In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Enhlanganweni yamaMillerite, ukwanda kolwazi kwavulwa, futhi kwavivinya ikakhulukazi, kodwa kungagcini lapho, labo ababebiza ngokuthi bangamaProthestani e-United States. ISardesi, ibandla elaliphuma ebumnyameni bobukhosi bopapa, laliholwa ekuzuzeni ukuqonda okuphelele ngokwengeziwe kwevangeli elalizakwambulwa lapho ithempeli lasezulwini livulwa ezulwini. Enhlanganweni yengelosi yesithathu ukwanda kolwazi kwavulwa ngoSepthemba 11, 2001, futhi kwavivinya ubu-Adventisti baseLawodikeya emhlabeni wonke. Ngenxa yalesi sizathu, iqiniso elimelwe emavesini ayisithupha okugcina kaDaniyeli ishumi nanye, eliwumthombo wokwanda kolwazi, lamelana nalo ubu-Adventisti baseLawodikeya.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
“Abakhi abambalwa abathembekile phezu kwesisekelo esiyiso (1 Korinte 3:10, 11) badideka futhi bavinjelwa njengoba imfucumfucu yemfundiso yamanga yayivimba umsebenzi. Njengabakhi phezu kodonga lwaseJerusalema ngezinsuku zikaNehemiya, abanye base belungele ukusho ukuthi: ‘Amandla abathwali bemithwalo asebuthakathaka, futhi kunemfucumfucu eningi; kangangokuthi asisakwazi ukwakha.’ Nehemiya 4:10. Bekhathele ukulwa okungapheli nokushushiswa, nobuqili, nokungalungi, kanye nazo zonke ezinye izithiyo uSathane ayengazihlela ukuze avimbele ukuqhubeka kwabo, abanye ababekade bengabakhi abathembekile badangala; kwathi ngenxa yokufuna ukuthula nokuvikeleka kwempahla yabo nokwezimpilo zabo, bafulathela isisekelo esiyiso. Abanye, bengethuswa ukuphikiswa yizitha zabo, bamemezela ngesibindi ukuthi: ‘Ningabesabi; khumbulani iNkosi, enkulu neyesabekayo’ (ivesi 14); base beqhubeka nomsebenzi, yilowo nalowo ebophe inkemba yakhe ohlangothini lwakhe. Efesu 6:17.
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Lowo moya ofanayo wenzondo nokuphikisana neqiniso uye wakhuthaza izitha zikaNkulunkulu kuzo zonke izinkathi, futhi ukuqapha okufanayo nokwethembeka okufanayo kuye kwadingeka ezincekwini zaKhe. Amazwi kaKristu kubafundi bokuqala ayasebenza nakubalandeli baKhe kuze kube sekupheleni kwesikhathi: ‘Engikushoyo kini ngikusho kubo bonke, Lindani.’ Marku 13:37.” The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Ukwethulwa komlayezo wamavesi ayisithupha okugcina kaDaniyeli kwaqala esimweni sezinkonzo ezizimelayo zobu-Adventisti baseLawodisiya, kwase kuthi ngokuhamba kwesikhathi kubhekwane nawo izazi zenkolo ezidumile (abafundileyo) zobu-Adventisti baseLawodisiya. Izikhali ezasetshenziswa emzamweni wokwehlisa isithunzi salowo mlayezo, ngaso sonke isikhathi zakhiqiza ukukhanya okukhulu nokucaca kwamavesi ayebhekisiswa futhi ehlaselwa. Lezo zihlaselo ekugcineni zaholela ekuqondeni okungokwesiprofetho okwakungakaze kuqashelwe ngaphambili, kodwa okwase kumisiwe kwatholakala kuyinxenye yokukhanya okuqhubekayo kwengelosi yesithathu.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
AmaMillerite aqaphela kuphela imibuso emine yesiprofetho seBhayibheli, kodwa kungakabiphi ngemva kuka-1844, kwaqondakala ukuthi i-United States yayiyisilo somhlaba sesAmbulo 13, futhi lokho kuqonda kwacacisa ukuthi ubupapa babungeyona nje ingxenye yombuso wamaRoma, kodwa empeleni babungumbuso wesihlanu wesiprofetho seBhayibheli.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Ngaphansi kwezimpawu zikadrako omkhulu obomvu, isilo esifana nengwe, kanye nesilo esinezimpondo ezinjengezezimvu, kwavezwa kuJohane imibuso yasemhlabeni eyayiyobandakanyeka ngokukhethekile ekunyatheleni umthetho kaNkulunkulu nasekushushiseni abantu baKhe. Le mpi iyaqhubeka kuze kube sekupheleni kwesikhathi. Abantu bakaNkulunkulu, abamelelwa ngowesifazane ongcwele kanye nabantwana bakhe, bavezwa njengabambalwa kakhulu. Ezinsukwini zokugcina kwakusekhona kuphela insali. Ngalaba uJohane ukhuluma njengalabo ‘abagcina imiyalo kaNkulunkulu, futhi abanobufakazi bukaJesu Kristu.