All the prophets identify the end of the world.
Bonke abaprofeti bachaza ukuphela kwehlabathi.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Ngamnye kubaprofeti bakudala wathetha kancinane ngakumbi ngexesha labo kunangexesha lethu, ukuze ukuprofeta kwabo kusebenze kuthi. ‘Ke zonke ezo zinto zehlela bona ukuba zibe yimizekelo; zaza zabhalelwa ukulumkisa kwethu, thina sifikelwe ziziphelo zehlabathi.’ 1 Korinte 10:11. ‘Babonakaliselwa ukuba babengalungiseleli bona ngokwabo, koko babelungiselela thina ezo zinto, enithe nazixelwa ngoku ngabo banishumayezele iindaba ezilungileyo ngoMoya oyiNgcwele othunywe ezulwini; ezo zinto iingelosi zilangazelela ukuzikhangela.’ 1 Petros 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“IBhayibhile iqokelele yaza yadibanisa ndawonye ubuncwane bayo ngenxa yesi sizukulwana sokugqibela. Zonke iziganeko ezinkulu neentsebenzo ezinzulu zembali yeTestamente eNdala bezikho, yaye ziyaphinda zenzeke ebandleni kule mihla yokugqibela.” Selected Messages, incwadi 3, 338, 339.
All the books of the Bible conclude in the book of Revelation.
Zonke iincwadi zeBhayibhile ziphetha encwadini yeSityhilelo.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“ESityhilelweni zonke iincwadi zeBhayibhile zidibana zize ziphelele.” IZenzo zabaPostile, 585.
The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.
Umyalezo wokugqibela wesilumkiso kubemi beplanethi yomhlaba uchongwe kwisiTyhilelo seshumi elinesibhozo.
And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ke kaloku emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa bubuqaqawuli bayo. Yaza yadanduluka ngamandla ngelizwi elikhulu, isithi, Liwile, liwile iBhabheli enkulu, laba yindawo yokuhlala yeedemon, nendawo yokubanjela wonke umoya ongcolileyo, nendlwana yazo zonke iintaka ezingcolileyo nezithiyekileyo. Kuba zonke iintlanga zisela iwayini yengqumbo yohenyuzo lwayo, nookumkani bomhlaba benza uhenyuzo kunye nayo, nabarhwebi bomhlaba bazityebisa ngobuninzi bezinto zayo ezimnandi. ISityhilelo 18:1–3.
The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.
Ibinzana elithi “iBhabheli enkulu” limela iBandla lamaRoma Katolika, yaye kuIsaya isahluko samashumi amabini anesithathu “iBhabheli enkulu” limelwe yiTire.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Umthwalo weTire. Bhombolozani, nina zikepe zaseTarshishe; kuba itshatyalalisiwe, kungabikho ndlu, kungabikho kungena kuyo; oko kutyhilwe kubo kuphuma ezweni laseKitim. Thulani, nina bahlali besiqithi; wena owazaliswayo ngabarhwebi baseTsidon, abawela ulwandle. Nangamanzi amakhulu imbewu yaseSihore, isivuno somlambo, iyingeniso yaso; yaye sisuke sentengiso yeentlanga. Yiba neentloni, Tsidon; kuba ulwandle luthethile, inqaba yolwandle ngokwayo, lusithi, Andivi zintlungu zokuzala, andizali bantwana; andondli mfana, andikhulisi zintombi. Njengoko kwakunjalo xa kufikwa ingxelo ngoYiputa, baya kuba sentlungwini enkulu nakuva ingxelo yeTire. Welani niye eTarshishe; bhombolozani, nina bahlali besiqithi. Ngaba lo ngulo mzi wenu ovuyayo, onobudala obususela kwimihla yamandulo? iinyawo zawo ziya kuwuthwala umke uye kuhlala kude njengomphambukeli. Ngubani na ocebe eli qhinga ngokuchasene neTire, umzi othwesayo izithsaba, abathengisi bawo abangabathetheli, abarhwebi bawo abangababekekileyo behlabathi? UYehova wemikhosi ukucebisile oku, ukuze angcolise ikratshi labo bonke ubuqaqawuli, aze ahlazise bonke ababekekileyo behlabathi. Dlula ezweni lakho njengomlambo, ntombi yaseTarshishe; akusekho mandla. Wolule isandla sakhe phezu kolwandle, wazinyikimisa izikumkani; uYehova ukhuphe umthetho ngokuchasene nomzi worhwebo, ukuba zitshatyalaliswe iinqaba zawo. Wathi, Awusayi kuphinda uvuye, ntombi enyulu ecinezelweyo, ntombi yaseTsidon; suka, wela uye eKitim; nalapho akuyi kuba nakuphumla. Khangela ilizwe lamaKaledi; olu hlanga lwalungekho, wada umAsiriya walusekela abo bahlala entlango; bamisa iinqaba zalo, bakha izindlu zalo zobukhosi; waluguqula lwangamanxuwa. Bhombolozani, nina zikepe zaseTarshishe; kuba inqaba yenu itshatyalalisiwe. Kwaye kuya kuthi ngaloo mini iTire ilityalwe iminyaka emashumi asixhenxe, ngokwemihla yokumkani omnye; ekupheleni kweminyaka emashumi asixhenxe iTire iya kucula njengohenyukazi. Thabatha uhadi, ujikeleze umzi, wena henyukazi ilibalekileyo; dlala kamnandi, ucule iingoma ezininzi, ukuze ukhunjulwe. Kwaye kuya kuthi, ekupheleni kweminyaka emashumi asixhenxe, uYehova ayivelele iTire, ibuyele emvuzweni wayo, ihenyuze nazo zonke izikumkani zehlabathi eziphezu kobuso bomhlaba. Kwaye urhwebo lwayo nomvuzo wayo ziya kuba bubungcwele kuYehova; akuyi kugcinwa, akuyi kubekelwa bucala; kuba urhwebo lwayo luya kuba lolwabo bahlala phambi koYehova, ukuze badle ngokwaneleyo, babe nempahla ehlala ihleli. Isaya 23:1–18.
Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”
USisi White ubhala athi: “Zonke iziganeko ezikhulu nezenzo ezinyanisekileyo zembali yeTestamente eNdala bezikho, yaye ziyaphinda zizenzeke ebandleni kule mihla yokugqibela.”
Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:
UIsaya amashumi amabini anesithathu ujongana nobudlelwane bobuprofeti beZizwe eziManyeneyo, ubuPapa, iUnited States neSilamsi. Ukuze ezi nyaniso ziqatshelwe, imiqondiso ethile ekwisahluko kufuneka ichazwe luPhefumlelo. Xa sele ichaziwe imiqondiso, ukulandelelana kweziganeko kuyaqondakala ngokulula ngokwentelekiso. Imiqondiso ekwisahluko ekufuneka ichazwe yile:
The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering
Umthwalo, iTire, iHenyukazi, umAsiriya, ilizwe lamaKaledi, iiNqaba neeBhotwe, iTarshishe, iMbewu yaseSihore, iLizwe laseKhitim, iZidon, isiXeko sabaRhwebi, ingxelo yaseYiputa nengxelo yaseTire, ukuBhomboloza, iNtombi, iMinyaka eMashumi aSixhenxe, Iimini zoKumkani Omnye, ukulibala, nokukhumbula
The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.
Igama elithi “burden” kwivesi yokuqala libonisa isiprofeto sentshabalalo esijoliswe kubukumkani baseTire.
Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.
Umthwalo: H4853—Ovela ku-H5375; umthwalo; ngokukodwa intlawulo yerhafu, okanye (ngokungaqondakaliyo) ukuthwalwa kwempahla; ngokomfuziselo intetho, ikakhulu isigwebo, ngakumbi ukucula; ngokwengqondo, umnqweno: – umthwalo, susa, isiprofeto, X bayibeka, ingoma, irhafu.
The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.
Umthwalo waseTire ungomnye kwiindawo ezininzi eBhayibhileni apho kugqalwa khona umgwebo wokugqibela webandla lamaRoma Katolika. “Umthwalo,” ngokusetyenziswa nangokwengcaciso yawo, usisiprofeto, yaye ikakhulu usisiprofeto sentshabalalo. Kukho “imithwalo” elishumi elinanye kuIsaya, yaye izihlandlo ezisibhozo eli gama lisetyenziswa ukuchaza umthwalo othwalwa emagxeni. Ezo zihlandlo zilishumi elinanye apho igama elithi “umthwalo” limelwe njengesiprofeto sentshabalalo zezi: Isaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, yaye kambe nesahluko samashumi amabini anesithathu apho sifumana khona umthwalo waseTire. Kufanelekile ukuhlanganisa ndawonye zonke iziprofeto zentshabalalo zikaIsaya ukuze kuhlolwe ukuba ngawaphi amagunya amelwe ngemihla yokugqibela. Iziprofeto zentshabalalo ezilishumi elinanye kunzima ukuzigubungela ngaxeshanye, ngoko ke ndiya kunika inkcazelo emfutshane yesiprofeto ngasinye sentshabalalo ukuze kumiswe umongo wesahluko samashumi amabini anesithathu.
In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.
Kwisesahluko seshumi elinesithathu, isiprofeto sentshabalalo esichasene neBhabhiloni sibhekisa kwiBhabhiloni yale mihla ekupheleni kwehlabathi, enguloo mfazi ulihenyukazi waseRoma okwakwabunjiswa kwanesahluko seshumi elinesixhenxe sencwadi yeSityhilelo.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.
Kweza omnye kwizithunywa ezisixhenxe ezazineengqayi ezisixhenxe, wathetha nam, esithi kum, Yiza apha; ndiya kukubonisa umgwebo wehenyukazi enkulu ehleli phezu kwamanzi amaninzi; athe ookumkani behlabathi bakrexeza nayo, nabemi behlabathi banxiliswa yiwayini yobuhenyu bayo. Wandithabatha ke ngoMoya, wandisa entlango; ndabona umfazi ehleli phezu kwerhamncwa elibomvu ngokungqombela, lizele ngamagama onyeliselo, lineentloko ezisixhenxe neempondo ezilishumi. Umfazi lowo wayambathiswe ngombala omfusa nangobomvu ngokungqombela, ehonjiswe ngegolide nangamatye anqabileyo nangeeperile, ephethe indebe yegolide esandleni sakhe, izele zizinto ezizizothe nokungcola kobuhenyu bakhe; ebunzini lakhe kwakubhaliwe igama elithi, IMFIHLELO, IBHABHILONI ENKULU, UNINA WAMAHENYUKAZI NOWEZINTO EZIZIZOTHE ZOMHLABA. ISityhilelo 17:1–5.
I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.
Ndimele ndiphambuke kancinane. Injongo yokufundwa kwesiprofeto saseTire kukugqibela ikukudibanisa imbali yesiprofeto yase-United States naleyo yebandla lamaSeventh-day Adventist. Siya kubonisa ukuba urhulumente wase-United States uluphondo olunye kwerhamncwa elifana nemvana lesiTyhilelo seshumi elinesithathu nokuba ubuProtestanti obaphuma kumaXesha oBumnyama baba lolunye uphondo. Uphondo lobuProtestanti lwaba yiMillerite Adventism ngelo xesha amaProtestanti ase-United States asala umyalezo wengelosi yokuqala. Xa sesikubekile oko endaweni yako, siya kubonisa ukuba imbali yophondo lobuProtestanti nembali yophondo lwamaRiphabhlikhi zihamba zihambelana yaye zineempawu zesiprofeto ezihambelanayo. Kaloku omabini akulo rhamncwa lunye, nto leyo ebonisa ukuba omabini la maphondo angawexesha elinye. Ndiya kubonisa umzekelo omnye wale ngqamaniso yamaphondo ecawa norhulumente e-United States. Omabini ‘ayalibala’ ngendlela yawo.
Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.
UIsaya wamashumi amabini anesithathu uphawula inqanaba lesiprofeto lokuba amandla obupopu alityalwa iminyaka engamashumi asixhenxe, yaye kuloo minyaka ingamashumi asixhenxe yomfuziselo abantu bayabulibala ubupopu nokuba kutheni aMaxesha oBumnyama ebizwa ngokuba ngaMaxesha oBumnyama. Isaci sophondo lwamaProtestanti xa lwahlukana nebandla lamaKatolika sasisithi yiBhayibhile neBhayibhile kuphela. Balibala ukuba iBhayibhile iyasazisa ukuba ngokwenene ubupopu buyintoni. Balibala umyalezo ogcinwe njengelifa kuxwebhu olungcwele ababebekelwe lona, yaye ababesithi bangabakhuseli balo abaphambili.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. 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.
“Abo badideka ekuqondeni kwabo ilizwi, abangayiboniyo intsingiselo yomchasi-Kristu, ngokuqinisekileyo baya kuzibeka kwicala lomchasi-Kristu. Akusekho xesha ngoku lokuba sizifake kwihlabathi. UDaniyeli umi kwisabelo sakhe nasendaweni yakhe. Iziprofeto zikaDaniyeli nezikaYohane zimele ukuqondwa. Ziyatolikana. Zinika ihlabathi iinyaniso ekufuneka wonke umntu aziqonde. Ezi ziprofeto zimele ukuba bubungqina ehlabathini. Ngokuzaliseka kwazo kule mihla yokugqibela, ziya kuzichaza ngokwazo.” Kress Collection, 105.
Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.
