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# Elijah - Number Fourteen

Elija — Namba Cumi na Ine

The Prophetic Parallel: From the Millerites to Future for America in the Spirit of Elijah

Ulinganifu wa Kiunabii: Kutoka kwa Wamillerite hadi Future for America katika Roho ya Eliya

Author

Jeff Pippenger

Published

October 21, 2023

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At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Pa nthawi ya mapeto mu 1798, uthenga wa uneneri wa mtsinje wa Ulai wa m’Danieli chaputala 8 ndi 9 unatsegulidwa, ndipo William Miller anaukiridwa mu mzimu ndi mphamvu ya Eliya kuti alengeze kuyandikira kwa chiweruzo cha Mulungu.

> “To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

> Kuna William Miller nevamwe vaaishanda navo kwakapiwa kuparidza yambiro muAmerica. Nyika iyi yakava nzvimbo huru yekufamba kukuru kweAdvent. Pano ndipo pakazadzikiswa chiporofita chemharidzo yomutumwa wokutanga nenzira yakanyatsonyatsobuda pachena. Zvinyorwa zvaMiller nevamwe vake zvakatakurwa zvikaendeswa kunyika dziri kure. Kwese-kwese pasi rose kwakanga kwapindwa navamishinari, mashoko anofadza okudzoka kwaKristu nokukurumidza akatumirwa. Kure nokure kwakapararira shoko reevhangeri isingaperi, “Tyai Mwari, mumupe mbiri; nokuti nguva yokutonga kwake yasvika.” The Great Controversy, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Ngenguva yokupedzisira muna 1989, shoko rechiporofita rerwizi Hidhekeri riri muna Danieri zvitsauko gumi kusvika gumi nezviviri rakazarurwa, uye Future for America yakasimudzwa mumweya nesimba raEria kuti izivise kuswedera pedyo kwekutonga kwaMwari.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

VaMillerite vakazivisa kuvhurwa kwekutongwa, uye Future for America inozivisa kuvharwa kwekutongwa. Chimiro chechiporofita chevaMillerite chaiva masimba maviri anoparadza echihedheni, achiteverwa nehupapa. Chimiro chechiporofita cheFuture for America masimba matatu anoparadza echihedheni, achiteverwa nehupapa uye vozoteverwa nePurotesitendi yakatsauka.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

VaMillerite vakatanga vari VaFiradherfia, vakazochinjira kuva VaRaodhikia. Future for America yakatanga iri VaRaodhikia, uye iri kuchinjira kuva VaFiradherfia. Kuchinja kweVaMillerite kubva kuFiradherfia kuenda kuRaodhikia kwakanga kwakabatana norufu rwaEria uye neshoko rake remhiko yaMozisi. Kuchinja kweFuture for America kwakabatana norufu nokumuka kwaEria naMozisi muna Zvakazarurwa 11.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

Pakuvambwa kwekutongwa muna 1844, vaMillerite vakanga vazadzisa basa raEriya paGomo reKarimeri. Pakupera kwekutongwa, panguva yomurayiro weSvondo, sangano reFuture for America richange razadzisa basa raEriya paGomo reKarimeri. Munhoroondo yevaMillerite, zviratidzo zvitatu zvenguva yamakore makumi matanhatu namashanu yechiporofita, zvinotaurwa muna Isaya chitsauko 7, ndima 8, zvakadzokororwa apo ndudzi mbiri dzakabatanidzwa pamwechete dzikava rudzi rumwe kuti dzisimudzire nyanga yechiPurotesitendi yechikara chepanyika chaZvakazarurwa 13. Munhoroondo yeFuture for America zviratidzo zvitatu zvemakore makumi matanhatu namashanu mamwe chetewo zvinodzokororwazve apo ndudzi mbiri dzinouya pamwechete kuumba nyanga yechiRepublicanism inotaura seshato.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Chekutanga panzvimbo nhatu dzakakosha idzodzo munhoroondo yechiporofita yeFuture for America, yaiva nguva yokuguma muna 1989. Yechipiri yaiva Gunyana 11, 2001, uye yechitatu ichava mutemo weSvondo uri kuuya nokukurumidza. Munhoroondo yavaMillerite, urongwa hwezviratidzo zvakakosha hwakaonekwa muna Isaya 7 hwakanga hwakapesaniswa nourongwa hwezviratidzo zvakakosha munhoroondo yaIsaya. Munhoroondo yeFuture for America, urongwa uhwu hunowirirana nechirevo chokutanga chemakore makumi matanhatu namashanu, kunyange pakuguma pasisina chinhu chipi nechipi chenguva. Kubva pana Gumiguru 22, 1844, kushandiswa kupi nokupi kwenguva yechiporofita kunyengera kwaSatani.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Ukulunga kwesiprofeto kokunamathela kulandelelwano lwezimpawu zendlela ezintathu njengoba zibekwe ku-Isaya isahluko sesikhombisa, ngokuphambene nokuhlelwa kwazo okubuyiselwe emuva emlandweni wamaMillerite, kusekelwe ngokwengxenye emthethweni wokukhulunywa kokuqala. Uhlelo lweminyaka engamashumi ayisithupha nanhlanu lukhulunywa okokuqala ku-Isaya isahluko sesikhombisa, futhi nakuba kungasekho isici sesikhathi seminyaka engamashumi ayisithupha nanhlanu lapho ukugcwaliseka kokugcina komlando wesiprofeto omelelwe yileyo minyaka kwenzeka enhlanganweni yokunyakaza ekugcineni, izimpawu zendlela ezintathu zisabonakala, futhi zisagcina ukuhleleka kwazo njengasemlandweni ka-Isaya.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Chikonzero chechipiri chokuchengeta urongwa hwekutanga hwema-waymark, ndihwo ukama hwenhoroondo yeMillerite apo makore makumi matanhatu namashanu akazadzikiswa, uye kuenderera mberi kune sangano reMillerite nesangano reFuture for America. Nhoroondo yeMillerite ndiyo yakanga iri mavambo, uye Future for America ndiyo magumo.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

