Jones' Logic

Ingqondo kaJones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Umqondo kaJones wokuthi ingelosi yokuqala yesAmbulo isahluko seshumi nane ayinakuhlukaniswa kulezi zingelosi ezimbili eziyilandelayo uqine njengedwala. Ukuqondwa kwakhe kokuxhumana kwesakhiwo kwalezo zingelosi ezintathu nezingelosi zamacilongo kuqinile ngokuphelele, kungangeni nakancane. Ukugcizelela kwakhe kwakungangabazeki ukuthi kwakuphezu kwezingelosi ezintathu zesAmbulo isahluko seshumi nane, kodwa umqondo wokuzisebenzisa njengezinto “ezingahlukaniseki,” usebenza ngokufanayo nangokufanele kuzo zonke izingelosi ezazizandulele.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Ngenxa yokuthi wayegxile ezingelosini ezintathu zesAmbulo isahluko seshumi nane, akazange alandele umqondo wakhe siqu aze awufikise esiphethweni sawo sokugcina. Ekugcineni, umqondo awusebenzisa ukuxhumanisa amacilongo omaye wesihlanu, owesithupha nowesikhombisa nezingelosi ezintathu zesAmbulo isahluko seshumi nane, wawuhlanganisa futhi nokubuyisela umugqa wamacílongo emuva kuze kufike kowokuqala ezingelosini eziyisikhombisa zamacilongo.

And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

Ngase ngibona izingelosi eziyisikhombisa ezimi phambi kukaNkulunkulu; zanikezwa amacilongo ayisikhombisa. … Nezingelosi eziyisikhombisa ezazinamacilongo ayisikhombisa zalungela ukuwakhwaza. IsAmbulo 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Uchungechunge lwezingelosi luqala ngezingelosi zophondo “eziyisikhombisa,” futhi ulayini wezingelosi encwadini yeSambulo uqala ngophondo lokuqala uqhubeke kuze kufike esixwayisweni sengwelelosi yesithathu ngophawu lwesilo. UJones uqinisile ekuhlonzeni umehluko phakathi kwezimpondo ezine zokuqala nezimpondo ezintathu zokushwa zokugcina, ngokuba leso sakhiwo sesiprofetho esithi “okune nokuthathu” siyatholakala futhi emabandleni nasezimpawini. Ukumiswa kwalokho phezu kofakazi abathathu encwadini yeSambulo kuvumela labo abakhetha ukubona ukuthi leso sikhombisa, njengesibonakaliso, siqukethe futhi okune njengesibonakaliso nokuthathu njengesibonakaliso.

A Divine Connection

Ukuxhumana Kwaphezulu

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Lokho ebesikubona esikhathini esisanda kwedlula ngukuthi ingelosi yokuqala neyesibili yesAmbulo isahluko seshumi nane zinikwe amandla yisiprofetho sesikhathi sika-Islami semaye okuqala nawesesibili, nokuthi ukunikezwa kwamandla kwengelosi yesithathu kufezwa ngokugcwaliseka kwemaye lesithathu ngo-9/11. Lokho okukhonjwa ukusetshenziswa kukaJones, (nakuba engazange aveze iphuzu lami) ngukuthi zonke izingelosi kusukela engelosini yokuqala yamacilongo yesAmbulo isahluko sesishiyagalombili kuze kufike ecilongweni lemaye lesithathu lesAmbulo isahluko seshumi nanye zixhumene ngokungenakuhlukaniswa nezingelosi ezintathu zesAmbulo isahluko seshumi nane. Ziyizimpawu ngaphakathi komugqa ofanayo wesiprofetho. Kumele ziqashelwe kanjalo ukuze kuqondwe izindima ezahlukene ezimelelwa yileyo naleyo ngelosi. Ngakho-ke, njengoba nje amabandla ayisikhombisa, izimpawu eziyisikhombisa namacilongo ayisikhombisa emelela isikhombisa, futhi futhi uphawu lwezine nezintathu ngaphakathi kophawu oluphelele lwesikhombisa (amabandla, izimpawu namacilongo); umugqa wezingelosi kusukela kweyokuqala kweziyisikhombisa zezingelosi zamacilongo kuze kuyofika engelosini yesithathu kumele ubhekwe njengento ephelele. Lokhu kukhomba umugqa wezingelosi eziyishumi nanye.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Izingelosi ezintathu zesAmbulo seshumi nane zimelela umlayezo wesixwayiso wamaMillerite owamemezela ukuvulwa kokwahlulela, bese kuthi emva kwalokho umlayezo wesixwayiso wezinkulungwane eziyikhulu namashumi amane nane omemezela ukuvalwa kokwahlulela.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Amacilongo ayisikhombisa amele amandla uNkulunkulu awasebenzisa ngokubusa kwakhe kokunakekela ukuletha ukwahlulela phezu kwezizwe ezaphoqelela ukukhulekelwa kwelanga.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Amacilongo amane okuqala abonisa ukubhujiswa okuqhubekayo koMbuso WaseRoma WaseNtshonalanga kwaze kwaba ngonyaka ka-476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Okwesihlanu nokwesithupha kukhomba ukubhujiswa kweRoma YaseMpumalanga kusukela ngowe-1449 kuze kube ngowe-1453.

The last three trumpets represent Islam of the three woes.

