, apho ihenyukazi laseBhabheli lifikelela ekupheleni kwalo kungekho namnye wokulinceda. Ukusetyenziswa okuphindwe kathathu kukaEliya kumele ungquzulwano lwangaphandle oluziswa ngokuchasene nabantu bakaThixo bemihla yokugqibela, yaye uEliya umele umprofeti okungquzulwano ngqo nala mandla mathathu.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Into ebalulekileyo kwibali likaEliya “yimvula,” emela imvula yasemva egalelwayo kwimbali yongquzulwano. Njengoko kusondelwa kungquzulwano eNtabeni yeKarmele, uEliya wathetha ngokucacileyo ukuba kwakungayi kubakho mvula, ngaphandle kwelizwi lakhe. Ixesha elikhokelela “kwiyure” yomgwebo kaYezebhele lixesha elimelwe “lilizwi” lokuqala elicacileyo elanikwa amabandla. Elo “lizwi” lafika ngoSeptemba 11, 2001, yaye ngelo xesha “imvula” “yayilinganiswa” kuphela, yaye ngelo xesha kwakukho imiyalezo emibini ekhuphisanayo yemvula yasemva eyayibandakanyekile kwingxoxo kaHabakuki. Omnye wawungumyalezo wobuxoki wokulilela uTamuzi, owawumela “umyalezo woxolo nonqabiseko,” yaye omnye wawungumyalezo oyinyaniso wentlekele yesithathu ye-Islam.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Umyalezo oyinyaniso “wemvula yasemva” wawusekelwe endimeni yamaSilamsi yekaYeha lesithathu. Lowo myalezo wavela kumthombo omnye (owawunguFuture for America), yaye loo miyalezo mibini yalwela ubukhulu de imbali yaqinisekisa ukunyaniseka komyalezo oyinyaniso, yaza yaqinisekisa nobudenge bomyalezo othi “uxolo nokhuseleko” ngexesha elinje ngeli.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Iziprofeto zikaDaniyeli nezikaYohane zimele ukuqondwa. Ziyacacisana. Zinika ihlabathi iinyaniso ekufuneka wonke umntu aziqonde. Ezi ziprofeto zimele ukuba lingqina ehlabathini. Ngokuzaliseka kwazo kule mihla yokugqibela, ziya kuzichaza ngokwazo.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Ukuzaliseka kokuqala kukaEliya ekusetyenzisweni okuphindwe kathathu kukaEliya, kuqinisekiswa nguEliya wesibini, awathi uYesu wamchaza njengoYohane uMbhaptizi. Ngokudibeneyo, abo mangqina mabini bamisela uEliya wesithathu.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Ke kaloku, bakuba bemkile, uYesu waqala ukuthi kwizihlwele ngoYohane, Naphuma naya entlango naya kubona ntoni na? Ingcongolo eshukunyiswa ngumoya na? Kodwa naphuma naya kubona ntoni na? Umntu owambethe izambatho ezithambileyo na? Yabonani, abo bembatha izambatho ezithambileyo basezindlwini zookumkani. Kodwa naphuma naya kubona ntoni na? Umprofeti na? Ewe, ndithi kuni, nongaphezu komprofeti. Kuba nguye lo kubhalwe ngaye kwathiwa, Yabona, ndithuma umthunywa wam phambi kobuso bakho, oya kuyilungisa indlela yakho phambi kwakho. Inene ndithi kuni, Phakathi kwabo bazelweyo ngabafazi akuvukanga mkhulu kunoYohane umBhaptizi; kanti ke oyena mncinane ebukumkanini bamazulu mkhulu kunaye. Kususela emihleni kaYohane umBhaptizi kude kube ngoku, ubukumkani bamazulu buyahlaselwa, yaye abahlaseli babuthimba ngamandla. Kuba bonke abaprofeti nomthetho baprofeta kwada kwangokaYohane. Yaye ukuba nikulungele ukukwamkela oko, nguye lo uEliya, lowo wayeza kuza. Onendlebe zokuva makeve. Mateyu 11:7–15.
We will continue this study in the next article.
Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Namhlanje, ngomoya nangamandla kaEliya nokaYohane umBhaptizi, abathunywa abamiselweyo nguThixo babizela ingqalelo yehlabathi elimiselwe ukugwetywa kwiziganeko ezindilisekileyo eziza kwenzeka kungekudala ngokunxulumene neeyure zokugqibela zexesha lovavanyo nokubonakala kukaKristu Yesu njengoKumkani wookumkani neNkosi yeenkosi. Kungekudala wonke umntu uya kugwetywa ngenxa yezenzo ezenziwe esemzimbeni. Lifikele ilixa lokugweba kukaThixo, yaye phezu kwamalungu ebandla laKhe emhlabeni kuphumla uxanduva olunzulu lokulumkisa abo beme, ngokungathi kunjalo, kanye kumda wentshabalalo engunaphakade. Kumntu wonke emhlabeni wonke oya kuphulaphula, kufuneka zicaciswe gca iimfundiso-siseko ezisemngciphekweni kule mbambano inkulu iqhubekayo, iimfundiso-siseko ekuxhomekeke kuzo iziphelo zoluntu lonke.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Kwezi yure zokugqibela zexesha lovavanyo loonyana babantu, xa isiphelo somphefumlo ngamnye siza kuthi kungekudala sigqitywe ngonaphakade, iNkosi yezulu nomhlaba ilindele ukuba ibandla laYo livuke lisebenze ngendlela engazange ibonwe ngaphambili. Abo bakhululwe kuKristu ngolwazi lwenyaniso exabisekileyo, bathathwa yiNkosi uYesu njengabakhethiweyo baYo, abathe basondelelwa ngaphezu kwabanye bonke abantu abaphelele emhlabeni; yaye ibathembile ukuba babonakalise iindumiso zaLowo ubabizeyo ukuba baphume ebumnyameni bangene ekukhanyeni okumangalisayo. Iintsikelelo ezinikelwa ngesisa esikhulu ngolo hlobo zimele ukwabelwana nabanye. Iindaba ezilungileyo zosindiso zimele ukufikelela kuzo zonke iintlanga, izizwe, iilwimi, nabantu.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Emibonweni yabaprofeti bamandulo iNkosi yozuko yabonakaliswa inika ibandla laYo ukukhanya okukhethekileyo ngemihla yobumnyama nokungakholwa engaphambi kokubuya kwayo kwesibini. NjengeLanga loBulungisa, yayiza kuphuma phezu kwebandla laYo, ‘inokuphilisa emaphikweni ayo.’ Malaki 4:2. Kwaye kuwo wonke umfundi oyinyaniso kwakufanele kusasazeke impembelelo yobomi, yobukroti, yoncedo, neyokuphilisa okuyinyaniso.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Ukuza kukaKristu kuya kwenzeka ngelona xesha lobumnyama obukhulu embalini yalo mhlaba. Imihla kaNowa nekaLothe ibonakalisa imeko yehlabathi kanye phambi kokuza koNyana womntu. IZibhalo, zikhomba phambili kweli xesha, zivakalisa ukuba uSathana uya kusebenza ngamandla onke yaye ‘ngayo yonke inkohliso yokungalungisi.’ 2 Tesalonika 2:9, 10. Ukusebenza kwakhe kutyhilwa ngokucacileyo bubumnyama obusanda ngokukhawuleza, ziimfundiso eziphosakeleyo ezininzi, uwexuko, neenkohliso zale mihla yokugqibela. Akupheleli nje ekubeni uSathana akhokele ihlabathi ekuthinjweni, kodwa neenkohliso zakhe ziyagweleza phakathi kwamabandla azibiza ngelikaNkosi yethu uYesu Kristu. Olo wexuko lukhulu luya kukhula lube bubumnyama obunzulu njengobaphakathi kobusuku. Kubantu bakaThixo luya kuba bubusuku bovavanyo, ubusuku bokulila, ubusuku bentshutshiso ngenxa yenyaniso. Kodwa kuphuma kobo busuku bobumnyama ukukhanya kukaThixo kuya kukhanya.” Prophets and Kings, 716, 717.