At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ngexesha lesiphelo ngo-1798, isigidimi sobuprofeti somlambo iUlai esikuDaniyeli izahluko zesibhozo nesesithoba savulwa, yaye uWilliam Miller wavuselwa emoyeni nasemandleni kaEliya ukuba avakalise ukusondela komgwebo kaThixo.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“KuWilliam Miller noogxa bakhe emsebenzini kwanikwa ukushumayela isilumkiso eMelika. Eli lizwe laba liziko lentshukumo enkulu yeAdvent. Kulapha apho isiprofeto somyalezo wengelosi yokuqala sazaliseka khona ngokuthe ngqo kakhulu. Imibhalo kaMiller namaqabane akhe yathwalelwa kumazwe akude. Naphi na apho abavangeli babe bangenile khona ehlabathini lonke, kwathunyelwa iindaba ezimnandi zokubuya kukaKristu kungekudala. Kude nakufuphi kwasasazeka umyalezo weendaba ezilungileyo ezingunaphakade, ‘Moyikeni uThixo, nimnike uzuko; ngokuba ilixa lomgwebo wakhe lifikile.’” Imbambano Enkulu, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ngexesha lesiphelo ngo-1989, isigidimi sesiprofeto somlambo iHiddekel kuDaniyeli izahluko zeshumi ukuya kweleshumi elinesibini savulwa, yaye iFuture for America yavuswa ngomoya nangamandla kaEliya ukuze ivakalise ukusondela komgwebo kaThixo.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
AmaMillerite avakalisa ukuvulwa komgwebo, yaye iFuture for America ivakalisa ukuvalwa komgwebo. Umxholo wesiprofeto wamaMillerite wawungamagunya amabini achithayo obuhedeni, alandelwa bubupopu. Umxholo wesiprofeto weFuture for America ngowamagunya amathathu achithayo obuhedeni, alandelwa bubupopu aze emva koko alandelwe bubuProtestanti obuwexukileyo.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
AmaMillerite aqala njengabaseFiladelfiya, aza aguqukela ekubeni ngabaseLawodike. IFuture for America yaqala njengabaseLawodike, yaza yaguqukela ekubeni ngabaseFiladelfiya. Uguquko lwamaMillerite ukusuka eFiladelfiya lusiya eLawodike lwalunxulumene nokufa kukaEliya kunye nesigidimi sakhe sesifungo sikaMoses. Uguquko lweFuture for America lunxulumene nokufa nokuvuka kukaEliya noMoses kwiSityhilelo seshumi elinanye.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Ekuvulweni komgwebo ngo-1844, amaMillerite ayewuzalisekisile umsebenzi kaEliya eNtabeni yeKarmele. Ekuvalweni komgwebo, ngexesha lomthetho weCawa, intshukumo yeFuture for America iya kube iwuzalisekisile umsebenzi kaEliya eNtabeni yeKarmele. Kwimbali yamaMillerite amanqaku amathathu endleleni esiprofeto seminyaka emashumi amathandathu anesihlanu, achongwe kuIsaya isahluko sesixhenxe, ivesi yesibhozo, aphindwa xa iintlanga ezimbini zadityaniswa zaba luhlanga olunye ukuze kusekwe uphondo lobuProtestanti lwerhamncwa lomhlaba lwesiTyhilelo seshumi elinesithathu. Kwimbali yeFuture for America amanqaku amathathu endleleni ale minyaka imashumi amathandathu anesihlanu ayaphindwa xa iintlanga ezimbini zidibana ukuze zenze uphondo lobuRiphabhlikhi oluthetha njengerhamncwa.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Eyokuqala kwezo mpawu zintathu eziphawulekayo kwimbali yesiprofeto ye-Future for America, yayilixesha lesiphelo ngo-1989. Eyesibini yayinguSeptemba 11, 2001, yaye eyesithathu iya kuba ngumthetho weCawa osondela ngokukhawuleza. Kwimbali yamaMillerite ulandelelwano lweempawu eziphawulekayo ezichongwe kuIsaya isahluko sesi-7 lwaluguqulwe ngokuchaseneyo nolandelelwano lweempawu eziphawulekayo kwimbali kaIsaya. Kwimbali ye-Future for America ulandelelwano luyahambelana nesalathiso sokuqala seminyaka engamashumi amathandathu anesihlanu, nangona ekugqibeleni kungasekho naliphi na icandelo lexesha. Ukusukela ngo-Oktobha 22, 1844, naluphi na usetyenziso lwexesha lesiprofeto lulukhohliso lukaSathana.