Amacilongo amathathu okugcina amele ubuSulumane bezinsizi ezintathu.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Ingelosi ekuSambulo isahluko seshumi nguKristu, owehla ukuzonika amandla inhlangano ekuqaleni, futhi wehla futhi futhi ekuSambulweni isahluko seshumi nesishiyagalombili, ukuzonika amandla inhlangano ekugcineni.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Icilongo lesikhombisa saqala ukukhala ngo-Okthoba 22, 1844 ekuvulweni kokwahlulela, okuyiSuku Lokubuyisana eliyisifaniso seqiniso. Icilongo leJubili kwakufanele likhaliswe ngoSuku Lokubuyisana. Ngakho-ke ekwahlulelweni kukhaliswa amacilongo amabili; icilongo leJubili kanye necilongo lesikhombisa.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

Khona-ke uyakubangela ukuba kukhala icilongo lejubili ngosuku lweshumi lwenyanga yesikhombisa; ngosuku lokubuyisana niyolenza likhale icilongo kulo lonke izwe lenu. Niyakungcwelisa umnyaka wamashumi amahlanu, nimemezele inkululeko kulo lonke izwe kubo bonke abakhileyo kulo; uyakuba lijubili kini; yilowo nalowo uyakubuyela efeni lakhe, yilowo nalowo abuyele emndenini wakubo. Lowo mnyaka wamashumi amahlanu uyakuba lijubili kini; aniyikuhlwanyela, ningavuni okuziqhamukelayo kuwo, ningabuthi amagilebhisi awo emivinini yawo engalungiswanga. Levitikusi 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Umongo okhomba ukuhlakazeka kuka-Israyeli “izikhathi eziyisikhombisa,” otholakala esahlukweni esilandelayo khona eLevitikusi, uvezwa emavesini aholela emyalweni wokukhala icilongo lejubili ngoSuku Lokubuyisana.

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

Khuluma kubantwana bakwa-Israyeli, uthi kubo: Nxa selingena ezweni engininika lona, khona izwe liyakugcina isabatha kuJehova. Iminyaka eyisithupha uyahlwanyela insimu yakho, iminyaka eyisithupha uthene isivini sakho, ubuthe izithelo zaso; kepha ngomnyaka wesikhombisa kuyakuba yisabatha lokuphumula ezweni, isabatha kuJehova: awuyikuhlwanyela insimu yakho, awuyikuthena isivini sakho. Okuzimile ngokwako ekuvuneni kwakho awuyikukuvuna, namagilebhisi esivini sakho esingathenwanga awuyikuwabutha, ngokuba kungumnyaka wokuphumula ezweni. Isabatha sezwe siyakuba yikudla kini; kuwe, nasesigqileni sakho, nasencekukazini sakho, nasemsebenzini wakho oqashiweyo, nakowezizwe ohlala nawe, nasezifuyweni zakho, nasezilwaneni ezisezweni lakho; konke okwandayo kuso kuyakuba yikudla. Uzakuzibalela izabatha zeminyaka eziyisikhombisa, kasikhombisa iminyaka eyisikhombisa; isikhathi sezabatha zeminyaka eziyisikhombisa siyakuba kuwe yiminyaka engamashumi amane nesishiyagalolunye. Levitikusi 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Lapho uMiller ebona esahlukweni samashumi amabili nesithupha isahlulelo esamelana no-Israyeli ngenxa yokwephula ukuphumula kweSabatha kwezwe, wasebenzisa isimiso sokuthi usuku lumelela unyaka, wathola ukuthi unyaka uyizinsuku ezingamakhulu amathathu namashumi ayisithupha, nokuthi kasikhombisa kwezinsuku ezingamakhulu amathathu namashumi ayisithupha kwakuyiminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yesijeziso ngenxa yokwephula isivumelwano. Lelo kwakuyiqiniso lokuqala lesiprofetho alitholayo. Liyisisekelo samaqiniso ayakha isisekelo uKristu asibeka ngomsebenzi kaMiller. Icilongo leJubili liyisimemezelo sokukhululwa nenkululeko.

The seventh trumpet is Islam of the third woe.

