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# Rome Establishes the Vision - Number Eleven

IRoma Imisa Umbono - Inani Leshumi Elinanye

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Ukuqonda Ukusetyenziswa Okuphindwe Kathathu KweSiprofeto: uSeptemba 11, 2001, kunye neNkqubo Yokugqibela Yokuvavanywa kwe-Adventism yaseLawodikea

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Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Kanye njengokuba umhla we-11 ka-Agasti, 1840 waqinisekisa imithetho eyayamkelwe nguMiller, kwathi emva komhla we-11 kaSeptemba, 2001 kwabonakala kwabo babekulungele ukubona, ukuba imigaqo yesiprofeto eyayamkelwa yiFuture for America yayiyeyona ndlela yebhayibhile inyanisekileyo yenkqubo yemvula yasemva, njengoko ibekiwe kuIsaya isahluko samashumi amabini anesibhozo. Ukusetyenziswa komgca wohlaziyo phezu komgca wohlaziyo, njengoko kubekiwe kwimbali engcwele, kwamisela ukuba umhla we-11 kaSeptemba, 2001, wawukukuphindaphindwa komhla we-11 ka-Agasti, 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Babona ukuba njengoko ingelosi enamandla yeSityhilelo ishumi yehla ngowe-1840, yabonakalisa kwangaphambili ukuhla kwayo ngowama-2001. Zombini ezo ngelosi zehla ngexesha isiprofeto esimalunga ne-Islam sasizaliseka. Intshukumo yaza yakhula njengoko amadoda nabafazi basabela ekusebenzeni kwendlela yokusebenza. Ubunkokeli bobu-Adventist boSuku lweSixhenxe baseLawodikea badlulw’ ecaleni ngexesha lesiphelo ngowe-1989, yaye ngoku elo bandla langena kwinkqubo yalo yokugqibela yokuvavanywa, njengoko iNkosi yaqalisa ukukhetha intshukumo yengelosi yesithathu ukuba ibe zizithethi zaYo zemihla yokugqibela.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Umgaqo ophambili wemigaqo eyanikelwayo ngemihla yokugqibela yayikukusetyenziswa kathathu kwesiprofeto. Ngokukodwa ngelo xesha kwakunjalo ukusetyenziswa kathathu kweentlungu zontathu, ezaxhasa ngokucacileyo kakhulu isiganeko sikaSeptemba 11, 2001. Xa loo nyaniso yaphandwa ngokunyaniseka, abo ngelo xesha babekhokelelwa “ezindleleni zamandulo” zikaYeremiya, ngeentliziyo ezazifuna inyaniso, bazamkela zombini ukuzaliseka kwesiprofeto, kwanokunyaniseka kwemigaqo yokutolikwa kwesiprofeto eyamkelwa yintshukumo yengelosi yesithathu.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Kwabonwa ukuba ukuqonda okuchanekileyo koovulindlela ngembali yesibetho sokuqala sesahluko sesithoba seSityhilelo kwakumela ubuSilamsi. Kwabonwa ukuba umprofeti wobuxoki uMohammed wayengukumkani waloo mbali. Kuloo mbali ubuSilamsi babeya kuhlasela uBukhosi baseRoma, yaye indlela yabo yokulwa yachongwa ngokucacileyo njengokubetha ngesiquphe nangokungalindelekanga. Ngokunxulumene noko kwaqondwa ukuba kanye loo ndlela yokulwa yobuSilamsi yanika iingcambu ze-etymology zegama elithi “assassin.” Kuloo mbali ubuSilamsi babeya kubenzakalisa imikhosi yaseRoma, yaye elo xesha lagqitywa phantsi komgca wesiprofeto sexesha seminyaka elikhulu namashumi amahlanu. Xa eso siprofeto sexesha saphela ngoJulayi 27, 1449, isiprofeto sexesha nembali yesibetho sesibini zaqala.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Kwaqalisa esinye isiprofeto sexesha seminyaka emakhulu mathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu, esaphela ngo-Agasti 11, 1840. Kulo mbali umlawuli owayemela umsebenzi wesiprofeto wobuSilamsi yayingu-Ottman, owayebonakaliswe kwangaphambili nguMohammed kwimbali yesibhozo sokuqala. Isahluko sesithoba sithi kwimbali yesibhozo sesibini, ubuSilamsi babeya kubulala imikhosi yaseRoma. Babeza kusasebenzisa indlela yemfazwe yokuhlasela ngesiquphe nangokungalindelekanga, kodwa kuloo mbali umgubo wemipu waqalwa ukuveliswa nokusetyenziswa, ngoko ke isibhozo sesibini sasimela indlela yemfazwe ebonakaliswa luhlaselo lwesiquphe lombulali, kwaye kananjalo sasibandakanya iziqhushumbisi.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

Ngomhla we-11 kuSeptemba, 2001, isibetho sesithathu sobuSilamsi ngequbuliso sabetha imikhosi yokomoya yaseRoma ngeziqhushumbisi. Eso siganeko saba luphawu lokuqala kwemigca emininzi yenyaniso yesiprofeto, kodwa kwakucace gca ukuba sasimiselwe phezu kwamangqina amabini angaphambili esibetho sokuqala nesesibini. Eso siganeko sabonakalisa ngokucacileyo ukuba, kanye njengokuxhotyiswa kwembali yamaMillerite yomhla we-11 kuAgasti, 1840, xa isiprofeto sobuSilamsi sesibetho sesibini sazalisekiswa yaye isithunywa seSityhilelo seshumi sehla, kwathi xa isiprofeto sobuSilamsi sesibetho sesithathu safika, sabonisa ukuhla kwesithunywa seSityhilelo seshumi elinesibhozo ngaloo mhla.