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Ngobuqaba, bese kuthi futhi ngobupapa, uSathane wasebenzisa amandla akhe amakhulu emakhulwini amaningi eminyaka ngomzamo wokusula emhlabeni ofakazi bakaNkulunkulu abathembekileyo. Abaqaba nabapapa babeqhutshwa ngumoya ofanayo kadrako. Babehluke kuphela ngokuthi upapa, ezenzisa ukukhonza uNkulunkulu, wayeyisitha esiyingozi kakhulu nesinonya kakhulu. Ngomsebenzi wobuRoma, uSathane wenza umhlaba waba yisithunjwa. Ibandla likaNkulunkulu elalizibiza ngokuthi ngelikaNkulunkulu lakhukhulelwa layiswa ezinhlwini zaleyo nkohliso, futhi iminyaka engaphezu kwenkulungwane abantu bakaNkulunkulu bahlupheka ngaphansi kolaka lukadrako. Kwathi lapho upapa, esephelelwe ngamandla awo, ephoqeleka ukuba ayeke ukushushisa, uJohane wabona amandla amasha ephuma ezolinganisa izwi likadrako, futhi aqhubekisele phambili lowo msebenzi ofanayo ononya nowokuhlambalaza. Lawo mandla, okungawokugcina azokulwa nebandla nomthetho kaNkulunkulu, amelwa ngesilo esinezimpondo ezinjengezewundlu.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Kodwa ukudwetshwa okuqinile kwepensela lesiprofetho kwembula uguquko kulesi simo esinokuthula. Isilo esinezimpondo ezinjengezezimvu sikhuluma ngezwi likadrako, futhi ‘sisebenzisa wonke amandla esilo sokuqala phambi kwaso.’ Isiprofetho simemezela ukuthi siyakutshela abakhileyo emhlabeni ukuba benzele isilo umfanekiso, nokuthi “sibangela bonke, abancane nabakhulu, abacebile nabampofu, abakhululekileyo nezigqila, ukuba bamukele uphawu esandleni sabo sokunene noma emabunzini abo; nokuthi kungabikho muntu ongathenga noma athengise, ngaphandle kwalowo onophawu, noma igama lesilo, noma inani legama laso.” Ngalokho ubuProthestani bulandela ezinyathelweni zoBuPapa.” Signs of the Times, November 1, 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Kwathi lapho amavesi ayisithupha okugcina kaDaniyeli ishumi nanye esevuliwe, kwabonakala ukuthi lonke uhlelo lwezehlakalo olukhonjiswe kulawo mavesi ayisithupha lwalukhuluma ngokusebenzisana kwamandla amathathu uDadewethu White ayesanda kuwakhomba ngokuthi “ubuqaba,” “ubuPapa,” kanye “nobuProthestani.” Isitha saphikisa ngokuthi “izwe elikhazimulayo” levesi lamashumi amane nanye laliyisifanekiselo sobuProthestani noma sebandla lamaSeventh-day Adventist, kodwa “izwe elikhazimulayo” liyi-United States, futhi evesini lamashumi amane nanye inkosi yasenyakatho (ubuPapa) inqoba i-United States ngomthetho weSonto ozayo maduze. Iphutha likaSathane elikhomba “izwe elikhazimulayo” njengokuthile okungesikho i-United States lenzelwe ukuvimbela amadoda nabesifazane ekuboneni ukuthi isehlakalo esilandelayo sesiprofetho ngemva kokuwa kweSoviet Union ngo-1989, esikhathini esimelelwe amavesi ayisithupha okugcina kaDaniyeli ishumi nanye, ngumthetho weSonto ozayo maduze.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Kuma maSeventh-day Adventist, lokhu kusho ukuthi ivesi lamashumi amane nanye likhomba ukuvalwa komnyango womusa webandla likaNkulunkulu, futhi into yokugcina i-Adventism yaseLawodikeya efuna ukuyizwa, wukuthi isikhathi sayo somusa sesiyaphela! INkosi yahola impikiswano yayifinyelela ezingeni lapho kwaqashelwa khona ukuthi ngesikhathi iRoma yamaqaba ithatha ukulawula umhlaba eMpini yase-Actium ngo-31 BC, kwadingeka ukuba iqale inqobe imibuso emithathu yezindawo njengoba imelwe kuDaniyeli isahluko sesishiyagalombili.