Ngokunjalo, uphondo lweRiphabhlikhi olumele urhulumente wase-United States lwalumele ukuba lube ngabantu, lubele abantu; kodwa abemi base-United States nabo balibale uxwebhu olungcwele ababephathiswe lona. Olo xwebhu lungcwele nguMgaqo-siseko wase-United States, yaye umgaqo oyintloko karhulumente owawuyilwe ukuba ube ngowabantu yayikukwahlulwa kwecawa nombuso. Bawulibele umyalezo woMgaqo-siseko ababephathiswe wona, nababezibanga bengabakhuseli bawo.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Kanjalo makukhunjulwe ukuba, yiqhayiya laseRoma ukuthi aliguquki naphakade. Imigaqo kaGregory VII noInnocent III iseyiyo nangoku imigaqo yeCawa yamaRoma Katolika. Kwaye ukuba ibinawo nje amandla, ibiya kuyisebenzisa loo migaqo ngamandla angako ngoku njengakwiminyaka yakudala. AmaProtestanti awazi kancinane oko akwenzayo xa ecebisa ukwamkela uncedo lwaseRoma emsebenzini wokuphakanyiswa kweCawa. Lo gama ezigxininise ekuphunyezweni kwenjongo yawo, iRoma yona ijolise ekubuyiseleni amandla ayo, ekufumaneni kwakhona ubukhulu bayo obalahlekayo. Makuthi nje kumiselwe umgaqo eUnited States wokuba icawa inako ukusebenzisa okanye ukulawula amandla ombuso; wokuba izenzo zonqulo zinokunyanzeliswa ngemithetho yesizwe; ngamafutshane, wokuba igunya lecawa nelombuso limelwe kukulawula isazela, yaye uloyiso lweRoma kweli lizwe luya kuba luqinisekile.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ilizwi likaThixo linike isilumkiso ngengozi esondelayo; makungahoywa oku, aze ke amaProtestanti ehlabathi afunde ukuba ziyintoni na ngenene iinjongo zeRoma, kuphela xa sele kusemva kwexesha ukubaleka umgibe. Yena ukhula cwaka engena emandleni. Iimfundiso zakhe ziphembelela kumagumbi owiso-mthetho, ezicaweni, nasezintliziyweni zabantu. Uyakha iimfumba zezakhiwo zakhe eziphakamileyo nezinkulu, apho kwiindawo ezifihlakeleyo zazo kuya kuphindwa khona iintshutshiso zakhe zangaphambili. Ngobuqhophololo nangokungarhanelwa, uqinisa imikhosi yakhe ukuze aqhubele phambili ezakhe iinjongo xa ixesha lokuba ahlasele selifikile. Yonke into ayinqwenelayo yindawo enenzuzo, yaye leyo sele enikwa yona. Kungekudala siya kubona yaye siya kuva ukuba iyintoni na injongo yecandelo lamaRoma. Lowo uya kukholwa aze alithobele ilizwi likaThixo uya kuthi ngenxa yoko afumane isinyeliso nentshutshiso.” Imbambano Enkulu, 581.
If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.
Ukuba unako ukufumana nasiphi na isichazi-magama esapapashwa ngaphambi kowe-1950, uze ukhangele “umfazi onxibe umbala obomvu krwe” okanye naluphi na uhlobo lwelo binzana oluvela kwisiTyhilelo seshumi elinesixhenxe, zonke ezo zichazi-magama zangaphambi kowe-1950 zichaza ukuba ibandla lamaRoma Katolika lilo ihenyukazi lesiTyhilelo seshumi elinesixhenxe. I-United States, irhamncwa lasemhlabeni elineempondo ezimbini lesiTyhilelo seshumi elinesithathu, lilibele ixesha lalo eladlulayo, nokuba yimpomdo yobuProtestanti okanye impomdo yoBukomanisi boRiphabhlikhi. Zombini ezi ziko zavela ngenxa yoqhanqalazo olwaluchasene nengcinezelo yonqulo yobupopu nengcinezelo yezopolitiko yookumkani ababemxhasa, okanye njengoko iBhayibhile isitsho, ookumkani “abenza uhenyuzo” naye. Phambi kokuba siqwalasele uIsaya amashumi amabini anesithathu, siya kuthi ngokufutshane sinike isishwankathelo sezinye izihlandlo ezilishumi apho uIsaya achaza “isiprofeto sesigwebo,” kuba zonke ezo “mithwalo” zilishumi elinanye ziyiloo nto kanye.
Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.
UIsaya ishumi elinesithathu ngumthwalo weBhabheli “ngemihla yokugqibela.” IBhabheli, nangona ilawulwa yaye ikhokelwa yicawe yamaKatolika ngemihla yokugqibela, yenziwe ngamagunya amathathu akhokelela ihlabathi eArmagedon kwisahluko seshumi elinesithandathu seSityhilelo. Kwisiprofeto sesahluko seshumi elinesithathu sentshabalalo esichasene neBhabheli yanamhlanje kukho amagunya amathathu amelwe khona; iBhabheli, uLusifa neAsiriya, emela irhamncwa (iAsiriya), inamba (uLusifa), nomprofeti wobuxoki (iBhabheli). IAsiriya neBhabheli ngamandla amabini okwenza kube yinkangala awasetyenziswa nguThixo ukohlwaya uSirayeli wamandulo, yaye iAsiriya yafika kuqala yathimba izizwe ezilishumi zasemntla, yaza emva koko iBhabheli yathimba izizwe ezibini zasemzantsi zakwaYuda.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
USirayeli yigusha elichithachithiweyo; iingonyama ziligxothile; kuqala ukumkani waseAsiriya ulimithile; kwaza ekugqibeleni lo Nebhukadenetsare ukumkani waseBhabheli wawaphula amathambo alo. Ngako oko itsho iNkosi yemikhosi, uThixo kaSirayeli, ukuthi, Yabonani, ndiya kumohlwaya ukumkani waseBhabheli nelizwe lakhe, njengoko ndamohlwayayo ukumkani waseAsiriya. Yeremiya 50:17, 18.
First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.
Kuqala iAsiriya yathimba izizwe ezilishumi ezisemntla zakwaSirayeli yazisa ekuthinjweni, yaza emva koko iBhabheli yathimba izizwe ezibini ezisemzantsi zakwaYuda yazisa ekuthinjweni. Zombini ezi zithinjwa zazikukuzaliseka kwe-“maxesha asixhenxe” eLevitikus 26. La “maxesha asixhenxe” aseLevitikus ayeyeyona “siprofeto sexesha” yokuqala kanye uWilliam Miller awayifumanayo, yaye abonisa ukuba xa iAsiriya yathimba isizwe esisemntla, oko kwaphawula ukuqala kokusasazwa okwaqhubeka iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini. Elo xesha laqala ekuthinjweni kwabo ngo-723 BC laza laphela “ngexesha lesiphelo” ngo-1798. Izizwe ezisemzantsi zathinjwa yiBhabheli ngo-677 BC, kwaqalisa “amaxesha asixhenxe” achasene noYuda, awaphela kwelo nqaku linye nesiprofeto seminyaka engama-2300 sikaDaniyeli 8:14, ngomhla wama-22 ku-Oktobha 1844. IAsiriya neBhabheli zazalisekisa injongo enye yesohlwayo nxamnye nokuvukela kwabantu bakaThixo, kodwa eso sohlwayo saqalisa ukuphunyezwa yiAsiriya saza kamva saphunyezwa yiBhabheli.
In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.
Kubudlelwane besiprofeto bamagunya amathathu akwisesahluko seshumi elinesithathu, iBhabheli ngumfanekiso weAsiriya, kuba lafika emva kwayo kodwa lenza umsebenzi ofanayo ngokuchasene nabantu bakaThixo.
In chapter fifteen, the burden against Moab is against the Protestant churches.
Kwisahluko seshumi elinesihlanu, umthwalo ochasene noMowabhi uchasene neecawa zamaProtestanti.
“This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
“Le nkcazo kaMowabhi imele amabandla athe afana noMowabhi. Awemi endaweni yawo yomsebenzi njengabalindi abathembekileyo. Akasebenzisananga neengqondo zasezulwini ngokusebenzisa amandla awo awanikwe nguThixo ukuze enze ukuthanda kukaThixo, ecinezela umva amagunya obumnyama, yaye esebenzisa onke amandla uThixo awawanikileyo ukuqhubekisela phambili inyaniso nobulungisa ehlabathini lethu. Anolwazi lwenyaniso, kodwa awakwenzanga oko akwaziyo.” Seventh-day Adventist Bible Commentary, umqulu 4, 1159.
The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.
Icawa yamaProtestanti ewileyo yile cawe eyaqhubeka ihamba neNkosi xa bonke abanye bamaProtestanti basaba ngomyalezo wengelosi yesibini. UMoabhu ngu-Adventism, uphondo lwamaProtestanti oluwileyo.
Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.
Isahluko seshumi elinesixhenxe simalunga neDamasko, yaye ichazwa njengesixeko esisuswayo. Isixeko sisimboli sobukumkani, yaye ubukumkani obususiweyo “ngemihla yokugqibela” yiUnited States.
Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.
Isahluko seshumi elinesithoba sisiprofeto sentshabalalo esichasene neYiputa, emele iZizwe eziManyeneyo nehlabathi liphela.
The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.
Iziprofeto ezintathu ezilandelayo zentshabalalo kwisahluko samashumi amabini ananye zichasene nelizwe eloyikekayo lentlango lasemazantsi, iDuma neArabhiya. Ezi ziprofeto zintathu zentshabalalo zichonga ubuSilamsi, ngokuvumelana neentlekele ezintathu zeSityhilelo 8:13.
The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.
Isiprofeto yentshabalalo kwisahluko samashumi amabini anesibini ibonakalisa ukwahlulwa kwama-Adventist aseLawodikea kuma-Adventist aseFiladelfiya ngexesha lomthetho weCawa.
And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.
Kwaye ke kwisahluko samashumi amathathu sifumana umthwalo weenkomo zasemzantsi, ongumzekeliso wesibini wemvukelo yama-Adventist aseLawodike. Ukuhlanganisa yonke imithwalo kaIsaya ndawonye kuthi phantse kujongane nawo onke amaqonga esiprofeto “emihleni yokugqibela.” Ndikhetha uIsaya amashumi amabini anesithathu ukuze ndibonakalise ukuba imbali ye-United States, njengobukumkani besithandathu besiprofeto seBhayibhile, ilawula ukususela ngo-1798 kude kube ngumthetho weCawa.
Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.
Ngenxa yokuba “umprofeti ngamnye wamandulo wayengathethi kakhulu ngexesha lakhe kunangexesha lethu, ukuze ukuprofeta kwabo kusebenze kuthi,” onke amazwi obuprofeti athetha ngeziganeko zokuphela kwehlabathi. Le nyaniso, idityaniswe nenyaniso yokuba “zonke iincwadi zeBhayibhile zidibana zize ziphelele” encwadini yeSityhilelo, imisa incwadi yeSityhilelo njengendawo ekubhekiselwa kuyo ekuhlanganiseni ubungqina besiprofeto obungokweziganeko zokuphela kwehlabathi.
In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.
Esahlukweni seshumi elinesixhenxe seSityhilelo, sibona ihenyukazi elikhulu elikrexeza nookumkani bomhlaba, nomgwebo walo wokugqibela.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Kweza omnye wezithunywa zezulu ezisixhenxe ezazineengqayi ezisixhenxe, wathetha nam, esithi kum, Yiza apha; ndiya kukubonisa umgwebo wehenyukazi enkulu ehleli phezu kwamanzi amaninzi; athe ookumkani bomhlaba benza umbulo nayo, nabemi bomhlaba banxiliswa yiwayini yombulo yayo. IsiTyhilelo 17:1, 2.
The prophets never contradict one another.
Abaprofeti abasokuze baphikisane omnye nomnye.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Kwaye oomoya babaprofeti bayazithoba kubaprofeti. Kuba uThixo akanguye unobangela wesiphithiphithi, ngowoxolo, njengakuwo onke amabandla abangcwele. 1 Korinte 14:32, 33.
At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.
Ekupheleni kwehlabathi “umgwebo wehenyukazi enkulu ehleli phezu kwamanzi amaninzi,” ihenyukazi enkulu “ookumkani bomhlaba abahenyuze nayo,” ihenyukazi enkulu eye “yabanxilisayo abemi bomhlaba” “ngewayini yobuhenyu bayo;” imelwe nguIsaya njengalo “ihenyukazi” elilityelweyo “ngeemini zokumkani omnye,” oko kukuthi iminyaka engamashumi asixhenxe yesiprofeto. Xa iphela loo minyaka ingamashumi asixhenxe, iTire “iya kuhenyuza nezikumkani zonke zehlabathi.” Ihenyukazi likaIsaya yile henyukazi enkulu kaYohane. Ihenyukazi likaIsaya nehenyukazi kaYohane zimele ibandla lamaRoma Katolika, kuba umfazi uluphawu lwebandla eLizwini likaThixo.
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.
Bafazi, zithobeni kubayeni benu ngokwenu, ngokokuzithoba eNkosini. Kuba indoda iyintloko yomfazi, kwanjengoKristu eyintloko yebandla; yaye inguMsindisi womzimba. Ngoko ke, njengokuba ibandla lizinikela phantsi koKristu, mababe njalo nabafazi kubayeni babo ngokwabo ezintweni zonke. Madoda, bathandeni abafazi benu, kwanjengoKristu kanjalo walithanda ibandla, wazincama ngenxa yalo; ukuze alingcwalise, alihlambulule ngokulihlamba ngamanzi ngelizwi, ukuze azibeke phambi kwakhe ibandla elizukileyo, lingenasiphako, nangenkciyo, nanto injalo; koko libe ngcwele, lingabi nasiphene. Ngokunjalo ke amadoda amelwe kukubathanda abafazi bawo njengemizimba yawo. Lowo umthandayo umfazi wakhe, uzithanda yena ngokwakhe. Kuba akukho mntu wakha wayithiya eyakhe inyama; usuka ayondle, ayigcine ngenkathalo, kwanjengeNkosi nalo ibandla: kuba singamalungu omzimba wakhe, enyama yakhe, nawemathambo akhe. Ngenxa yoko indoda iya kumshiya uyise nonina, inamathele kumfazi wayo; baze abo babini babe nyama-nye. Le yimfihlelo enkulu; kodwa mna ndithetha ngoKristu nangebandla. Noko ke, elowo kuni makathande umfazi wakhe njengoko ezithanda yena ngokwakhe; aze umfazi ambeke imbeko umyeni wakhe. Efese 5:22–33.
The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.
Umpostile uPawulos uchaza ukuba ibandla likaKristu limelwe ngokwesiprofeto njengomfazi. Ngoko ke, umfazi esiprofetweni ulilungu lebandla, kodwa ibandla likaKristu “lingcwele, lingenasiphako.” Ibandla elingengcwele limelwe njengomfazi ongengcwele; ngaloo ndlela uIsaya uchaza ihenyukazi, yaye uYohane uchaza unongogo. Bamele upopu njengehenyukazi, yaye ibandla likaThixo liyintombi enyulu.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.
Kuba ndinikhweleta ngomona onguwo kaThixo; kuba ndaniganisela kwindoda ibe nye, ukuze ndinimise kuKristu ninyulu njengentombi enyulu. 2 Korinte 11:2.
Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.
Icawa likaThixo alimelwanga kuphela njengentombi enyulu, kodwa limiselwe kumyeni omnye kuphela. ITire nehenyukazi enkulu kaYohane zenza uhenyuzo nookumkani behlabathi. Icawa yamaKatolika inobudlelane namadoda amaninzi, hayi nomnye kuphela. UDaniyeli usazisa ukuba ookumkani zizikumkani.
This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.