> “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.

> “Ngaba ngoku kuvela ilizwi lokuba ndavakalisa ukuba iNew York iya kutshayelwa kude ngeliza elikhulu laselwandle? Oku andizange ndakutsho. Ndathi, njengoko ndandijonge izakhiwo ezinkulu ezazakhiwa apho, umgangatho phezu komgangatho, ‘Ziya kwenzeka iziganeko ezoyikekayo kangakanani na xa iNkosi ithe yasuka yagungqisa umhlaba ngokoyikekayo! Ngoko ke amazwi eSityhilelo 18:1–3 aya kuzaliseka.’ Isahluko sonke seshumi elinesibhozo seSityhilelo sisilumkiso ngoko kuza kufikela umhlaba. Kodwa andinalo ukhanyiselo oluthile ngokukodwa malunga noko kuza kufikela iNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini izakhiwo ezikhulu zalapho ziya kuwiswa phantsi kukujika nokugungqisa kwamandla kaThixo. Ngokwokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo isemhlabeni. Ilizwi elinye elivela eNkosini, ukuchukumisa nje kube kanye kwamandla ayo amakhulu, yaye ezi zakhiwo zinkulu ziya kuwa. Kuya kwenzeka iziganeko ezoyikeka kwazo singenako nokuzicingela.” Review and Herald, Julayi 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Ukuhamba kweFuture for America kwaza kwabonwa, ngabo babekulungele ukubona, njengokuhambelanayo nentshukumo yamaMillerite. UbuSilamsi bobubandezeleko besithathu baba yinxalenye ephambili yesigidimi ukusukela kuloo ndawo ukuya phambili. Impefumlelo yafundisa ngokucacileyo ukuba xa ingelosi yesiTyhilelo yehla, imvula yasemva yayiya kufika.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvula yamva iya kuwa phezu kwabantu bakaThixo. Ingelosi enamandla iya kuhla ivela ezulwini, yaye umhlaba wonke uya kukhanyiswa bubuqaqawuli bayo.” Review and Herald, Aprili 21, 1891.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