Kuburutso kwa vaMillerite kwakaguma muna 1863, apo kereke yeSeventh-day Adventist yakatanga yakarongeka zviri pamutemo. Panguva iyoyo mutumwa waEriya akanga asvika panguva yokuguma muna 1798, apo chiratidzo cherwizi rweUlai chakazarurwa, akanyaradzwa uye akasimbirwa. Muna 1989, panguva yokuguma, apo chiratidzo cherwizi rweHidhekeli chakazarurwa, mutumwa waEriya akadzoka.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Kuzviruramisa kwechitatu kwekuchengeta urongwa hwepakutanga hwenzvimbo dzenzira kunowanikwa mumutsara wechiporofita unobata nechikara chepanyika nenyanga dzacho mbiri. Munhoroondo yeMillerite, marudzi maviri akabatanidzwa kuti aumbe nyanga yePurotesitendi. Munhoroondo yeFuture for America nyanga mbiri dzePurotesitendi yakatsauka neRepublicanism yakatsauka dzichabatanidzwa kuti dziumbe rudzi rumwe chete rwuri “mufananidzo we,” uyewo “mufananidzo kune” chikara. Marudzi maviri anouya pamwe chete munhoroondo yekupedzisira kuti aumbe nyanga imwe chete yekereke nehurumende, anosvika pakuzadzikiswa ikoko paSunday law.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

የአውሬው ምስል ሙሉ በሙሉ ሲያድግ፣ መደምደሚያው የእሑድ ሕግን ማሳለፍ በመቻሉ ይረጋገጣል። የዚያ ምስል እድገት የጊዜ ሂደት ነው፤ ነገር ግን የአውሬው ምልክት በአንድ የጊዜ ነጥብ የሚፈጸም ነው። ምስሉ የሚያድግበት ጊዜ ከ1798 እስከ 1844 ድረስ ቤተ መቅደሱ ተሠርቶ በቆመባቸው አርባ ስድስት ዓመታት ይወከላል። የሪፐብሊካን ቀንድ የአውሬው ምስል በሚያድግበት የጊዜ ዘመን ውስጥ አንድ ሃይማኖታዊ-ፖለቲካዊ ቤተ መቅደስ ያቆማል።

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

Kukudziridzwa kwemufananidzo wechikara kwakatanga zvouporofita musi wa11 Gunyana 2001. Dambudziko iroro rakaratidza kuuya kwePatriot Act, iyo yakaratidza kushanduka kwemutemo weBumbiro remitemo kubva pahwaro hwemutemo weChirungu kuenda pahwaro hwemutemo weRoma. Mutemo weChirungu wakavakirwa pachisungo chokuti munhu haana mhosva kusvikira mhosva yake yaratidzwa, uye mutemo weRoma wakavakirwa pachisungo chokuti munhu ane mhosva kusvikira asimbiswa kuti haana mhosva.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

