Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Ngokufanelekile, amabandla ayisikhombisa nezimpawu eziyisikhombisa kufanele kuqondwe njengezimpawu ezihambisanayo ezimelela imigqa yangaphakathi neyangaphandle yomlando ofanayo. Kubalulekile futhi ukuqaphela ukuthi, lapho kubhekwa amabandla amathathu okugcina nezimpawu ezintathu zokugcina, umugqa womlando omelela umlando oqhubekela phambili awusona isihloko esiyinhloko salezi zimpawu. Lapho amabandla esetshenziswa esimweni semilando ehambisanayo, ukuqhubeka komlando kuyisici esibalulekile salo lolu phawu, kodwa akunjalo lapho amabandla amathathu okugcina nezimpawu zokugcina ezintathu ziphathwa njengophawu oluzimele ngokwalo.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Amasonto amathathu okugcina njengophawu amayelana nobudlelwane bamaqembu amathathu kanye namandla okusebenzisana kwamaqembu amathathu abakhulekeli amelwe amasonto ahlukahlukene. Izimpawu eziyisikhombisa zokugcina zikhomba abantu bakaNkulunkulu njengoba bemelwe nguMose no-Eliya. U-Eliya emele abayizinkulungwane eziyikhulu namashumi amane nane, kanti uMose emele abafileyo abalungileyo.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Kwathi lapho esevule uphawu lwesihlanu, ngabona ngaphansi kwe-altare imiphefumulo yalabo ababebulewe ngenxa yezwi likaNkulunkulu nangenxa yobufakazi ababebubambile. Bamemeza ngezwi elikhulu, bethi: Koze kube nini, Nkosi, engcwele neyiqiniso, ungakahluleli futhi ungakaphindiseli igazi lethu kulabo abahlala emhlabeni na? Base benikwa yilowo nalowo wabo izingubo ezimhlophe; kwase kuthiwa kubo mabaphumule isikhashana nje, kuze kugcwaliseke nabanye abayizinceku kanye nabafowabo ababezobulawa njengabo. Kwathi lapho esevule uphawu lwesithupha, bheka, kwaba khona ukuzamazama komhlaba okukhulu; ilanga laba mnyama njengesaka lezinwele, nenyanga yaba njengegazi; nezinkanyezi zezulu zawela emhlabeni, njengomkhiwane ulahla amakhiwane awo angakavuthwa, lapho uzanyazanyiswa ngumoya onamandla. Izulu lasuka njengencwadi egoqwayo lapho igoqwa ndawonye; nezintaba zonke neziqhingi kwasuswa ezindaweni zazo. Amakhosi omhlaba, nabakhulu, nabacebileyo, nezinduna zempi, nabanamandla, nazo zonke izigqila, nabo bonke abakhululekileyo, bazifihla emihumeni nasemadwaleni ezintaba; bathi ezintabeni nasemadwaleni: Weleni phezu kwethu, nisifihle ebusweni balowo ohlezi esihlalweni sobukhosi, nasentukutheleni yeWundlu; ngokuba usufikile usuku olukhulu lwentukuthelo yalo; ngubani ongamela na? IsAmbulo 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
UDadewethu uWhite uyasazisa ukuthi uphawu lwesihlanu lukhuluma “ngesikhathi esithile esizayo.” Amavesi ophawu lwesihlanu abuza ukuthi uNkulunkulu wayeyolahlulela nini ubuPapa ngokubulala abantu bakaNkulunkulu ngeNkathi Yobumnyama. Kwaphendulwa ngokuthi “ezinsukwini zokugcina” uNkulunkulu wayeyolahlulela ubuPapa ngenxa yokubulala kwabo, kanye nangenxa yelinye iqembu labafel’ ukholo lobuPapa elaliyophinde libulawe ubuPapa ngesikhathi senhlekelele yomthetho weSonto.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Kwathi lapho esephule uphawu lwesihlanu... [IsAmbulo 6:9–11]. Lapha uJohane waboniswa izigcawu ezazingezona ezingokoqobo ngaleso sikhathi, kodwa ezazingezalokho okwakuyoba khona esikhathini esizayo.” Manuscript Releases, volume 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Ugqozi nalo luyaqinisekisa ukuthi imiphefumulo engaphansi kwe-altare, efisa ukwazi ukuthi uNkulunkulu uyakulahlulela nini ubupapa, ihlobene namazwi amabili engelosi ekhanyisa umhlaba ngenkazimulo yayo esahlukweni seshumi nesishiyagalombili seSambulo.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Lapho uphawu lwesihlanu luvulwa, uJohane umAmbuli embonweni wabona ngaphansi kwe-altare ibandla lalabo ababebulewe ngenxa yeZwi likaNkulunkulu nangenxa yobufakazi bukaJesu Kristu. Emva kwalokhu kwalandela izigcawu ezichazwe esahlukweni seshumi nesishiyagalombili seSambulo, lapho labo abathembekile nabaqotho bebizwa ukuba baphume eBabiloni. IsAmbulo 18:1–5 sicashuniwe.” Manuscript Releases, ivolumu 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