NjengeNgonyama yesizwe sakwaYuda yaqalayo ukuvula ukuqonda okubanzi ngemvula yamva, Yakhokelela abantu baYo kwincwadi kaYoweli, eyeyona ndawo iphambili ekubhekiselwa kuyo ngemvula yamva. Ngelo xesha, abanye baloo madoda ababedibanise intshukumo emva koSeptemba 11, 2001, bagqiba kwelokuba izinambuzane zikaYoweli ezitshabalalisa umdiliya kaThixo, zikhokelele ekuvukeni koKhalelo lwasezinzulwini zobusuku, zazimele ubuSilamsi. Abazange bakwazi okanye abazange bafune ukubona ukuba ezo zinambuzane zazimele iRoma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Ukukhanya okunamandla okwakuveliswe kukuqondwa kokusetyenziswa kathathu kwesiprofeto ngokuphathelele kwiintlupheko ezintathu kongeza inkxaso yengqiqo engangcwaliswanga kwibango labo lokuba ezo zinambuzane zazimela ubuSilamsi. Njengoko kusoloko kunjalo, xa ukutolikwa kwabucala kwamkelwa, kubakho ukugqwethwa kweZibhalo ngenjongo yokuxhasa isiseko sobuxoki. Emsebenzini wabo wokuxhasa uluvo lwabo babonisa ukuba babengawuqondi umgaqo womfuziselo nowokuzaliseka kwawo.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Kwizifundo zezakwalizwi nezeBhayibhile, amagama athi “uhlobo” nelithi “uchasohlobo” asetyenziswa ukuchaza ubudlelwane phakathi kwezinto ezimbini, apho esinye sibonakalisa kwangaphambili okanye sisithunzela esinye. Le ngcamango idla ngokuwela phantsi kweendidi ezibanzi ngakumbi ezithi “isithunzi” “nento eyiyo.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Umfuziselo sisiganeko, umntu, okanye iziko eTestamenteni eNdala elibonisa kwangaphambili okanye elisithwalisela umfanekiso wesiganeko, womntu, okanye weziko elihambelanayo eTestamenteni eNtsha. Usebenza njengesandulela esingumfuziselo. Isifaniso sesiganeko esizalisekisayo ngumzaliseko okanye ukwenzeka ngokwenene komfuziselo. Yinyani leyo eyayiboniswe kwangaphambili ngumfuziselo. Ingcamango “yesithunzi” kunye “neyona nto iyiyo” ihambelana nolwalamano oluphakathi komfuziselo nesifaniso esizalisekisayo. “Isithunzi” simela (umfuziselo), kanti “eyona nto iyiyo” imela (isifaniso esizalisekisayo).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Makaningabikho namnye umntu onigwebayo ngenxa yokudla, okanye yokusela, okanye ngokubhekisele kumthendeleko ongcwele, okanye ekuthwaseni kwenyanga, okanye kwiintsuku zesabatha; ezo zinto zingumthunzi wezinto eziza kuza; ke wona umzimba ngokaKristu. Kolose 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Kuba umthetho unesithunzi sezinto ezilungileyo ezizayo, kungekhona owona mfanekiso wezinto ngokwazo, awunakuze ngale mibingelelo bayinikela unyaka nonyaka rhoqo abenze bagqibelele abo basondelayo kuyo. Hebhere 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Kwimpikiswano eyalandela umhla we-11 Septemba 2001 malunga noYoweli, nokuchongwa ngokuchanekileyo kweRoma yobupapa njengoko ifuziselwa zizinambuzane ezine, ngaloo ndlela kusenziwa umgca ochaza intshabalalo eqhubekayo yoBu-Adventist baseLawodike, abo babesithi ezo zinambuzane zazingamaSilamsi, abaphelelanga nje ekubekeni ugxininiso olungangcwalisekanga ekusetyenzisweni kathathu kweentlekele ezintathu, kodwa bakwakhomba kwiintlobo ezazisalatha kumfuziselo ozalisekileyo weRoma, baza babanga ukuba ezo ntlobo ngokwenene zazichonga ubuSilamsi. Ngokwenjenjalo, banika ubungqina bokuba mhlawumbi babengawuqondi ngokwenene umgaqo wohlobo nomfuziselo ozalisekileyo, okanye babekholelwa ukuba ukugqwetha iintlobo kwakuyindlela efanelekileyo yokuthethelela isiphelo.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Kule mpikiswano ikhoyo ngoku ngokuphathelele iRoma, kukho kwakhona ubungqina bokuba abo babambelele kwingcamango enesiphene yokuba “abaphangi” bakaDaniyeli isahluko seshumi elinanye, ivesi yeshumi elinesine, yi-United States, abayiqondi ngokuchanekileyo nokuba kukusebenza kathathu kwesiprofeto, okanye umgaqo wohlobo nomzaliseko walo.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Xa abo babambe uluvo lokuba “abaphangi” bangu-United States befuna ukuxhasa isikhundla sabo, basebenzisa ukusetyenziswa kwesicelo esiphindwe kathathu seeRoma ezintathu, ukuze kuthiwe kuyabonakaliswa ukuba iRoma yanamhlanje, engumbonakaliso wesithathu weRoma, yi-United States. Sithembe ukuba abakungqini ubuxoki ngabom, nokuba babonakalisa kuphela ukungazi okungaboniyo kwemithetho yokusetyenziswa okuphindwe kathathu kwesiprofeto, basebenzisa uphawu lwesiprofeto lweeRoma ezimbini zokuqala baze baphikise ngelithi uphawu oluthile lwembali yeRoma luchonga iRoma yanamhlanje.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

IRoma yobuhedeni yeyokuqala kwezintathu iinzaliseko zesiprofeto zeRoma. KuDaniyeli isahluko sesibhozo iRoma yobuhedeni luphondo oluncinane olusisiduna. Kwisahluko sesibini iRoma yobuhedeni lulawulo lombuso. KuDaniyeli isahluko sesixhenxe iRoma yobuhedeni yahluleka yaba bubukumkani obuphindwe kalishumi.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Ukubonakaliswa kwesibini kweRoma yiRoma yobupopu, ethi kwisahluko sesibhozo ibe luphondo oluncinane olungowesifazana, yaye ethi kwisahluko sesibini ibe lulawulo lwebandla, yaye ethi kwisahluko sesixhenxe ibe luphondo oluthetha izinyeliso noluncothula iimpondo ezintathu. IRoma yobuhedeni ligunya elinye, kodwa iRoma yobupopu ligunya eliphindwe kabini, limela ibandla lobupopu njengelilawula ulawulo lukarhulumente lwezakhiwo zopolitiko zangaphambili zeRoma yobuhedeni. Ngo-1798, igunya lobupopu lamkela inxeba lalo lokufa, kodwa alizange liyeke ukuba libandla; layeka kuphela ukuba lirhamncwa lesiprofeto seBhayibhile, kuba igunya loluntu ebelikade lililawula lasuswa.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