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Ukuthethelelwa kwesiprofeto kokubambelela kulandelelwano lweziphawuli ezintathu njengoko zibekwe kuIsaya isixhenxe, ngokuchaseneyo nolandelelwano lwazo oluguqulweyo kwimbali yamaMillerite, kusekelwe ngokuyinxenye kumgaqo wokukhankanywa kokuqala. Ulandelelwano lweminyaka engamashumi amathandathu anesihlanu lukhankanywa okokuqala kuIsaya isixhenxe, yaye nangona kungasekho candelo lexesha leminyaka engamashumi amathandathu anesihlanu xa kuzaliseka okokugqibela kwembali yesiprofeto emelwe yileyo minyaka kusenzeka kwintshukumo yesiphelo, ezo ziphawuli zintathu zisachongwa, yaye zigcina ulandelelwano njengakumbali kaIsaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Isizathu sesibini sokugcina ulungelelwano lokuqala lweempawu zendlela, bubudlelane bembali yamaMillerite apho iminyaka emashumi amathandathu anesihlanu yazalisekiswayo, nokuqhubekeka intshukumo yamaMillerite enako nentshukumo yeFuture for America. Imbali yamaMillerite yaba sisiqalo, yaye iFuture for America sisiphelo.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Intshukumo yamaMillerite yaphela ngowe-1863, xa kwaqalayo ibandla lamaSeventh-day Adventist elamiselwa ngokusemthethweni. Ngelo xesha umthunywa kaEliya owayefikile ngexesha lokuphela ngowe-1798, xa umbono womlambo iUlai wakhululwayo etywiniweyo, wathuliswa waza watywinwa. Ngowe-1989, ngexesha lokuphela, xa umbono womlambo iHiddekel wakhululwayo etywiniweyo, umthunywa kaEliya wabuya.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Isizathu sesithathu sokugcina ukulandelelana kwasekuqaleni kweempawu zendlela, sifumaneka kumgca wesiprofeto ojongene nerhamncwa lomhlaba neempondo zalo ezimbini. Kwimbali yamaMillerite, iintlanga ezimbini zadityaniswa ukuze zenze uphondo lobuProtestanti. Kwimbali yeFuture for America iimpondo ezimbini zobuProtestanti obuwexukayo nobuRiphabhlikhi obuwexukayo ziya kudityaniswa ukuze zenze uhlanga olunye oluyi-“image of,” kananjalo oluyi-“image to” irhamncwa. Iintlanga ezimbini ezihlangana kwimbali yokugqibela ukuze zenze uphondo olunye lwebandla norhulumente, zifika kuloo nzaliseko emthethweni weCawa.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Xa umfanekiso werhamncwa sele uphuhliswe ngokupheleleyo, isiphelo sawo siyangqinwa kukukwazi kwawo ukupasisa umthetho weCawa. Ukuphuhliswa kwaloo mfanekiso yinkqubo yexesha, kodwa uphawu lwerhamncwa luyinqaku lexesha. Ixesha lokuphuhliswa komfanekiso limelwe yiminyaka engamashumi amane anesithandathu itempile eyakhiwa ngayo ukususela ku-1798 ukuya ku-1844. Uphondo lweRiphabhlikhi lumisa itempile yonqulo-nezopolitiko ngelo xesha umfanekiso werhamncwa usaphuhliswa.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Ukuphuhliswa komfanekiso werhamncwa kwaqalisa ngokwesiprofeto ngomhla we-11 kuSeptemba 2001. Loo ntlekele yaphawula ukufika koMthetho i-Patriot Act, nowaphawula utshintsho kumthetho woMgaqo-siseko usuka kumgaqo womthetho wesiNgesi usiya kumgaqo womthetho waseRoma. Umthetho wesiNgesi usekelwe kumgaqo wokuba umntu akanatyala ade afunyaniswe enetyala, yaye umthetho waseRoma usekelwe kumgaqo wokuba umntu unetyala ade abonakaliswe engenatyala.