EsAmbulweni isahluko 18 ukwahlulelwa kobuKatolika kuphindwe kabili, ngoba lapho nangaleso sikhathi ujeziselwa hhayi kuphela ngenxa yalabo ayobabulala “ezinsukwini zokugcina,” kodwa nangenxa yezisulu zokubulawa phakathi neNkathi Yobumnyama yokubusa kobupapa.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuba ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zakhe. Mvuzeni njengalokhu naye enivuza, nimphindisele kabili ngokwemisebenzi yakhe; enkomishini ayigcwalisileyo yigcwaliseleni kabili. IsAmbulo 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Uphawu lwesithupha lunikeza omunye wemifanekiso evamile yeBhayibheli yezehlakalo ezandulela ngokushesha Ukuza Kwesibili kukaKristu phakathi kwezifo eziyisikhombisa zokugcina. Luphetha ngesingeniso sesahluko sesikhombisa seSambulo, esinikeza impendulo yombuzo ophakanyiswe evesini lokugcina lophawu lwesithupha, “ngokuba ngubani oyakuma na?” Kukhona amaqembu amabili ayokuma njengophawu lukaNkulunkulu enkingeni yomthetho weSonto, ephetha lapho izifo eziyisikhombisa zokugcina sezifikile. Lawo maqembu amabili ayizinkulungwane eziyikhulu namashumi amane nane, amelwe ngu-Eliya, kanye “nesixuku esikhulu,” esimelwe nguMose. Lezi zifanekiselo ezimbili zikaMose no-Eliya zavele zakhonjiswa ngaphambili njengalabo abema ekupheleni kwezwe, ngokuba bobabili bema noKristu eNtabeni yokuGuqulwa Isimo.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Iqembu lokuqala labafeli benkolo bopapa beNkathi Yobumnyama lanikwa izingubo ezimhlophe, kanti iqembu lesibili abatshelwa ukuba balilindele kuze kube yilapho lelo qembu seligcwele liyilo “isixuku esikhulu” nalo eligqoke izingubo ezimhlophe. Uphawu lwesihlanu nolwesithupha alunikezi umlando ohambisanayo wamabandla esihlanu nawesithupha; lunikeza ubufakazi mayelana namaqembu amabili asukuma njengophawu lweNkosi “ezinsukwini zokugcina.” Lawo maqembu amabili yilabo abamemezela imiyalezo yamazwi amabili kuSambulo isahluko seshumi nesishiyagalombili. Umlayezo osumemezelwa ngaleso sikhathi uhambisana nokuthululwa kukaMoya oNgcwele njengoba kufanekisiwe ngomlando wePentekoste nangomlando Wokukhala Kwaphakathi Kobusuku ekuqaleni kobu-Adventist.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ingelosi elihlanganyela ekumenyezelweni komlayezo wengelosi yesithathu liyakukhanyisa umhlaba wonke ngenkazimulo yalo. Lapha kubikezelwe umsebenzi wobubanzi bomhlaba wonke nowamandla angavamile. Inhlangano yokubuya kukaKristu yeminyaka ka-1840–44 yaba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; umyalezo wengelosi yokuqala wayiswa kuzo zonke iziteshi zobuvangeli emhlabeni, futhi kwamanye amazwe kwaba khona intshisekelo yenkolo enkulu kunazo zonke eyake yabonakala kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyodlulwa yinhlangano enamandla ngaphansi kwesixwayiso sokugcina sengwezi yesithathu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Umsebenzi uyofana nowoSuku lwePhentekoste. Njengoba ‘imvula yakuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuqaleni kwevangeli, ukuze kubange ukuhluma kwembewu eyigugu, kanjalo ‘imvula yakamuva’ iyakuphiwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Khona-ke siyakukwazi, uma siqhubeka ukumazi uJehova: ukuphuma kwakhe kulungisiwe njengokusa; futhi uyakuza kithi njengemvula, njengemvula yakamuva neyakudala emhlabeni.’ Hoseya 6:3. ‘Ngakho jabulani, nina bantwana baseZiyoni, nithokoze kuJehova uNkulunkulu wenu; ngokuba uninikile imvula yakuqala ngesilinganiso, futhi uyakunenzela ukuba imvula yehle, imvula yakuqala, nemvula yakamuva.’ Joweli 2:23. ‘Ezinsukwini zokugcina, usho uNkulunkulu, ngiyakuthulula uMoya waMi phezu kwayo yonke inyama.’ ‘Kuyakuthi wonke oyakukhuleka egameni leNkosi uyakusindiswa.’ Izenzo 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Umsebenzi omkhulu wevangeli awuzukuvalwa ngokubonakaliswa okuncane kwamandla kaNkulunkulu kunalokho okwaphelezela ukuvulwa kwalo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuqaleni kwevangeli ziyophinde zigcwaliseke emvuleni yokugcina ekupheleni kwalo. Nanzi ‘izikhathi zokuvuselelwa’ umphostoli uPetru ayebheke phambili kuzo lapho ethi: ‘Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, lapho kufika izikhathi zokuvuselelwa ezivela ebusweni beNkosi; futhi Iyothumela uJesu.’ Izenzo 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Ngemva kokuba uphawu lwesithupha luphakamise umbuzo owethula u-Eliya noMose abamelwe esahlukweni sesikhombisa seSambulo, kuvulwa uphawu lwesikhombisa, futhi luchaze ukuthululwa kukaMoya oNgcwele phezu kwalawo maqembu amabili. Kufanele kuqashelwe ukuthi kule ncazelo kukhona ukuthula okungangesigamu sehora. Ukuthululwa kwemvula yokugcina okumelelwe ngokuvulwa kophawu lwesikhombisa kuhlanganisa inkathi yokuthula.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Kwathi eselivulile uphawu lwesikhombisa, kwaba khona ukuthula ezulwini cishe isikhathi esiyingxenye yehora. Ngabona izingelosi eziyisikhombisa ezazimi phambi kukaNkulunkulu; zona zanikezwa amacilongo ayisikhombisa. Kwase kufika enye ingelosi yema e-altare, iphethe isitsha segolide sempepho; yanikezwa impepho eningi, ukuba iyinikele kanye nemithandazo yabo bonke abangcwele e-altare legolide elaliphambi kwesihlalo sobukhosi. Intuthu yempepho, eyakhuphuka kanye nemithandazo yabangcwele, yenyukela phambi kukaNkulunkulu iphuma esandleni sengwelelosi. Ingelosi yasithatha leso sitsha, yasigcwalisa ngomlilo we-altare, yawuphonsa emhlabeni; kwase kuba khona amazwi, nokuduma, nokubaneka kwemibani, nokuzamazama komhlaba. IsAmbulo 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Njengoba sekushiwo kuleyo ndima etholakala ku-The Great Controversy, imvula yamuva iqala ukuthululwa lapho ingelosi enamandla yehla futhi ikhanyise umhlaba ngenkazimulo yayo. Imvula yamuva yaqala lapho “izakhiwo ezinkulu zaseNew York City ziwiswa phansi” ngoSepthemba 11, 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ngabe manje sekufike izwi lokuthi ngimemezele ukuthi iNew York izokhukhulwa igagasi elikhulu lolwandle? Lokhu angikaze ngikusho. Ngithe, njengoba ngangibheka izakhiwo ezinkulu ezazakhiwa khona, isitezi phezu kwesinye, ‘Yeka izigameko ezesabekayo eziyokwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba ngokwesabeka okukhulu! Khona-ke amazwi eSambulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisexwayiso ngalokho okuzofikela umhlaba. Kodwa anginakho ukukhanya okuqondile ngokukhethekile mayelana nalokho okuzofikela iNew York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyodilizwa ukujika nokugumbuqelwa kwamandla kaNkulunkulu. Ngokukhanya engikunikiwe, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, nalezi zakhiwo ezinkulu ziyokuwa. Kuyokwenzeka izigameko ezinokwesabeka esingeke sikwazi ukukucabanga.” Review and Herald, Julayi 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
NgoSepthemba 11, 2001 imvula yokugcina yaqala ukuna, futhi ukuthululwa kwaleyo mvula kwehlela phezu kwalabo abamelwa ngu-Eliya noMose, futhi kuhlanganisa nesikhathi sokuthula. Isikhathi sokuthula sikaMose no-Eliya siphinde simelwe esahlukweni seshumi nanye seSambulo, lapho uMose no-Eliya, labo baprofethi ababili abahlupha umhlaba, “babulawa” ezitaladini. Kodwa emva kwezinsuku ezintathu nengxenye baphuma emhumeni waseHorebe bakhuphukela ezulwini. Emlandweni wemvula yokugcina isigijimi, esimelwe yilezo zithunywa ezimbili, siyabulawa futhi siphonswe esitaladini, kodwa asingcwatshwa kuze kube yilapho sivuswa. Leli lingelinye lamaqiniso ayinhloko iNgonyama yesizwe sakwaJuda eseyawavula manje.