Le yiyo iphupha eli; yaye siya kuxela intsingiselo yalo phambi kokumkani. Wena, kumkani, ungukumkani wookumkani; kuba uThixo wezulu ukunike ubukumkani, namandla, nokuqina, nozuko. Yaye naphi na apho kuhlala khona oonyana babantu, amarhamncwa asendle neentaka zezulu uzinikele esandleni sakho, wakwenza umlawuli phezu kwazo zonke. Wena uyintloko le yegolide. Emva kwakho kuya kuvela obunye ubukumkani obungaphantsi kunobakho, kuze kuvele nobunye ubukumkani besithathu, bobhedu, obuya kulawula phezu kwehlabathi lonke. Ubukumkani besine ke bona buya kuba namandla njengentsimbi; kuba njengoko intsimbi izephula izicucu, yoyise izinto zonke; yaye njengentsimbi ezephula zonke ezo zinto, nabo buya kuziqhekeza, buzityumze. Daniyeli 2:36–40.
In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.
KuDaniyeli isahluko sesibini, izikumkani zesiprofeto seBhayibhile ziyachongwa zize zicaciswe. Njengoko uDaniyeli echazela uNebhukadenetsare iphupha elo, uxelela uNebhukadenetsare ukuba yena uyintloko yegolide. Intloko yegolide ingukumkani, kodwa ukumkani umele ubukumkani. ICawa yamaRoma Katolika lihenyukazi elikhulu elenza uhenyuzo nookumkani bonke behlabathi ekupheleni kweminyaka engamashumi asixhenxe yesiprofeto. Ookumkani bangumfuziselo wabantu, yaye iTire ingumfazi ongahlambulukanga. Umfazi yicawa, ihenyukazi yicawa engcwele; indoda ingukumkani, yaye ukumkani ubukumkani. Umfazi yicawa, yaye ukumkani lilizwe. Ubudlelwane obungekho mthethweni bala maziko mabini bumele uhenyuzo lokomoya.
The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.
UMgaqo-siseko waseUnited States luxwebhu olungcwele olumisela ngokusisigxina imfuneko yokugcina la maziko mabini ahlukeneyo. Nangona singekagqibi ukuchonga iTire njengecawe yamaRoma Katolika, kubonakala kufanelekile kweli nqanaba ukujongana nomnye umqondiso kuIsaya amashumi amabini anesithathu ochaza umqondiso wendoda nomfazi—icawe norhulumente.
Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.
Yabonani ilizwe lamaKaledi; aba bantu babengengabo, de ama-Asiriya awasekelela abo bahlala entlango; amisa iinqaba zalo, akha amabhotwe alo; waza walizisa entshabalalweni. Isaya 23:13.
In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:
Kulo vesi, umAsiriya waseka ilizwe lamaKaledi, wamisa zombini “iinqaba” ne “ebhotwe.” UmAsiriya uluphawu lukaNimrodi, yaye amaKaledi amele iinkokeli zenkolo zeemfihlakalo zonqulo zaseBhabheli. “Inqaba” iluphawu lwebandla. Xa uYesu wabeka umzekeliso wesidiliya, uDade White uphawula ngalo mzekeliso ngolu hlobo:
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.
“Emzekelisweni umninindlu wayemela uThixo, isidiliya simela uhlanga lwamaYuda, yaye uthango lwalumele umthetho kaThixo owawulukhuselo lwabo. Inqaba yayiluphawu lwetempile.” Desire of Ages, 596.
The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.
UmAsiriya waseka ilizwe lamaKhaledi, awamisela ibandla (inqaba) “nebhotwe.” “Ibhotwe” limela “ukumkani,” lowo yena amele ubukumkani. Ubukumkani nabo bumelwa njengesixeko.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Bathi ke, Yizani, masizakhele isixeko nenqaba, encopho yayo ifike emazulwini; masizenzele igama, hleze sichithachitheke phezu kobuso behlabathi liphela. Genesis 11:4.
The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.
“Inqaba” kunye “nebhotwe” elasekwa ngumAsiriya sisiso “isixeko” kunye “nenqaba” ezakhiwa nguNimrodi.
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 11:8.
Kwaye izidumbu zabo ziya kulala esitalatweni seso sixeko sikhulu, esithi ngokomoya sibizwe ngokuba yiSodom neYiputa, apho neNkosi yethu yabethelelwa emnqamlezweni. ISityhilelo 11:8.
Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.
Umphefumlo usazisa ukuba “isixeko esikhulu” esikwiSityhilelo seshumi elinanye simela ubukumkani baseFransi ngexesha loQhushululu lwaseFransi.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“‘Isixeko esikhulu’ ezitratweni zaso amangqina abulawelwa kuzo, nalapho izidumbu zawo zilele khona, ‘ngokomoya’ yiYiputa. Kuzo zonke iintlanga ezivezwa kwimbali yeBhayibhile, iYiputa yayiphika ngokukhalipha okukhulu ubukho bukaThixo ophilayo, yaza yamelana nemiyalelo yaKhe. Akukho kumkani wakha wazama uvukelo olucace ngakumbi nolungenazintloni ngakumbi ngokuchasene negunya laseZulwini kunokwenjenjalo ukumkani waseYiputa. Xa umyalezo waziswa kuye nguMoses, egameni leNkosi, uFaro waphendula ngekratshi wathi: ‘Ngubani na uYehova, ukuze ndiliphulaphule ilizwi lakhe, ndiyeke amaSirayeli ahambe? Andimazi uYehova, kananjalo andiyi kuwakhulula amaSirayeli ukuba ahambe.’ Eksodus 5:2, A.R.V. Oku kukungakholelwa kuThixo, yaye uhlanga olumelwe yiYiputa beluya kuvakalisa ukuphika okufanayo kwamalungelo kaThixo ophilayo, yaye beluya kubonakalisa umoya ofanayo wokungakholwa nowokudelela. ‘Isixeko esikhulu’ sikwathelekiswa, ‘ngokomoya,’ neSodom. Ukonakala kweSodom ekwaphuleni umthetho kaThixo kwabonakaliswa ngokukodwa kukuziphatha kakubi ngokwesondo. Kwaye esi sono sasiya kuba luphawu olubalaseleyo kakhulu lohlanga olwalufanele luzalisekise iinkcukacha zesi sibhalo.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Ngokwamazwi omprofeti, ke ngoko, kancinane ngaphambi konyaka ka-1798 kwakufuneka kuphakame igunya elithile elinemvelaphi nesimilo sikaSathana ukuze lilwe neBhayibhile. Kwaye ezweni apho ubungqina bamangqina amabini kaThixo babunokuthi ngaloo ndlela buthuliswe, kwakunokubonakaliswa ukungakholelwa kuThixo kukaFaro nokuziphatha kakubi kweSodom.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
“Esi siprofeto sifumene ukuzaliseka okuchaneke ngokugqithiseleyo nokumangalisayo kwimbali yaseFransi. Ngexesha loVukelo, ngowe-1793, ‘ihlabathi okokuqala leva indibano yamadoda, azalwayo aza afundiswa phakathi kwempucuko, aze azibeke ilungelo lokulawula esinye sezona zizwe zibalaseleyo zaseYurophu, ephakamisa ilizwi lawo limanyeneyo ukuze iphike eyona nyaniso ingcwele umphefumlo womntu uyamkelayo, ize ilahle ngazwinye inkolelo nonqulo loThixo.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘IFransi kuphela kwesizwe ehlabathini ngokuphathelele kuso ingxelo ethembekileyo isekhona, yokuba njengesizwe saphakamisa isandla saso kwimvukelo evulekileyo nxamnye noMdali wendalo iphela. Baninzi abanyelisi, baninzi abangakholwayo, ababekho, yaye basaqhubeka bekho, eNgilani, eJamani, eSpeyin, nakwezinye iindawo; kodwa iFransi imi yodwa kwimbali yehlabathi njengorhulumente omnye kuphela owathi, ngommiselo weNdibano yawo yoWiso-mthetho, wabhengeza ukuba wayengekho uThixo, nalapho bonke abantu bekomkhulu, neninzi enkulu yabanye kwezinye iindawo, abafazi kwakunye namadoda, badanisa baza bacula ngovuyo ekwamkeleni eso saziso.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.
“Isixeko esikhulu” esikwiSityhilelo ishumi elinanye yayisisizwe saseFransi esawisa “ummiselo weNdibano yaso yoMthetho” owayevakalisa ukuba akukho Thixo. Lo mmiselo wawuyintetho yokungakholelwa kubukho bukaThixo njengoko kumelwe luvukelo lukaFaro. Isixeko esikhulu bubukumkani, okanye “isizwe” okanye “urhulumente.” KwiSityhilelo ishumi elinanye iFransi iqulethe imifuziselo emibini—iYiputa neSodom.
We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”
Siyaziswa ukuba, “Oku kukungakholelwa kubukho bukaThixo, yaye uhlanga olumelwe yiYiputa lwalunokuvakalisa ukuphika okufanayo kwamabango kaThixo ophilileyo, yaye lwalunokubonakalalisa umoya ofanayo wokungakholwa nowokumelana naye. ‘Isixeko esikhulu’ naso sithelekiswa, ‘ngokomoya,’ neSodom. Ukonakala kweSodom ekwaphuleni umthetho kaThixo kwabubonakaliswa ngokukodwa kukuziphatha kakubi ngokwesondo.”
The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation
Isixeko esikhulu okanye uhlanga lwaseFransi simelwe ngokomfuziselo luhlanga (iYiputa) nangesixeko (iSodom). IYiputa “yayiza kuthetha,” yaye ukuthetha kohlanga kumela ulawulo lukarhulumente, kungekhona ulawulo lwecawe. IYiputa yayilurhulumente, yaye iSodom yayiyicawe—lolo ngumfuziselo ofunyanwa kwisahluko seshumi elinanye seSityhilelo.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“‘Ukuthetha’ kwesizwe sisenzo sabasemagunyeni baso bomthetho nowobulungisa.” Imbambano Enkulu, 442.
In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.
KwiSityhilelo isahluko seshumi elinanye uYohane ubeka phambi kwethu iziganeko zoQhushululu lwaseFransi ngophawu lwesiprofeto. Olo Qhushululu ngokwalo lwanikela ubungqina obaneleyo bembali bokunyaniseka kwezibikezelo zikaYohane kweso sahluko. UYohane waprofeta, emva koko uQhushululu lwaseFransi lwazalisekisa eso sibikezelo, yaye emva koko—zombini eso sibikezelo nokuzaliseka kwaso kwimbali—zichaza kwaye zifanekisa iziganeko ezisekupheleni kwehlabathi, xa kwakhona urhulumente owonakeleyo udityaniswa nebandla elonakeleyo. Kambe ke, ukuchitheka kwegazi okukhulu kulandela loo mtshato ungcwele. UBukumkani bukaThixo nabo busisixeko esikhulu.
And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.
Wandithabatha ngoMoya wandisa entabeni enkulu nephakamileyo, wandibonisa loo mzi mkhulu, iYerusalem engcwele, ihla ivela ezulwini kuThixo. ISityhilelo 21:10.
“The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.
“Ukuza komyeni, okuziswe apha embonweni, kwenzeka ngaphambi komtshato. Umtshato umele ukwamkelwa nguKristu kobukumkani baKhe. IsiXeko esiNgcwele, iYerusalem eNtsha, esilikomkhulu nommeli wobukumkani, sibizwa ngokuba ‘ngumtshakazi, umfazi weMvana.’ Ingelosi yathi kuYohane: ‘Yiza apha, ndikubonise umtshakazi, umfazi weMvana.’ ‘Yandithabatha ngoMoya,’ utsho umprofeti, ‘yaza yandibonisa eso sixeko sikhulu, iYerusalem engcwele, isihla ivela ezulwini kuThixo.’ ISityhilelo 21:9, 10.” Imbambano Enkulu, 426.
Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.
Imvukelo kaNimrodi imelwe kukwakha kwakhe inqaba nesixeko, nto leyo efanekisela ukudityaniswa kwebandla norhulumente ekupheleni kwehlabathi, kuba bonke abaprofeti bathetha ngokuphela kwehlabathi. Imvukelo kaNimrodi yayikwakukuqhubekeka kwemvukelo kaLusifa, lowo mnqweno wakhe wawukukuthabatha ulawulo phezu kwebandla likaThixo kwanobukumkani bukaThixo.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Hayi, uwe njani na ukuwa ezulwini, wena Lusifa, nyana wokusa! uwiselelwe njani emhlabeni, wena ubuwathobayo iintlanga! Kuba wathetha entliziyweni yakho wathi, Ndiya kunyuka ndiye ezulwini, ndiphakamise itrone yam ngaphezu kweenkwenkwezi zikaThixo; ndihlale phezu kwentaba yendibano, eziphelweni zentla; ndiya kunyuka ngaphezu kweendawo eziphakamileyo zamafu; ndiya kufana noPhezukonke. Isaya 14:12–14.
As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”
Njengoko uIsaya etyhila iminqweno efihlakeleyo yentliziyo kaLucifer yokuba “abe njengOsenyangweni,” ubonisa ukuba uLucifer uzama ukuhlala ezihlalweni ezibini ezahluke ngokucacileyo. Unqwenela “ukuphakamisa” “itrone” yakhe “ngaphezu kweenkwenkwezi zikaThixo” kwanokuba “ahlale phezu kwentaba yebandla, emacaleni asentla.”
The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.
Itrone iluphawu lwegunya lokumkani—okanye igunya lolawulo lombuso, yaye “amacala asentla” yibandla likaThixo.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Ingoma neNdumiso yoonyana bakaKora. Mkhulu uYehova, yaye ufanele ukudunyiswa kakhulu emzini kaThixo wethu, entabeni yobungcwele bakhe. Intle ngokwendawo yayo, iluvuyo lomhlaba wonke, yiNtaba yeZiyon, emacaleni asentla, umzi woKumkani omkhulu. UThixo uyaziwa ezindlwini zayo zobukhosi njengendawo yokusabela. INdumiso 48:1–3.
Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.
IYerusalem “sisixeko soKumkani omkhulu,” ngaloo ndlela siphawula itrone yezopolitiko kaThixo; yaye iYerusalem ikwa “yintaba yobungcwele bakhe,” “emacaleni asentla,” ngaloo ndlela iphinda iphawule itrone yonqulo kaThixo. Kususela ekuqalekeni, uvukelo nemfazwe kaSathana zibonakaliswa ngaphakathi komxholo womnqweno wakhe wokulawula phezu kwebandla likaThixo kwakunye norhulumente kaThixo. Emva koko uSathana wakhokela kuvukelo lukaNimrodi, yaye ilizwe awalusekela amaKaledi limelwe njengelizwe apho uNimrodi wakha khona zombini inqaba nesixeko—ibandla norhulumente.
Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.
Ngoko ke, xa ihenyukazi likaIsaya nelohenyukazi elikhulu likaYohane lihenyuza nookumkani behlabathi, isiprofeto sibonakalisa ukuba kukho ubudlelwane obungcwele obungengobungcwele obenzeka phakathi kwecawe yamaRoma Katolika nookumkani behlabathi ekupheleni kweminyaka engamashumi asixhenxe yesiprofeto.
Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:
Umgca wesiprofeto sikaIsaya uchaza umgwebo wenkohlakalo yaseTire kwisahluko samashumi amabini anesithathu, yaye uYohane uchaza kwa loo mgwebo mnye ngomfuziselo womfazi onombala obomvu, ochongwa ngokuba “yiBhabheli enkulu.” Ingqina lesithathu kulo kwa loo mgwebo mnye wale ngqwayingqayi inye limi ngolu hlobo lulandelayo:
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“Umfazi (iBhabheli) weSityhilelo 17 uchazwa ‘enxibe ezimfusa nezibomvu, ehonjiswe ngegolide namatye anqabileyo neeperile, ephethe esandleni sakhe indebe yegolide izele zizinyangiso nobunyhakala bokungcola: ... kwaye ebunzini lakhe kwakubhalwe igama elithi, Imfihlelo, iBhabheli Enkulu, unina wamahenyukazi.’ Itsho umprofeti: ‘Ndambona umfazi enxilile ligazi labangcwele, neligazi labafeli bakaYesu.’ Kanti iBhabheli iphinde ichazwe ngokuthi ‘sisixeko esikhulu eso, silawula phezu kookumkani bomhlaba.’ ISityhilelo 17:4–6, 18. Igunya elo elathi kangangeenkulungwane ezininzi lagcina ulawulo olunguzwilakhe phezu kookumkani beLizwe lobuKristu yiRoma.” Imbambano Enkulu, 382.
Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.
ITire yicawa lamaRoma Katolika “ngemihla yokugqibela.” Ngelo xesha upopu uya kuphuma aze acule iingoma zakhe zokuhenda kookumkani bomhlaba, ngaloo ndlela ekhokelela ookumkani kwisenzo sobuhenyu, esithe ngokwesiprofeto saba kukudityaniswa kwecawa norhulumente.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
Kwaye kuya kuthi ngaloo mini, iTire ilityalwe iminyaka engamashumi asixhenxe, ngokwemihla yokumkani omnye; emva kokuphela kweminyaka engamashumi asixhenxe iTire iya kuvuma njengohenyukazi. Isaya 23:15.
A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.
Ukumkani bubukumkani kwisiprofeto seBhayibhile, ngoko iTire iya kulityalwa ngexesha apho ubukumkani besiprofeto bulawula iminyaka engamashumi asixhenxe.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Kuya kuthi ngaloo mini iTire ilityalwe iminyaka emashumi asixhenxe, ngokwemihla yokumkani omnye; emva kokuphela kweminyaka emashumi asixhenxe iTire iya kucula njengonongogo. Thabatha uhadi, ujikeleze umzi, wena nongogo ulityelweyo; dlala kamnandi, cula iingoma ezininzi, ukuze ukhunjulwe. Kuya kuthi ke, emva kokuphela kweminyaka emashumi asixhenxe, uYehova ayityelele iTire, ize ibuyele emvuzweni wayo, ihenyuze nazo zonke izikumkani zehlabathi eziphezu kobuso bomhlaba. Isaya 23:15–17.
During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”
Ngemihla yobukumkani obunye obulawula iminyaka engamashumi asixhenxe yesiprofeto, ibandla lamaRoma Katolika liya kulityalwa. Ekupheleni kweminyaka engamashumi asixhenxe, igunya lobupopu liya “kuhlabela kamnandi, licule iingoma ezininzi.” Ngokwasesiprofetweni “ingoma” imele “amava.”
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.
“Phezu kolwandle lwekristale phambi kwetrone, olo lwandle lweglasi ngokungathi luxutywe nomlilo,—lukhazimla kangako ngobuqaqawuli bukaThixo,—kuhlanganisene ibandla labo ‘boyisileyo irhamncwa, nomfanekiselo walo, nomqondiso walo, nenani legama lalo.’ Bekunye neMvana phezu kweNtaba yeZiyon, ‘benamacholo kaThixo,’ beme apho, ikhulu elinamashumi amane anesine amawaka, abakhululweyo phakathi kwabantu; yaye kuviwa, ngathi sisandi samanzi amaninzi, nangathi sisandi sendudumo enkulu, ‘ilizwi lababetha amacholo bebetha amacholo abo.’ Kwaye bacula ‘ingoma entsha’ phambi kwetrone, ingoma engenakufundwa mntu ngaphandle kwekhulu elinamashumi amane anesine amawaka. Yingoma kaMoses neyeMvana—ingoma yokuhlangulwa. Akukho bani ngaphandle kwekhulu elinamashumi amane anesine amawaka onokuyifunda loo ngoma; kuba yingoma yamava abo—amava angazange abe nawo naliphi na elinye ibandla. ‘Ngaba abo balandela iMvana naphi na apho isiwa khona.’ Aba, beguqulwe besuswa emhlabeni, phakathi kwabaphilayo, babalwa ‘njengeziqhamo zokuqala kuThixo nakuMvana.’ ISityhilelo 15:2, 3; 14:1-5. ‘Ngaba aba baphuma embandezelweni enkulu;’ badlule kwixesha lembandezelo elingazange libekho kususela oko kwabakho uhlanga; banyamezele ukubandezeleka kwexesha lembandezelo kaYakobi; beme bengenammeli ngexesha lokuthululwa kokugqibela kwezigwebo zikaThixo. Kodwa bahlangulwe, kuba ‘bahlambe iingubo zabo, bazenza zamhlophe egazini leMvana.’ ‘Emilonyeni yabo akufunyanwanga nkohliso: kuba bengenakusoleka’ phambi kukaThixo. ‘Ngenxa yoko baphambi kwetrone kaThixo, bamnqula imini nobusuku etempileni yakhe: yaye lowo uhleli etroneni uya kuhlala phakathi kwabo.’ Balibonile ihlabathi litshatyalaliswa yindlala nesifo esibulalayo, ilanga linamandla okutshisa abantu ngobushushu obukhulu, yaye nabo ngokwabo banyamezele ukubandezeleka, indlala, nonxano. Kodwa ‘abasayi kulamba nakanye, abasayi kunxanwa nakanye; nelanga alisayi kubabetha, kungabikho bushushu. Kuba iMvana ephakathi kwetrone iya kubalusa, ibakhokelele emithonjeni ephilileyo yamanzi: yaye uThixo uya kuzisula zonke iinyembezi emehlweni abo.’ ISityhilelo 7:14-17.” Imbambano Enkulu, 648.
“‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.
“‘Etempileni yaKhe wonk’ ubani uthetha ngobuqaqawuli baKhe’ (INdumiso 29:9), yaye ingoma abakhululweyo abaya kuyicula—ingoma yamava abo—iya kuvakalisa ubuqaqawuli bukaThixo: ‘Mikhulu, iyamangalisa imisebenzi yaKho, Nkosi Thixo, Somandla; zithe tye, ziyinyaniso iindlela zaKho, Wena Kumkani wamaphakade. Ngubani na ongayi kukoyika, Nkosi, aze alizukise igama laKho? kuba Wena wedwa ungcwele.’ ISityhilelo 15:3, 4, R.V.” Education, 308.
At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.
Ekupheleni kweminyaka engamashumi asixhenxe yesiprofeto upopu uya “kukhwaza kamnandi, acule iingoma ezininzi, ukuze” “akhunjulwe.” Ekupheleni kobukumkani obulawula iminyaka engamashumi asixhenxe yesiprofeto, ibandla lamaRoma Katolika liya kukhumbuza ihlabathi ngamava embali yalo yangaphambili. Kule mbali lalilawula njengegunya lokuziphatha kubudlelane obabuphakathi kwalo nookumkani baseYurophu. Loo mbali ichongwa ngokufanelekileyo njengeXesha loBumnyama, yaye bonke ubumnyama obunokuthi nangayiphi na indlela bunxulunyaniswe nembali apho ubuPopu balawula phezu kookumkani baseYurophu bunokubhekiswa kweso senzo sisiso esisiseko esavelisa bonke ubumnyama obalandelayo. Eso senzo yayikukudityaniswa kwebandla norhulumente, ukudityaniswa kookumkani baseYurophu nebandla lamaKatolika. Emtshatweni waseBhayibhileni indoda imele ilawule phezu komfazi, kodwa uhenyuzo olwenzeka kuloo mbali lwaluguqukile ngokupheleleyo ukusuka kulungelelwaniso oluyinyaniso lobudlelane bendoda nomfazi.
At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.
Ekupheleni kweminyaka engamashumi asixhenxe kuya kubakho intlekele enkulu xa ubukumkani besiprofeto seBhayibhile obulawula ihlabathi ngelo xesha apho ubuPapa bulityelwe ngokwesiprofeto bufikelela esiphelweni. Ingxaki yehlabathi liphela eveliswa kukuwa kobo bukumkani ivula umnyango wokuba iCawa yamaKatolika iqale ukwazisa ihlabathi ukuba, ukuze likwazi ukuhamba kula maxesha embandezelo abangelwa kukuwa kobo bukumkani, ihlabathi kufuneka lizithobe phantsi kwegunya lokuziphatha leCawa yamaKatolika yaseRoma, njengoko kubonisiwe kwimbali yamaXesha oBumnyama.
When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?
Xa ubukumkani buphela yaye ubupopu buculela ingoma yamava abo exesha elidluleyo, amava ababhali-mbali abawabiza ngokuba bubumnyama; ngoko loo mbali imnyama inokuba njani na ngumyalezo ubupopu obunokwabelana ngawo nookumkani bomhlaba oya kubeyisela ukuba benze uhenyuzo nabo? Kwintlekele enkulu kutheni amava ezizukulwana ezadlulayo, (ingoma yabo) amava abo ngaphambi kokuba balityalwe ngokwesiprofeto, enokubonelela ngengqiqo yokuba ookumkani bomhlaba bamkele amava obumnyama njengesisombululo sentlekele yabo enkulu?
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
“Iqela elikhulu, kwanaphakathi kwabo bajonga ubuRoma ngaphandle kwentlonelo, liqonda kancinane kakhulu ingozi evela kumandla nempembelelo yabo. Abaninzi bathi ubumnyama bengqondo nobokuziphatha obabugquba ngexesha lamaXesha Aphakathi babuxhasa ukusasazeka kweemfundiso zabo, iinkolelo zobuvuvu, nengcinezelo yabo, nokuba ubukrelekrele obukhulu bamaxesha anamhlanje, ukusasazeka ngokubanzi kolwazi, nokwanda kwenkululeko kwimiba yonqulo kuyakwalela ukuvuseleleka kokunganyamezelani nobuzwilakhe. Kwa nengcamango yokuba imeko enjalo yezinto ingabakho kweli xesha likhanyiselweyo iyahlekiswa. Kuyinyaniso ukuba ukukhanya okukhulu, kwengqondo, kokuziphatha, nakwezenkolo, kuyakhanya phezu kwesi sizukulwana. Kumaphepha avulekileyo eLizwi eliNgcwele likaThixo, ukukhanya okuvela ezulwini kuthululwe phezu kwehlabathi. Kodwa makukhunjulwe ukuba okukhona kukhanya kunikwayo kukhulu, kokukhona bukhulu ubumnyama babo bakugqwethayo bakwala.”
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
“Ufundisiso lweBhayibhile olwenziwa ngomthandazo belunokubonisa kumaProtestanti isimilo sokwenene sobupopu, luze lubenze buyicekise kwaye bayiphephe; kodwa baninzi abanobulumko obukhulu emehlweni abo kangangokuba abaziva benesidingo sokufuna uThixo ngokuthobeka ukuze bakhokelwe enyanisweni. Nangona beqhayisa ngokukhanyiselwa kwabo, abayazi iZibhalo kwanegunya likaThixo. Kufuneka babe nendlela ethile yokuzolisa izazela zabo, yaye bafuna oko kungeyokomoya kangako kwaye kubathobisa kancinane. Oko bakunqwenelayo yindlela yokulibala uThixo eya kubonakala ngathi yindlela yokumkhumbula. Ubupopu bulungele kakuhle ukuhlangabezana neemfuno zabo bonke aba. Bulungiselelwe iindidi ezimbini zoluntu, ezibandakanya phantse ihlabathi lonke—abo bangathanda ukusindiswa ngeemfanelo zabo, nabo bangathanda ukusindiswa besesezonweni zabo. Nantsi imfihlelo yamandla abo.”
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.