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Itempile yezopolitiko eyakhiweyo ukususela ngoSeptemba 11, 2001 kude kube ngumthetho weCawa, ikwabonakaliswa ngokwenziwa komfanekiselo werhamncwa. Ixesha lesiprofeto alisasebenzi, ngoko ke iminyaka engamashumi amane anesithandathu apho uphondo lobuProtestanti lwakha itempile yokomoya, ibonakalisa ixesha, kungekhona umzuzu othile wexesha, apho uphondo lobuRiphabhlikhi luphakamisa itempile yalo yonqulo-nezopolitiko.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Izizathu ezithathu eziphambili zokusebenzisa kwaloo luhlu lunye lweempawu zendlela ezintathu zeminyaka engamashumi amathandathu anesihlanu emelwe kuIsaya isahluko sesixhenxe zezi; okokuqala, umthetho wokukhankanywa kokuqala; 742 BC, 723 BC no-677 BC, oko kukuthi iminyaka elishumi elinesithoba ilandelwa yiminyaka engamashumi amane anesithandathu. Kwakuchasene noko kwimbali yamaMillerite; 1798, 1844 no-1863, oko kukuthi iminyaka engamashumi amane anesithandathu ilandelwa yiminyaka elishumi elinesithoba.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Isizathu sesibini kukulandelelana komyalezo wendima nomsebenzi kaEliya. UEliya wafika ngexesha lesiphelo ngo-1798, xa incwadi kaDaniyeli yavulwa (Daniyeli 8:14), waza ke wafika kukhuphiswano lwaseNtabeni yeKarmele ukususela ngo-1840 ukuya ku-1844, waza ke wavalelwa kunye nemfundiso yesithethe nesiko ngo-1863. UEliya wabuya wafika kwakhona ngexesha lesiphelo ngo-1989, xa incwadi kaDaniyeli yavulwa. Wahamba ngokwesiprofeto waya kuSeptemba 11, 2001, apho ukhuphiswano lwaseNtabeni yeKarmele luqala khona, luze kuphela kumthetho weCawe osondelayo. Ukulandelelana kwendima nomsebenzi kaEliya kuyaxhasa ulandelelwano lwemiqondiso yendlela echongiweyo kuIsaya isahluko sesixhenxe.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Umxholo weempondo ezimbini zerhamncwa lomhlaba uchaza ukuba zombini ezo mpondo ziguquka zisuke kumagunya amabini ziye kwelinye, elinye ekuqaleni nelinye ekupheleni kobukumkani besithandathu besiprofeto seBhayibhile. Xa iintonga ezimbini, nokuba zezo zesiqalo okanye ezesiphelo, ziqokelelwa zaza zadityaniswa zaba luhlanga olunye, zimelwa njengokwakha itempile yokomoya ekuqaleni okanye itempile yokomoya yenkolo nezopolitiko ekupheleni. Itempile yenkohliso ingumfanekiso wetempile yobupopu, apho upopu ehleli etempileni kaThixo evakalisa ukuba yena unguThixo.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Xa i-United States ithetha njengenamba kumthetho weCawa, iya kuba izalisekisa kanye loo mfanekiso, kuba iya kuba yakhe itempile eyinkohliso apho ibandla norhulumente badityaniswe baba yintonga enye, yaye ibandla liya kuba lilawula olo budlelwane.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
KuIsaya isahluko sesixhenxe umprofeti uIsaya wathabatha unyana wakhe, ukuze avakalise umyalezo kukumkani uAhazi ngasemjelo wedama elingasentla, ngasentsimini yomhlambi.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Wathi ke uYehova kuIsaya, Phuma ngoku uye kuhlangabeza uAhazi, wena noSheyari-yashubhi unyana wakho, ekupheleni komjelo wedama elingasentla, emendweni oya entsimini yomhlambi. Isaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Igama elithi “shearjashub” lithetha ukuthi “intsalela iya kubuya.” Intsalela yentshukumo yokuqala yamaMillerite yabuyela kwintshukumo yeFuture for America ngowe-1989. UIsaya nonyana wakhe bamele isiqalo nesiphelo, ngobudlelane babo njengoyise nonyana. Badlulisa umoya kaEliya owawumele uguqule iintliziyo zooyise zibuyele ebantwaneni, neentliziyo zabantwana zibuyele kooyise. UIsaya wayevakalisa umyalezo kaEliya kukumkani ongendawo uAhazi. Phakathi kwezinye izenzo zakhe ezikhohlakeleyo, uAhazi waziwa ngokuvala iinkonzo zengcwele nokumisa endaweni yayo umfanekiso wetempile yaseAsiriya.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