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Izimpawu ezintathu zokugcina zikhomba ukunyakaza kokugcina kwabantu bakaNkulunkulu njengoba kumelwe ngu-Eliya noMose. Lokho kunyakaza kuyafa bese kuvuswa. Kuyinyakaza, ngokuba ubu-Adventist baqala ngokunyakaza olwaqhubeka kwaze kwaba ngu-1863, lapho bebeka eceleni iqiniso lokuqala uWilliam Miller ayeholwe ukuba alibone. Ngo-1863 ukunyakaza kwaphela, ngokuba ngo-1863 ngokomthetho baba yibandla. U-Alfa no-Omega ugcizelela ngokuthi uma aqala abantu baKhe abasele njengokunyakaza, uyobaphetha futhi njengokunyakaza.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Sesesiqedile manje isifinyezo samabandla ayisikhombisa nezimpawu eziyisikhombisa. Ezimpawini ezintathu zokugcina sibona izigaba ezimbili zabahlengiweyo ezimelwe nguMose no-Eliya. Lezo zimpawu zonke zifakaza ngengelosi enamandla yesAmbulo 18. Ngesikhathi yehla ngoSepthemba 11, 2001, izigaba ezimbili zabahlengiweyo zangena enqubweni yokuhlanzwa eklanyelwe ukuveza nokwehlukanisa izigaba ezimbili zabakhulekeli phakathi kwenhlangano ekupheleni kwe-Adventismu, njengoba kwaboniswa kusengaphambili yinhlangano ekuqaleni kwe-Adventismu. UDaniyeli ukhomba ukuthi esinye salezo zigaba, asibiza ngokuthi ababi, asiyikuqonda ukwanda kolwazi, kodwa abahlakaniphileyo bayaluqonda. UMathewu uyasazisa ukuthi labo abangenakho ukuqonda kolwazi oluvuliwe babonakalisa intombi njengeyisiwula. Izintombi ezihlakaniphileyo zibonakalisa enkingeni yaphakathi kobusuku ukuthi zaluqonda futhi zinakho ukwanda kolwazi. Abahlakaniphileyo neziwula bamelwe yibandla laseFiladelfiya noma ibandla laseLawodikeya. Ababi, izintombi eziyiziwula zaseLawodikeya, bazakukhafulelwa baphume emlonyeni weNkosi, kuthi abahlakaniphileyo bamukele igama likaNkulunkulu, noma isimilo saKhe, emabunzini abo. Uma ibandla lesithupha laseFiladelfiya limelela abahlakaniphileyo, kwenzeka kanjani ukuthi ibandla lesikhombisa laseLawodikeya limelele ababi? Uma kunjalo, ukulandelana akuphambene yini? Impendulo, kambe, ixazululwa ngu-Alfa no-Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Ekuqaleni kwabantu bokuqala bakaNkulunkulu ababebizwe ngegama elithile, u-Israyeli wasendulo, uMose wayengumfanekiso kaKristu ekupheleni kwalabo bantu ababebizwe ngegama elithile.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Ngokuba uMose washo ngempela kokhokho ukuthi: INkosi uNkulunkulu wenu iyakunivusela umprofethi phakathi kwabafowenu onjengami; nizakumuzwa kukho konke ayakukusho kini. Kuyakuthi wonke umphefumulo ongayikumuzwa lowo mprofethi ubhujiswe phakathi kwabantu. Izenzo 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Ekupheleni kwabantu bakaNkulunkulu bokuqala ababenegama elihlukile, uJohane uMbhapathizi wayeyisithunywa sika-Eliya esalungisa indlela yokuza kukaKristu kokuqala. UJesu wayesebenzela ukwenza umnikelo waKhe esiphambanweni, bese kuthi emva kwalokho aqale umsebenzi waKhe wobuPristi obuPhezulu endaweni engcwele yesigodlo sasezulwini. Ekuqaleni kwabantu bakaNkulunkulu besibili ababenegama elihlukile, u-Israyeli wanamuhla, uWilliam Miller wayeyisithunywa sika-Eliya esalungisa indlela yokuza kukaKristu kwesibili. UJesu wayesefika ngokuzumayo eNdaweni eNgcwelengcwele kakhulu, waqala ukwahlulela. Ekupheleni kwabantu bakaNkulunkulu besibili ababenegama elihlukile, isithunywa sokugcina sika-Eliya salungisa indlela yokuba uKristu aqale isikhathi sokwahlulela abaphilayo, isiphetho somsebenzi waKhe njengoMpristi oMkhulu waseZulwini kanye nokuza kwaKhe kwesibili.
William Miller symbolizes not only the messenger, but the movement he was associated with.
UWilliam Miller akameleli umfanekiso hhayi wesithunywa kuphela, kodwa nowenhlangano ayehlobene nayo.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“Ngokuthuthumela, uWilliam Miller waqala ukwembulela abantu izimfihlakalo zombuso kaNkulunkulu, ehambisa ababezwayo eziprofethweni kwaze kwaba sekufikeni kwesibili kukaKristu. Ngawo wonke umzamo awenzayo wathola amandla. Njengoba uJohane uMbhabhadisi wamemezela ukufika kokuqala kukaJesu futhi walungisa indlela yokuza kwaKhe, kanjalo noWilliam Miller nalabo abahlanganyela naye bamemezela ukufika kwesibili kweNdodana kaNkulunkulu….”
