The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.
Umyalezo wezahluko zesibhozo nezesithoba zikaDaniyeli, ezimelwe nguMlambo iUlai, wavulwa ngo-1798. Isiprofeto sesahluko sesibhozo sachazwa kwisahluko sesithoba nguGabriyeli, kodwa kungade kube semva kokuba uDaniyeli ewise umthandazo, othathwa njengomnye wemithandazo yabantu ebaluleke kakhulu eBhayibhileni. Kulo mthandazo uDaniyeli uchaza ukuba wayeqondile ukuba ukuphanziswa kweYerusalem kwakuya kuhlala iminyaka engamashumi asixhenxe ngokokoko wakufumanisayo encwadini kaYeremiya.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Ngomnyaka wokuqala kaDariyo unyana ka-Ahaswerosi, wembewu yamaMedi, owamiswayo ukuba abe ngukumkani phezu kobukumkani bamaKaledi; ngomnyaka wokuqala wokulawula kwakhe mna Daniyeli ndaqonda ngeencwadi inani leminyaka, elafikayo ilizwi leNkosi kuYeremiya umprofeti ngalo, ukuba wayeya kuzizalisa iminyaka emashumi asixhenxe ekuchithekeni kweYerusalem. Daniyeli 9:1, 2.
Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.
UYeremiya kananjalo wachaza ukuba ekupheleni kwaloo minyaka imashumi asixhenxe uBhelishatsare wayeza kufa xa uKoreshi, injengele kaDariyo, wayesoyisa iBhabhiloni.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Kwaye eli lizwe liphela liya kuba yinkangala, nento eyothusayo; ezi ntlanga ziya kukhonza ukumkani waseBhabheli iminyaka emashumi asixhenxe. Kwaye kuya kuthi, xa iminyaka emashumi asixhenxe izalisekile, ndimohlwaye ukumkani waseBhabheli, nolo hlanga, utsho uYehova, ngenxa yobugwenxa babo, nelizwe lamaKaledi; ndilenze amanxuwa angunaphakade. Yeremiya 25:11, 12.
Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.
UDaniyeli naye waqonda ukuba loo minyaka imashumi asixhenxe yokuphanziswa yayikukuzaliseka kwesiprofeto esabhalwa nguMoses.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Ewe, wonke amaSirayeli awugqithile umthetho wakho, ngokumka kuwo, ukuze angaliphulaphuli ilizwi lakho; ngenxa yoko isiqalekiso sigalelwe phezu kwethu, nesifungo esibhaliweyo emthethweni kaMoses umkhonzi kaThixo, ngokuba sonile kuye. Wawamisa amazwi akhe, awawathethayo nxamnye nathi, kwanoxamnye nabagwebi bethu abasigwebayo, ngokusizisela ububi obukhulu; kuba phantsi kwezulu lonke akuzange kwenziwe njengoko kwenziwe eYerusalem. Njengoko kubhaliwe emthethweni kaMoses, bonke obu bubi busifikile; kanti asizange sithandaze phambi kweNkosi uThixo wethu, ukuze siguquke ezonweni zethu, siyiqonde inyaniso yakho. Daniyeli 9:11–13.
The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.
“Isifungo” uSirayeli awayesophule nesavelisa “isiqalekiso” yayiyeyo “izihlandlo ezisixhenxe” ezikuLevitikus amashumi amabini anesithandathu. Igama eliguqulelwe ngokuthi “izihlandlo ezisixhenxe” kuLevitikus amashumi amabini anesithandathu lelona gama linye lesiHebhere eliguqulelwe ngokuthi “isifungo,” kuDaniyeli isahluko sesithoba. Isifungo sikaMoses esimelwe ligama eliguqulelwe ngokuthi “izihlandlo ezisixhenxe” sasisisiprofeto sokuqala sexesha esafunyanwa nguWilliam Miller, yaye sasiyeyokuqala kwiinyaniso zakhe ezisisiseko eyathi yabekelwa bucala ngowe-1863. UWilliam Miller wayemele uEliya, yaye oku kuqinisekiswa nguMoya weSiprofeto.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.
“Amawaka-waka akhokelwa ekwamkeleni inyaniso eyashunyayelwa nguWilliam Miller, yaye izicaka zikaThixo zavuselwa phezulu ngomoya nangamandla kaEliya ukuze zivakalise isigidimi.” Early Writings, 233.
In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.