UAhazi wayeneminyaka emashumi mabini ubudala ekuqaleni kwakhe ukulawula, walawula iminyaka elishumi elinesithandathu eYerusalem, akazanga enze oko kulungileyo emehlweni kaYehova uThixo wakhe, njengoDavide uyise. Kodwa wahamba ngendlela yookumkani bakwaSirayeli, ewe, wada wenza ukuba unyana wakhe adlule emlilweni, ngokwezinto ezinyanyekayo zeentlanga, awazigxotha uYehova phambi koonyana bakaSirayeli. Wabingelela ke, waqhumisa nesiqhumiso ezindaweni eziphakamileyo, nasezindulini, naphantsi kwayo yonke imithi eluhlaza. Ngelo xesha uRezini ukumkani waseAram noPeka unyana kaRemaliya, ukumkani wakwaSirayeli, benyuka baya eYerusalem ukuba balwe; bayingqinga uAhazi, kodwa ababa nako ukumoyisa. Ngelo xesha uRezini ukumkani waseAram wayibuyisela iElati kwaAram, wawagxotha amaYuda eElati; aza amaAram eElati, ahlala khona kwada kwangoku. Wathuma ke uAhazi abathunywa kuTiglate-pilesere ukumkani waseAsiriya, esithi, Ndingumkhonzi wakho nonyana wakho; nyuka undihlangule esandleni sokumkani waseAram, nasesandleni sokumkani wakwaSirayeli, abavukayo nxamnye nam. UAhazi wathabatha isilivere negolide ezafunyanwa endlwini kaYehova, nakubuncwane bendlu yokumkani, wakuthumela kwaba sisipho kukumkani waseAsiriya. Wamphulaphula ke ukumkani waseAsiriya; kuba ukumkani waseAsiriya wenyuka waya eDamasko, wayithimba, wabathimba abemi bayo wabase eKire, wambulala noRezini. Waya ke ukumkani uAhazi eDamasko, ukuya kudibana noTiglate-pilesere ukumkani waseAsiriya, wabona isibingelelo esasiseDamasko; ukumkani uAhazi wathumela kuUriya umbingeleli ukumila kwesibingelelo nomzekelo waso, ngokwawo wonke umsebenzi waso. UUriya umbingeleli wakha isibingelelo ngokwako konke awathumela ngako ukumkani uAhazi evela eDamasko; wenjenjalo uUriya umbingeleli, ngaphambi kokuba ukumkani uAhazi abuye eDamasko. Kuthe ke akufika ukumkani evela eDamasko, ukumkani wasibona isibingelelo; wasondela ukumkani esibingelelweni, wabingelela kuso. Watshisa umnikelo wakhe wokutshiswa nedini lakhe lokudla, wathulula umnikelo wakhe othululwayo, wafefa igazi lemibingelelo yakhe yoxolo phezu kwesibingelelo. Wasisondeza nesibingelelo sobhedu esasiphambi koYehova, wasisusa ngaphambili kwendlu, phakathi kwesibingelelo nendlu kaYehova, wasibeka ngasentla kwesibingelelo. Wamwisela umthetho ke ukumkani uAhazi kuUriya umbingeleli, esithi, Phezu kwesibingelelo esikhulu tshisa umnikelo wokutshiswa wakusasa, nedini lokudla langokuhlwa, nomnikelo wokutshiswa wokumkani, nedini lakhe lokudla, kwanomninikelo wokutshiswa wabo bonke abantu belizwe, namadini abo okudla, neminikelo yabo ethululwayo; ufefe kulo lonke igazi lomnikelo wokutshiswa, nalo lonke igazi ledini; ke sona isibingelelo sobhedu siya kuba sesam sokubuza ngaso. Wenza ke uUriya umbingeleli ngokwako konke awamwisela umthetho ngako ukumkani uAhazi. Ukumkani uAhazi wawanqumla amacala eziseko, wazisusa nezitya zokuhlambela kuzo; waluthabatha nolwandle walususa phezu kweenkomo zobhedu ezazingaphantsi kwalo, walubeka phezu komgangatho wamatye. Nendawo efulelweyo yesabatha ababeyakhile endlwini, nomnyango wokungena wokumkani ongaphandle, wayiguqula wayisusa endlwini kaYehova ngenxa yokumkani waseAsiriya. 