Icilongo lesikhombisa siyiSulumane sosizi lwesithathu.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Kepha ngezinsuku zezwi lengelosi yesikhombisa, lapho isizoqala ukukhala ngecilongo, imfihlakalo kaNkulunkulu iyakube isiphelelisiwe, njengalokho akumemezela ezincekwini zakhe, abaprofethi. IsAmbulo 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Icilongo lesikhombisa sobuSulumane siyiqiniso lesiprofetho elingaphandle, kanti icilongo leJubili liyiqiniso lesiprofetho elingaphakathi lokulunga ngokukholwa—ukukhululwa esonweni, okuthi ngokukaDade uWhite kube yingelosi yesithathu ngokweqiniso. Esikhathini lapho kukhala khona icilongo lesikhombisa, imfihlakalo ethi uKristu kini, ithemba lenkazimulo, iyakupheleliswa njengoba uKristu ehlanganisa ubuNkulunkulu baKhe nobuntu balabo abayizinkulungwane eziyikhulu namashumi amane nane. Labo abayakwamukela uphawu lukaNkulunkulu ngaleso sikhathi bayakumemezela umlayezo wecilongo wesixwayiso omelwe njengomaye wesithathu kanye nesixwayiso sengwele yesithathu. Umaye wesithathu unika amandla umlayezo wengelosi yesithathu lapho ingelosi engeyena omunye ngaphandle kukaJesu Kristu yehla inomlayezo esandleni saYo.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Lapho sibona ukuthi kwakuyisiprofetho sesikhathi sosizi lokuqala nolwesibili esinike amandla umlayezo wengelosi yokuqala, nokuthi isiprofetho sosizi lwesithathu yiso esinika amandla umlayezo wengelosi yesithathu, sisuke sibona amacilongo njengokuthi ‘ayizahlulelo ezehliselwa iRoma ngenxa yokuphoqelelwa kweSonto.’ Lezo zahlulelo zokuhlinzekwa nguNkulunkulu, ikakhulukazi amacilongo amathathu okugcina osizi, ziyavumelana futhi zihambisane ngokufana nomlayezo wesixwayiso wezingelosi ezintathu zesAmbulo isahluko seshumi nane. Izinsizi ezimbili nezingelosi ezimbili emlandweni wamaMillerite, nosizi lwesithathu nengelosi yesithathu emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane. Emlandweni wokuqala wezingelosi zokuqala nezesibili, umlayezo wokuvulwa kokwahlulela wanikwa amandla ngokugcwaliseka kobuSulumane bezinsizi zokuqala nezesibili. Emlandweni wokuphela kwengelosi yesithathu, umlayezo omemezela ukuvalwa kokwahlulela wanikwa amandla ngokugcwaliseka kobuSulumane bosizi lwesithathu.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Ukunikezwa amandla ekuqaleni nasekupheleni kwakumelwe yingelosi yesAmbulo ishumi neshumi nesishiyagalombili, “eyayingengaphansi komuntu onjengoJesu Kristu.” Umlayezo wangaphandle wobuSulumane kanye nomlayezo wangaphakathi wokwahlulela kuyicilongo langaphandle lomaye wesithathu, kanti umlayezo wangaphakathi wokwahlulela uyicilongo lengelosi yesithathu. Icilongo langaphandle lobuSulumane liyisiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, kanti icilongo langaphakathi lengelosi yesithathu liyiminyaka eyizinkulungwane ezimbili namakhulu amathathu. Kokubili kwafika kwakhala ekuvulweni kokwahlulelwa kwabafileyo, futhi kokubili kwaphinda kwafika ekuvulweni kokwahlulelwa kwabaphilayo.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Ingelosi yesAmbulo ishumi lehla ngo-Agasti 11, 1840, ekugcwalisekeni kwesiprofetho se-Islamu; futhi ngokwenza kanjalo, leyo ngelosi yaba ngumfanekiso wokwehla kwengelosi yesAmbulo ishumi nesishiyagalombili ngokugcwaliseka kwesiprofetho se-Islamu. Ukwahlulela kukaNkulunkulu phezu kokuhlubuka komthetho weSonto ngeSonto ngo-321, bese kuphinda futhi ngo-538, kumelelwa ngamamacilongo ayisithupha okuqala, futhi ukwahlulela kwakhe ngenxa yokuhlubuka okuzayo maduze komthetho weSonto ngeSonto kumelelwa ngecilongo lesikhombisa, elingumaye wesithathu futhi eliyingelosi yesithathu. Umlayezo wesixwayiso wokuqala kokwahlulela ngo-Okthoba 22, 1844, kanye nomlayezo wesixwayiso wokwahlulelwa kwabaphilayo ngo-9/11, kokubili kwanikezwa amandla yingelosi yesikhombisa kulolo chungechunge uJones alubeka. Izingelosi eziyisithupha zamacilongo ezahlukweni zesishiyagalombili nesesishiyagalolunye, bese kuthi esahlukweni seshumi kwehle ingelosi engeyena omunye ngaphandle kukaJesu Kristu. Yena ungowesikhombisa kulolo chungechunge lwezingelosi, alandelwa esahlukweni seshumi nanye ngumaye wesithathu, okuyicilongo lesikhombisa elaqala ukukhala ngo-1844, kodwa elingelesishiyagalombili ochungechungeni lwezingelosi oluholela ezingelosini zesishiyagalolunye, zeshumi, neshumi nanye zesAmbulo ishumi nane.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Umyalezo wengelosi yesithathu awunakuhlukaniswa nemiyalezo yezingelosi zokuqala nezesiBili, kodwa futhi awunakwehlukaniswa namacilongo ayisikhombisa okwahlulela kukaNkulunkulu phezu kokuhlubuka. Amacilongo amane okuqala okwahlulela esahlukweni sesishiyagalombili seSambulo abonisa ukubhujiswa okuqhubekela phambili koMbuso waseRoma waseNtshonalanga ngemva komthetho kaConstantine wokuqala weSonto ngeSonto ngo-321, futhi aqala ngesikhathi sokwahlukanisa kwakhe umbuso waba empumalanga nentshonalanga ngo-330.