Ngowe-1863 intshukumo yamaMiller yaphela njengokuba abo babekade bekwintshukumo baqalisa ibandla lamaSeventh-day Adventist. Bakuba beqalile njengebandla, intshukumo yaphela. Yaphela xa babulala uMoses njengoko kumelwe “ngamaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu, kwanaxa ngaxeshanye babulala uEliya, umthunywa owayezise “isifungo” sikaMoses kwintshukumo. UMoses noEliya babulawa bobabini ngowe-1863 yaye babengayi kuvuswa de kube semva koSeptemba 11, 2001, xa uThixo wayibuyisela intshukumo ethi Future for America ezindleleni zamandulo.
Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.
I-Future for America yaqonda umhla we-11 Septemba 2001 njengokufika kwesithathu isibetho, yaye oko okumisela ukuba ukuchongwa kohlaselo lobuSilamsi ngomhla we-11 Septemba kwakuchanile, yimbali yezibetho ezimbini zokuqala njengoko zachongwa ngabaMillerite, nto leyo emelwe ngokukodwa kuzo zombini iitshathi zoovulindlela zika-1843 no-1850. Ngokubuyela kwimbali yabaMillerite ukuze kuxhaswe indima yanamhlanje yobuSilamsi, iNkosi yaza yavulela i-Future for America ukuqonda “izihlandlo ezisixhenxe” zeLevitikus amashumi amabini anesithandathu, ezimelwe ngokucacileyo kuzo zombini iitshathi kumqolo osembindini. Kwaye kuzo zombini iitshathi, umbindi womqolo osembindini ngumnqamlezo. Xa uThixo wayalela ekwenziweni kwazo zombini iitafile zikaHabhere, waqinisekisa ukuba “isifungo” sikaMoses, “izihlandlo ezisixhenxe” zeLevitikus amashumi amabini anesithandathu, sasingumbindi wayo yonke eminye imizekeliso yesiprofeto, nokuba kuzo zombini ezo tafile uKristu wabekwa kanye embindini.
This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.
Oku kwakuvumelana nexesha elikhankanywe kwesinye isiprofeto esatolikwa nguGabriyeli kwisahluko sesithoba sikaDaniyeli, esasibonisa ukuba uKristu uya kuqinisekisa umnqophiso nabaninzi iveki enye.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Yaye uya kuqinisa umnqophiso nabaninzi iveki ibe nye; yaye phakathi evekini uya kubangela ukuba umbingelelo nomnikelo kuphele, yaye ngenxa yokwanda kwezinto ezinezothe uya kuyenza ibe yinkangala, kude kuse ekuphelisweni, yaye oko kumisiweyo kuya kuthululwa phezu kwenkangala. Daniyeli 9:27.
A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.
Iveki yesiprofeto ziintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini ezingumfuziselo, yaye isiprofeto awayesichaza uGabriyeli sabonisa ukuba “embindini” okanye esazulwini sazo ezo ntsuku zingamawaka amabini anamakhulu amahlanu anamashumi amabini ezingumfuziselo uKristu wayeza kubethelelwa emnqamlezweni. UKristu usisazulu se‘twenty-five twenty’ kuzo zombini iitafile zikaHabakuki, kwanakwiveki awaqinisa ngayo umnqophiso nabaninzi.
In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.
Ngo-1863 ubu-Adventism baqalisa njeng ecawa, yaye intshukumo yamaMillerite, eyayinikwe amandla ngomoya kaEliya, yabulawa. Intshukumo yamaMillerite yayiqonda ukuba, kumxholo weecawa ezisixhenxe zeSityhilelo, bona babeyicawa yaseFiladelfiya. Abo bazahlulayo kubo emva koDano Olukhulu luka-1844, ngoko ke bachongwa njengamaLawodike. Ngo-1856 uJames White waqalisa uthotho lwamanqaku kwi-Review and Herald echaza ukuba intshukumo eyaqala njengeFiladelfiya yayisele iyiiLawodike, nokuba amalungu ngoko kwakufuneka afune iyeza elanikelwayo kwicawa yaseLawodike. Kwangaloo nyaka, kwakwelo papasho, uJames White wapapasha uthotho lwamanqaku abhalwa nguHiram Edson malunga nesiprofeto seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini seLevitikus amashumi amabini anesithandathu. Amanqaku lawo awazange agqitywe.
When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.