Heyo tembere yezvematongerwo enyika inovakwa kubva muna Gunyana 11, 2001 kusvika pamutemo weSvondo inoratidzwawo nekuumbwa kwemufananidzo wechikara. Nguva yechiprofita haichashandisiki, saka makore makumi mana namatanhatu ayo nyanga yeChiPurotesitendi yakavaka nawo tembere yomweya, anoratidza nguva, kwete poindi yenguva, apo nyanga yeChiRepublicanism inosimudza tembere yayo yechitendero nezvematongerwo enyika.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Zvikonzero zvikuru zvitatu zvinoruramisa kushandisa nhevedzano imwechete yezviratidzo zvitatu zvenguva yemakore makumi matanhatu nemashanu inomiririrwa muna Isaya 7 ndezvi: chokutanga, mutemo wokutanga kutaurwa; 742 BC, 723 BC na 677 BC, nokudaro makore gumi namapfumbamwe achiteverwa nemakore makumi mana namatanhatu. Mu nhoroondo yeMillerite zvakanga zvakapesana; 1798, 1844 na 1863, nokudaro makore makumi mana namatanhatu achiteverwa nemakore gumi namapfumbamwe.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Чукулта дугӕн рӕстӕг у ӕдзинад фысымты ӕмӕ Ильяйы хъуыддӕгты ӕмӕ куысты фӕдыл хъусындзинад. Илья ахызт рӕстӕджы фӕстагмӕ 1798 азы, цӕмӕй Даниилы чиныг уыд райгӕрст (Даниил 8:14), уӕддӕр ахызт Кармелы хохы быцӕумӕ 1840 азы фӕстӕй 1844 азы онг, ӕмӕ уӕд фӕстагмӕ 1863 азы уыд бахъахъхъӕнӕг ӕгъдӕуттӕй ӕмӕ традицийы богословиеимӕ. Илья нӕуӕгӕй ахызт рӕстӕджы фӕстагмӕ 1989 азы, цӕмӕй Даниилы чиныг уыд райгӕрст. Пророчествойӕй фӕндаг кодта 2001 азы 11 сентябрымӕ, кӕдзы Кармелы хохы быцӕу райдайӕн кӕны, цалынмӕ кӕрон кӕна йӕ цыдӕрттӕй цӕуынмӕ дӕсныйы фӕдзӕхст закъоныл. Ильяйы хъуыддӕгты ӕмӕ куысты фӕдыл хъусындзинад ӕххуыс кӕны Исаийы авд сӕрыны равдыст фӕндагбилдзӕхты рӕнхъытæн.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Muktadha wa pembe mbili za mnyama wa nchi hubainisha kwamba pembe zote mbili zinatoka katika mamlaka mbili na kuwa moja, moja katika mwanzo na nyingine katika mwisho wa ufalme wa sita wa unabii wa Biblia. Vijiti viwili vya ama mwanzo au mwisho vinapokusanywa na kuunganishwa pamoja kuwa taifa moja, vinawakilishwa kuwa vinajenga ama hekalu la kiroho mwanzoni au hekalu la kiroho la kidini-kisiasa mwishoni. Hekalu la bandia ni mfano wa hekalu la kipapa, ambamo papa ameketi katika hekalu la Mungu akijitangaza kuwa yeye ni Mungu.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Kana United States ikataura sedhiragoni panyaya yomutemo weSvondo, ichange ichizadzisa mufananidzo iwoyo chaiwo, nokuti inenge yavaka temberi yokunyepedzera umo kereke nehurumende zvabatanidzwa kuita tsvimbo imwe, uye kereke ndiyo ichange ichitonga ukama ihwohwo.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

Muna Isaya chisere seveni, muporofita Isaya akatora mwanakomana wake kuti andoparidza shoko kuna mambo Ahazi panzira yemugero wedziva repamusoro, pedyo nomunda womuwachi.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> A Lordi a ri eka Esaya a ku: “Fuma sweswi u ya hlangana na Ahazi, wena ni Shear-jashubi n’wana wa wena, emakumu ka nkhuluko wa mati wa xidziva xa le henhla, endleleni ya nsimu ya mutshoveleri.” Esaya 7:3.