“Imihla yobumnyama obukhulu bengqondo ibonakalisiwe ukuba iluncedo kwimpumelelo yobupapa. Kusaya kubonakaliswa ukuba imini yokukhanya okukhulu kwengqondo iluncedo ngokulinganayo kwimpumelelo yabo. Kumaxesha adlulileyo, xa abantu babengenalo ilizwi likaThixo bengenaso nokwazi inyaniso, amehlo abo ayegqunywe, yaye amawaka abanjiswa emgibeni, engayiboni intambo eseluliwe phambi kweenyawo zawo. Kwesi sizukulwana kukho abaninzi amehlo abo adidekiswa kukuqaqamba kwezithelekelelo zabantu, ‘inzululwazi ebizwa ngobuxoki ngolo hlobo;’ abayiboni intambo, baze bangene kuyo ngokulula kanye ngokungathi bagqunywe amehlo. UThixo wayila ukuba amandla engqondo omntu agcinwe njengesipho esivela kuMdali wakhe, yaye asetyenziswe enkonzweni yenyaniso nobulungisa; kodwa xa kukhuliswa ikratshi nokuzingca, yaye abantu bephakamisa ezabo iimfundiso ngaphezu kwelizwi likaThixo, ngoko ke ubukrelekrele bunokwenza umonakalo omkhulu ngakumbi kunokungazi. Ngaloo ndlela ke, inzululwazi yobuxoki yale mihla, etyhobozayo ukholo eBhayibhileni, iya kubonakala inempumelelo ekulungiseleleni indlela yokwamkelwa kobupapa, kunye neemo zabo ezithandekayo, njengoko nje ukugcinwa kolwazi kude kwabaphumelelayo ekuvuleni indlela yokwandiswa kwamandla abo kumaXesha Obumnyama.” The Great Controversy, 572.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“AmaRoma Katolika ayavuma ukuba utshintsho lweSabatha lwenziwa libandla lawo, yaye acaphula kanye olu tshintsho njengobungqina begunya eliphezulu lebandla. Avakalisa ukuba ngokugcina usuku lokuqala lweveki njengeSabatha, amaProtestanti ayaliqonda igunya lalo lokumisela imithetho kwizinto ezingcwele. Ibandla laseRoma alikayeki ibango lalo lokungaphazami; yaye xa ihlabathi namabandla amaProtestanti esamkela iSabatha yobuxoki eyadalwa lilo, lo gama elahla iSabatha kaYehova, ngokwenene ayalivuma elo bango. Anokucaphula igunya lolu tshintsho, kodwa ubuxoki bokucinga kwawo bubonakala ngokulula. UmKatolika onyanisekileyo ubukhali ngokwaneleyo ukuba abone ukuba amaProtestanti ayazikhohlisa, evala amehlo awo ngenjongo kwiinyaniso zalo mba. Njengoko ummiselo weCawa uqhubeka ufumana ukwamkelwa, uyavuya, eziva eqinisekile ukuba ekugqibeleni uya kulizisa lonke ihlabathi lamaProtestanti phantsi kwebhanile yaseRoma.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Ukuguqulwa kweSabatha kungumqondiso okanye uphawu lwegunya lebandla laseRoma. Abo bathi, beyiqonda imfuno yomthetho wesine, bakhethe ukugcina iSabatha yobuxoki endaweni yeyinyaniso, ngaloo nto banikela imbeko kulaa mandla ekukuphela kwawo owawumisele oko. Uphawu lwerhamncwa yiSabatha yobupopu, ethe yamkelwa lihlabathi endaweni yosuku olumiselwe nguThixo.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Kodwa ixesha lokwamkela uphawu lwerhamncwa, njengoko limiselwe esiprofetweni, alikafiki. Ixesha lovavanyo alikafiki. Kukho amaKristu okwenyaniso kuwo onke amabandla, kungakhutshelwa bucala nobudlelane bamaRoma Katolika. Akukho mntu ugwetywayo ade afumane ukukhanya aze abone uxanduva lomthetho wesine. Kodwa xa kuya kuphuma ummiselo onyanzelisa iSabatha yomgunyathi, naxa isikhalo esikhulu sengelosi yesithathu siya kulumkisa abantu ngako ukunqula irhamncwa nomfanekiso walo, umgca uya kutsalwa ngokucacileyo phakathi kobuxoki nenyaniso. Ngoko ke abo baqhubeka besahleli ekwaphuleni umthetho baya kulwamkela uphawu lwerhamncwa emabunzini abo okanye ezandleni zabo.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Ngamanyathelo akhawulezayo sisondela kweli xesha. Xa iicawa zamaProtestanti ziya kumanyana namandla olawulo lwehlabathi ukuze zixhase inkolo yobuxoki, ngenxa yokuchasana nayo ookhokho bazo banyamezela eyona ntshutshiso ikrakra, ngoko ke iSabatha yobupopu iya kunyanzeliswa ngegunya elidibeneyo lecawa norhulumente. Kuya kubakho uwexuko lwesizwe, oluya kuphela kuphela ekutshabalaleni kwesizwe.” Bible Training School, February 2, 1913.
We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.
Ngoku sesichukumise imifuziselo emihlanu esifuna ukuyichonga ngaphambi kokuba sijongane ngokupheleleyo nesahluko ngokwaso. Isixeko bubukumkani kwisiprofeto seBhayibhile, yaye kuIsaya amashumi amabini anesithathu kukho izikumkani ezibini ezisondelelene kakhulu, kodwa zahluke ngokucacileyo. Esokuqala “sisixeko esithwesa izithsaba,” esinye ke “sisixeko somrhwebi.” Ngemihla yokugqibela amandla alawula umanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki bubupopu. Bubukumkani obunaso isithsaba.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Njengoko sisondela kwintlekele yokugqibela, kubaluleke gqitha ukuba kubekho ukuvisisana nomanyano phakathi kwezixhobo zeNkosi. Ihlabathi lizele sisiphango nemfazwe nembambano. Kanti phantsi kwentloko enye—amandla opopu—abantu baya kumanyana ukuze bachase uThixo emntwini wamangqina aKhe. Olu manyano luqiniswe ngumwexuki omkhulu. Ngelixa efuna ukumanyisa abameli bakhe ekulweni inyaniso, uya kusebenza ukwahlula nokuchithachitha abo bayikhuselayo. Umona, ukurhanelana okungendawo, ukuthetha kakubi ngabanye, kuphenjelelwa nguye ukuze kuveliswe ukungavisisani nokwahlukana.” Testimonies, volume 7, 182.
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
Ubukumkani obunesithsaba yiTire, okuthetha ukuthi, “ilitye.” Kulesi sahluko iTire imela ubupopu obusebenza ukuxelisa uKristu ngobuqhetseba, kuba ubupopu bungumchasi-kristu. Igama elithi “anti” ku antichrist lithetha “endaweni ka.” Ubupopu buzama ukuxelisa uKristu ngobuqhetseba kuwo onke amanqanaba, yaye igama elithi Tire lithetha ilitye, kuba ubupopu buyinkohliso yo “Litye lamaXesha.”
Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.
Ngubani na ocebe eli cebo nxamnye neTire, umzi othwesayo isithsaba, abathengisi bawo bengabazizikhulu, abarhwebi bawo bengabahloniphekileyo bomhlaba? UYehova wemikhosi ulucwangcisile, ukuze adyobhe ikratshi labo bonke ubuqaqawuli, nokuzisa indelelo phezu kwabo bonke abahloniphekileyo bomhlaba. Gqitha elizweni lakho njengomlambo, ntombi yaseTarshishe; akusekho mandla. Wolula isandla sakhe phezu kolwandle, wazigungqisa izikumkani; uYehova ukhuphe umyalelo nxamnye nomzi wabathengisi, ukuba atshabalalise iinqaba zawo. Isaya 23:8–11.
We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.
Sizimisele ukubonisa ngobungqina obuninzi ukuba “ukugungqiswa kwezikumkani” kufezekiswa nguThixo, esebenzisa ubuSilamsi. UbuSilamsi ngamandla acaphukisa iintlanga, yaye asetyenziswa ukugungqisa iintlanga. Kule ndawo sichonga ukuba iNkosi izimisele ukuzisa ekudeleleni “bonke ababekekileyo behlabathi,” abangabo “abarhwebi” kunye “nabathengisi” ekufuneka “iinqaba” zabo “ezomeleleyo” zitshatyalaliswe. Isixeko sabarhwebi nesixeko esithwesa izithsaba “siye savusa ukungakholiseki kwezulu,” yaye iNkosi icebe ukutshabalalisa “iinqaba” zabo “ezomeleleyo,” yaye oko kumela uqoqosho. Ukuwa koqoqosho kwenzeka ngaphambi komthetho weCawa eUnited States, kuba ngaphambi komthetho weCawa abemi baseUnited States bafuna ukubuyiselwa “kubabalo lukaThixo nakwimpumelelo yexeshana.” Ingxoxo yabo yeyokuba izigwebo zikaThixo aziyi kuphela de iCawa “inyanzeliswe ngokungqongqo.” AmaNgqina amaninzi eBhayibhile ayavumelana ukuba sikumda wokuwa okukhulu koqoqosho lwehlabathi. Oko kuwa kwenzeka ngaphambi komthetho weCawa, kanye njengokuba ukuwa ko-1837 kwenzeka ngaphambi ko-Oktobha 22, 1844.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Kwaye ngoko umkhohlisi omkhulu uya kubeyisela abantu ukuba abo bakhonza uThixo ngabo babangela ezi zinto zimbi. Iqela elo elivuse ukungakholisi kwezulu liya kuthwesa zonke iinkathazo zalo phezu kwabo bathobela imithetho kaThixo, ukulalela kwabo okusisohlwayo esingapheliyo kwabagabadeli-mthetho. Kuya kuthiwa abantu bayamkhubekisa uThixo ngokunyhasha isabatha yeCawa; nokuba esi sono sizise iintlekele ezingayi kuphela de ukugcinwa kweCawa kunyanzeliswe ngokungqongqo; kwanokuba abo babeka phambili amabango omthetho wesine, ngaloo ndlela betshabalalisa intlonelo yeCawa, bangabaphazamisi babantu, bethintela ukubuyiselwa kwabo ekwamkelweni nguThixo nasekuphumeleleni kwezinto zeli xesha. Ngaloo ndlela isityholo esakha saphakanyiswa kumkhonzi kaThixo kwakudala siya kuphindwa, yaye ngezizathu ezimiselwe kakuhle ngokufanayo: ‘Kwathi ke, akumbona uAhabhi uEliya, uAhabhi wathi kuye, Nguwe na wena lo uphazamisa amaSirayeli? Waphendula wathi, Andiwaphazamisanga amaSirayeli; kodwa nguwe, nendlu kayihlo, ngokuba niyishiyile imithetho kaYehova, walandela ooBhahali.’ 1 Kumkani 18:17, 18. Njengoko umsindo wabantu uya kuvuswa zizityholo zobuxoki, baya kuwathabatha amanyathelo ngakubathunywa bakaThixo afana kakhulu nalawo awathatyathwa nguSirayeli owawexukile ngakuEliya.” Imbambano Enkulu, 590.
Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.
UEliya ejongene nabaprofeti bakaBhahali nababingeleli basehlathini eNtabeni yeKarmele umele umthetho weCawa. Umyalezo ecaweni wawusithi, “khethani namhla eniya kumkhonza.” Xa le mbali iphinda yenzeka ngexesha lomthetho weCawa, umbuzo uthi, “loluphi usuku eniya kulukhetha, kuba usuku enilukhethayo lubonisa lowo nimkhonzayo.” Phambi kweNtaba yeKarmele kwakukho iminyaka emithathu enesiqingatha yembalela enzima. Phambi komthetho weCawa kukho uthotho lwemithetho yeCawa, kodwa ayikabi “inyanzeliswe ngokungqongqo.” Umgaqo onxulunyaniswa nomthetho weCawa ngowokuba uwexuko lwesizwe lulandelwa yintshabalalo yesizwe. Umzekelo woko ngowokuba uConstantine, ngonyaka ka-321, wapasisa umthetho weCawa, yaye kungekudala emva koko izigodlo ezine zokuqala zeZityhilelo isahluko sesibhozo zaqalisa ukuzisa iRoma yaseNtshona esiphelweni sayo ngonyaka ka-476. Ibali likaConstantine libalulekile kuba laquka ukuphakanyiswa kweCawa okwakuqhubela phambili, kunye nezithintelo ezazisanda ngokuthe ngcembe ngaxeshanye kwiSabatha yosuku lwesixhenxe. Le mbali iqhubela phambili yafikelela esiphelweni sayo xa abemi banyanzeliswa ukuba bagcine iCawa okanye batshutshiswe ngenxa yokugcina iSabatha. Kwanjalo nesiphelo sokwanda ngokunyuka komthetho weCawa eUnited States. Omnye umgaqo onxulunyaniswa nokunyanzeliswa konqulo lweCawa ngowokuba “uwexuko lwesizwe lulandelwa yintshabalalo yesizwe.” Lo mgaqo uthetha ukuba ukunyanzeliswa okwandayo komthetho weCawa kuvelisa ukwanda kwezigwebo zikaThixo, ngaphambi komthetho weCawa wokwenene weSityhilelo 13:11. Wonke ummiselo uya kuzisa intshabalalo ehambelanayo. Izigwebo abemi abatyhola abagcini beSabatha ngokuba bazivelisa, enyanisweni ziveliswa kukunyanzeliswa okwandayo komthetho weCawa. Sifake isicatshulwa esivela kwiThe Great Controversy, endisinike isihloko esithi Sunday Progression. Ndingacebisa ukuba nisifunde kwakhona eso. Sikwindidi enesihloko esithi The Spirit of Prophecy.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“UThixo ukutyhilile okuya kwenzeka ngemihla yokugqibela, ukuze abantu baKhe balungiselelwe ukuma nxamnye nesaqhwithi sokuchaswa nomsindo. Abo balunyukisiweyo ngeziganeko eziphambi kwabo mabangahlali belindele ngokuzolileyo isaqhwithi esizayo, bezithuthuzela ngokuba iNkosi iya kubakhusela abathembekileyo baYo ngemini yembandezelo. Simele sibe njengabantu abalinde iNkosi yabo, kungekhona ngokulindela okungenamsebenzi, kodwa ngomsebenzi onyanisekileyo, sinokholo olungagungqiyo. Eli asiloxesha ngoku lokuvumela iingqondo zethu zixakekiswe zizinto ezincinane ngokubaluleka. Ngoxa abantu belele, uSathana uxakeke ngokulungiselela izinto ukuze abantu beNkosi bangabi nanceba okanye bulungisa. Intshukumo yeCawa ngoku yenza indlela yayo ebumnyameni. Iinkokeli zifihla owona mba uyinyaniso, yaye abaninzi abazimanya nalo ntshukumo ababoni ngokwabo ukuba umjelo ongaphantsi usingise phi na. Amabango ayo athambile yaye abonakala engawobuKristu, kodwa xa ithe yathetha iya kutyhila umoya wenamba. Luxanduva lwethu ukwenza konke okusemandleni ethu ukunqanda ingozi esongelwayo. Simele sizame ukuhlutha amandla okukhetha gwenxa ngokuzibeka ngokufanelekileyo phambi kwabantu. Simele ukubeka phambi kwabo owona mbuzo usembambanweni, ngaloo ndlela singenise olona qhankqalazo lusebenzayo ngokuchasene namanyathelo okuthintela inkululeko yesazela. Simele sizigocagoce iZibhalo kwaye sikwazi ukunika isizathu sokholo lwethu. Uthi umprofeti: ‘Abangendawo baya kwenza ngokungendawo: yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda.’ Testimonies, umqulu 5, 452.”
It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.