“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“Lapho isizwe sethu, emikhandlwini yaso yomthetho, siyomisa imithetho yokubopha onembeza babantu maqondana namalungelo abo enkolo, siphoqelela ukugcinwa kweSonto, futhi sisebenzisa amandla okucindezela phezu kwalabo abagcina iSabatha losuku lwesikhombisa, umthetho kaNkulunkulu uyakuthi, ngayo yonke inhloso nangenqubo, wenziwe ize ezweni lakithi; futhi ukuhlubuka kwesizwe kuyolandelwa ukubhujiswa kwesizwe.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Umgomo wokuhlubuka kwesizwe oletha ukubhujiswa kwesizwe wehlelwa yisizwe sikaConstantine, uqala ngezimpondo ezine zokuqala ezafikisa iRoma yaseNtshonalanga esiphethweni sayo ngo-476. IRoma yaseMpumalanga yafinyelela esiphethweni sayo ngo-1453, nakuba ngokwesiprofetho yayisilahlekelwe ubukhosi bayo besizwe ngoJulayi 27, 1449. Ngokungafani neBhabhiloni, eyachithwa ngobusuku obubodwa, iRoma, kokubili eyaseNtshonalanga neyaseMpumalanga, yafikiswa eziphethweni zayo kancane kancane. Ukubhujiswa kweRoma yaseNtshonalanga ngaphansi kwezimpondo ezine zokuqala ngo-476, kufanekisela ukubhujiswa kwe-United States ngaphansi kwezimpondo ezine, okuthi kwelinye izinga kufanekisele izizukulwane ezine ze-United States ezaqala ngo-1798 ziphele ngomthetho weSonto. Lezo zizukulwane ezine ziyahambisana nezizukulwane ezine zobu-Adventist, ezihambisana namabandla amane okuqala eSambulo isahluko sesibili, kanye nezinengiso ezine ezandayo zikaHezekeli isahluko sesishiyagalombili, kanye namagagasi amane ezintethe encwadini kaJoweli.

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

Ngokuba isho iNkosi uJehova, ithi: Kuyakuba kubi kakhulu kangakanani lapho ngithumela eJerusalema izahlulelo zami ezine ezinzima, inkemba, nendlala, nesilo esibi, nesifo esiwumshayabhuqe, ukuba nginqume kulo umuntu nesilwane! Hezekeli 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Amacilongo wesihlanu nowesithupha adiliza iRoma yaseMpumalanga; kanti iRoma yaseMpumalanga, ebudlelwaneni bobuprofethi neRoma yaseNtshonalanga, imelela umbuso. IRoma yaseNtshonalanga imelela ibandla. IRoma yaseNtshonalanga futhi imelela i-United States, enqotshwa kuqala, njengoba kwakunjalo ngeRoma yaseNtshonalanga.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Njengoba iMelika, izwe lenkululeko yenkolo, iyakuhlangana nobuPapa ekuphoqeleni unembeza nasekunxenxeni abantu ukuba bahloniphe isabatha lamanga, abantu bawo wonke amazwe emhlabeni wonke bayakuholelwa ekulandeleni isibonelo sayo.” Testimonies, volume 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Amacilongo amane okuqala amele izizukulwane ezine zomlando waseMelika, futhi lapho i-United States iwa, izwe elikhazimulayo levesi lamashumi amane nanye likaDaniyeli ishumi nanye lisuke lisanda kuwa, bese isithiyo esilandelayo kuba yiGibhithe, uphawu lwazo zonke ezinye izizwe zomhlaba. I-United Nations, abayilabo makhosi ayishumi, bese bevumelana ukunika ubupapa umbuso wabo wesikhombisa, ngokuba “okwesikhashana esifushane—ihora elilodwa,” kusAmbulo ishumi nesikhombisa. Lokhu kwenzeka edilini lokuzalwa likaHerode, lapho ethembisa khona uhhafu wombuso wakhe. Edilini lokuzalwa likaHerode, ngalelo hora umbhalo wesandla uvela ophahleni lwezindonga, futhi uBelishasari uyabulawa. Lelo hora lifika emthethweni weSonto futhi liqhubeke kuze kube sekupheleni komusa wabantu. Umbuso wesikhombisa uyanqotshwa njengoba kufanekiswa ukubhujiswa kwezindonga zaseConstantinople ezawe ngo-1453. Kusukela emthethweni weSonto e-United States, njengoba kufanekiswa ngu-1449; kuze kube ekuweni kweConstantinople ngo-1453 kuyiminyaka emine engokomfanekiso. Ubupapa bamukela inxeba labo elibulalayo ngo-1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