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Izinkulungwane zaholelwa ekwamukeleni iqiniso elashunyayelwa nguWilliam Miller, futhi izinceku zikaNkulunkulu zavuswa ngomoya nangamandla ka-Eliya ukuba zimemezele umlayezo.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Ekuqaleni kuka-Israyeli wasendulo uNkulunkulu wabiza uMose, owamukela iminyaka engamashumi amane yemfundo eyonakele eGibhithe, okwadinga iminyaka engamashumi amane yokuphila ehlane ngomzamo wokususa ithonya laseGibhithe esimilweni sakhe. Eminyakeni engamashumi amane emva kokuzalwa kwakhe, eqonda ukuthi wayekhethwe ukuba ahole abantu bakaNkulunkulu baphume eGibhithe, uMose wasebenzisa amandla obuntu ukubulala umGibhithe. Eminyakeni engamashumi amane kamuva esihlahleni esivuthayo wavukela ubizo lukaNkulunkulu. Emva kokwamukela ekugcineni ubizo, wayishaya indiva imiyalo yokusoka indodana yakhe kwaze kwaba yilapho esongelwa ngokufa. Emngceleni wezwe lesiThembiso, wavukela futhi washaya iDwala okwesibili. Ekuqaleni kuka-Israyeli wasendulo, uMose wayenezimfanelo zesimilo somLaodicea. Ngokwenza kanjalo, wasagcwalisa ubizo lwakhe oluphakeme nolungcwele, kuhlanganise nokuba ngumfanekiso kaKristu ekupheleni kuka-Israyeli wasendulo. UKristu, owabhekana nobunzima namaJuda aphikisanayo, noma nalabo ababethi bangamaJuda, kodwa bengesibo, wamela isimilo somFiladelfiya. Ekuqaleni kuka-Israyeli wasendulo uMose wamela umLaodicea odinga igolide, umuthi wamehlo, nezingubo ezimhlophe. Ekugcineni uKristu ungumFiladelfiya.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Ekuqaleni kobu-Adventisti, uWilliam Miller, emelwe yilabo abambalwa eSardisi ababengazingcolisanga izingubo zabo, wayemele owaseFiladelfiya, njengoba nalo mnyakazo owawuhlangene naye wawunjalo. Ekupheleni kobu-Adventisti, umnyakazo owabona isikhathi sokuphela ngo-1989 wawungowaseLawodikeya ngendlela efanayo naleyo uMose ayengowaseLawodikeya ngayo. Umnyakazo wamaMillerite uyisifanekiselo somnyakazo weFuture for America, ngesexwayiso esingokwesiprofetho sokuthi umnyakazo wokuqala wagcwaliswa ngabaseFiladelfiya ngesikhathi seFiladelfiya, kanti umnyakazo wokugcina ugcwaliswa ngabaseLawodikeya ngesikhathi seLawodikeya.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Mina ngingufakazi womlando omkhulu kakhulu wesiprofetho walolu nyakazo kusukela ngowe-1989 kunanoma yimuphi omunye umuntu ohlotshaniswa nomlando we-Future for America, futhi ngiyafakaza ukuthi mina uqobo ngahamba kulo mlando kusukela ekuqaleni ngowe-1989 kuya phambili ngingu-Adventist waseLawodikea oqinisekisiwe. Kukhona imiphefumulo eminingi kulowo mzila engasekela ubufakazi bami. Futhi ngingafakaza ngokuqiniseka ukuthi labo ababehlotshaniswa nalolu nyakazo ekupheleni kobu-Adventist nabo babengu-Adventist baseLawodikea abaqinisekisiwe. Abantu bokuqala abaqanjwe ngegama lenkolo baqala ngoLawodikea oba ngowaseFiladelfiya futhi bagcine ngowaseFiladelfiya. Abantu besibili abaqanjwe ngegama lenkolo baqala ngowaseFiladelfiya futhi bagcine ngoLawodikea obizelwa ukuba abe ngowaseFiladelfiya. Lesi siyisiginesha sika-Alpha no-Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Naphezu kobumpumputhe bomoya obudabukisayo, obuyisihlupho bomholi nalabo abazihlanganisa naye, uNkulunkulu wayesaqondisa futhi elawula izimpawu zendlela yesiprofetho ezenzeka kusukela ngo-1989 kuze kube manje. Naphezu kobunqunu nobumpofu bomoya bomholi nalabo abazihlanganisa naye, uNkulunkulu wayesaqhubeka eqondisa ukwambulwa kwamaqiniso Ayebona kufanele ukuba awambulwe. Ngomusa waKhe ongasoze wahlukaniswa “neqiniso” laKhe, wahlela inqubo yokuhlanzwa eyayihlinzekela ukuba owaseLawodikeya afe, bese kamuva evuswa njengowaseFiladelfiya. Lokho kufa nokuvuka kwakufanekiswa ngababhali bezincwadi zikaDaniyeli neSambulo, bobabili ababulawa ngokomfanekiso base bevuswa. UJohane wavuswa ekufeni kokuphonswa embizeni yamafutha abilayo, uDaniyeli emgodini wezingonyama ezilambileyo. Ngakho-ke, lezi zincwadi ezimbili, eziyincwadi eyodwa, ziveza ukugcizelela uphawu lokufa nokuvuka njengengxenye yomlayezo manje osewambulwayo.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Njengoba umnyakazo “wezinsuku zokugcina” wokwahlulela okuphenyayo, (owawufanekiselwa umnyakazo kaMiller), usondela ekupheleni kwesikhathi, uNkulunkulu wahlela ukuthi umholi nomnyakazo babulawe bese emva kwalokho bevuswa. Ngokwengqikithi yamasonto ayisikhombisa, iLawodisiya yabulawa ngoJulayi 18, 2020 futhi yayizovuswa njengoFiladelfiya ngaphambi komthetho weSonto osondelayo. Umnyakazo ovusiwe wawuyoba ngowamasonto ayisikhombisa, kodwa wawuyoba ngowesishiyagalombili. Umnyakazo wawuyoba ngowesishiyagalombili, okusho ukuthi ungowayisikhombisa.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Le mfihlakalo yesiprofetho isekelwa encwadini yeSambulo ngofakazi abaningana, nakuba kuze kube manje ingakaze iqashelwe. Kulesi sikhathi sesikhathi esingena kuso manje sivivinyweni sesithombe sesilo, uDadewethu White asazisa ukuthi siyisivivinyo esifika ngaphambi komthetho weSonto. Kungomthetho weSonto lapho uphawu lukaNkulunkulu lufakwa phezu kwabaseFiladelfiya balowo mlando. Kodwa kumelwe badlule esivivinyweni sesithombe sesilo esifika ngaphambi kokuba kuvalwe isikhathi sokuphefumulelwa.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“INkosi ingibonisile ngokucacileyo ukuthi umfanekiso wesilo uyokwakhiwa ngaphambi kokuba isikhathi somusa sivale; ngoba uyoba uvivinyo olukhulu kubantu bakaNkulunkulu, okuyilona okuyonquma ngalo isiphetho sabo saphakade. Isimo sakho siyinhlanganisela enjalo yokungavumelani nokungahambisani kangangokuthi bambalwa kuphela abayokhohliswa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“KuSambulo 13 lesi sihloko sivezwe ngokusobala; [ISambulo 13:11–17, kucashuniwe].