Xa iNkosi yakhokelela intshukumo yeFuture for America ukuba ibuyele ezindleleni zakudala emva komhla we-11 kuSeptemba, 2001, amanqaku ka-Edson afunyanwa kwakhona, yaye okokuqala embalini kwaqondwa ukuba omabini la maxesha eminyaka engamawaka amabini anamakhulu amahlanu namashumi amabini ayengamaqalekiso amabini. Elinye lichasene nezizwe ezilishumi zasemntla, yaye elinye lichasene nezizwe ezibini zasemazantsi. UMiller wayechonge amaxesha asixhenxe achasene nobukumkani basemazantsi bakwaYuda, kodwa uEdson wachonga amaxesha asixhenxe achasene nobukumkani basemntla bakwaSirayeli. IFuture for America yabona ukuba omabini ayefanele ukusetyenziswa. Xa ezi zisasazo zimbini zidityanisiwe, zivelisa ukukhanya kwesiprofeto okwakungazange kuqondwe nguMiller okanye nguEdson.
When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!
Xa iNkosi yabuyisela iFuture for America ezindleleni zamandulo emva ko-2001, “isifungo” sikaMoses sabuya saphila saza sama ngeenyawo zaso. Umyalezo onxulumene “nesifungo” ke ngoko wanikelwa ngabathunywa bengelosi yesithathu njengoko wawunikelwe waza wafanekiswa ngabathunywa bengelosi yokuqala. IFuture for America yayiyeyona ntshukumo eyavakalisa umyalezo omelwe ngu“Moses” ngamandla ka“Eliya,” yaye uEliya wanika ngokucacileyo ubungqina bukaMoses de kwasekupheleni kothotho lweentetho olwalunesihloko esithi Habakkuk’s Tables olwathi lwagqitywa malunga no-2012. Xa olo thotho lweentetho lwaphelayo, irhamncwa eliphuma enzonzobileni lenyuka ukuze lilwe noMoses noEliya. Loo mfazwe yaqala xa iFuture for America yagqiba ekubeni iyeke umsebenzi ebiyenza ukusukela ngo-1996, ize iqale isikolo, esathi ngokuzigwagwisa yasibiza ngokuba yi, The School of the Prophets. Bekungcono ukusibiza eso sikolo ngokuba sisikolo sabaprofeti bobuxoki!
The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.
Isiphithiphithi nokudideka okwalandelayo xa eso sikolo saqalisa ukuvumela abo babengazange bangqinwe yiNkosi njengabathunywa baYo ukuba bazise ezabo iingcamango, kwaphela ngokufa kwe-Future for America ngomhla we-18 Julayi 2020. Ngelo xesha uMoses noEliya babebulewe ezitratweni.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Kwaye xa baya kube bewugqibile ubungqina babo, irhamncwa elinyukayo liphuma enzonzobileni liya kwenza imfazwe nabo, liboyise, libabulale. Kwaye izidumbu zabo ziya kulala esitratweni sesixeko esikhulu, esithi ngokomoya sibizwe ngokuba yiSodom neYiputa, apho neNkosi yethu yabethelelwa khona emnqamlezweni. ISityhilelo 11:7, 8.
The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.
Ubungqina obuthembekileyo, bubungqina obaphela ekupheleni kothotho olunesihloko esithi Iitafile zikaHabakuki. Emva koko irhamncwa lahlasela. Andinalo nofifi lokuba ngubani olandela la manqaku akhoyo ngoku, kodwa ndicinga ukuba abunjwe kangangoko ziintshaba ze-Future for America njengokuba enjalo ngabo basazama ukuza kuvumelana nokudana kukaJulayi 18. Ngenxa yoko ndilindele ukuba abo bakwelo candelo ndilichaza njengeentshaba baya kuphawula ngendlela oku kusetyenziswa kwembali yesiprofeto okubonakala ngayo kubo njengokuzikhonzela. Makanjalo ke. Ixesha lifutshane kakhulu ukuba kuzenziswe ngathi imbali ye-Future for America ayichongwanga ngokucacileyo njengentshukumo ethe yafanekiswa yintshukumo yamaMillerite, yaye lifutshane kakhulu ukuba kuzenziswe ngathi umthunywa woluntu waseLawodike onamaphutha, owavuswayo ukuze akhokele kuloo ntshukumo, akazange afanekiswe nguWilliam Miller.
Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.