2 Kumkani 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Ukumkani waseAsiriya umele ukumkani wasemntla, oluphawu lobupopu. Ukumkani okhohlakeleyo uAhazi wayeyinkokeli yokoqobo yakwaYuda, ilizwe elinobuqaqawuli lokokoqobo. Xa uIsaya nonyana wakhe badibana naye emjelo wedama elingasentla ngasentsimini yomhlanjisi, benomyalezo wokuba intsalela iya kubuya, ukumkani okhohlakeleyo wayekwintlekele yemfazwe yamakhaya phakathi komntla nomzantsi. Kule ntlekele, wawugatya umyalezo awawunikelwa nguThixo ngomprofeti uIsaya, waza wafuna ukukhuselwa kukumkani wasemntla wokokoqobo.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Umongo kaIsaya isahluko sesixhenxe ubonisa inkokeli yelizwe lozuko lokomoya ethi, ngexesha lemfazwe yamakhaya, ifune umnqophiso nopopu kunokuba ifune uThixo. Uvukelo luka-Ahazi ngakulo Thixo lumelwe kukuba waya kukumkani wasemntla, wenza umzekelo wetempile yothixo kakumkani wasemntla, waza wathumela loo mzekelo wombingeleli omkhulu eYerusalem, owathi emva koko wakha umfanekiselo ophindwe kabini waloo tempile yenkohliso emihlambini engcwele yengcwele kaThixo. Ukumkani okhohlakeleyo uAhazi umele urhulumente, yaye intsebenziswano yombingeleli omkhulu imele umanyano lwecawe norhulumente.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Olo vukelo lwangokoqobo lumele uvukelo lwenkokeli yelizwe elizukileyo lokomoya, ephinda inkonzo yonqulo yobupopu (ukumkani wasemntla) aze avale unqulo lokwenyaniso lwengcwele kaThixo. Uvukelo luka-Ahazi lumele ubunkokeli beUnited States, obumisa itempile yomgunyathi kwilizwe elizukileyo, engumfuziselo okopiwe wetempile yokumkani wasemntla.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Imeko yesiprofeto kaIsaya isahluko sesixhenxe imela iminyaka engamashumi amathandathu anesihlanu yokuqala yerhamncwa lomhlaba, yaye ngokungqalileyo ngakumbi imela ixesha lokuphela lerhamncwa lomhlaba. Kukho ukukhanya okuninzi okunokufunyanwa kwimeko yesiprofeto kaIsaya isahluko sesixhenxe, kodwa okwangoku sisebenzisa nje umgaqo wokuba uKristu uzekelisa isiphelo sento ngesiqalo sento. Apha senza olu setyenziso, kungekhona kangako ukuze singene nzulu kwiziphumo zemeko yembali kaIsaya isahluko sesixhenxe. Sichaza ukuba xa uphondo lweRiphabhlikani ewexukileyo ludibana nophondo lobuProtestanti obuwexukileyo, oko kungumfuziselo wokumiswa kwetempile yomgunyathi.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Ukumiswa kwetempile yomgunyathi, emiselwe ngokomfanekiso wetempile yokumkani wasemantla, kumela imbali yaloo xesha xa umfanekiso werhamncwa usenziwa, yaye luvavanyo olukhulu kubantu bakaThixo, apho isiphelo sabo sanaphakade siya kugqitywa khona.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kwenziwa ngaphambi kokuba ukuvalwa kwexesha lovavanyo kufike; kuba wona uya kuba luvavanyo olukhulu kubantu bakaThixo, ekuthi ngalo kugqitywe isiphelo sabo saphakade.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Olu luvavanyo abantu bakaThixo ekufuneka belufumene phambi kokuba batywinwe. Bonke abo bangqina ukuthembeka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha sobuxoki, baya kuma phantsi kwebhanile yeNkosi uThixo uYehova, baze bamkele itywina loThixo ophilayo. Abo bayekelela inyaniso enemvelaphi yasezulwini baze bamkele isabatha seCawa, baya kwamkela uphawu lwerhamncwa” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Ama-Seventh-day Adventists, abangabantu bakaThixo baseLawodike, banalo “uvavanyo olukhulu” olwenzeka ngaphambi kokuba ithuba lovavanyo livalwe. “Lululo uvavanyo” ekufuneka baluphumelele “phambi kokuba batywinwe.” Itywina likaThixo nokuvalwa kwethuba