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

Izwi rokuti “shearjashub” rinoreva kuti “vakasara vachadzoka.” Vakasara vesangano rekutanga revaMillerite vakadzoka musangano reFuture for America muna 1989. Isaya nomwanakomana wake vanomiririra kutanga nokuguma, kubudikidza noukama hwavo sababa nomwanakomana. Vanoratidza mweya waEria waifanira kudzosa mwoyo yamadzibaba kuvana, nomwoyo yavana kumadzibaba. Isaya akanga achizivisa shoko raEria kuna mambo akaipa Ahazi. Pakati pezvimwe zviito zvake zvakaipa, Ahazi anozivikanwa nokuvhara mabasa etsanangudzo yetemberi uye nokumisa panzvimbo payo mufananidzo wetemberi yeAsiria.

> Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

> Ahazi wakange ana makore makumi maviri paakatanga kutonga, akatonga makore gumi namatanhatu muJerusarema; haana kuita zvakarurama pamberi paJehovha Mwari wake, saDhavhidhi baba vake. Asi akafamba munzira yamadzimambo aIsraeri; zvirokwazvo akapawo mwanakomana wake kuti apfuure nomumoto, maererano nezvinonyangadza zvavahedheni vakadzingwa naJehovha pamberi pavana vaIsraeri. Akabayira zvakare, akapisira zvinonhuhwira panzvimbo dzakakwirira, pamusoro pezvikomo, uye pasi pemiti yose yakasvibira. Ipapo Rezini mambo weSiria naPeka mwanakomana waRemaria mambo waIsraeri vakauya kuJerusarema kuzorwa; vakakomba Ahazi, asi havana kukwanisa kumukunda. Panguva iyo Rezini mambo weSiria akadzorera Erati kuSiria, akadzinga vaJudha paErati; vaSiria vakauya kuErati, vakagaramo kusvikira nanhasi. Naizvozvo Ahazi akatuma nhume kuna Tigirati-pireseri mambo weAsiria, achiti, Ndiri muranda wenyu nomwanakomana wenyu; uyai, mundiponese muruoko rwamambo weSiria, nomuruoko rwamambo waIsraeri, vanondimukira. Ahazi akatora sirivha nendarama zvakawanikwa mumba maJehovha, nomupfuma hweimba yamambo, akazvitumira sechipo kuna mambo weAsiria. Mambo weAsiria akamunzwa; nokuti mambo weAsiria akakwira akarwa neDhamasiko, akaritora, akatapira vanhu varo kuKiri, akauraya Rezini. Mambo Ahazi akaenda kuDhamasiko kundosangana naTigirati-pireseri mambo weAsiria, akaona aritari yaiva paDhamasiko; mambo Ahazi akatumira kumuprista Uriya chimiro cheartari, nomufananidzo wayo, maererano namagadzirirwo ayo ose. Muprista Uriya akavaka aritari maererano nezvose zvakanga zvatumirwa namambo Ahazi kubva kuDhamasiko; saizvozvo muprista Uriya akaiita mambo Ahazi asati adzoka kubva kuDhamasiko. Zvino mambo paakadzoka kubva kuDhamasiko, mambo akaona aritari; mambo akaswedera paaritari, akabayira pamusoro payo. Akapisira chibayiro chake chinopiswa nechipiriso chake chezviyo, akadurura chipiriso chake chinodururwa, akasasa ropa rezvibayiro zvake zverugare pamusoro pearitari. Akaunzawo aritari yendarira yaiva pamberi paJehovha kubva pamberi peimba, kubva pakati pearitari neimba yaJehovha, akaiisa kurutivi rwokumusoro rwearitari. Ipapo mambo Ahazi akaraira muprista Uriya, achiti, Paaritari huru pisai chibayiro chamangwanani chinopiswa, nechipiriso chamadekwana chezviyo, nechibayiro chamambo chinopiswa, nechipiriso chake chezviyo, pamwe nechibayiro chinopiswa chavanhu vose venyika, nezvipiriso zvavo zvezviyo, nezvipiriso zvavo zvinodururwa; usase pairi ropa rose rechibayiro chinopiswa, neropa rose rechibayiro; uye aritari yendarira ichava yangu yokubvunzira nayo. Muprista Uriya akaita saizvozvo, maererano nezvose zvaakarairwa namambo Ahazi. Mambo Ahazi akacheka micheto yezvigadziko, akabvisa mbiya dzokugezera padziri; akaburusawo gungwa kubva pamusoro penzombe dzendarira dzaiva pasi paro, akariisa pamusoro pechikuva chematombo. Nedariro resabata ravakanga vavaka muimba, nomukova wokupinda nawo wamambo uri kunze, akazvishandura kubva paimba yaJehovha nokuda kwamambo weAsiria. 2 Madzimambo 16:2–18.