Kunzima ukuqonda intshukumo yomthetho weCawa, kuba iqhubela phambili “ebumnyameni,” yaye upopu “ngokufihlakeleyo nangokungarhanelwayo” “uyawaqinisa amandla awo ukuze aqhubele phambili iinjongo zawo.” Yinyaniso ukuba umsebenzi wokudlulisa umthetho weCawa ebumnyameni ngumba ophambili kwinkqubo yokuvavanywa kwekhulu elinamashumi amane anesine amawaka. “Akukho namnye kongendawo oya kuqonda,” ngokukaDaniyeli noDade uWhite. “Abangendawo” kuDaniyeli ngabo “bantombi bazizidenge” bakaMateyu, abo uDade uWhite abachaza njengamaLaodike. Izilumko ziya kuziqonda iziganeko ezenzekayo ngoku, nokuba imbali esijikelezileyo ibonakala iphikisana nelizwi likaThixo. Siyakholelwa na kwilizwi likaThixo okanye koko kwenzekayo okusijikelezileyo? Sekunjalo, sele salunyukiswa kwangaphambili ukuba isiphelo siya kuba njengemihla kaNowa.
“The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.
“Ihlabathi, lizele zizidubedube, lizele lulonwabo olungenabuthixo, lilele, lilele kukhuseleko lwenyama. Abantu bakubeka kude ukuza kweNkosi. Bayazihleka izilumkiso. Kuveliswa ukuzingca kokuthi, ‘Zonke izinto zisaqhubeka njengokuba bezinjalo kwasekuqalekeni.’ ‘Ingomso liya kuba njengalo mhla, lide ngakumbi ngentabalala.’ 2 Peter 3:4; Isaiah 56:12. Siya kuntywila ngakumbi ekuthandeni iziyolo. Kodwa uKristu uthi, ‘Yabonani, ndiza njengesela.’ Revelation 16:15. Kanye ngelo xesha xa ihlabathi libuza ngokugculela lisithi, ‘Liphi na idinga lokuza kwaKhe?’ imiqondiso iyazaliseka. Ngoxa bememeza besithi, ‘Uxolo nokhuseleko,’ intshabalalo ngesiquphe iyeza. Xa umgculeli, umaleli wenyaniso, esele enokuzithemba okugqithisileyo; xa umkhwa oqhelekileyo womsebenzi kwiintlobo ngeentlobo zemisebenzi yokwenza imali uqhubeka ngaphandle kokukhathalela umgaqo; xa umfundi efuna ngolangazelelo ulwazi lwazo zonke izinto ngaphandle kweBhayibhile yakhe, uKristu uza njengesela.”
“Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.
“Yonke into ehlabathini ikwimeko yokuphithizela. Imiqondiso yamaxesha iyoyikisa. Iziganeko ezizayo ziphosa izithunzi zazo ngaphambili. UMoya kaThixo uyasuka emhlabeni, yaye intlekele ilandela intlekele elwandle nasemhlabeni. Kukho izaqhwithi, iinyikima zomhlaba, imililo, izikhukula, ukubulala kwazo zonke iindidi. Ngubani onokufunda ikamva? Luphi ukhuseleko? Akukho siqinisekiso kuyo nantoni na engabantu okanye yeyasemhlabeni. Ngokukhawuleza abantu bazibeka phantsi kwebhanile abayikhethileyo. Ngokungaphumliyo balindile yaye bayakhangela iintshukumo zeenkokeli zabo. Bakho abo balindileyo, bekhangela, yaye besebenza ngenxa yokuvela kweNkosi yethu. Elinye iqela liwela emgceni phantsi kobunkokeli bomwexuki omkhulu wokuqala. Bambalwa abakholwa ngentliziyo nangomphefumlo ukuba sinesihogo emasisiphephe nezulu emasizuze.”
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.
“Ingxaki isihlasela ngokuthe ngcembe. Ilanga lisakhanya ezulwini, lihamba ngendlela yalo eqhelekileyo, namazulu asaxela uzuko lukaThixo. Abantu basadla besela, betyala besakha, betshata benikela emtshatweni. Abarhwebi basathenga besathengisa. Abantu basaxinana omnye komnye, belwela eyona ndawo iphakamileyo. Abathandi bolonwabo basagaleleka kwiindawo zemidlalo yeqonga, kwimidyarho yamahashe, nakwiindawo zongcakazo. Olona vuyo luphakamileyo lusekho, kanti ke iyure yovavanyo isondela ngokukhawuleza ekupheleni, yaye imeko yomntu ngamnye sele iza kugqitywa ngonaphakade. USathana uyabona ukuba ixesha lakhe lifutshane. Uvuse zonke izixhobo zakhe ukuba zisebenze ukuze abantu bakhohliswe, balahlekiswe, baxakekiswe baze bathinjwe yingqondo, kude kube ngumhla wovavanyo uphela, lize isango lenceba livalwe ngonaphakade.
“Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.
“Ngokunesidima nangobungqongqo ziyeza kuthi, zisihla kwiinkulungwane, amazwi esilumkiso eNkosi yethu avela eNtabeni yeMinquma: ‘Zilumkeleni, hleze nangaliphi na ixesha iintliziyo zenu zibe nzima ngokuzintyintya, nokunxila, neenkxalabo zobu bomi, ize ke loo mini inifikele ningalindelanga.’ ‘Ngoko ke lindani, nithandaze ngamaxesha onke, ukuze nibalwe nifanelekile ukusinda kuzo zonke ezi zinto ziya kwenzeka, nokuma phambi koNyana woMntu.’” Ulangazelelo Lwamaxesha, 635, 636.
In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.
Kwisiqendu samashumi amabini anesithathu sikaIsaya, iZidon yi-United States yaye iTire bubupopu. ITire neZidon zazizixeko zakudala zaseFenike ezazikho ngexesha elinye, zimi kunxweme lweMeditera. Zaziwa ngorhwebo lwazo lwaselwandle, ubutyebi bazo, nempembelelo yazo kwihlabathi lakudala. IZidon naba “barhwebi” bayo bazalisa iTarshishe kweso sahluko. Abarhwebi baseZidon baberhweba “ngembewu yaseSihore,” eyiyo “isivuno somlambo,” yaye iyisiqhamo “somlambo,” yaye “yingeniso yakhe,” kuba yona “yimarike yeentlanga.” Bonke abaprofeti bathetha ngokuphela kwehlabathi, ngoko ke ngubani oyimarike yeentlanga ekupheleni kwehlabathi? Yi-USA.
Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?
ISihore ngumlambo waseYiputa (kusenokwenzeka ukuba ngumlambo oseDelta yeNayile) yaye isetyenziswa ukumela ubutyebi behlabathi, kuba iYiputa lihlabathi. “Intombi enyulu” yaseTsidon imele isizukulwana sokugqibela sase-USA, yaye icinezelwa ngumthetho wemfazwe ohamba nomthetho weCawa kunye nokonakala kwesizwe okulandela kwangoko. Ezo ntombi zaseTsidon ziyagxekwa ngombuzo omalunga neTire othi, “ngaba esi sisixeko senu esinovuyo” (ubukumkani) esathi i-USA yavuyela kuso? Ngaba “obu bubukumkani obobudala bawo buvela kwimihla yamandulo,” xa ngokokutsho kwesi sicatshulwa basekwa nguNimrodi, kanye emva konogumbe?
God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.
UThixo umisele yaye “uqulunqile” ukuba “iTire, isixeko esithwesa izithsaba,” sihlwaywe. Isohlwayo sobupopu siquka ukuwa kwesakhiwo sezemali sehlabathi, kuba “uYehova unikile” “umyalelo ngokuchasene” “neZidon” “isixeko sabarhwebi,” (iUnited States.) Umyalelo waKhe “wokutshabalalisa iinqaba ezinqatyisiweyo,” okanye uqoqosho lweUnited States, ngumthetho weSabatha, kuba uwexuko lwesizwe lulandelwa yintshabalalo yesizwe.
The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”
Isohlwayo sobupopu siqala ngokuwa koqoqosho lwehlabathi liphela ngenxa yokutshatyalaliswa koqoqosho lwe-United States. IZidon line“ndlu” enxulumene noqoqosho lwayo, ngaloo ndlela limele isakhiwo sezemali esitshatyalaliswayo, kuba akusenakungenwa kuso. Akusekho tyalo-mali okanye nzuzo iphuma kuloo “ndlu,” kuba itshatyalalisiwe. Ukutshatyalaliswa kwenzeka ngexesha lomthetho weCawa, nangona ngaphambi komthetho weCawa sele zikho izigwebo ezandayo. Xa ukuwa kufika, ubupopu, i-USA kunye neenkosana zayo zabarhwebi nabarhwebi bayo abahloniphekileyo neenqanawa zaseTarshishe baya “kubhomboloza.”
The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.
Indawo ethi “Tarshish” kwesi sicatshulwa inxulunyaniswa nobutyebi kumaxesha amandulo, yaye iinqanawa zaseTarshish eBhayibhileni zingumqondiso ophambili wamandla ezoqoqosho.
For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.
Ngokuba iinqanawa zokumkani zazisiya eTarshishe kunye nabakhonzi bakaHuram; kwathi kanye ngeminyaka emithathu zafika iinqanawa zaseTarshishe zizisa igolide, nesilivere, neempondo zendlovu, neenkawu, neepikoko. Waza ukumkani uSolomon wabagqwesa bonke ookumkani behlabathi ngobutyebi nangobulumko. 2 Kronike 9:21, 22.
Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.
Iinqanawa zimele amandla oqoqosho, kwaye iTarshishe yeyona nqanawa iphambili yoqoqosho kwisiprofeto seBhayibhile. Isizukulwana sokugqibela seTarshishe, esimelwe “yintombi” yaseTarshishe, sixelelwa ukuba “sidlule emhlabeni wakho njengomlambo,” yaye into esiyifumanayo kukuba ilizwe laso “alisanamandla,” yaye asinakuphinda “sivuye” ngobukumkani baseTire. Amandla ababewakhangela yayikukomelela koqoqosho lwangaphambili lwaseTsidon, kodwa ayesele engasekho kuba ulwandle lwaluthethile “lusithi, Andiva buhlungu bokuzala, andizali bantwana, andondli bafana baselula, andikhulisi zintombi,” ngaloo ndlela kuchongwa isizukulwana sokugqibela solwandle, esingabantu behlabathi abalilela ukutshatyalaliswa koqoqosho lwehlabathi, nalapho abantu behlabathi bavuka baqonde inyaniso yokuba bangabesizukulwana sokugqibela sembali yomhlaba, yaye sele kusemva kwexesha ukulungiselela ubomi obungunaphakade.
“Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.
“Imali kungekudala iya kuncipha kakhulu ngexabiso ngesiquphe kakhulu xa ubunyani beziganeko ezingunaphakade buvuleka kwiimvakalelo zomntu.” Evangelism, 62.
There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”
Kukho “iingxelo” okanye izigidimi ezibini ezibangela intlungu kubo bonke abakule ndinyana. “Ingxelo” yokuqala imalunga neYiputa, ize eyesibini “ingxelo” ibe yiTire. Ingxelo ngeYiputa ikwixesha eladlulayo, kuba uIsaya uthi, “njengakwisigidimi esingangeYiputa,” ngaloo ndlela ebonisa ukuba uThixo wayesele enze into ngeYiputa ngaphambi kokutshatyalaliswa kwaKhe kweZidon (iUSA.) Oko uThixo wakwenzayo eYiputa, nako oko kumela “ingxelo” yeYiputa, kukuba watshabalalisa iYiputa ngokunxulumene nexesha lokuqala uThixo angena ngalo emnqophisweni nabantu abanyuliweyo. Ezi ngxelo zimbini “yingxelo” enye. Ingxelo yeYiputa sisiqalo, ize ingxelo yeTire ibe sisiphelo. UAlpha noOmega uwubonakalisile umnqophiso kunye nekhulu elinamashumi amane anesine amawaka ngemihla yokugqibela ngembali yokuqala yaloo mbandela. “Ingxelo” engangeYiputa kukuhlangulwa koLwandle oluBomvu xa uFaro nomkhosi wakhe batshatyalaliswayo, nto leyo efuzisela ukuhlangulwa kokugqibela kwabantu bakaThixo njengoko kumelwe “yingxelo” eyi “ngumthwalo weTire.”
The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.
Amandla amelwe eBhayibhileni atshabalalisa iinqanawa zaseTarshishe yi-Islam. Umxholo we-Islam uya kuqwalaselwa kamva, ngoko siya kuwusingatha ngokubanzi ngakumbi ngexesha elizayo. Kulo mqolo umelwe njengo “Khitim,” igama lakudala laseSipro, yaye lo mqolo uthi ukutshatyalaliswa kweSidon neTire kutyhilwa kuvela “eKhitim.” Umfuziselo we-Islam uquka umzekeliso ocacileyo kakhulu wokutshatyalaliswa kwe-United States kwisiprofeto seBhayibhile.
It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.
Kubalulekile ukulandela iintsuku neminyaka ekubhekiswa kuzo encwadini kaIsaya, kuba zidla ngokuchaza ixesha lesiprofeto lesiqendu esilandelayo. UIsaya wamashumi amabini anesithathu ulandela “umthwalo” wentili yombono kwisahluko samashumi amabini anesibini, esandulelwa sisahluko samashumi amabini ananye esine “imithwalo” emithathu, yaye yomithathu ichaza ubuSilamsi. Phambi kweso sahluko, kwindima yokuqala yesahluko samashumi amabini, kubekwe imeko yembali yesiprofeto apho iziprofeto ezilandelayo zentshabalalo zichongwa khona kwizahluko ezilandelayo.
In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.
Ngomnyaka awafika ngawo uTartan eAshdode (xa wayethunyiwe nguSargon ukumkani waseAsiriya), walwa neAshdode, wayithimba. Isaya 20:1.
The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.
Igama elithi “Tartan” lisenokuba ligama, kodwa kusenokwenzeka ngakumbi ukuba sisihloko senkokeli yomkhosi. UTartan weza eAshdode, isixeko esiseYiputa, wasithimba ngelo xesha lembali xa ama-Asiriya ayesanda ngokuthe ngcembe ekulawuleni ihlabathi. IAsiriya yayimela iBhabhiloni ngokomfuziselo. Zombini iAsiriya neBhabhiloni zazingobukumkani obavela emantla, ubukumkani obachazwa njenge “ngonyama” ezathi “zazichithachitha” iigusha zikaThixo, kwaye zombini zifumana isohlwayo esinye. IAsiriya yaba yeyokuqala, iBhabhiloni yaba yeyokugqibela.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
USirayeli yigusha elichithakeleyo; iingonyama zimxoshile; kuqala ukumkani waseAsiriya umginyile; yaye ekugqibeleni lo Nebhukadenetsare, ukumkani waseBhabheli, uwaphule amathambo akhe. Ngako oko utsho uYehova wemikhosi, uThixo kaSirayeli, ukuthi, Yabona, ndiya kumohlwaya ukumkani waseBhabheli nelizwe lakhe, njengoko ndimohlwaye ukumkani waseAsiriya. Yeremiya 50:17, 18.