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Futhi kolunye lwazo kwavela uphondo oluncane, olwakhula lwaba lukhulu ngokwedlulele, lwaqonda eningizimu, lwaya empumalanga, lwaya nasezweni elihle. Daniyeli 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Kwakuyiqiniso esamukelekile ukuthi “eningizimu”, “empumalanga” kanye “nezwe elihle” kwakumele lezo zifunda ezintathu zendawo iRoma yobuqaba eyazithatha ngaphansi kokulawula kwayo, lapho ikhuphukela esihlalweni sobukhosi somhlaba njengombuso wesine wesiprofetho seBhayibheli. Okuhambisana naleli qiniso kwakuwukuthi neRoma yobupapa nayo kwakufanele inqobe imibuso emithathu yendawo, lapho ikhuphukela esihlalweni sobukhosi somhlaba njengombuso wesihlanu wesiprofetho seBhayibheli, njengoba kumelwe kuDaniyeli isahluko sesikhombisa.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Ngacabanga ngezimpondo, futhi bheka, phakathi kwazo kwavela olunye uphondo oluncane, phambi kwalo kwaxutshwa kwasiphulwa ngezimpande izimpondo ezintathu kwezokuqala; futhi bheka, kulolu phondo kwakukhona amehlo anjengamehlo omuntu, nomlomo okhuluma izinto ezinkulu. Daniyeli 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Empikiswaneni eyabhokoka mayelana “nezwe elikhazimulayo” leli vesi lamashumi amane nanye, iNkosi yakhomba ukuthi kwakukhona ukubonakaliswa okuthathu kweRoma esiprofethweni. Kwakukhona iRoma yobuhedeni, eyalandelwa yiRoma yobupapa, kwase kuba khona iRoma yezinsuku zokugcina, esayibiza ngokuthi “iRoma yesimanje”. Ngokusekelwe emaqinisweni amabili aqinile nasewamukelekile esiprofetho, elokuqala elokuthi uNkulunkulu akaguquki nanini, kanti elesibili elokuthi iqiniso liqinisekiswa ngobufakazi bofakazi ababili, safinyelela esiphethweni singantengantengi sokuthi izithiyo ezintathu enkosini yasenyakatho emavesini ayisithupha okugcina esahluko seshumi nanye sikaDaniyeli kwakufanele zimelele imibuso emithathu yesimanje yendawo.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
UJesu Kristu unguye izolo, nanamuhla, naphakade. Hebheru 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Kulotshiwe futhi emthethweni wenu ukuthi ubufakazi babantu ababili buyiqiniso. Johane 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Lokhu kuqaphela kwaqinisekisa lokho esasivele sesikuphethe, ngoba sasivele sihlonza “izwe elikhazimulayo” njengamandla ezwe ngokwendawo (i-United States), futhi sawulahla umqondo wobuwula wokuthi limelela ibandla, okuyilo elingamandla omoya. Sakha lesi simo sisekelwe enkolelweni ebilokhu iqinisekiswa njalo, yokuthi eZwini likaNkulunkulu azikho izehlakalo ezenzekayo nje ngaphandle kwenhloso. Kucacile ngofakazi abaningi ukuthi ibandla likaNkulunkulu ezinsukwini zokugcina liyintaba.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Kuyakuthi ezinsukwini zokugcina intaba yendlu kaJehova iyakumiswa esiqongweni sezintaba, iphakanyiswe ngaphezu kwamagquma; zonke izizwe ziyakugobhozela kuyo. Abantu abaningi bayakuya bathi: Wozani, sikhuphukele entabeni kaJehova, endlini kaNkulunkulu kaJakobe; uyakusifundisa izindlela zakhe, sihambe emikhondweni yakhe; ngokuba umthetho uyakuphuma eSiyoni, nezwi likaJehova eJerusalema. U-Isaya 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Labo abaphakamisa ukuthi “izwe lenkazimulo” liyibandla, futhi kaningi babethi liyibandla lamaSeventh-day Adventist, benza kanjalo ngoba uDaniyeli ubiza lelo zwe ngokuthi “elenkazimulo,” futhi ukucabanga kwabo okungajulile kwaphetha ngokuthi, njengoba “intaba engcwele yenkazimulo” evesini lamashumi amane nanhlanu ngokuqinisekile iyibandla likaNkulunkulu lezinsuku zokugcina, ngakho-ke “izwe lenkazimulo” nalo kumelwe libe ibandla. Phela, womabili aqukethe isiphawulo esithi “enkazimulo.”