IRoma yesibini yiRoma yobupopu, yaye yasebenza kuphela njengamandla (irhamncwa) esiprofeto seBhayibhile xa yayinamandla okulawula igunya likarhulumente ukuze iphumeze amacebo ayo okunyelisa. IRoma yokuqala yayiligunya elinye, iRoma yesibini yayiligunya eliphindwe kabini, kanti iRoma yesithathu iligunya eliphindwe kathathu. Ezi zibonakaliso zintathu zeRoma zilawulwa yimigaqo efanayo naleyo yazo zonke izicelo eziphindwe kathathu zesiprofeto. Ngokwesiprofeto kukho oohewu abathathu, iiBhabheli ezintathu, iiRoma ezintathu, noEliya abathathu. Ngokubhekiselele kumfuziselo nakokumelwa kwawo ngokuzalisekiswa, izibonakaliso zokuqala ezimbini zazo naziphi na ezo zicelo ziphindwe kathathu ziimfuziselo ezibonelela ngesithunzi sokuzaliseka kwesithathu, okungummeli wokwenene nento eyiyo yesicelo esiphindwe kathathu sesiprofeto.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Ngokuphathelele iRoma, iimpawu zeeRoma zokuqala ezimbini zibonakalisa ukuba zombini iRoma yobuhetheni neRoma yobupopu zanika umlawuli wazo isihloko esithi Pontifex Maximus. Ngoko ke, isihloko somlawuli weRoma yale mihla siya kuba nguPontifex Maximus, isihloko esingazange sanikwe nawuphi na umongameli waseUnited States. IiRoma zokuqala ezimbini zoyisa imiqobo emithathu yejografi ukuze zimise igunya etroneni yexesha lazo elithile lembali. Akukho bungqina bokuba iUnited States yoyisa imiqobo emithathu yejografi ngaphambi ko-1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

IiRoma ezimbini zokuqala zazinexesha elithile elachongwa ngokucacileyo apho zaziya kulawula ngobukhosi obupheleleyo. Kwivesi yamashumi amabini anesine kaDaniyeli ishumi elinanye, iRoma yobuhedeni ichongwa njengelawula “ixesha,” oko kukuthi, iminyaka engamakhulu amathathu anamashumi amathandathu, nto leyo eyayenza ukusuka kwiMfazwe yaseActium ngowama-31 BC, de kube ngunyaka wama-330 AD. Ngokuphindaphindiweyo iRoma yobupopu ichongwa njengelawula iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu emva kokususwa kweempondo ezintathu, ukusukela ngowama-538 de kube ngowe-1798. KuIsaya isahluko samashumi amabini anesithathu, iUnited States ichongwa njengelawula iminyaka engamashumi asixhenxe engumfuziselo, njengeentsuku zokumkani omnye, kodwa ayizange isuse imiqobo emithathu yendawo kwangaphambi kokulawula kwayo loo minyaka ingamashumi asixhenxe engumfuziselo.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

IRoma yanamhlanje imelwe njengoyisa izithintelo ezithathu zejografi zokumkani wasezantsi, ilizwe elizukileyo neYiputa kuDaniel isahluko seshumi elinanye, iivesi ezingamashumi amane ukuya kumashumi amane anesibini; yaye xa ezo zithintelo zintathu zoyisiwe zaze zaziswa phantsi kolawulo lweRoma, ziye ke zenza umanyano oluphindwe kathathu lwenamba, lwerhamncwa, nolomprofeti wobuxoki. UYohane naye uyasazisa ukuba inxeba elibulalayo lerhamncwa lobupopu liyaphiliswa, nokuba ke emva koko lilawula iinyanga ezingamashumi amane anesibini ezingokomfuziselo.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Ndabona enye yeentloko zakhe ngathi inenxeba lokufa; laza inxeba lakhe elibulalayo laphiliswa; laza ihlabathi liphela lammangalela irhamncwa. Baza banqula inamba eyayinike irhamncwa amandla; balinqula irhamncwa, besithi, Ngubani na onjengerhamncwa? ngubani na onako ukulwa nalo? Lanikwa umlomo othetha izinto ezinkulu nezinyeliso; lanikwa negunya lokuqhubeka iinyanga ezimashumi mane anambini. ISityhilelo 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Irhamncwa elilawula iinyanga ezingamashumi amane anesibini ezingokomfuziselo emva kokuphiliswa kwenxeba lalo elibulalayo, ngamandla aseRoma.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Isiprofeto seSityhilelo 13 sivakalisa ukuba amandla amelwe lirhamncwa elineempondo ezinjengezemvana aya kwenza ukuba “umhlaba nabo bahleli kuwo” banqule upapa—apha ofuziselwe lirhamncwa “elifana nengwe.” ... KwiLizwe eliDala nakwiLizwe eLitsha, upapa uya kwamkelwa imbeko ngonqulo olunikelwa kummiselo weCawa, omiswe ngeCawa, oxhomekeke ngokupheleleyo kwigunya leCawa yaseRoma.” Imbambano Enkulu, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Ibuhedeni, iRoma yokuqala, yalawula ngobukhosi obupheleleyo kangangeminyaka emakhulu mathathu anamashumi amathandathu, ekuzalisekisweni kukaDaniyeli isahluko seshumi elinanye, ivesi yama-24, yaye yenza oko emva kokuba isuse imiqobo emithathu yendawo, ekuzalisekisweni kukaDaniyeli isahluko sesibhozo, ivesi yesi-9.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