Prophetically they are both the “haughty Assyrian.”
Ngokwesiprofeto bobabini bango “umAsiriya onekratshi.”
“When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
“Xa uSenakeribhe, umAsiriya onekratshi, wamgxeka waza wamnyelisa uThixo, waza wasongela uSirayeli ngokutshatyalaliswa, ‘kwathi ngobo busuku isithunywa sikaYehova saphuma, sabulala eminqubeni yama-Asiriya ikhulu elinamashumi asibhozo anesihlanu amawaka.’ Kwabakho ‘ukugawulwa kuwo onke amadoda anamandla obugorha, neenkokeli nabathetheli,’ emkhosini kaSenakeribhe. ‘Ngoko ke wabuyela ezweni lakowabo eneentloni ebusweni bakhe.’ [2 Kumkani 19:35; 2 IziKronike 32:21.] Imbambano Enkulu, 512.
The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.
Unyaka awathi ngawo “uTartan wafika eAshdode” waza “wayithabatha,” umele uloyiso oluqhubekayo lwehlabathi ngamandla obupapa njengoko lubonisiwe kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye. Imbali yengxaki yomthetho weCawa, enguye “imihla yokugqibela” yomgwebo wophando, nekhokelela ngokuthe ngqo kumgwebo wokuphunyezwa, (izibetho ezisixhenxe zokugqibela) yimeko yembali emelwe “ngunyaka” awafika ngawo uTartan eAshdode. Emva kokuba imeko yaloo mbali ibekiwe, uIsaya usandula ukunikeza iziprofeto ezithathu zentshabalalo ngokuphathelele i-Islam, esinye esiphathelele ubu-Adventist baseLawodike, kuze kulandele umthwalo weTire. Isahluko samashumi amabini anesine singomnye wemizekelo eqhelekileyo yezibetho ezisixhenxe zokugqibela, esilandelwa sisahluko samashumi amabini anesihlanu esimela ukuhlangulwa kokugqibela kwabantu bakaThixo, apho sifumana abantu bakaThixo bevakalisa elinye lawona mazwi aziwa kakhulu ngexesha elikhulu lembandezelo.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.
Kwaye kuya kuthiwa ngaloo mini, Yabonani, lo nguThixo wethu; simlindele, yaye uya kusisindisa; lo nguYehova; simlindele, siya kuba nemihlali, sivuye ngosindiso lwakhe. Isaya 25:9.
The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.
Ikhulu elinamashumi amane anesine amawaka ngabazintombi ezilumkileyo ezalindela iNkosi yazo ukuba ize emtshatweni, nangona Yalibazisa ngokuvumelana nomzekeliso wezintombi ezilishumi. AzingomaLawodike, zingamaFiladelfiya. Kude kube ngoku eli nqaku belimisela umxholo.
In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.
Ngo-1798, uNapoleon wabamba upopu, ezisa elo nxeba libulalayo lesiprofeto eliphiliswayo ekupheleni kwehlabathi ngokweSityhilelo seshumi elinesithathu. Ngelo xesha iUnited States yathabatha indawo yayo njengobukumkani besithandathu besiprofeto seBhayibhile ngokukaDaniyeli isahluko sesibini, sesixhenxe, sesibhozo neshumi elinanye, nangeSityhilelo isahluko seshumi elinesibini, seshumi elinesithathu, seshumi elinesithandathu, seshumi elinesixhenxe neshumi elinesibhozo. Ukususela ngelo xesha, zombini uphondo lweRiphabhlikhi lweUnited States nophondo lobuProtestanti (ubuAdventist) zilibele ukuba ngubani upopu. U-1798 ngunyaka wokuqala apho iintlanga zehlabathi lonke zazivuma iUnited States njengesizwe esizimeleyo, yaye ikwangunyaka apho isigidimi sengwekazi yokuqala safika embalini.
The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.
“Isaci-magama” somProtestanti ngelo xesha sasithi, “iBhayibhile neBhayibhile yodwa.” AmaProtestanti azichaza njengabakhuseli beBhayibhile yodwa, yaye xa ubu-Adventism bathabatha umnqwazi wabo ekufikeni kwengelosi yesibini, basamkela eso “saci-magama,” baza emva koko babizwa ngokuba “ngabantu bencwadi.” Babebekelwe, ngenkonzo kaWilliam Miller, uluhlu lwemithetho olwaluya kuthi, ukuba lusetyenziswe ngokufanelekileyo, luvule iBhayibhile ezingqondweni zabo bonke abanqwenela ukuva. IMithetho kaMiller yoToliko lweSiprofeto yileyo impembelelo ethi kufuneka siyifundisise ukuba siza kunikela isigidimi sengelosi yesithathu.
“Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.
Wathi uKristu, “Ukuba kukho nabani na ofuna ukuza emva kwam, makazincame, athabathe umnqamlezo wakhe, andilandele.” Waphinda wathi, “Ndim ukukhanya kwehlabathi; lowo undilandelayo akayi kuhamba ebumnyameni.” Ukukhanya kwenyaniso kuyaphuma njengesibane esivuthayo, yaye abo bakuthandayo ukukhanya abayi kuhamba ebumnyameni. Baya kuzifunda iziBhalo, ukuze bazi ngokuqinisekileyo ukuba bamamela ilizwi loMalusi oyinyaniso, hayi elo lowasemzini.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Abo bazibandakanyileyo ekubhengezeni isigidimi sengelosi yesithathu baphengulula iziBhalo ngokwecebo elifanayo nalelo elamkelwa nguBawo uMiller. Kwincwadana encinane enesihloko esithi Views of the Prophecies and Prophetic Chronology, uBawo uMiller unika le mithetho ilandelayo ilula, kodwa ekrelekrele nebalulekileyo, yokufunda iBhayibhile nokuyitolika:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Ilizwi ngalinye limele libe nentsingiselo yalo efanelekileyo kumbandela obekiweyo eBhayibhileni; 2. Sonke iSibhalo siyimfuneko, yaye sinokuqondwa ngokuzimisela nangokufundisisa ngenkuthalo; 3. Akukho nto ityhiliweyo eSibhalweni enokuthi okanye eya kufihlwa kwabo bacela ngokholo, bengathandabuzi; 4. Ukuze kuqondwe imfundiso, hlanganisani zonke izibhalo ezithetha ngombandela eninqwenela ukuwazi, nize nivumele ilizwi ngalinye libe nefuthe lalo elifanelekileyo; yaye ukuba ninokuyila ingcamango yenu ngaphandle kokuphikisana, aninakuba niphambukile; 5. ISibhalo limele libe ngumsityhileli waso ngokwaso, kuba singumgaqo waso ngokwaso. Ukuba ndixhomekeke kumfundisi ukuba andichazele, aze yena aqikelele intsingiselo yaso, okanye afune ukuba sibe njalo ngenxa yenkolo yakhe yecawa, okanye ukuze athathwe njengolumkileyo, ngoko ukuqikelela kwakhe, umnqweno wakhe, inkolo yakhe, okanye ubulumko bakhe kuba ngumgaqo wam, kungekhona iBhayibhile.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Oku kungentla yinxalenye yale mithetho; yaye ekufundeni kwethu iBhayibhile sonke siya kwenza kakuhle ukuba siyithobele imigaqo ebekiweyo.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Ukholo lokwenene lusekelwe eziBhalweni; kodwa uSathana usebenzisa amaqhinga amaninzi kangaka ukugqwetha iziBhalo aze angenise imposiso, kangangokuba kufuneka ukunonophela okukhulu ukuba umntu angathanda ukwazi oko zona zikufundisayo ngokwenene. Enye yeenkohliso ezinkulu zeli xesha kukugxininisa kakhulu imvakalelo, nokuzibanga unyanisekile ngoxa kungahoywa amazwi acacileyo elizwi likaThixo kuba elo lizwi lingahambelani nemvakalelo. Abaninzi abanasiseko sokholo lwabo ngaphandle kwemvakalelo. Inkolo yabo iqulathe ukuxhamla ngokweemvakalelo; xa oko kuphela, ukholo lwabo luyaphela. Imvakalelo inokuba ngumququ, kodwa ilizwi likaThixo liyingqolowa. Kwaye, utsho umprofeti, ‘unantoni na umququ kwingqolowa?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Akukho namnye oya kugwetywa ngenxa yokungasithobeli isikhanyiso nolwazi abangazange babe nalo, yaye ababengenako ukulufumana. Kodwa abaninzi bayala ukuthobela inyaniso ebekwa phambi kwabo ngoonozakuzaku bakaKristu, ngenxa yokuba benqwenela ukuvumelana nomlinganiselo wehlabathi; yaye inyaniso efikelele ekuqondeni kwabo, isikhanyiso esikhanyise emphefumlweni, siya kubagweba eMgwebeni. Kule mihla yokugqibela sinokukhanya okuqokelelweyo obekukhanya kuwo onke amaphakade, yaye siya kubekwa uxanduva ngokulinganayo noko. Indlela yobungcwele ayilingani neyehlabathi; yindlela ephakanyisiweyo. Ukuba sihamba ngale ndlela, ukuba sibaleka endleleni yemithetho yeNkosi, siya kufumanisa ukuba ‘umendo wamalungisa unjengokukhanya okukhazimlayo, okukhanya ngakumbi ngakumbi kude kuse emini egqibeleleyo.’” Review and Herald, November 25, 1884.
You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.
Unokufunda ngokweenkcukacha ezingakumbi ngemithetho kaWilliam Miller kwiNqaku elinesihloko esithi William Miller phantsi kodidi lweZitshixo Zeziprofeto.
In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.
“Kwisifundo sethu seBhayibhile sonke siya kwenza kakuhle ukuthobela imigaqo ebekiweyo” ngaphakathi “kwemithetho kaTata uMiller” yokutolika iziprofeto. Uphondo lobuProtestanti lwanikwa uxwebhu olungcwele esilubiza ngokuba yiBhayibhile, lwaza kwanikelwa noxanduva lokukhusela nokukhuthaza imigaqo equlethwe kulo; kananjalo uphondo lobuProtestanti lwanikwa neseti yemithetho yokwahlulela ngokuchanileyo intsingiselo nenjongo yoxwebhu olungcwele.
The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.
Uphondo lweRiphabhlikhi lwanikwa uxwebhu olungcwele esilubiza ngokuba nguMgaqo-siseko, yaye lwanikwa kwanoxanduva lokukhusela nokukhuthaza imigaqo equlethwe kuwo. Uphondo lweRiphabhlikhi lwanikwa kananjalo isethi yemithetho yokwahlula ngokufanelekileyo intsingiselo nenjongo yoxwebhu olungcwele. Imithetho eyanikwa ukuze kuhlulwe ngokufanelekileyo uMgaqo-siseko nguMqulu wamaLungelo, yaye ibeka njengengcwele eyona njongo ibalulekileyo yoMgaqo-siseko kwimigaqo yokuqala yoMqulu wamaLungelo. Uhlomelo lokuQala oludweliswe kuMqulu wamaLungelo yinkululeko yonqulo, yokuvakalisa izimvo, yokuthetha, neyoshicilelo.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I
“ICongress ayisayi kwenza mthetho ngokubhekisele ekumisweni konqulo, okanye othintela ukwenziwa kwalo ngokukhululekileyo; okanye onciphisa inkululeko yokuthetha, okanye yoonondaba; okanye ilungelo labantu lokuhlangana ngoxolo, nokucela kuRhulumente ukulungiswa kwezikhalazo.” UMgaqo-siseko wase-U.S., isiHlomelo I
The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.
Umthetho weCawa yangeCawa luhlaselo oluvulekileyo ngokuchasene nowona mba wokuqala woMgaqo-siseko, oqinisekisa inkululeko yonqulo, ethi isuswe ngumthetho weCawa yangeCawa, ngaloo ndlela kuphawulwe ukuphela koMgaqo-siseko, ukuphela kwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile, nokuqala kwentshutshiso ngokuchasene nabo bathi ngelo xesha babhengeza isigidimi sengelosi yesithathu ngesikhalo esikhulu. Abo babhengeza isikhalo esikhulu sengelosi yesithathu, kwaye beqhankqalaza ngokuchasene nokutshatyalaliswa koLungiso lokuQala noMgaqo-siseko, bayatshutshiswa ngabo bekufanele ukuba bayawuxhasa kwaye bawusebenzise loo mithetho ingcwele, ekhusela uxwebhu olungcwele ababemiselwe ukulukhusela. Lo ngumzekeliso wokuqonda nokusebenzisa iimbali ezihambelanayo zeempondo ezimbini zerhamncwa lomhlaba elifana netakane. Ootata abasungula uMgaqo-siseko bahambelana noTata uMiller. Igama elithi Tata, xa lisetyenziswa kuMiller, lisetyenziswa ukubonisa inkokeli, kungekhona umbingeleli wobupopu. IBhayibhile iyakwalela ukubiza abantu ngokuthi ngootata xa besithi bangabakhokeli bokomoya. AmaMillerite athiywa ngegama likatata wawo, njengoko kudla ngokuba njalo. Ukungawuqapheli lo mahluko kukuphoswa kukuqonda inxalenye yoko kuthethwa sisigidimi sikaEliya, xa siguqula iintliziyo zooyise zizibhekise kubantwana, nezo zabantwana zizibhekise kooyise.
The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.
IUnited States kuIsaya amashumi amabini anesithathu bubukumkani besithandathu besiprofeto seBhayibhile, yaye ihlala injalo de iguqule uMgaqo-siseko wayo emthethweni weCawa okhawulezayo ukusondela. Ubukumkani besithandathu bulawula iminyaka engamashumi asixhenxe yesiprofeto, eyimihla yokumkani omnye. Ubukumkani (ukumkani bubukumkani) obalawula iminyaka engamashumi asixhenxe yayiyiBhabheli. Ngelo xesha leminyaka ingamashumi asixhenxe uphondo lorhulumente lwalululawulo lweBhabheli, yaye uphondo lwebandla lwalungamaKaledi. UDaniyeli, uShadraki, uMeshaki noAbhedinego bamele ikhulu elinamashumi amane anesine amawaka. Omabini amaphondo nabantu bakaThixo bamelwe kubungqina bukaDaniyeli. Iminyaka engamashumi asixhenxe yokuthinjwa eBhabheli yayiyimihla yokumkani omnye asetyenziswa nguIsaya ukuchaza ukuba yimbali yesiprofeto yeUnited States kunye nembali yeAdventism ukususela kowe-1798 kude kube ngumthetho weCawa.
Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.