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Awekho amaphutha ezwini likaNkulunkulu, futhi lapho uDaniyeli esebenzisa “izwe,” elihlotshaniswa negama elithi “elikhazimulayo,” bese emavesini amane kamuva esebenzisa “intaba engcwele,” elihlotshaniswa negama elithi “elikhazimulayo,” uDaniyeli wayekhomba umehluko ohlosiwe phakathi kwezwe nentaba. Izwe elikhazimulayo ngokoqobo linguJuda, futhi kusemuzi waseJerusalema lapho ithempeli likaNkulunkulu lakhiwa khona. IJerusalema, noma ithempeli, lingaqondwa njengebandla likaNkulunkulu, kodwa indawo lapho iJerusalema ikhona khona iyizwe lakwaJuda. Amaqiniso amaningi amiswa njengolwazi lwanda ekukhanyeni okuqhubekela phambili kwengelosi yesithathu, kodwa lapha simane sibeka isizinda sesiprofetho esichaza izibonakaliso ezintathu zeRoma.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Lapho siqaphela ukuthi iRoma yobuqaba neRoma yobupapa kwanikeza ofakazi ababili abamisa izimpawu zesiprofetho seRoma yanamuhla, saqaphela isimiso sokuhumusha engasibiza ngokuthi “ukusetshenziswa okuphindwe kathathu kwesiprofetho.” Kwakukhona nabanye ababese basebenzise imibono efanayo yokuphindaphindwa kathathu kwezinye iziprofetho, kodwa incazelo esafinyelela ekuyiqapheliseni iyona ncazelo esisayisebenzisa nanamuhla. Kubalulekile ukuqonda ukuthi umthetho wesiprofetho wokusetshenziswa okuphindwe kathathu kwesiprofetho, ovame kakhulu ukusetshenziswa yiFuture for America, waqondakala phakathi nengxoxo yamavesi ayisithupha okugcina kaDaniyeli ishumi nanye; kodwa okubaluleke ngokufanayo ukuthi leyo ngxoxo yaholela ekuqaphelweni kokuqala kokuthi ukusetshenziswa okuphindwe kathathu kwesiprofetho kwakumayelana neRoma. Emlandweni wamaMillerite enye yezingxoxo kwakungukuthi u-Antiochus Epiphanes wayengabe engu “abaphangi” babantu bakaDaniyeli, noma ngabe “abaphangi” kwakuyiRoma, njengoba amaMillerite ayeqonda. Isizathu sokuthi lokhu kubaluleke yingoba iRoma, njengokuthi “abaphangi” babantu bakaDaniyeli, yiyona eyayizo “misa umbono” kuDaniyeli ishumi nanye, ivesi leshumi nane.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ngaleyo zikhathi abaningi bayakuvukela inkosi yaseningizimu; futhi nabaphangi babantu bakho bayakuziphakamisa ukuze baqinise umbono; kodwa bayakuwa. Danieli 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Isikhathi sokuqala lapho saqonda khona ukusetshenziswa okuphindwe kathathu kwesiprofetho sabonakala ngeqiniso lokuthi kukhona ukubonakaliswa okuthathu kweRoma esiprofethweni seBhayibheli. IRoma yamisa umbono wokukhanya okuqhubekayo kwengelosi yesithathu, njengoba yenza emlandweni wamaMillerite. Emlandweni wamaMillerite, kwaba ukuqonda ukuthi ubuqaba nobupapa kwakungamandla anyathela phansi indlu engcwele nebandla, okwaba uhlaka lweqiniso uMiller akha phezu kwalo “konke” ukuqonda kwakhe kwesiprofetho. Amavesi ayisithupha okugcina kaDaniyeli ishumi nanye amisa uhlaka lweqiniso i-Future for America eyakhe phezu kwalo konke ukusetshenziswa kwayo kwesiprofetho. Lolo hlaka luyimibuso emithathu echithayo kadrako, yesilo, neyamprofethi wamanga eholela izwe e-Armagedoni.