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Lona lolu uvivinyo abantu bakaNkulunkulu okumelwe babe nalo ngaphambi kokuba babekwe uphawu. Bonke labo abafakazela ukwethembeka kwabo kuNkulunkulu ngokugcina umthetho waKhe, nangokwenqaba ukwamukela isabatha esingesona esoqobo, bayakuma ngaphansi kwesibhengezo seNkosi uNkulunkulu uJehova, futhi bayakwamukela uphawu lukaNkulunkulu ophilayo. Labo abayekela iqiniso elivela ezulwini, futhi bamukele isabatha leSonto, bayakwamukela uphawu lwesilo” Manuscript Releases, volume 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Kulo mlando wamanje, izimpondo ezimbili ezake zakhonjwa njengeRiphabhulikhi nobuProthestani sezivele zaguquka zaba yintando yeningi nobuProthestani obuhlubukileyo. Lapho lezo zimpondo ezimbili sezihlangene ngokuphelele, khona-ke zakha amandla awodwa, uphondo olulodwa. Kuleso sikhathi esifanayo, uNkulunkulu uyobonakalisa futhi aphakamise uphondo lweqiniso lobuProthestani ukuze luxwayise ngomfanekiso wesilo. Lezo zimpondo ezimbili zihamba ngokuhambisana zodwa kuze kube yilapho i-United States iyeka ukuba ngumbuso wesithupha wesiprofetho seBhayibheli.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
ISambulo seshumi nesikhombisa yembula ukuthi leyo nyunyana yezingxenye ezintathu yodrako (i-United Nations), yesilo (amandla obupapa) nomprofethi wamanga (i-United States) ingamandla ayinhloko yesishiyagalombili, evela kulezo zinhloko eziyisikhombisa. Lezo zinhloko eziyisikhombisa ziyimibuso yesiprofetho seBhayibheli eqala ngeBhabhiloni, bese kuba iMede nePheresiya, iGrisi, bese kuba yiRoma yobuhedeni. Khona-ke umbuso wesihlanu yiRoma yobupapa eyathi ngokwesiprofetho yamukela inxeba elibulalayo ngo-1798. Ngaleso sikhathi emlandweni umbuso wesithupha wesiprofetho seBhayibheli, i-United States, wenyukela esihlalweni sobukhosi kwaze kwaba yilapho ugudluzwa umthetho weSonto ozayo maduze.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
IZizwe Ezihlangene ziyobe seziphoqwa yilowo mbuso ophoqayo izwe lonke ukuba limise umfanekiso wesilo. Ngaleso sikhathi umbuso wesithupha nawo uyobe usuthole inxeba elibulalayo, kodwa i-United States iyobe seyiphoqa izwe lonke ukuba lamukele ubuholi bayo phezu kweZizwe Ezihlangene futhi ifune ukuba nalo lamukele igunya lokuziphatha lobupapa lokubusa leyo nhlangano yobunye obuphindwe kathathu.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Futhi uyabadukisa abahlezi emhlabeni ngezibonakaliso lezo ayenikwe amandla okuzenza phambi kwesilo; ethi kwabahlezi emhlabeni mabenzele isilo umfanekiso, sona esasinesilonda senkemba, nokho saphila. Futhi wanikwa amandla okunika umfanekiso wesilo umoya, ukuze umfanekiso wesilo ukhulume, futhi wenze ukuba bonke abangayikukhonza umfanekiso wesilo babulawe. IsAmbulo 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Incazelo kuphela “yesithombe sesilo” etholakala ekuphefumulelweni ingukuthi simelela ukuhlanganiswa kwebandla (amandla obupapa) nombuso (iZizwe Ezihlangene, lapho i-United States ilawula amanye amakhosi ayisishiyagalolunye.) UJezebeli ungamandla obupapa; u-Ahabi yi-United States engumbusi wezizwe eziyishumi zasenyakatho.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Lapho i-United States iwa eMthethweni weSonto, iThire (ubupapa) obekukhohliwe kusukela ngo-1798 “buyakhunjulwa,” bese buqala izingoma zabo zokuyenga. Ngenxa yokuwa kwezezimali okumelelwe njengokuthi “ukubhujiswa kwesizwe” emibhalweni ka-Ellen White, i-United States iphoqeleka ukuba ihlanganise umhlaba wonke ukuze kubhekwane namandla aseBhayibhelini aletha isandla sawo wonke umuntu simelane naye. Lawo mandla yiSulumane, njengoba emelwe ngu-Ishmayeli, ukhokho wamaSulumane.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ingelosi leNkosi lathi kuye: Bheka, ukhulelwe, futhi uzakuzala indodana, uyibize ngegama lokuthi u-Ishmayeli; ngokuba iNkosi ikuzwile ekuhluphekeni kwakho. Futhi uyakuba ngumuntu wasendle; isandla sakhe siyakuba phezu kwawo wonke umuntu, nesandla sawo wonke umuntu siyakuba phezu kwakhe; futhi uyakuhlala phambi kwabo bonke abafowabo. UGenesise 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