KuDaniyeli isahluko 11 ivesi 40, ubupapa bawa ngo-1798, ngesikhathi sokuphela. Khona-ke inkosi yaseningizimu yawa ngo-1989, ngesikhathi sokuphela. I-United States iwa evesini 41, futhi iGibhithe liwa evesini 42, kanti ubupapa bufika ekuweni kwabo kwesibili nokokugcina evesini 45.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Kusukela ekuphakameni nasekuweni kwezizwe njengoba kwenziwe kwacaca ezincwadini zikaDaniyeli neSambulo, sidinga ukufunda ukuthi alunalutho kangakanani udumo olungaphandle nolwezwe kuphela. IBhabhiloni, kanye nawo wonke amandla nobukhazikhazi balo, obungakaze bubonwe ngumhlaba wethu futhi kusukela ngaleso sikhathi,—amandla nobukhazikhazi obabonakala kubantu balolo suku buzinzile futhi buyohlala isikhathi eside kakhulu,—budlule ngokupheleleyo! Njenge-‘mbali yotshani,’ libhubhile. Jakobe 1:10. Ngokunjalo kwabhubha umbuso wamaMede namaPheresiya, kanye nemibuso yaseGrisi neyaseRoma. Kanjalo-ke kubhubha konke okungenaye uNkulunkulu njengesisekelo sako. Kuphela yilokho okuboshelwe enjongweni yaKhe, futhi okuveza isimilo saKhe, okungahlala njalo. Izimiso zaKhe ziyizona zodwa izinto eziqinile umhlaba wethu ozaziyo.” Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Ukuwa kwe-United States (umprofethi wamanga) evesini lamashumi amane nanye kwafaniswa no-1449, kanti ukuwa kweGibhithe (udrako) evesini lamashumi amane nambili kwafaniswa no-1453, futhi upapa (isilo) ufinyelela ekugcineni kwalo kungekho ongamsiza, njengoba kwafaniswa ngo-1798. Umprofethi wamanga nodrako behliswa amandla amacilongo, kanti isilo sehliswa amandla kadrako.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Inombolo yesine iwuphawu lokuhlakazeka kombuso. Umbuso ka-Aleksanda wahlakazeka waba yimibuso emine, neGibhithe lawela eLwandle oluBomvu esizukulwaneni sesine, futhi u-Israyeli ukhothamela ilanga esinyanyeni sesine sikaHezekeli isahluko sesishiyagalombili. Izizukulwane ezine zobuProthestani namaRiphabhulikhi esilo somhlaba zaqala ngo-1798 futhi ziphela ngomthetho weSonto ozayo maduze kuzo zombili izimpondo. Izahlulelo ezine ezibuhlungu zikaHezekeli phezu kweJerusalema zifanekisa izahlulelo ezine phezu kwe-United States, futhi lezo zahlulelo ezine phezu kombuso wesithupha wesiprofetho seBhayibheli zifanekisela iminyaka emine kusukela ku-1449 kuze kube ku-1453 lapho umbuso wesikhombisa wesiprofetho seBhayibheli uvuma ukunikeza isigamu sombuso wawo kupapa ebudlelwaneni besonto nombuso obuswa yisifebe saseThire.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Iminyaka emine ka-1449 kuya ku-1453 imelela ukubhujiswa kombuso wesikhombisa ngesikhathi somthetho weSonto, futhi imelela futhi inkathi yokubhujiswa kombuso wesishiyagalombili kusukela emthethweni weSonto kuze kube sekupheleni kwesikhathi sokuvivinywa. Ukunqotshwa kweGibhithe, okuyizwe futhi okuyidragoni enikezwa upapa, kuyifraktali ekuqaleni kwenkathi efanekiselwa yileyo minyaka emine ka-1449 kuya ku-1453. Lokhu kukhomba ukuwa kweConstantinople ngesikhathi somthetho weSonto, bese kuphinde kukhombise lokho lapho uMikayeli esukuma. Lapho uMikayeli esukuma, izingelosi ezine zikhululwa ngokuphelele ngokokuvuswa.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Ngabona ukuthi izingelosi ezine ziyobamba imimoya emine kuze kube umsebenzi kaJesu usuphelile endlini engcwele, bese kufika izinhlupho eziyisikhombisa zokugcina.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Izigaba ezine zombuso ka-Alexander, amacilongo amane phezu kweRoma yaseNtshonalanga, imimoya emine ekhululwe phezu kweRoma yaseMpumalanga, izahlulelo ezine ezinzima phezu kweJerusalema, imimoya emine ekhululwa lapho upapa efika ekupheleni kwakhe engenamuntu wokumsiza. Njengoba lezi zimpawu zesiprofetho sezibekiwe, sizocabangela umaye wesibili esimweni sokuwusebenzisa emthethweni weSonto ozayo maduze.

The Council of Florence

UMkhandlu WaseFlorence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Ngo-1439, eMkhandlwini waseFlorence (obizwa futhi ngokuthi yiNhlangano yaseFlorence), abamele iSonto Lama-Orthodox LaseMpumalanga (elaliholwa nguMbusi waseByzantium uJohn VIII Palaiologos kanye noMbhishobhi Omkhulu waseConstantinople) basayina isimemezelo esisemthethweni sobumbano neSonto lamaRoma Katolika. Bavuma ukubona uPapa waseRoma njengenhloko (igunya eliphakeme kunawo wonke) leBandla lonke.

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. Ephesians 5:23.

Ngokuba indoda iyinhloko yomfazi, njengalokhu noKristu eyinhloko yebandla; yena futhi ungumsindisi womzimba. Efesu 5:23.

The Nicene Creed

Isivumo SaseNikea

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

UMbusi noMbhishobhi Omkhulu bamukela “isigaba seFilioque” esiVumelwaneni Sokholo saseNikaia, esasiyisengezo esiVumelwaneni Sokholo saseNikaia, esithi uMoya oNgcwele uphuma kuYise naseNdodaneni. IsiVumelwano Sokholo saseNikaia singesinye sezitatimende ezibaluleke kakhulu nezisetshenziswa kabanzi emlandweni wokholo lwamaKatolika. IsiVumelwano Sokholo saseNikaia siyisifinyezo esisemthethweni sezinkolelo eziyisisekelo zamaKatolika. Ekuqaleni sabhalwa ukuze sivikele iqiniso lokuthi uJesu Kristu ungubani. Ngo-325 kwavela impikiswano enkulu ngoba umpristi ogama lakhe lingu-Arius wafundisa ukuthi uJesu wadalwa nguNkulunkulu uYise nokuthi wayengeyena uNkulunkulu ngokuphelele.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