I-Roma yobuPapa, iRoma yesibini, yalawula ngobungangamsha obupheleleyo iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu ekuzalisekiseni iziqendu ezininzi zeZibhalo, yaye yenza oko emva kokususa imiqobo emithathu yendawo ekuzalisekiseni uDaniyeli isahluko sesixhenxe, iindima zesibhozo nezingamashumi amabini.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

IRoma yanamhlanje iyamoyisa ukumkani wezantsi kwindinyana yamashumi amane kaDaniyeli isahluko seshumi elinanye, ize ke kwindinyana yamashumi amane ananye iyoyise ilizwe elizukileyo, yaye kwindinyana yamashumi amane anesibini iyoyise iYiputa. IRoma yanamhlanje ingukumkani wasemantla kaDaniyeli isahluko seshumi elinanye.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

IRoma yobuhedeni, iRoma yokuqala, yayiligunya elitshutshisayo, yaye iRoma yobupopu, iRoma yesibini, yayiligunya elitshutshisayo; ngoko ke iRoma yanamhlanje iya kuba ligunya elitshutshisayo.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

I-United States iya kuthabatha inxaxheba kwintshutshiso yesithathu eya kwenziwa yiRoma yale mihla, kodwa oku akuyichazi i-United States njengamandla obupapa; kuchaza nje uphawu lobudlelwane be-United States namandla obupapa ngemihla yokugqibela.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Abo banqwenela ukuphikisa besithi iUnited States ngabo “abaphangi babantu bakho” ngemihla yokugqibela basebenzisa ukusetyenziswa kathathu kweeRoma ezintathu ukuze bachonge ngokungachanekanga iUnited States. Indlela ephosakeleyo abayisebenzisayo kumxholo wokusetyenziswa kathathu isekelwe ekuchongeni uphawu lweeRoma ezimbini zokuqala, baze banyanzelise ukuba uphawu lwesiprofeto lweRoma, hayi iRoma ngokwayo, luyiyo iRoma yesithathu.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Bachonga umthetho wokuqala weCawa wangeCawa kaConstantine embalini ngowama-321 AD, baze emva koko umthetho weCawa wangeCawa waseRoma yobupapa ngowama-538 AD, ukuze babange ukuba umthetho weCawa wangeCawa oza kufika kungekudala eUnited States uchaza iUnited States njengeRoma yanamhlanje, yaye bakwadibanisa ukusetyenziswa kwabo okuphosakeleyo ngokunxulumanisa isilumkiso sikaYesu sokusaba xa “amasikizi enkangala” athethwa nguDaniyeli, nomthetho weCawa wangeCawa. “Isikizi senkangala” awathetha ngaso uYesu, sibhekisa kwimithetho emibini yeCawa wangeCawa ngemihla yokugqibela, kodwa ngumfuziselo owahluke kakhulu kuba sisilumkiso sokusaba, asingesosilumkiso sokuphepha uphawu lwerhamncwa. Ingcamango yabo ephosakeleyo ayisombululi kwanokuba kukho imithetho emibini ethile yeCawa wangeCawa ngemihla yokugqibela.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Ngoko ke, xa nithe nalibona isikizi lentshabalalo, ekwathethwa ngalo nguDaniyeli umprofeti, limi endaweni engcwele, (ofundayo make aqonde:) mabathi ke abaseYudeya basabele ezintabeni; lowo uphezu kophahla lwendlu makangehli aye kuthabatha nto endlwini yakhe; nalowo usemangweni makangabuyeli umva aye kuthabatha iingubo zakhe. Yeha ke kwabamithiyo, nakwabanyisayo ngaloo mihla! Ke kaloku thandazani ukuba ukusabela kwenu kungabi sebusika, kungabi nangomhla wesabatha. Mateyu 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Isikizi lencithakalo, elathethwa ngumphrofeti uDaniyeli,” lalingumqondiso awathi uYesu wawunika abantu baKhe, owawubonisa ixesha ekwakufuneka basabele ngalo kwintshabalalo ezayo yeYerusalem, xa iRoma yobuhedeni yayirhangqe yaza emva koko yatshabalalisa ingcwele nesixeko, ukususela kumnyaka wama-66 kuse kuma-70 A.D.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> “UYesu wabhengeza kubafundi ababephulaphule izigwebo ezaziza kwehlela uSirayeli owawuwexukile, yaye ngokukodwa impindezelo yobulungisa eyayiza kubafikela ngenxa yokwala kwabo no kubethelelwa kwabo uMesiya emnqamlezweni. Imiqondiso ecacileyo nengathandabuzekiyo yayiza kwandulela loo ncopho yoyikekayo. Iyure eyoyikwayo yayiza kufika ngesiquphe nangokukhawuleza. Kwaye uMsindisi walumkisa abalandeli baKhe esithi: ‘Xa ngoko nithe nalibona isikizi sokuphanzisa, ekwathethwa ngaso nguDaniyeli umprofeti, simi endaweni engcwele, (ofundayo, makaqonde:) mabaseJudiya basabele ezintabeni.’ Mateyu 24:15, 16; Luka 21:20, 21. Xa imiqondiso yaseRoma yonqulo-zithixo yayimiselwa emhlabeni ongcwele, owawusolule umgama weekhilomitha ezimbalwa ngaphandle kweendonga zesixeko, ngoko abalandeli bakaKristu babefanele ukufumana ukhuseleko ngokusaba. Xa umqondiso wesilumkiso wabonakala, abo babeya kusinda babengamele balibazise konke konke....”