I-United States yakha umfelandawonye namanye amakhosi ayisishiyagalolunye, ithathe isikhundla sobuholi. Lokhu ikwenza isikhathi esifushane kuphela, bese iphikelela ukuthi amandla obupapa abe yinhloko yakho konke, njengoba nje uJezebeli wayelawula u-Ahabi.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Ngakho-ke, umfelandawonye ophindwe kathathu kadrako, wesilo nowomprofethi wamanga uqhubekela ndawonye e-Armagedoni. Inani lesishiyagalombili limelela ukuvuka, futhi umbuso ophawulwa yisiprofetho njengowamukela inxeba elibulalayo wawungowesihlanu, amandla obupapa. Nxa ubupapa buvuswa, buba ngumbuso wesishiyagalombili, futhi bunikwa ukulawula umfelandawonye ophindwe kathathu; futhi lowo mbuso wesishiyagalombili uyinhloko eyodwa yemibuso eyisikhombisa ekhonjwe njengowamukela inxeba elibulalayo, kodwa ugqozi luphinde lukhombe nokuphulukiswa kwalelo nxeba elibulalayo.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Njengoba sisondela enkingeni yokugcina, kubaluleke kakhulu ukuba kube khona ukuvumelana nobunye phakathi kwezinsiza zeNkosi. Izwe ligcwele isivunguvungu nempi nokungaboni ngaso linye. Nokho ngaphansi kwekhanda elilodwa—amandla obupapa—abantu bayakuhlangana ukuze bamelane noNkulunkulu ebuntwini boFakazi Bakhe. Lobu bumbano buqiniswe yilowo mhlubuki omkhulu. Ngenkathi efuna ukuhlanganisa abasebenzi bakhe ekulweni neqiniso, uyosebenza ukuhlukanisa nokuhlakaza abalimelelayo. Umona, ukusolana okubi, ukukhuluma okubi ngabanye, kushukunyiswa nguye ukuze kuveze ukungezwani nokwahlukana.” Testimonies, volume 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Umbuso wesihlanu, umbuso wesithupha, nombuso wesikhombisa ngaleso sikhathi bonke sebephucwe imibuso yabo ngabanye; ngakho-ke imibuso yabo ngokwahlukana ivuswa kanye kanye njengombuso owodwa owakhiwe izingxenye ezintathu, ukulingisa ngenkohliso ukwakheka kathathu kobuNkulunkulu.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Umbuso wesithupha owaqala ngezimpondo ezimbili ezinjengezewundlu futhi ophetha usuyimpondo eyodwa ekhuluma njengodrako unesici sesiprofetho samandla obupapa, ngokuba uba ngumfanekiso wesilo. Yisilo, amandla obupapa, esimelelwa ngokuyinhloko njengombuso wesishiyagalombili ovusiwe owawungowabayisikhombisa. Kodwa noma kunjalo kungamandla obupapa agcwalisa ngokuqondile kakhulu imfumbe yesiprofetho yokuthi owesishiyagalombili ungowabayisikhombisa, i-United States yakha umfanekiso wobupapa, ngakho-ke ngokwesiprofetho iveza izici ezifanayo nezamandla obupapa.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
I-United States yaqala ngo-1798 lapho, ngokuka-Isaya amashumi amabili nantathu, iTire, amandla obupapa, kwakufanele ikhohlakale kuze kube sekupheleni kombuso wesithupha. U-1798 wawuyisikhathi sokuphela kumaMillerite ekuqaleni kobu-Adventist. Ngentwasahlobo ka-1844, ubu-Adventist bamaMillerite babusemukele ingubo yobuholi yobuProthestani ehambisana ngokufana nophondo lweRiphabhulikhi olumele uhulumeni we-United States. Lezi zimpondo ezimbili zisesilwaneni esisodwa, ngakho ziqhubeka emlandweni ndawonye. Ukuqala nokuphela kobu-Adventist kuhambisana ngokufana nophondo lweRiphabhulikhi. Umlando ka-1798, kwaze kwaba yilapho amaProthestani enqaba umlayezo wengelosi yokuqala, wawuyisikhathi lapho uNkulunkulu amisa khona lolo phondo lobuProthestani. Wakwenza lokho ngenqubo yokuvivinya, njengoba enza nangephondo leRiphabhulikhi. Kuningi okungashiwo ngalezi zimpondo ezihambisanayo, kodwa hhayi manje.