Ukuqonda ukuba umgca wembali yesiprofeto weempondo zombini zaseUnited States usivumela ukuba siqwalasele isiphelo nesiqalo, sisebenzisa amangqina amabini eempondo ukuchonga uphawu lolunye uphondo. Ngapha koko, zonke iimpondo zazifana. KwiDaniel kwakukho iimpondo, ezinye zaphulwa, kwakho neempondo ezakhula ziphuma kuphondo oluphukileyo. Ezinye iimpondo kuDaniel zazingalingani ngobukhulu, zivele emva kwelinye. Akunjalo ke ngeempondo ezimbini zaseUnited States. Ezo mpondo zimbini ziyangqamana kwenye kwenye kuyo yonke imbali efanayo yaye zivelisa iimpawu zendlela ezifanayo, nangona zahlukile enye kwenye ngokwenjongo yazo. Kukho nemiqathango ngaphakathi kwembali ekwabalulekileyo ukuba iqondwe.
In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.
Ekuqaleni kobu-Adventist kwabakho utshintsho olusuka kwimbali yesiprofeto emelwe libandla laseFiladelfiya lusiya kwibandla laseLawodike. Ngoko ke, ekupheleni nako kufuneka kubekho utshintsho olusuka kwimbali yesiprofeto yaseLawodike. ISityhilelo sikaYesu Kristu siquka ukukhanya kwale ngqiqo, yaye siyinxalenye yoko kutyhilwayo ngeli xesha.
And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”
Kwaye “emva kokuphela kweminyaka engamashumi asixhenxe” upopu uya “kucula” yaye “ihenyukazi” “elibelekileyo” liya kukhunjulwa. “Liyakhunjulwa” emthethweni weCawa, apho umba umi phakathi kokunqulwa kwelanga, okanye ukunqulwa komhla umthetho kaThixo owawuyalele uluntu ukuba “lukhumbule.”
In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.
Kweli nqaku sichonge ukuba imbali yolawulo lwaseBhabheli lweminyaka engamashumi asixhenxe yenza umzekelo wembali yaseUnited States ukususela ngowe-1798 kude kube ngumthetho weCawa. Kwinqaku elingaphambili, yaye rhoqo nakwiTheyibhile zikaHabakuki, sichonga ukuba ukuthinjwa eYiputa nokuhlangulwa kuyo nako kwenza umzekelo wembali yaseUnited States nabantu bakaThixo. Ezo mbali zine zaseBhabheli, eYiputa, e-Adventism naseUnited States asizizo zodwa imigca enokuziswa phezu kwale migca, kodwa xa sisebenzisa umgaqo wokukhankanywa kokuqala kule migca mine—kuyamangalisa ngokugqithisileyo. Ndiya kuligqiba eli nqaku ngomzekeliso omnye olula noyinxenye wento endiyithethayo, nento endiceba ukuqhubeka nayo xa siza kujongana ngakumbi nembali kaIsaya amashumi amabini anesithathu ngexesha elizayo.
The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.
Imbali yaseBhabheli inenkosi eguqukileyo ekuqaleni, ibe ekupheleni inenkosi engendawo. Akunamsebenzi nokuba ibinguBiden okanye ibinguTrump, kuba incwadi kaDaniyeli ifundisa ukuba nguThixo omisa abalawuli aze ababeke phantsi. Into enokuqinisekwa ngaye nawuphi na inkokeli yoMgaqo‑nkqubo weDemokhrasi okanye weRiphabhlikhi ngexesha lomthetho weCawa kukuba uyinkokeli engendawo. UNebhukadenetsare wayeyiBhabheli; wayenguzwilakhe waseBhabheli, ekulungele ukuphosa amadoda amathathu alungileyo emlilweni. Kodwa ekugqibeleni waguqukela kuThixo kaDaniyeli. Akunjalo ngenkokeli yokugqibela, uBheleshatsare. Wayeyinkosi engendawo. IUnited States kwisiprofeto iqala njengemvana, uphawu lukaKristu nedini laKhe ngenxa yoluntu. Ekupheleni iUnited States iya kuthetha njengenamba. Utshintsho olusuka kuKristu luye kuSathana kulo mgca wembali lumelwe ngumahluko phakathi kukaNebhukadenetsare noBheleshatsare.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“UBheleshatsare wayenikwe amathuba amaninzi okwazi nokwenza ukuthanda kukaThixo. Wayembonile uyisemkhulu uNebhukadenetsare egxothwa ekuhlaleni nabantu. Wayebonile ukuqonda awayeqhayisa ngako loo kumkani uzidlayo kususwa nguLowo wamnikayo. Wayembonile ukumkani egxothwa ebukumkanini bakhe, esenziwa iqabane lezilo zasendle. Kodwa uthando lukaBheleshatsare lweziyolo nokuziphakamisa lwalucime ezo zifundo ebengamele azilibale; waza wenza izono ezifanayo nezo zazisa izigwebo eziphawulekayo phezu kukaNebhukadenetsare. Wachitha amathuba awanikwayo ngobabalo, engakukhathalelanga ukusebenzisa amathuba awayesondele kuye ukuze azi inyaniso. ‘Ndimele ndenze ntoni na ukuze ndisindiswe?’ yayingumbuzo awawudlulayo ngokungakhathali loo kumkani mkhulu kodwa usisidenge.” Bible Echo, April 25, 1898.
Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.
Qaphelani ukuba uBheleshatsare ongendawo wayengukumkani osisidenge. Wehlelwa ngumgwebo ofanayo nowehlela uyise uNebhukadenetsare, kuba yomibini le migwebo yabonakaliswa njenge “zihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu. UNebhukadenetsare wayesemasimini ephila njengerhamncwa iintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini, oko kukuthi yiminyaka esixhenxe yeBhayibhile; kwanomgwebo wonyana wakhe uBheleshatsare, owawubhaliwe eludongeni, umela amawaka amabini anamakhulu amahlanu anamashumi amabini ngokunjalo. Umahluko kukuba umgwebo owawuchasene noNebhukadenetsare wamguqula wamenza ukumkani osisilumko, kanti wona umgwebo kaBheleshatsare wawuphezu kokumkani osisidenge.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Kumlawuli wokugqibela waseBhabhiloni, njengokwakunjalo ngomfuziselo kowokuqala wawo, kwafika isigwebo soMlindi wobuthixo: ‘Kumkani, ... kuthethwa kuwe; ubukumkani bemkile kuwe.’ Daniyeli 4:31.” Abaprofeti nooKumkani, 533.
The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.
Umbhalo oseludongeni womongameli wokugqibela sisihlomelo sokuqala somgaqo-siseko esichaza “udonga” lokwahlulwa kwecawa norhulumente, olo kumkani wokugqibela osisidenge angaluqondiyo. “Amaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu amele “ukuchithachithwa kwabantu” okwenziwa ngukumkani wasemntla ngexesha lomthetho weCawa. Oko kuchithachithwa kukonakala kwesizwe okulandela umthetho weCawa. Isizwe sesithandathu sazilibala izifundo zooyise abasungula sona, ababhala uMgaqo-siseko ukuze bakhusele kungekuphela ecaweni eyonakeleyo, kodwa nakookumkani baseYurophu abangoozwilakhe, awalala nabo umfazi owonakeleyo. Ooyise abasungula isizwe bamele abo balahla ubupapa nookumkani baseYurophu, kuba babesazi ngamava abo emva kokuphuma ekuchithachithweni kweminyaka eliwaka namakhulu amabini anamashumi amathandathu yobumnyama bobupapa, ukuba ukhuseleko nxamnye nolo hlobo lozwilakhe lumele lube ngundoqo woMgaqo-siseko wabo omtsha. Babengooyise abalumkileyo, babenjengezimvu, kodwa akuyi kuba njalo koyise wokugqibela, kuba yena uya kuthetha njengenamba. Ooyise baphuma ekuchithachithweni, kodwa unyana ubuyela ekuchithachithweni. Uzwilakhe kuzo zombini ezi meko bubupapa bokuqala nobupapa bokugqibela.
The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.
Umfuziselo womgwebo phezu kukaNebhukadenetsare, ukumkani wokuqala, nokumkani wokugqibela uBheleshatsare, yayikuku “saa kasixhenxe” kokusasazwa okukuLevitikus wamashumi amabini anesithandathu. UNebhukadenetsare wakuphila oko, yaye uBheleshatsare wakubhalelwa eludongeni njengombhalo wakhe wesikhumbuzo sokufa kanye ngobo busuku awafa ngabo. Umfuziselo wophondo lweRiphabhlikhi ekuqaleni yayikukusinda kwalo ekubotshweni kokumkani wasentla, yaye umfuziselo wophondo lweRiphabhlikhi ekupheleni kwalo bubukhoboka obuziswe ngukumkani wasentla. Umthetho weCawa yi “bona kanye ubusuku” obufa ngabo njengobukumkani besithandathu besiprofeto seBhayibhile. Kuyo yonke le mizekeliso mine, uBheleshatsare, uNebhukadenetsare, nesiqalo nesiphelo sophondo lweRiphabhlikhi, amashumi amabini anesihlanu anamashumi amabini eLevitikus wamashumi amabini anesithandathu, ngumfuziselo omelwe ekuqaleni nasekupheleni. Oko kumela umqondiso ka-Alfa no-Omega.
The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.
“Isiprofeto sexesha” sokuqala awasifumanayo uWilliam Miller yayiyeyama-2520 kaLevitikus 26. Yaba lilitye lokuqala esisekelweni awasibeka uYesu ngomsebenzi kaMiller. Yaba ikwayinyaniso yokuqala esisiseko eyabekwa ecaleni yi-Adventism ngowe-1863. Xa onke amatye enyani kaMiller ayebekwe esisekelweni, ezo nyaniso zazimelwe kwiitafile ezimbini zikaHabakuki, eziyimifanekiso yoovulindlela bowe-1843 nowe-1850. Ezo tafile zimbini zimele ubudlelane bomnqophiso phakathi koThixo nabantu Bakhe ababizwa ngegama, kanye njengokuba iitafile ezimbini zeMithetho Elishumi zazimele umnqophiso noSirayeli wamandulo.
At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….
Ekupheleni kwe-Adventism yaseLawodike, xa igabha iphuma emlonyeni weNkosi ngexesha lomthetho weCawa, umbhalo oseludongeni zezo tshathi zimbini ezingcwele zoovulindlela. Ziitshathi abangakwaziyo ukuzifunda, kuba bala ukuncedwa sisigidimi sesilumkiso ekuqaleni kwembali yabo….
The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.
Ingxaki yezemali ka-1837 e-United States yaba sisiganeko esintsonkothileyo esabangelwa kukudityaniswa kweemeko zoqoqosho, imigaqo-nkqubo, kunye nemisebenzi yokuqikelela.
Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.
Iqamza Loqikelelo-mali: Kwiminyaka eyandulela u-1837, kwabakho ukunyuka okukhulu koqikelelo-mali emhlabeni nasekutyalweni kwezimali, okwakuqhutywa ngokuyinxenye kukwandiswa kwelizwe lisiya entshona. Uqikelelo-mali ngomhlaba, ngokukodwa kummandla womda waseNtshona, lwakhokelela ekunyukeni kwamaxabiso omhlaba ngokugqithiseleyo nasekubolekweni ngokugqithisileyo.
Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.
Ityala Elula Nokubolekisa Ngokweentelekelelo: Iibhanki namaziko ezemali zazikhupha izixa ezikhulu zetyala neemali-mboleko, amaxesha amaninzi ngaphandle kwesiqinisekiso esaneleyo. Olu fikelelo lulula kwityala lwaba negalelo kolu qhushululu lweentelekelelo lwaza lwandisa imingcipheko yokungazinzi kwezemali.
Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.
Ukwandiswa Okugqithisileyo Kweebhanki: Iibhanki zazandisa imisebenzi yazo ngokukhawuleza, zisoloko zikhupha imali eninzi engamaphepha (amanqaku ebhanki) ngaphezu kwemali yazo yentsimbi exabisekileyo (igolide nesilivere) yokuyixhasa. Esi senzo, esaziwa ngokuba “yibhanki yasendle,” sabangela intabalala egqithisileyo yemali ejikelezayo engalawulwayo nengathembekanga.
Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.
Imigaqo-nkqubo yezoQoqosho kaJackson: Imigaqo-nkqubo kaMongameli Andrew Jackson yaba negalelo ekwenzeni le ngxaki ibe mandundu ngakumbi. Wakhupha iSpecie Circular ngowe-1836, eyayifuna ukuba imihlaba karhulumente ithengwe ngemali eqinileyo (igolide nesilivere) kungekhona ngemali yephepha. Oku kwakhokelela kugqatso lokuguqula amaphepha emali asebhankini abe sisipeshi, kwaza oko kwabangel’ uxinzelelo lwezemali nokusilela kweebhanki.
International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.
Izinto Zamazwe Ngamazwe: Ingxaki eUnited States nayo yaphenjelelwa ziimeko zoqoqosho zamazwe ngamazwe. Ukuwohloka koqoqosho lwaseBritani, iqabane elikhulu lorhwebo leUnited States, kwakhokelela ekunciphiseni kwemfuno yeempahla neezinto ezithunyelwa ngaphandle zaseMelika. Oku, kona ke, kwachaphazela amashishini aseMelika kwaza kwanceda ekwandeni kobunzima boqoqosho.
Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.
Uvalo kunye noMdyarho Wokurhoxa Kwiibhanki: NgoMeyi ka-1837, uthotho lwezothuso zemali, kuquka ukusilela kweebhanki kunye nokucuthwa kwetyala, lwakhokelela kuvalo phakathi kwabatyali-mali nabafaki-mali. Olu valo lwabangela umdyarho wokurhoxa kwiibhanki kunye nokuncipha okumandla kwetyala.
Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.
Ukuncipha koBonelelo lweMali: Njengoko iibhanki zasilela yaye ityala laba linqongophele ngakumbi, ubonelelo lwemali lulonke kuqoqosho bancipha kakhulu. Oku kuncipha kobonelelo lwemali kwandisa ubunzima bezoqoqosho kwaza kwenza ukudodobala koqoqosho kwanzulu ngakumbi. Indibaniselwano yezi zinto yakhokelela ekuweni okukhulu koqoqosho, okwapawulwa kukusilela kweebhanki, ukungabikho kwemisebenzi, ukuncipha kwenkcitho yabathengi, kunye nokudakumba koqoqosho ngokubanzi.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Asinanto yokoyika ngekamva, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo, nemfundiso yaYo kwimbali yethu edlulileyo.” Life Sketches, 196.