lovavanyo kwenzeka ngexesha lomthetho weCawa. Ukwakhiwa komfanekiselo werhamncwa kwenzeka kwisithuba sexesha esikhokelela kumthetho weCawa size sifikelele encotsheni kuwo. Umfanekiselo werhamncwa nokwakhiwa kwawo yinyaniso eya kugqiba ikamva lethu laphakade. Ukwakhiwa kwaloo mfanekiselo kuboniswe njengokudityaniswa kweentonga ezimbini ukuze kwenziwe uhlanga olunye. Ukudityaniswa kweentonga ezimbini kwenzeka ekuqaleni kwembali yaseUnited States, kwaze kwakhona kwenzeka ekupheleni kwayo. Ekuqaleni kwadityaniswa iintonga ezimbini ukuze kusekwe uphondo lwamaProtestanti, yaye ekupheleni kudityaniswa iintonga ezimbini ukuze kusekwe uphondo lwamaRiphablikhi.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Kwimbali yembali ka-1798 ukuya ku-1844, itempile yophondo lwamaProtestanti yamiswa. Iminyaka elishumi elinesithoba kamva, umongameli wokuqala weRiphabhlikhi wophondo lweRiphabhlikhi wathetha njengemvana, yaye ngokwenjenjalo waqalisa inkqubo yokukhulula amakhoboka, kodwa oko kwamxabela ubomi bakhe. IMvana kaThixo yafa emnqamlezweni ukuze ikhulule uluntu ebukhobokeni besono, kodwa oko kwamxabela ubomi bakhe. Umnqamlezo sisibhengezo sokukhululwa kwamakhoboka. Kwimbali apho uphondo lweRiphabhlikhi lwalukhulula amakhoboka, uphondo lwamaProtestanti lwalukhaba isiprofeto sobukhoboka. Kwimbali yomthetho weCawa, xa uphondo lweRiphabhlikhi luphinda lumise ubukhoboka bokomoya, uphondo lwamaProtestanti luya kube luvakalisa umyalezo okhulula abathinjwa.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
UMongameli wokugqibela wophondo lweRiphabhlikhi lwerhamncwa lasemhlabeni uya kuthetha njengenamba, yaye xa esenza oko, uphondo lobuProtestanti bokwenyaniso luya kuphakanyiswa njengomqondiso. Oko kufuziselwa kwiimpondo ezimbini zobukumkani bamaMedi namaPersi bokwenyama nobokomoya. UBukumkani bamaMedi namaPersi bokwenyama babululawulo lwesibini lwesiprofeto seBhayibhile, yaye ulawulo lwesithandathu lwesiprofeto seBhayibhile bubukumkani bamaMedi namaPersi bokomoya. Encwadini kaDaniyeli, inkunzi yemvu yamaMedi namaPersi yayineempondo ezimbini, njengokuba kunjalo neUnited States, kodwa uphondo lwesibini lwavela ekugqibeleni.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Ndaza ndawaphakamisa amehlo am, ndabona; yaye khangela, kwakumi phambi komlambo inkunzi yegusha eyayineempondo ezimbini; yaye ezo mpondo zombini zazide; kodwa enye yayinde kunenye, yaza le inde ngakumbi yavela ekugqibeleni. Daniyeli 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Kwimbali yesiprofeto yerhamncwa lomhlaba neempondo zalo ezimbini, uphondo lobuProtestanti lwachongwa kuqala, kodwa endaweni yokunyuka nokuwugqiba umsebenzi, lwarhoxa lwaya entlango yobumfama baseLawodike. Kwimbali xa uphondo lwamaRiphabhlikhi luthetha njengenamba, luze luwisele umthetho weCawa osondela ngokukhawuleza, uphondo lokwenyaniso lobuProtestanti luya kuthi ekugqibeleni luphakanyiswe lube ngumqondiso. Kuphela ngama-Adventist oSuku lweSixhenxe aseLawodike awuqondayo uvavanyo olumelwe kukusekwa komfanekiselo werhamncwa aya kwamkela itywina likaThixo xa ukuvalwa kwexesha lovavanyo kufika. Isigidimi esichonga le nkqubo yovavanyo ngoku siyatyhilwa kwabo bonke abanqwenela ukuxhamla ngaso.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
UEliya weza kubo bonke abantu, wathi, Koze kube nini na nibe nithingaza phakathi kwezimvo ezimbini? Ukuba uYehova unguThixo, mlandeleni; ke ukuba nguBhahali, mlandeleni yena. Abantu ke abazange bamphendule ngelizwi. 1 Kumkani 18:21.