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Akukho namnye umKristu owatshabalalayo ekutshatyalalisweni kweYerusalem. UKristu wayebanike isilumkiso abafundi baKhe, yaye bonke abo bakholwayo ngamazwi aKhe balinda uphawu olwaluthenjisiwe.... Ngaphandle kokulibazisa basabela kwindawo yokhuseleko—isixeko sasePella, ezweni lasePereya, ngaphesheya kweYordan.” Imbambano Enkulu, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Njengoko unyaka wama-538 wawusondela, amaKristu alo xesha aqonda ukuba ibandla lalonakaliswe kukulalanisa nenkolo yobupagan, yaye ngokusekelwe kwisixwayiso sikaKristu, kwanokukhanya okwanikelwa ngobungqina bompostile uPawulos kweyesiBini kwabaseTesalonika isahluko sesibini, asabela entlango yesiprofeto yeminyaka eliwaka namakhulu amabini anamashumi amathandathu.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Kodwa phambi kokufika kukaKristu, kwakufuneka kubekho iziganeko ezibalulekileyo ehlabathini lenkolo, ezazixelwe kwangaphambili sisiprofeto. Umpostile wabhengeza wathi: ‘Musani ukukhawuleza nishukunyiswe ezingqondweni, okanye nikhathazeke, nokuba kungomoya, nokuba kungelizwi, nokuba kungencwadi ekungathi ivela kuthi, ngokungathi usuku lukaKristu selusondele. Makungabikho bani unilukuhlayo nangayiphi na indlela; kuba olo suku aluyi kufika, ngaphandle kokuba kufike kuqala ukuwexuka, aze atyhilwe loo mntu wesono, unyana wentshabalalo; lowo uchasene noziphakamisayo ngaphezu kwayo yonke into ebizwa ngokuba nguThixo, okanye enqulwayo; ngokokude azihlalele etempileni kaThixo ngokungathi unguThixo, ezibonakalisa ukuba unguThixo.’

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> “Amazwi kaPawulos ayengamele atolikwa gwenxa. Kwakungafanele kufundiswe ukuba yena, ngesityhilelo esikhethekileyo, wayelumkisile abaseTesalonika ngokufika okukhawulezileyo kukaKristu. Isikhundla esinjalo sasiza kubangela ukudideka kokholo; kuba ukuphoxeka kudla ngokukhokelela ekungakholweni. Ngako oko umpostile wabalumkisa abazalwana ukuba bangamkeli myalezo unjalo ngokungathi uvela kuye, waza waqhubeka egxininisa inyaniso yokuba amandla opopu, achazwe ngokucacileyo kangaka ngumprofeti uDaniyeli, ayesaza kuvela aze alwe nabantu bakaThixo. Kude kube leli gunya liwenzile umsebenzi walo obulalayo nowenyelisa uThixo, ibiya kuba lilize ukuba ibandla lilindele ukufika kweNkosi yalo. ‘Anikhumbuli na,’ wabuza uPawulos, ‘ukuba, ndakuba ndisekuni, ndanixelela ezi zinto?’”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Zazimanyeka izilingo ezaziza kuhlasela ibandla lokwenyaniso. Kwanangexesha umpostile awayebhala ngalo, ‘imfihlelo yobugwenxa’ yayisele iqalile ukusebenza. Iziphumo ezaziza kwenzeka kwixesha elizayo zaziza kuba ‘ngokokusebenza kukaSathana ngamandla onke nangeempawu nemimangaliso yobuxoki, nangakho konke ukulukuhla kokungalungisi kwabo batshabalalayo.’