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Lelo hlelo lusekelwe ekuqapheliseni ukuthi iRoma yobuqaba, elandelwa yiRoma yobupapa, inikeza ofakazi ababili abamisa iRoma yesimanje, nokuthi iRoma yesimanje iyinyunyana ephindwe kathathu kadrako wobumoya (iNhlangano Yezizwe), isilo sobuKatolika (ubupapa), nomprofethi wamanga wobuProthestani obuhlubukile (i-United States). Lolo hlelo yilokho esikubiza ngokuthi ukusetshenziswa okuphindwe kathathu kwesiprofetho. Ezihlokweni ezilandelayo sizoxoxa ngokusetshenziswa okuhlukahlukene okuphindwe kathathu kwesiprofetho okuye kwaqashelwa, nokuyikho okwakha uhlaka lokukhanya okuqhubekela phambili kwezingelosi ezintathu.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Sizobheka ukusetshenziswa okuphindwe kathathu kokubonakala okuthathu kweRoma, okuchaza isakhiwo sezombusazwe nesenkolo seRoma yanamuhla, uDade White asibiza ngokuthi ubuciko bebandla nobuciko bombuso. Leso sakhiwo siyaqondakala ngokuhlanganisa izimpawu zesiprofetho zeRoma yobuqaba nezimpawu zesiprofetho zeRoma yobupapa ngenhloso yokuchaza nokumisa lezo zimpawu eRoma yanamuhla.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Sizobheka ukusetshenziswa okuphindwe kathathu kwezibonakaliso ezintathu zeBabiloni njengoba zimelelwa nguNimrode, uNebukadinesari noBelishasari, okuveza ukuzidla komuntu wesono ohlezi ethempelini likaNkulunkulu ememezela ukuthi unguNkulunkulu, u-Isaya amchaza ngokuthi “um-Asiriya oziqhoshayo.” Ukuzidla kobupapa, okuyisihloko sesiprofetho seBhayibheli, kuyabonakala ngokuhlanganisa izimpawu zesiprofetho zaseBabele nezimpawu zesiprofetho zaseBabiloni ngenhloso yokuhlonza nokumisa izimpawu zeBabiloni lanamuhla.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Sizobheka ukusetshenziswa okuphindwe kathathu kokubonakaliswa okuthathu kuka-Eliya njengoba kumelwe u-Eliya noJohane uMbhabhadisi, okukhomba “izwi elimemeza ehlane” ezinsukwini zokugcina. Izwi elimemeza ehlane ezinsukwini zokugcina limelela umlindi othile oyinhlangano, futhi likhomba ubufakazi obuphindwe kabili ngaphakathi kwenhlangano enesiqalo nesiphetho esifanayo. Siyatshelwa ukuthi akunakuba khona ingelosi yesithathu ngaphandle kweyokuqala neyesibili, ngakho-ke kwelinye izinga akunakwenzeka ukuhlukanisa inhlangano yengelosi yokuqala nenhlangano yengelosi yesithathu, futhi zombili lezi zinhlangano zimelelwa umlindi owawufanekiselwa ngu-Eliya noJohane uMbhabhadisi.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Ngepeni nangezwi kumelwe simemezele lesi simemezelo, sibonakalisa ukuhleleka kwazo, kanye nokusebenza kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Okwesithathu ngeke kube khona ngaphandle kokokuqala nokwesibili. Le milayezo kumelwe siyinikeze izwe ngezincwadi ezishicilelwayo, ngezinkulumo, sibonakalisa emgqeni womlando wesiprofetho izinto ebezikhona nezinto eziyokuba khona.” Selected Messages, incwadi 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Sizobheka