UMiller wayengowaseFiladelfiya, yaye mna ndangena kwi-Adventism ndiphuma ehlabathini ngowe-1975, ngoko ke ndingu-Adventist waseLawodikea oqinisekisiweyo. Imbali yobomi bam iyangqina kuloo nyaniso. Noko ke, uThixo wasezulwini onenceba kutshanje undiyalele ukuba ndibhale umyalezo awaye ngoku ewuveza, ndiwuthumele ezicaweni. Umyalelo wakhe weza nesithembiso sokuba, xa evusa uMoses noEliya, baya kuvuswa bengabaseFiladelfiya, kungekhona bengabaseLawodikea. Intshukumo eyaqala kwimbali yamaMillerite yayilixesha laseFiladelfiya, nelathi ekugqibeleni ladlulela eLawodikea ngowe-1856 xa laqalisa inkqubo yokwala kwalo iziseko ezabekwa ngamaMillerite. Ukwala kwaqala ngokubeka ecaleni uphuhliso olutsha lokukhanya olunikelwa ngosiba lukaHiram Edson. Kwiminyaka esixhenxe kamva, ngowe-1863, intshukumo kaEliya eyayizise umyalezo kaMoses yabulawa. Kwangaxeshanye naloo ntshukumo ibulawayo, kwangeniswa ibandla ukuze lithabathe indawo yaloo ntshukumo. UMoses noEliya babulawa ekuqaleni kwe-Adventism, baza baphinda babulawa esiphelweni se-Adventism.
At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.
Ekupheleni kweLaodikea yobuprofeti, ngowe-1989 umbono womlambo iHidekeli wavulwa, kwaza kwaqalisa intshukumo eyazalwa ngumama waseLaodikea. INkosi ayizange ifunyanwe ingalindelanga, yaye yayisazi ukuba iya kuwugqiba umsebenzi waYo weengelosi ezintathu njengoko yaqalisa wona. Yayiya kuwuphelisa ngentshukumo yabaseFiladelfiya, kanye njengoko yawuqalisa, yaye ukuze yenze oku intshukumo eyayiyiLaodikea ngokuzalwa yayimele ibulawe ize ivuswe njengabaseFiladelfiya. Ngokwenjenjalo, intshukumo eyakhutshwa ebandleni laseLaodikea yayiya kuba yeyesibhozo ephuma kwesixhenxe, kanye kwimbali apho umanyano oluphindwe kathathu lwalusiya kuba yeyesibhozo ephuma kwesixhenxe. Kwaye kanye kuloo mbali uphondo lweRiphablukhani nalo luya kuba namava ovuko lweyesibhozo eyayiphuma kwesixhenxe yaza yabulawa yi-“woke-ism” yaseYiputa neSodom, kodwa lowo mgca wobuprofeti uya kuqwalaselwa kamva kula manqaku.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Kwaye abo baphuma kwizizwe, nasezizukulwaneni, nasezilwimini, naseentlangeni, baya kuzibona izidumbu zabo iintsuku ezintathu nesiqingatha, bangavumi nokuba izidumbu zabo zibekwe emangcwabeni. Kwaye abo bahlala emhlabeni baya kuvuya ngazo, bavuyele, bathumelelane izipho; ngokuba aba baprofeti babini babebathuthumbisa abo bahlala emhlabeni. Kwaye emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; kwaza kwabakho uloyiko olukhulu phezu kwabo babebabona. ISityhilelo 11:9–11.
Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.
IFuture for America ayizange ibekwe engcwabeni; yahlala nje esitalatweni apho yayibulewe khona, lo gama iintshaba zayo zazivuyela ukufa kwayo okwakubonakala ngathi kwenzekile. Sekunjalo, “emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kuzo, zaza zema ngeenyawo zazo.” Ixesha alisekho, ngoko ke iintsuku ezintathu nesiqingatha zingumqondiso weentsuku okanye iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, ezithi kwiSityhilelo isahluko seshumi elinesibini, iindinyana zesithandathu neyeshumi elinesine, zimele intlango apho ingcwele nomkhosi banyathelwa phantsi. Ukuba zazinebekwe engcwabeni, bezingayi kuba sesitalatweni apho bezinokunyathelwa phantsi khona. Ukunyathelwa phantsi kweFuture for America akusiso nje kuphela isithuba somfuziselo, koko kusisithuba somfuziselo somyalezo “wamaxesha asixhenxe” omelwe sisifungo sikaMoses.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Baya kuwa ngekrele, bathinjwe basiwe kuzo zonke iintlanga; yaye iYerusalem iya kunyathelwa ziintlanga, kude kuzaliseke amaxesha eentlanga. Luka 21:24.