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Uphondo lweRiphabhulikhi lufeba noBuprothestani obuhlubukile, hhayi nophondo lweqiniso lwamaProthestani, ngokuba uphondo lweqiniso lungumlobokazi weWundlu, futhi luyintombi nto. Kusukela esikhathini sokuphela ngo-1989 kube khona omongameli abayisikhombisa. Owesithupha walabo mongameli wamukela inxeba elibulalayo ngawo lowo nyaka kanye nokuba umnyakazo ekupheleni kwe-Adventism nawo wamukela inxeba elibulalayo. Umongameli wesishiyagalombili kusukela esikhathini sokuphela ngo-1989 uyoba yilowo owamukela inxeba elibulalayo elaphulukayo. Kumelwe abe ngumongameli ongowabayisikhombisa. Ngesikhathi esifanayo, ngo-2020 lapho umongameli wesithupha amukela inxeba lakhe elibulalayo, uphondo manje oluthwele ingubo yobuholi bamaProthestani nalo lwabulawa. Njengesilo sobuKatolika, nanjengesithombe sesilo soBuprothestani obuhlubukile, kunjalo nangephondo langempela lobuProthestani. Uphondo lobuProthestani lumelelwa njengebandla lesithupha, eliba elesishiyagalombili, kodwa lingelabayisikhombisa.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Lapho uhlola lezi zimangalo, khumbula ukuthi umlayezo ovulwa uphawu lwawo ngaphambi nje kokuba isikhathi somusa sivalwe ngokuqinisekile uyokwethulwa ngaphakathi komongo wesiqalo esibonisa ukuphela. Lowo mlayezo uyokwethulwa ngendlela ye-“historicism,” esebenzisa umlando weBhayibheli ohambisana nomlando wezwe ukuze kuhlonzwe ukuphela kwezwe. Lowo mlayezo uqhamuka emhlabeni.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Iqiniso liyohluma emhlabeni; nokulunga kuyobheka phansi kusezulwini. Yebo, uJehova uyakunikeza okuhle; nezwe lakithi liyakuthela ukwanda kwalo. Ukulunga kuyakuhamba phambi kwakhe; kusibeke endleleni yezinyathelo zakhe. AmaHubo 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Akukhona nje ukuthi “umhlaba” kulesi siqephu uchazwa njenge “zwe.” Lesi siqephu kumaHubo asigcini nje ngokukhomba “izwe” njengesilo “somhlaba” sesAmbulo 13, kodwa siphinde siphawule ukuthi “iqiniso” “lihluma” liphuma emhlabeni.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Yisiphi isizwe seMhlaba Omusha esathi ngo-1798 sasikhuphukela emandleni, sinikeza isithembiso samandla nobukhulu, futhi siheha ukunakwa komhlaba? Ukusetshenziswa kwalolu phawu akuvumeli mbuzo. Isizwe esisodwa, futhi esisodwa kuphela, sihlangabezana nemininingwane yalesi siprofetho; sibhekisa ngokungangabazeki e-United States of America. Ngokuphindaphindiwe umcabango, cishe namazwi uqobo, wombhali ongcwele usetshenziswe ngokungaqondile yisikhulumi nesazi-mlando ekuchazeni ukuvuka nokukhula kwalesi sizwe. Isilo sabonwa ‘sikhuphuka emhlabeni;’ futhi, ngokwabahumushi, igama elihunyushwe lapha ngokuthi ‘sikhuphuka’ ngokweqiniso lisho ukuthi ‘ukukhula noma ukuvela njengomuthi.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
I-United States iyisilo somhlaba “esiqhamukayo.” Ngakho-ke, lapho nivivinya izimangalo ezenziwa kulezi zihloko, ugqozi lukhomba ukuthi umlayezo uyakusekelwa ekutheni ukuphela kukhonjiswe ngesiqalo; uyobekwa esimweni somugqa womlando phezu komugqa womlando; futhi kumelwe uvele ezwini elise-United States. Kukhona-ke impela amazwi amanga ngaphakathi kwe-United States, kodwa ngokweZwi likaNkulunkulu nangaphansi kwegunya lalo, noma yisiphi isithunywa noma inkonzo etholakala noma enomsuka ngaphandle kwe-United States ingukukhanya okungamanga. Ubu-Advent baqala e-United States ngezwi lomuntu nangomnyakazo owamiswa e-United States. UJesu ukhombisa ukuphela kwento ngesiqalo sento.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Onendlebe, makezwe lokho uMoya akushoyo emabandleni.