ukusetshenziswa okuphindwe kathathu kokubonakaliswa okuthathu kwesithunywa esilungisa indlela ukuze iSithunywa seSivumelwano sifike masinyane ethempelini laso, njengoba kumelwe nguJohane uMbhapathizi noWilliam Miller. Umlindi wokugcina uyisihloko sesiprofetho esibonwa ngokuhlanganisa ndawonye izimpawu zesiprofetho zikaJohane uMbhapathizi noWilliam Miller ukuze kuqondwe ukugcwaliseka kokugcina kukaMalaki isahluko sesithathu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika ngokuzumayo ethempelini layo, yona impela isithunywa sesivumelwano enithokoza ngaso: bhekani, iyakuza, usho uJehova Sebawoti. Malaki 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Sizobheka ukusetshenziswa okuphindwe kathathu kokubonakaliswa okuthathu kobuSulumane njengoba kumelwe yizimpawu zesiprofetho zobuSulumane zeMaye yokuqala neyesibili zeSambulo izahluko zesishiyagalombili nezesishiyagalolunye, ezihlonza izimpawu zesiprofetho zobuSulumane zeMaye yesithathu ehlonzwe eSambulweni izahluko zeshumi neshumi nanye.
We will continue these things in the next article.
Sizoqhubeka nalezi zinto esihlokweni esilandelayo.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Ningavumeli muntu ukuba abe ubuchopho benu, ningavumeli muntu ukuba anenzele ukucabanga kwenu, ukuphenya kwenu, nokukhuleka kwenu. Lona ngumyalelo esidinga ukuwufaka enhliziyweni namuhla. Abaningi kini baqinisekile ukuthi ingcebo eyigugu yombuso kaNkulunkulu nekaJesu Kristu isemiBhalweni eniyibambe ngesandla senu. Niyazi ukuthi akukho ngcebo yasemhlabeni etholakalayo ngaphandle komzamo okhandlayo nowokukhuthazela. Kungani kufanele nilindele ukuqonda ingcebo yezwi likaNkulunkulu ngaphandle kokuphenya imiBhalo ngokuzimisela?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Kufanelekile futhi kulungile ukufunda iBhayibheli; kodwa umsebenzi wenu awupheli lapho; ngokuba kufanele nizihlolele nina uqobo amakhasi alo. Ulwazi ngoNkulunkulu alutholakali ngaphandle komzamo wengqondo, ngaphandle komthandazo wokucela ukuhlakanipha ukuze nihlukanise emhlamvini omsulwa weqiniso amakhoba abantu noSathane abaye baphambanisa ngawo izimfundiso zeqiniso. USathane nabahlanganyeli bakhe abangabantu baye bazama ukuxuba amakhoba ephutha nokolweni weqiniso. Kufanele sifune ngenkuthalo ingcebo efihliweyo, futhi sicele ukuhlakanipha ezulwini ukuze sehlukanise imiqondo eqanjwe ngabantu nemiyalo kaNkulunkulu. UMoya oNgcwele uyakumsiza umfuni wamaqiniso amakhulu nayigugu aphathelene necebo lensindiso. Ngingathanda ukugcizelela kubo bonke iqiniso lokuthi ukufunda imiBhalo ngokunganaki akwanele. Kumelwe sicubungule, futhi lokhu kusho ukwenza konke okushiwo yilelo zwi. Njengoba umvukuzi ehlola umhlaba ngokulangazela ukuze athole imithambo yegolide lawo, kanjalo nani kufanele niwuhlole umyalezo kaNkulunkulu ngenxa yengcebo efihliweyo uSathane asefune isikhathi eside kangaka ukuyifihla kumuntu. INkosi ithi, ‘Uma umuntu ethanda ukwenza intando Yakhe, uyakwazi ngemfundiso.’ Johane 7:17.” Fundamentals of Christian Education, 307.