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Mambo wa Asiria anomirira mambo wokumusoro, icho chiri chiratidzo chouPapacy. Mambo akaipa Ahazi akanga ari mutungamiri chaiye waJudha, nyika inobwinya chaiyo. Apo Isaya nomwanakomana wake vakasangana naye pamugero wedziva rokumusoro pedyo nomunda womufudzi wezvipfeko, neshoko rokuti vakasara vaizodzoka, mambo akaipa akanga ari mudambudziko rehondo yomunyika pakati pokumusoro nokumaodzanyemba. Mudambudziko iroro, akaramba shoko raakapiwa naMwari kubudikidza nomuprofita Isaya, akatendeukira kuna mambo chaiye wokumusoro kuti amudzivirire.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

Mamiro ezvinhu ari muna Isaya 7 anoratidza mutungamiri wenyika yomweya inobwinya anosvika kuupapa achitsvaka sungano munguva yehondo yevagari vomunyika, panzvimbo yokusvika kuna Mwari. Kupandukira kwaAhazi Mwari kunomiririrwa nokuti akaenda kunoshanyira mambo wokumusoro, akagadzira mufananidzo wetemberi yamwari wamambo wokumusoro, uye akatumira mufananidzo wetemberi iyoyo kumupristi mukuru muJerusarema, uyo akazovaka kopi yetemberi yenhema mukati menzvimbo dzinoyera dzeimba tsvene yaMwari. Mambo akaipa Ahazi anomirira hurumende, uye kubatana kwemupristi mukuru naye kunomirira kusanganiswa kwechechi nehurumende.

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

Kupanduka huko halisi kunawakilisha kupanduka kwa kiongozi wa nchi ya utukufu ya kiroho, ambaye anaiga ibada ya upapa (mfalme wa kaskazini) na kuisimamisha ibada ya kweli ya patakatifu pa Mungu. Kupanduka kwa Ahazi kunawakilisha uongozi wa Marekani, ambao unasimamisha hekalu bandia katika nchi ya utukufu, ambalo ni nakala ya hekalu la mfalme wa kaskazini.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Mamiriro echiprofita eIsaya 7 anomiririra kutanga kwemakore makumi matanhatu namashanu echikara chepanyika, uye zvakanyanya zvikuru nguva yokuguma kwechikara chepanyika. Pane chiedza chikuru chinogona kuunganidzwa kubva mumamiriro echiprofita eIsaya 7, asi panguva ino tiri kungoshandisa musimboti wokuti Kristu anoratidza kuguma kwechinhu, nokutanga kwechinhu. Pano tiri kushandisa dudziro iyi, kwete zvikuru kuti tinyatsopinda zvakadzama mumigumisiro yemamiriro enhoroondo eIsaya 7. Tiri kuratidza kuti apo runyanga rweRepublicanism yakatsauka runobatana norunyanga rwePurotesitendi yakatsauka, zvinomiririra kuvakwa kwetembere yokunyepedzera.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

Kumisikidzwa kwetembere yenhema, yakatevedzerwa patembere yamambo wokumusoro, kunomiririra nhoroondo yenguva apo mufananidzo wechikara unoumbwa, uye ndiko kuedzwa kukuru kwavanhu vaMwari, uko kuchasarudzwa nako magumo avo asingaperi.

> “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.

> “Nyenkanfoɔ no akyerɛ me pefee sɛ wɔbɛyɛ aboa no mfonini no ansa na ahummɔborɔ bere no atwa to; efisɛ ɛno na ɛbɛyɛ sɔhwɛ kɛse ama Onyankopɔn nkurɔfoɔ, a ɛnam so na wobesi wɔn daa nkwa no ho gyinae.

> “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” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Ichi ndicho chiyeso icho anthu a Mulungu ayenera kukhala nacho asanasindikizidwe. Onse amene anatsimikizira kukhulupirika kwawo kwa Mulungu mwa kusunga malamulo Ake, ndi kukana kulandira sabata yachinyengo, adzaikidwa pansi pa mbendera ya Ambuye Mulungu Yehova, ndipo adzalandira chisindikizo cha Mulungu wamoyo. Iwo amene ataya choonadi chochokera kumwamba ndi kulandira sabata la Lamlungu, adzalandira chilembo cha chilombo” The Seventh-day Adventist Bible Commentary, volume 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