UMbusi uConstantine wabiza uMkhandlu Wokuqala waseNicaea ukuba uxazulule lolo daba. UMkhandlu waqinisekisa ngokuqinile ukuthi uJesu unguNkulunkulu ngokuphelele, “owesimo esifanayo” noYise. Isivumo Sokukholwa kamuva sanwetshwa eMkhandlwini waseConstantinople ngo-381. Kumele kuqashelwe kuleli qophelo ukuthi iSivumo Sokukholwa saseNicaea samiswa emlandweni kaConstantine wokuqala, futhi sasiyoba yindaba kuConstantine wokugcina, owayenguConstantine weshumi nanye, owayenguMbusi wokugcina woMbuso waseMpumalanga waseByzantium. UConstantine Omkhulu, owayengowokuqala, ubekwa kaningi njengendikimba esiprofethweni seBhayibheli. Ungumbusi ekuqaleni kombuso wasempumalanga, ngakho-ke umelela ngokwesifanekiso umbusi ekupheleni kombuso wasempumalanga. Iqiniso lokuthi iSivumo Sokukholwa saseNicaea siyisici semilando yomibili, eyasekuqaleni neyasekugcineni, kumele liqashelwe ngumfundi wesiprofetho, uma eqonda umgomo we-alpha ne-omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Ngo-381, iSivumo Sokholo saseNicaea sabuyekezwa ngemfundiso yeSihlanzeko, imfundiso ye-Ekaristi, kanye nokwamukelwa kokusetshenziswa kwesinkwa esingenamvubelo e-Ekaristini, okwakuwumkhuba wamaLatini. ISivumo Sokholo sango-381 samukela futhi ukuqonda kwamaKhatholika ngesono sokuqala kanye nokuphila kwangemva kokufa. Saphetha ngalo mugqa obalulekile: “Siphinde sinqume ukuthi isihlalo esingcwele sabaphostoli noPapa waseRoma siphethe ubukhulu phezu komhlaba wonke futhi singummeleli weqiniso kaKristu.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

EMkhandlwini waseFlorence kwaphinde kwasayinwa olunye uhlobo oluvuselelwe ngoJulayi 6, 1439, eminyakeni eyi-14 ngaphambi kokuba iConstantinople iwele kumaTurkey ama-Ottoman ngo-1453. Lobo bunye basayinwa ngaphansi kwengcindezi enkulu yezombusazwe. UMbuso WaseByzantium wawusulangazelela kakhulu usizo lwezempi oluvela eNtshonalanga ukuze ulwe nama-Ottoman ayesondela. Lapho izithunywa zamaGreki zibuyela ekhaya, leso sivumelwano senqatshwa ngokuqinile yiningi labefundisi, izindela, nabantu abavamile eMpumalanga. Iningi lababhishobhi ababesayine kuso kamuva lahoxisa ukweseka kwalo. Lobo bunye abuzange busetshenziswe ngokuphelele, futhi benqatshwa ngokusemthethweni iSonto LaseMpumalanga Lobu-Orthodox eminyakeni eyalandela. Ngesikhathi iConstantinople iwa ngo-1453, lobo bunye basebuvele buwile ngokwangempela. Ngokuvamile buchazwa izazi-mlando njengobunye bezombusazwe obahluleka ngenxa yokuphikiswa okujulile kwezemfundiso yenkolo, amasiko, nokwabantu abaningi.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

EMkhandlwini Wokuqala WaseNicaea ka-325 kwamukelwa iSivumo Sokholo SaseNicaea. Lokhu kuphawulwe eminyakeni emihlanu ngaphambi konyaka ka-330, lapho iminyaka engama-360 kaDaniyeli isahluko 11, ivesi 24, emelwe “njengesikhathi,” yaphetha khona.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Uyongena ngokuthula ngisho nasezindaweni ezicebe kakhulu zesifundazwe; futhi uyokwenza lokho oyise abangakwenzanga, noyisemkhulu babo abangakwenzanga; uyobahlakazela impango, nempahla ephangiwe, nengcebo; yebo, uyakuhlela amacebo akhe okumelana nezinqaba eziqinileyo, kuze kube yisikhathi. Daniyeli 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Unyaka ka-31 BC no-330 zombili ziphawula “isikhathi esimisiwe” samavesi amashumi amabili nesikhombisa namashumi amabili nesishiyagalolunye kuDaniyeli ishumi nanye.