There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.
Kukho izihlandlo ezithathu apho iYerusalem iye yanyathelwa phantsi. Okokuqala yayinyathelwa phantsi yiBhabhiloni ukususela ngowama-677 BC de kube ngowama-607 BC. Okwesibini yanyathelwa phantsi yiRoma yobuhedeni ukususela ngowama-66 AD de kube ngowama-70 AD. Okwesithathu yanyathelwa phantsi yiRoma yasemoyeni ukususela ngowama-538 de kube ngowe-1798. Ukunyathelwa phantsi kweYerusalem ziintlanga, okuchongiweyo kuLuka amashumi amabini ananye, kwakuyiminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yolawulo lobupopu. IsiTyhilelo ishumi elinanye, apho sifumana khona ubungqina bukaMoses noEliya, sivula ngokuchongwa kwelo xesha.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ndaza ndanikwa ingcongolo efana nentonga; saza isithunywa sema, sisithi, Sukuma, ulinganise itempile kaThixo, nesibingelelo, nabo banqulayo kuyo. Ke intendelezo engaphandle kwetempile yishiye phandle, ungayilinganisi; kuba inikwe iintlanga: yaye umzi ongcwele ziya kuwunyhasha phantsi iinyanga ezingamashumi amane anesibini. ISityhilelo 11:1, 2.
The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.
Umyalelo wokuba uYohane alinganise itempile nabo bayinqulayo kuyo umele ukuvulwa komgwebo ngowe-1844, kuba iindinyana ezimbini ezingaphambili zibonisa ukuba uYohane wayewevile ubukrakra boDano Olukhulu ngowe-1844; kwandule ke, emva kokuba exelelwe ukuba umele aphinde umsebenzi wokuvakalisa isigidimi, indinyana yokuqala yesahluko seshumi elinanye ibonisa ukuba loo mgwebo usandul’ ukuqalisa.
“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.
“Ixesha lifikile lokuba yonke into enokushukunyiswa ishukunyiswe, ukuze ezo zinto zingenakushukunyiswa zihlale zikho. Yonke imeko iza kuhlolwa phambi koThixo; kuba ulinganisa itempile kaThixo, kwanabanquli abakuyo. ‘Ezi zinto utsho lowo ubambe iinkwenkwezi ezisixhenxe esandleni sakhe sokunene, ohamba phakathi kwezibane zezibane ezisixhenxe zegolide; Ndiyayazi imisebenzi yakho…. Noko ke ndinento nxamnye nawe, ngokuba ulushiyile uthando lwakho lokuqala; khumbula ke ngoko apho uwe khona, uguquke, wenze imisebenzi yokuqala; kungenjalo ndiya kuza kuwe kamsinyane, ndilususe isiphatho sezibane endaweni yaso.’ ‘Guquka; kungenjalo ndiya kuza kuwe kamsinyane, ndilwe nawe ngekrele lomlomo wam. Lowo unendlebe makeve oko uMoya akuthethayo kuwo amabandla: Lowo woyisayo ndiya kumnika adle imana efihlakeleyo, ndimnike nelitye elimhlophe, yaye etyeni kubhalwe igama elitsha, ekungekho namnye ulaziyo ngaphandle kwalowo ulamkelayo.’” The 1888 Materials, 1116.
As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.
Njengoko uYohane emele ukuvulwa komgwebo wophando ngo-1844, uxelelwa ukuba ayishiye intendelezo yangaphandle yetempile, kuba inikelwe kwiiNtlanga ezaziya kusinyhasha isixeko esingcwele iminyaka eliwaka elinamakhulu mabini anamashumi amathandathu. ULuka amashumi amabini ananye uchaza ukuba iiNtlanga zaziya kusinyhasha iYerusalem de kuzaliseke “amaxesha” eeNtlanga. UYohane kwisahluko seshumi elinanye usandul’ ukuchaza ukuba ixesha lokunyhashwa kweYerusalem ziiNtlanga laliyimbali ka-538 kude kube ngu-1798. UYohane usichaza esi sihlandlo kabini kwisahluko seshumi elinesibini njengentlango, ixesha apho ibandla labalekela khona ukuze lisinde kwintshutshiso eyayiziswa ngupopu.