MaAdventist ezuva reNomwe, avo vari “vanhu vaMwari” veRaodhikia, vane “muedzo mukuru” unoitika nguva yengoni isati yapera. Ndiwo “muedzo” wavanofanira kupfuura mauri “vasati vaiswa chisimbiso.” Chisimbiso chaMwari nokupera kwenguva yengoni zvinoitika pamutemo weSvondo. Kuumbwa kwemufananidzo wechikara kunoitika munguva inotungamirira kumutemo weSvondo uye inoguma pauri. Mufananidzo wechikara nokuumbwa kwawo ichokwadi chichasarudza magumo edu okusingaperi. Kuumbwa kwemufananidzo iwoyo kwakaratidzwa sekubatanidzwa kwetsvimbo mbiri kuti kuve rudzi rumwe. Kubatanidzwa kwetsvimbo mbiri kunoitika pakutanga kwenhoroondo yeUnited States, uyezve pakuguma kwayo. Pakutanga, tsvimbo mbiri dzakabatanidzwa kuti dzimise nyanga yePurotesitendi, uye pakuguma tsvimbo mbiri dzinobatanidzwa kuti dzimise nyanga yeRepublican.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

Mu mbiri yoyambirira ya 1798 mpaka 1844, kachisi wa nyanga ya Chiprotestanti anamangidwa. Patapita zaka khumi ndi zisanu ndi zinayi, purezidenti woyamba wa Chirepublikani wa nyanga ya Chirepublikani anayankhula ngati mwanawankhosa, ndipo pochita zimenezo anayamba njira yomasula akapolo, koma zinam’tengera moyo wake. Mwanawankhosa wa Mulungu anafera pa mtanda kuti amasule anthu ku ukapolo wa tchimo, koma zinam’tengera moyo wake. Mtanda ndi Chilengezo cha Kumasulidwa. Mu mbiri imene nyanga ya Chirepublikani inali kumasula akapolo, nyanga ya Chiprotestanti inakana ulosi wa ukapolo. Mu mbiri ya lamulo la Lamlungu, pamene nyanga ya Chirepublikani ikukhazikitsanso ukapolo wauzimu, nyanga ya Chiprotestanti idzakhala ikulalikira uthenga umene umamasula ogwidwawo.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

Mutungamiri wekupedzisira wenyanga yeRepublican yechikara chepanyika achataura seshato, uye paachadaro, nyanga yechiPurotesitendi yechokwadi ichasimudzwa sechiratidzo. Izvozvo zvinofananidzirwa munyanga mbiri dzehumambo hweMedhia nePeresia hwechokwadi nehwepamweya. Humambo hwechokwadi hweMedhia nePeresia hwaiva ushe hwechipiri muhuporofita hweBhaibheri, uye ushe hwechitanhatu muhuporofita hweBhaibheri ihwo humambo hwepamweya hweMedhia nePeresia. Mubhuku raDanieri, gondohwe reMedhia nePeresia raiva nenyanga mbiri, sezvakaitawo United States, asi nyanga yechipiri ndiyo yakazomuka pakupedzisira.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ipapo niinua mato yangu, nikaona, na tazama, mbele ya mto alisimama kondoo dume mwenye pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko ile nyingine, nayo ile ndefu zaidi ilitokea baadaye. Danieli 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

Mu mbiri y’ubuhanuzi bw’inyamaswa yo ku isi n’amahembe yayo yombi, ihembe ry’Abaporotesitanti ryabanje kumenyekana; ariko aho kuzamuka no kurangiza umurimo, ryasubiye mu butayu bw’ubuhumyi bwa Lawodikiya. Mu mateka ubwo ihembe ry’Abarepubulikani rivuga nk’igisato, kandi rigashyiraho itegeko rya vuba ry’Umunsi w’Icyumweru, ni bwo ihembe ry’ukuri ry’Abaporotesitanti rizaherako rishyirwe hejuru nk’ikimenyetso. Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bonyine bamenya ikigeragezo gishushanywa n’ikorwa ry’igishushanyo cy’inyamaswa ni bo bazahabwa ikimenyetso cy’Imana igihe igihe cy’imbabazi kizaba gifunzwe. Ubutumwa bugaragaza iyi nzira y’igeragezwa ubu burimo gukurwaho ikimenyetso ku bantu bose bashaka kubyungukiramo.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> U-Elija weza kubo bonke abantu, wathi, Koda kube nini nichemeka phakathi kwemibono lemibili? Nxa uJehova enguNkulunkulu, mlandeleni; kodwa nxa kunguBhali, mlandeleni. Kodwa abantu kabamphendulanga ngelizwi. 1 AmaKhosi 18:21.

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