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

Izinhliziyo zawo womabili la makhosi ziyakuba zokwenza okubi, futhi ayakukhuluma amanga etafuleni linye; kodwa lokho akuyikuphumelela, ngokuba ukuphela kusezakuba ngesikhathi esimisiwe. … Ngesikhathi esimisiwe uyakubuya, eze ngaseningizimu; kodwa akuyikuba njengakuqala, noma njengakamuva. Daniyeli 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Ukuqala (330) nokuphela (1449–1453) komugqa wesiprofetho waseRoma yasempumalanga kufanekiswa ngumbusi wokuqala nowokugcina uConstantine. I-alpha ne-omega yomugqa wesiprofetho waseRoma yasempumalanga, ebizwa ngokuthi uMbuso WaseByzantium, ihlobene nokuphela kweminyaka engamakhulu amathathu namashumi ayisithupha yeRoma Yombuso eyabusa ngobukhosi obuphezulu kusukela empini yase-Actium ngo-31 BC kwaze kwaba ngunyaka ka-330, bese kuqhubekela phambili kuze kube ngu-1453. Ngaphambi kwempi yase-Actium ngo-31 BC, uMark Antony no-Augustus Caesar bakhuluma amanga etafuleni elilodwa, kodwa lokho akuzange kuphumelele. Ngaphambi konyaka ka-330, ngo-325, kwamukelwa iSivumo SaseNicaea. Ngaphambi konyaka ka-1453, kwamukelwa inguqulo ebuyekeziwe yaleso kanye iSivumo SaseNicaea. Ngaphambi kuka-31 BC, izikhulu ezimbili zezombusazwe zakhuluma amanga etafuleni elilodwa. Ngo-325, amanga omoya akhulunywa etafuleni elilodwa. Labo fakazi ababili bakhomba amanga ezombusazwe nawezomoya amukelwa ngo-1439 eMkhandlwini waseFlorence. Leso Sivumo SaseNicaea esibuyekeziwe sabizwa ngokuthi iSimemezelo Sobunye.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Uphawu lokuqala lokumaka lwamanga etafuleni elilodwa lwafika ngaphambi kuka-31 BC, futhi lwaluphakathi kwamaqembu amabili ezombusazwe eRoma lobuhedeni. Isikhathi esimisiwe salawo manga sasingu-31 BC, futhi sasiqukethe u-Augustus, uphawu lweRoma, emelene nenhlangano yomfelandawonye wendoda nowesifazane ababemele iGibhithe. Iqoqo lesibili lamanga lalingu-325, futhi isikhathi esimisiwe sasingu-330. Iqoqo lesithathu lamanga lalingo-1439, futhi isikhathi esimisiwe sasingu-1449–1453. Labo ababesetafuleni ngo-1439 babemele iRoma lasentshonalanga nelasempumalanga, kanti iRoma lasempumalanga lalifuna umgomo wezepolitiki ngokuvumelana nengxabano yenkolo. U-31 BC, kulandelwa ngu-330 bese kuba ngu-1453, kumela ukusetshenziswa okuphindwe kathathu komugqa weRoma.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Usongo lwezepolitiki lombimbi lukaMarc Antony noCleopatra lwafanekisa usongo olungokomoya lwembuka ka-Arius ngo-325, lona olwabe selufanekisa futhi usongo lwezepolitiki nolwenkolo lwamaTurkey amaSulumane ngo-1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Izimfundiso zeSivumo Sokholo saseNicaea zingamanga, futhi akukho qiniso kuzo. Umbhalo owasayinwa ngomhlaka-6 Julayi 1439, eMkhandlwini waseFlorence, wabizwa ngokuthi yiSimemezelo Sobunye, futhi wawumele lawo manga afanayo kanye namanye amaningi. Ngenkathi izithunywa zibuyela eConstantinople ngo-1439, zahlangatshezwa ulaka nezinsolo zokukhaphela. Isisho sasihamba sithi: “Kungcono isigqoko saseTurkey kunomqhele wesigqoko sombhishobhi waseRoma.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Inyunyana yasayinwa ikakhulukazi ngoba uMbusi waseByzantium wayesedinga ngokuphuthumayo usizo lwezempi oluvela eNtshonalanga ukuze amelane nama-Ottoman. Kwathi lapho sekucaca ukuthi lusizo oluncane kakhulu (noma alukho nhlobo) lwezempi olwaluzofika, ukwesekwa kwenyunyana kwashabalala. Ngo-1450–1451, amasynodi amaningana aseMpumalanga ayenqaba inyunyana, futhi emva kokuwa kweConstantinople ngo-1453, inyunyana yashiywa ngokuphelele. Umphumela wokugcina weSimemezelo Senyunyana saseFlorence uthathwa yiBandla laseMpumalanga Lobu-Orthodox njengomkhandlu owehlulekile nowenqatshiwe. Akwamukelwa njengosemthethweni. Nokho, iBandla LamaRoma Katolika lisawuthatha njengomkhandlu wezizwe zonke osemthethweni.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Sibeka umqondo ukuze siqonde ukuthi izici zesiprofetho somaye wesibili ziphindaphindwa kanjani emlandweni womaye wesithathu. Isiprofetho seminyaka eyikhulu namashumi amahlanu somaye wokuqala saqala ngoJulayi 27, 1299, saphela ngoJulayi 27, 1449.

1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

UConstantine XI Palaiologos wazalwa ngo-1404 futhi wabusa kusukela ngoJanuwari 1449 kwaze kwaba nguMeyi 29, 1453. Wayengumbusi wokugcina woMbuso WaseRoma WaseMpumalanga (WaseByzantium), owawuhlale iminyaka engaphezu kuka-1,100. Wahola ngesibindi ukuvikelwa kweConstantinople ngesikhathi sokuvinjezelwa kwama-Ottoman ngo-1453 enabavikeli abacishe babe ngu-7,000 kuya ku-8,000 kuphela bebhekene nebutho likaMehmed II elalingaphezu kuka-80,000. Wafa elwa ezindongeni zomuzi ngoMeyi 29, 1453, lapho iConstantinople ekugcineni iwa. Umzimba wakhe awuzange uhlonzwe ngokunqunyiwe. Ukufa kwakhe kwaba uphawu lokuphela koMbuso WaseRoma (ukuqhubeka kokugcina okuqondile kombuso owasungulwa ngu-Augustus ngo-27 BC).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Ukhunjulwa emlandweni wamaGreki nasemasikweni obu-Orthodox njengomuntu wobuqhawe — evame ukubizwa ezinganekwaneni ngokuthi “uMbusi weMabula” (inkolelo yokuthi ngolunye usuku uyobuya azosindisa iConstantinople).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