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “Sibuhlungu ngokukodwa isibhengezo sompostile ngokuphathelele kwabo bangavumiyo ukwamkela ‘uthando lwenyaniso.’ ‘Ngenxa yoku,’ watsho ngokuphathelele kubo bonke abo baya kuthi ngabom bayale izigidimi zenyaniso, ‘uThixo uya kubathumela inkohliso enamandla, ukuze bakholwe bubuxoki; ukuze bagwetywe bonke abangakholwanga yinyaniso, kodwa bakholiswa kukungalungisi.’ Abantu abanakuzigatya bengohlwaywa izilumkiso uThixo azithumela ngenceba kubo. Kwabo baqhubeka ngokuzingisileyo bejikela kude kwezo zilumkiso, uThixo uyawurhoxisa uMoya waKhe, ebashiya kwiinkohliso abazithandayo.” Izenzo ZabaPostile, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Ukudibana phakathi kobuhedeni nebandla kwakuluphawu lwesilumkiso olwakhokelela amaKristu elo xesha ukuba azahlule kwiRoma yobupopu, kodwa makuqatshelwe ukuba ukukhanya awakwenzela uPawulos kwisixwayiso sikaYesu sokusaba, sisiqendu esinye eso awathi uWilliam Miller waqonda kuso ukuba “imihla ngemihla” yencwadi kaDaniyeli yayimela iRoma yobuhedeni. Ubudlelwane bobuprofeti phakathi kokuba iRoma yobuhedeni ibambezele, ize ke isuke endleleni ukuze iRoma yobupopu inyukele etroneni, babuyinyaniso ekwakufuneka iqondwe; kuba iziphumo zokungaluqondi olo budlelwane bobuprofeti zaziza kuzisa inkohliso enamandla phezu kwabo bangayithandanga loo nyaniso. USister White ubhekisa kwimbali ekwanye:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Kwafuneka umzabalazo onzima nowokuphelelwa lithemba kwabo babeza kuthembeka ukuze beme beqinile ngokuchasene neenkohliso namasikizi awayefihlwe phantsi kweengubo zobubingeleli aza angeniswa ecaweni. IBhayibhile ayizange yamkelwe njengomgangatho wokholo. Imfundiso yenkululeko yonqulo yabizwa ngokuba bubuqhetseba, yaye abo babeyixhasa bathiywa baza bagxothwa.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Emva kongquzulwano olude nolunzima, abo bambalwa bathembekileyo bagqiba kwelokuba baphule lonke umanyano nebandla eliwexukileyo ukuba lalisaya kusala lisala ukukhululeka kubuxoki nakunqulo-zithixo. Babona ukuba ukwahlukana kwakuyimfuneko engenakuphetshwa ukuba babeza kulithobela ilizwi likaThixo. Babengenakuvuma ukunyamezela iimpazamo ezibulalayo emiphefumlweni yabo, baze bamise umzekelo owawuza kubeka esichengeni ukholo lwabantwana babo nolwabantwana babantwana babo. Ukuze baqinisekise uxolo nomanyano babekulungele ukwenza nayiphi na imvumelwano ehambelanayo nokunyaniseka kuThixo; kodwa bavakalelwa kukuba kwanoxolo lwalunokubiza kakhulu ukuba lufunyanwe ngokuncama umgaqo. Ukuba umanyano lwalunokuqinisekiswa kuphela ngokuthotyelwa kwenyaniso nobulungisa, ngoko makubekho ukwahlukana, kwanemfazwe.” The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Ubudlelwane obungokwesiprofeto phakathi kwe-United States nobupopu ngemihla yokugqibela bumelwe ngohlobo, kwaza kwagxininiswa, kukuchazwa kukaPawulos kobudlelwane obuphakathi kweRoma yobuhedeni neRoma yobupopu obakhokelela ukuya ku-538 AD. Ekusetyenzisweni kathathu kweRoma, iRoma yobuhedeni yazizalisekisa amazwi kaYesu achaza into elisikizi lenkangala njengomqondiso wokubaleka, yaye neRoma yobupopu yawazalisekisa amazwi kaYesu. USister White uchaza okunye ukuzaliseka kwamazwi kaKristu.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Ngoku asiloxesha lokuba abantu bakaThixo babambelele iintliziyo zabo ehlabathini okanye bazibekele khona ubutyebi babo. Ixesha alisekude, xa, njengabafundi bokuqala, siya kunyanzelwa ukuba sifune indawo yokusabela kwiindawo ezingenabemi nezizodwa. Njengokuba ukujingwa kweYerusalem yimikhosi yamaRoma kwaba ngumqondiso wokubaleka kumaKristu aseYudeya, ngokunjalo ukuthatyathwa kwamandla sisizwe sethu kumthetho onyanzelisa isabatha yobupapa kuya kuba sisilumkiso kuthi. Ngelo xesha kuya kuba lixesha lokushiya izixeko ezikhulu, silungiselela ukushiya nezingaphantsi ngobukhulu siye kumakhaya azolileyo kwiindawo ezifihlakeleyo phakathi kweentaba.” Testimonies, volume 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

KumaKristu exesha likaKristu eso silumkiso sachaza ixesha lokusaba eYerusalem. Kwinkulungwane yesihlanu neyesithandathu eso silumkiso kumaKristu sabakhokelela ekusabeleni entlango.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Waza umfazi wasabela entlango, apho wayenendawo ayilungiselelwe nguThixo, ukuze ondliwe khona iintsuku eziliwaka elinamakhulu mabini anamashumi amathandathu.... Kwaye umfazi wanikwa amaphiko amabini okhozi olukhulu, ukuze aphaphazele entlango, aye endaweni yakhe, apho ondliwa khona ixesha, namaxesha, nesiqingatha sexesha, kude nobuso benyoka. Yaza inyoka yakhupha emlonyeni wayo amanzi, anjengomkhukula, emva komfazi, ukuze imenze ukuba athwalwe ngumkhukula. Kodwa umhlaba wamnceda umfazi, waza umhlaba wavula umlomo wawo, wawuginya umkhukula owawukhutshwe yinamba emlonyeni wayo. Yaza inamba yamqumbela umfazi, yaza yahamba yaya kulwa nentsalela yembewu yakhe, abagcina imiyalelo kaThixo, abanakho ubungqina bukaYesu Kristu. ISityhilelo 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

UYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento leyo, kuba enguAlfa noOmega. Isilumkiso sesikizi sentshabalalo kwimbali yeRoma yobupopu saqondwa xa amandla obupopu aqondwa njengemi endaweni engcwele.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Isilumkiso sibhalwe nguMateyu, uMarko noLuka, yaye isalathiso ngasinye sinokwahluka okuncinane kwamagama. UMateyu uthi, “Ngoko ke, xa nithe nalibona inyhukamiso yencithakalo, ekwathethwa ngayo nguDaniyeli umprofeti, imi endaweni engcwele,” aze uMarko athi, “xa nithe nalibona inyhukamiso yencithakalo, ekwathethwa ngayo nguDaniyeli umprofeti, imi apho ingafanele ukuma khona.” ULuka uthi, “xa nithe nalibona iYerusalem irhangqwe yimikhosi, yazini ngoko ukuba incithakalo yayo isondele. Ngoko ke mabasezintabeni abo baseYudeya babaleke.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Zontathu zontathu zisebenza kunye. Ndibona ukusetyenziswa okukhetheke ngakumbi. Isalathiso sikaLuka esithi iYerusalem ingqongwe yimikhosi sichaza isilumkiso sokuba, xa iRoma yobuqaba yaqala ukurhangqa iYerusalem ngonyaka wama-66 AD, amaKristu awayesesekhona eYerusalem ayefanele abaleke ngoko nangoko. Isalathiso sikaMateyu esithi “indawo engcwele,” sihambelana noPawulos ekuchongeni “umntu wesono” “ohleli etempileni kaThixo, ezibonakalisa ukuba unguThixo,” ngaloo ndlela emela ukuzaliseka kobupopu “kwezinengiso zentshabalalo.” UMarko uchonga izinengiso zentshabalalo zimi apho zingafanele ukuba zimi khona, yaye oku kuhambelana nesilumkiso sokubaleka esanikelwa kubu-Adventism ngemihla yokugqibela. Ezibini kwezi zilumkiso zinxulunyaniswa nomyalelo wokuba lowo ufunda isilumkiso makaqonde, yaye zonke zisingatha umqondiso owawumele ukwazisa amaKristu elo xesha ukuba abaleke.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Ukusetyenziswa okungelolokwenyaniso kwesicelo esiphindwe kathathu, esimelelwa gwenxa ngabo bathi “abaphangi babantu bakowenu” yi-United States, kuchaza ukuba xa “isinyeliso sokuphanzisa” sizalisekiswa ngomthetho weCawa e-United States, loo mthetho weCawa uya kuthi, xa sele unyanzeliswa, ubonakalise i-United States njengeRoma yanamhlanje; kuba iRoma yobuqaba neRoma yobupopu zombini zaye ngaphambili zanyanzelisa umthetho weCawa.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Ingxaki ngaloo ndlela yokuyisebenzisa inephutha yeyokuba umthetho weCawa waseRoma yobuhedeni wenzeka ngonyaka ka-321 AD, kanti ukuzaliseka kweRoma yobuhedeni kwe-“abomination of desolation” kwazaliseka ngonyaka ka-66 AD, iminyaka engama-255 ngaphambi komthetho weCawa ka-321 AD. Ngokunjalo, ukulalanisa okwavelisa “indoda yesono” kwakusele kusenzeka ngexesha likaPawulos, owathi, “the mystery of iniquity doth already work,” ukanti umthetho weCawa wobupopu weza ngaphezu kweenkulungwane ezine kamva. Amangqina amabini okuqala kusetyenziso oluphindwe kathathu lwesiprofeto amisa iimpawu zokuzaliseka kwesithathu kweentsuku zokugqibela. I-“abomination of desolation” yeentsuku zokugqibela, phezu kwamangqina amabini embali, neengxelo ezintathu zeBhayibhile zamazwi kaKristu, imela isilumkiso sokusaba, hayi ukunyanzeliswa komthetho weCawa.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Kwinqaku elilandelayo siza kuchaza ngokweenkcukacha ukuba kutheni ukusetyenziswa oko kunesiphako kumxholo wemithetho esele isunguliwe enxulunyaniswa nokusetyenziswa okuphindwe kathathu kwesiprofeto, kwanokuba kutheni ukuchongwa komthetho weCawa kumxholo wesilumkiso esanikelwa nguKristu kuyimbonakaliso-gwenxa yembali yesiprofeto.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> “Olu nyamezelo phakathi kobuhedeni nobuKristu wakhokelela ekuphuhlisweni ‘komntu wesono’ owaxelwa kwangaphambili esiprofetweni njengochasa uThixo aze aziphakamise ngaphezu koThixo. Loo nkqubo inkulu yonqulo lobuxoki yinkcenkce yobugcisa bamandla kaSathana—ilitye lesikhumbuzo lemizamo yakhe yokuzibeka etroneni ukuze alawule ihlabathi ngokwentando yakhe.” The Great Controversy, 50.

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