When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.
Xa uMoses noEliya bebulewe baza bashiywa esitratweni ukuze banyathelwe phantsi kangangesithuba seentsuku ezintathu ezinesiqingatha, iimbali ezintathu ezandulelayo apho iYerusalem yanyathelwa phantsi zimele ukuqondwa njengemifuziselo yelo xesha. KuLuka amashumi amabini ananye iiNtlanga zaziya kunyathela phantsi isixeko esingcwele de kuzaliseke “amaxesha” eeNtlanga.
Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.
Ngoko ke, uLuka uchaza ngaphezu kwelinye ixesha leeNtlanga, kodwa siyazi ukuba ixesha leeNtlanga ukuzaliseka kwalo kwakungo-1798. Elokuqala “ixesha leeNtlanga” laqala ngo-723 BC xa ubukumkani basemantla bakwaSirayeli banyathelwa phantsi yiAsiriya. Oko kunyathelwa phantsi kwaqalisa ukunyhashwa ligunya lobuhedeni, kwaza kwaqhubeka de kwangowe-538, xa igunya lobupopu laqhubekisa loo msebenzi kwada kwangowe-1798. Ubuhedeni basasaza baza banyathela phantsi uSirayeli ongokoqobo, yaye ubupopu basasaza baza banyathela phantsi uSirayeli womoya. “Amaxesha” eeNtlanga amela iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yeLevitikus amashumi amabini anesithandathu, emela amaxesha amabini okunyathelwa phantsi. Elokuqala laqhutywa bubuhedeni njengoko bamelwa yiAsiriya, emva koko yiBhabhiloni, emva koko yiRoma yobuhedeni. Emva koko amandla esibini achithayo, awachongwa nguMiller kwisakhelo esingcwele sesiprofeto awasisebenzisayo, yayingubupopu, obabeya kuqhubekisa ukunyathela phantsi de kube ngo-1798. Ukunyathelwa phantsi okwenziwa bubuhedeni nobupopu kokubini ngowona mbuzo kanye uphakanyiswayo kwingxoxo yasezulwini evelisa impendulo eyisiseko nentsika esembindini ye-Adventism.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Emva koko ndeva omnye ongcwele ethetha; waza omnye ongcwele wathi kuloo ngcwele ibithetha, Koda kube nini na umbono ongombingelelo wamihla le, nesikreqo sencithakalo, sokunikela kokubini ingcwele nomkhosi ukuba kunyathelwe ngeenyawo? Waza wathi kum, Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlanjululwe. Daniyeli 8:13, 14.
The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.
Ingelosi uGabriyeli kunye nezinye iingelosi zakhokelela uMiller ekuqondeni ukuba “umnikelo wemihla ngemihla” wawumele ubuhedeni, nokuba “isikreqo sokuphanzisa” sasiwumela ubupopu. Kokubini ubuhedeni nobupopu babeya kuyinyathela phantsi ingcwele nomkhosi. Ngoko ke “amaxesha” eeNtlanga athe uLuka abhekisa kuwo ngawamaxesha amabini okunyathelwa phantsi aneminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, athi kunye abe ngamaxesha asixhenxe kaLevitikus amashumi amabini anesithandathu.
The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.
Umyalezo “wesifungo” sikaMoses wabulawa ngowe-1863, kunye nomthunywa uEliya owayewuveze umyalezo kaMoses. Bobabini umyalezo kaMoses nomthunywa uEliya bavuswa emva komhla we-11 kuSeptemba, 2001. Emva kokuba umyalezo kaMoses waphinda wavakaliswa nguEliya, bobabini babulawa kwakhona baza bashiywa esitratweni bengangcwatywanga iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, nto leyo enonxibelelwano oluthe ngqo nomyalezo “wamaxesha asixhenxe” uDaniyeli awubiza ngokuba “sisifungo” sikaMoses. Intshukumo nomthunywa ophinda umyalezo kaEliya kaMoses, njengoko kufuziselwe nguMiller nabaMillerite, ekugqibeleni baya kuma ngeenyawo zabo baze bavuswe.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Kwaye emveni kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; lwaza uloyiko olukhulu lwehlela abo babebabona. Baza beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini ngelifu; zaza iintshaba zabo zababona. ISityhilelo 11:11, 12.
We will address this truth in the next article.
Siza kujongana nale nyaniso kwinqaku elilandelayo.