UJohane VIII Palaiologos (1392–1448) wayengumbusi waseByzantium owayengowesibili kusukela ekugcineni, owabusa kusukela ngo-1425 kuya ku-1448. Wayeyindodana endala yoMbusi uManuel II Palaiologos nomfowabo omdala kaConstantine XI. UJohane VIII wachitha ingxenye enkulu yokubusa kwakhe ezama ngokuzikhandla ukusindisa uMbuso waseByzantium owawusufela ezandleni zama-Ottoman. Ngo-1439, waya mathupha e-Italy futhi wahola uMkhandlu waseFlorence, lapho yena nesithunywa seSonto Lobu-Orthodox LaseMpumalanga bavuma khona okwesikhashana ukuphinde bahlangane neSonto lamaRoma Katolika nokwamukela uPapa njengenhloko yeSonto. UConstantine Omkhulu naye wayehole uMkhandlu waseNicaea. UJohane VIII wayenethemba lokuthi le nyunyana nobupapa yayizoletha usizo lwezempi lwaseNtshonalanga lokulwa namaTurkey, kodwa le nyunyana yayingathandwa kakhulu eConstantinople futhi yagcina yehlulekile. UJohane VIII washona ngo-1448 (ngenxa yezimbangela zemvelo), eminyakeni emihlanu kuphela ngaphambi kokuba iConstantinople iwe ngo-1453. Umfowabo uConstantine XI wabe eseba ngumbusi futhi washona evikela umuzi.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Lapho uJohn VIII eshona ngo-1448, umfowabo uConstantine XI wakhethwa ukuba amlandele. Ngo-1448 uMbuso WaseByzantium wawusuyisifunda esincane esingaphansi kombuso womunye, futhi ama-Ottoman ayesenethonya elikhulu mayelana nokuthi ubani owayehlezi esihlalweni sobukhosi eConstantinople. NgoJulayi 27, 1449, kwenzeka isenzakalo sezombusazwe esibaluleke kakhulu eminyakeni yokugcina yoMbuso WaseByzantium. UMbusi WaseByzantium uJohn VIII Palaiologos wayeseshonile ekuqaleni kuka-1448. Umfowabo, uConstantine XI Palaiologos (umbusi wokugcina), wamenyezelwa njengombusi eConstantinople. Nokho, ngaphambi kokuba uConstantine XI anyukele ngokusemthethweni esihlalweni sobukhosi, wathumela amanxusa kuSultan wama-Ottoman (Murad II) futhi wacela imvume yokubusa. USultan wayinikeza leyo mvume, kwase kuthi kuphela ngemva kwalokho uConstantine XI agcotshwe ngokusemthethweni futhi aqashelwe njengombusi. Lesi senzo sabhekwa njengokunikela ngokuzithandela ngokuzimela kweByzantium. Ngokokuqala ngqá, umbusi waseByzantium wavuma obala ukuthi wayebusa kuphela ngemvume yamaTurkey ase-Ottoman. Eminyakeni emine kuphela kamuva, ngo-1453, iConstantinople yawela ezandleni zama-Ottoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu ngemva kukaJulayi 27, 1449, ngo-Agasti 11, 1840, abaseTurkey bafuna ukuvikelwa eGibhithe ngokuzithoba emandleni amakhulu amane aseYurophu, ngaleyo ndlela kugcwaliseka isiprofetho sehora, usuku, inyanga nonyaka. Manje sesimisiwe isisekelo somqondo sokusebenzisa umaye wokuqala nowesibili emthethweni weSonto osuzayo maduze. UPetru njengophawu lwabayizinkulungwane eziyikhulu namashumi amane nane umele inhlangano yengelosi yesithathu, kanti uWilliam Miller umele inhlangano yezingelosi zokuqala neyesibili. Zombili lezi zinhlangano zihlotshaniswa “nezihluthulelo.”

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Futhi ngiyobeka ukhiye wendlu kaDavide ehlombe lakhe; uyakuvula, kungabikho noyedwa ovala; uyakuvala, kungabikho noyedwa ovulayo. U-Isaya 22:22.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Mina futhi ngithi kuwe: Wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; namasango esihogo awalisoze alinqoba. Futhi ngiyakunika izihluthulelo zombuso wezulu; futhi noma yini oyakuyibopha emhlabeni iyakuba iboshiwe ezulwini; futhi noma yini oyakuyikhulula emhlabeni iyakuba ikhululiwe ezulwini. Mathewu 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Sizobhekana nempi yaseNineve esihlokweni esilandelayo njengalo “ukhiye” ongavuli nje kuphela umgodi ongenamkhawulo, kodwa njengokhiye ongokwesiprofetho ohlela bonke ubufakazi bukaDaniyeli isahluko seshumi nanye bube sesimweni esiphelele. Ephusheni likaMiller “ukhiye” owawunanyathiselwe ebhokisini kwakuyindlela kaMiller yokutadisha iBhayibheli. Ukuqinisekisa imibhalo komlando wamaMillerite kuhlanganiswe nokuthi “umugqa phezu komugqa” emlandweni wengelosi yesithathu kuwukhiye ovumela ukhiye weSambulo isahluko sesishiyagalolunye ukuba uvule futhi uhlele umlando ofihlekile womlayezo wangaphandle wevesi lamashumi amane ube sesimweni esihlelekile.

We will continue our considerations in the next article.

Sizoqhubeka nalezi zicabangelo esihlokweni esilandelayo.

“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

“Kumphrofethi isondo elingaphakathi kwesondo, ukubonakala kwezidalwa eziphilayo ezihlobene nazo, konke kwakubonakala kuyinkimbinkimbi futhi kungenakuchazwa. Kodwa isandla soBuhlakani obungapheli siyabonakala phakathi kwamasondo, futhi ukuhleleka okuphelele kuwumphumela womsebenzi waso. Isondo ngalinye lisebenza ngokuvumelana okuphelele nalo lonke elinye.” Testimonies to Ministers, 214.