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# Rome Establishes the Vision - Number Ten

IRoma Imisa Umbono - Inani Leshumi

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Impikiswano Yokugqibela: Incwadi kaYoweli, Ukuwa kweNew York, noMqondiso weRoma kwiMbali yama-Adventist

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Ingxwabangxwaba yokugqibela endifuna ukuyidibanisa nezinye izizathu zembali ngokuphathelele umfuziselo weRoma ngaphakathi kwimbali yama-Advent yincwadi kaYoweli. Loo ngxwabangxwaba yenzeka emva komhla we-11 kuSeptemba 2001, yaye ngaphandle kokuqwalasela iimeko zelo xesha, kukho amanqaku ambalwa athambileyo anokuthi ngokulula aphoswe. Ukubeka ezo meko kwimeko yazo kufuna ukuqwalaselwa kwembali yamaMillerite. Ngomhla we-11 kuAgasti 1840, isiprofeto sexesha esikuSityhilelo isahluko sesithoba, ivesi yeshumi elinesihlanu sazaliseka.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> Zaza zakhululwa iingelosi ezine ezazilungiselwe iyure, nemini, nenyanga, nonyaka, ukuze zibulale isahlulo sesithathu sabantu. ISityhilelo 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Le ndima ichaza ukuba “iyure, nemini, nenyanga, nonyaka,” zilingana neminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu. Iingelosi ezine zazimela ixesha xa ubuSilamsi banyukela emandleni baza bazisa imfazwe nxamnye neRoma, kuqalwa ngoJulayi 27, 1449. Indawo yokuqala yamiselwa kusetyenziswa indawo yokuphela kwesinye isiprofeto sexesha seminyaka elikhulu elinamashumi amahlanu. Isiprofeto sokuqala sexesha seminyaka elikhulu elinamashumi amahlanu sabekwa kwimbali yesibetho sokuqala, esikwangumtshingo wesihlanu weSityhilelo isahluko sesithoba. Xa isiprofeto seminyaka elikhulu elinamashumi amahlanu saphelayo ngoJulayi 27, 1449, isiprofeto sexesha esisicingayo ngoku saqala, yaye emva kweminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu isiprofeto saphela ngoAgasti 11, 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

UWilliam Miller wayeqonde ukuba amagunya eSityhilelo sesithoba amele ubuSilamsi, yaye phambi komhla we-11 Agasti 1840, umMillerite ogama linguJosiah Litch wabeka phambili uqikelelo olwalusekelwe kwisiprofeto, echaza ukuba ngo-1840 ubukhosi obuPhezulu bama-Ottoman babeya kuphela. Iintsuku ezilishumi phambi ko-11 Agasti 1840, uLitch walulungisa ngakumbi waza waluhlaziya uqikelelo lwakhe ukuze angachazi nje unyaka wokuzaliseka kwesiprofeto, koko achaze kanye unyaka, umhla nenyanga. USister White uphawula ngesiphumo soqikelelo lukaLitch phezu kwehlabathi lenkolo lamaMillerite xa eso siganeko sazalisekayo.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ngomnyaka ka-1840 kwavela olunye uzaliseko oluphawulekayo lwesiprofeto olwavuselela umdla omkhulu kuyo yonke indawo. Kwiminyaka emibini ngaphambili, uJosiah Litch, omnye wabefundisi abaphambili ababeshumayela ngokuza kwesibini, wapapasha ingcaciso yeSityhilelo 9, eqikelela ukuwa koBukhosi base-Ottoman. Ngokwezibalo zakhe, la mandla ayeza kubhukuqwa ... ngowe-11 kuAgasti, 1840, xa amandla ase-Ottoman eConstantinople enokulindeleka ukuba aqhawuke. Kwaye oku, ndiyakholwa, kuya kufumaniseka ukuba kunjalo.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ngelo xesha kanye elachaziweyo, iTurkey, ngabameli bayo, yamkela ukhuseleko lwamagunya amanyeneyo aseYurophu, yaza ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zamaKristu. Esi siganeko sazalisekisa kanye eso siprofeto. Xa oko kwaziwayo, izihlwele ezininzi zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyayamkelwe nguMiller namaqabane akhe, yaza intshukumo ye-advent yanikwa umfutho omangalisayo. Amadoda emfundo nesidima amanyana noMiller, kokubini ekushumayeleni nasekupapasheni izimvo zakhe, yaye ukususela ngowe-1840 kuse kowe-1844 umsebenzi wanda ngokukhawuleza.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Ukuvuma kwakhe esi siganeko kuye kwahlaselwa ngokuphindaphindiweyo kule minyaka idlulileyo ngeendlela ezahlukeneyo ngama-Adventist eSeventh-day aseLaodikea. Njengokuba kunjalo nakwimihla esixhenxe “nemihla ngemihla”, ukuhlasela le nyaniso kukwala iziseko njengoko zimelwe phezu kwamacwecwe amabini angcwele, kwanegunya loMoya wesiProfeto. Isizathu sokuba uSathana asebenzele ukutshabalalisa intembelo kule mbali sineenkalo ezininzi.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Uqikelelo lukaLitch lwasebenzisa “imigaqo yokutolikwa kwesiprofeto eyamkelwa nguMiller.” UMiller wanikwa ukuqonda ngomba wexesha lesiprofeto, yaye nabani na othandabuzayo ukuba isigidimi sikaMiller sasisekelwe kwixesha lesiprofeto, kufuneka kuphela ahlole iitshathi zoovulindlela zango-1843 nango-1850 ukuze aqinisekise ukuba oku kwakuyinyaniso. Phambi koAgasti 11, 1840, abo babemchasa uMiller kwingqikelelo yakhe yokubuya kukaKristu babephikisa besithi ixesha lesiprofeto alinakusetyenziswa ukuqonda ixesha uKristu aya kubuya ngalo. Babedla ngokusebenzisa intetho yeBhayibhile ethi akwaziwa umhla nelo lixa, ukuze baxhathise isigidimi nomsebenzi wakhe.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Kepha loo mini nelo lixa akukho namnye ulaziyo, nditsho nezithunywa zasezulwini azilwazi, nguBawo wam yedwa. Kodwa njengokuba kwakunjalo ngemihla kaNowa, kuya kuba njalo ke nokubuya koNyana woMntu. Kuba njengokuba ngemihla engaphambi komkhukula babedla besela, betshata bendisa, kwada kwayimini awangena ngayo uNowa emkhombeni, baza abazi kwada kwafika umkhukula wabasusa bonke; kuya kuba njalo ke nokubuya koNyana woMntu. Ngaloo xesha kuya kubakho ababini entsimini; omnye uya kuthatyathwa, omnye ashiywe. Mateyu 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Nangona kunjalo esi siqwenga, amaMillerite afumana ubungqina obuninzi kakhulu beBhayibhile obabuxhasa iziprofeto zawo, aza aqhubeka, esebenza ngokomgaqo owathi kamva wachongwa nguDade White.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> “‘Akukho mntu ulwaziyo usuku okanye ilixa’ yayiyeyona ngxoxo yayisoloko iziswa phambili ngabo babeyikhaba inkolo yokubuya kukaKristu. ISibhalo sithi: ‘Ke lona olo suku nelo lixa akukho mntu ulwaziyo, hayi nezithunywa zezulu, nguBawo wam yedwa.’ Mateyu 24:36. Ingcaciso ecacileyo nenemvisiswano yale ndima yanikwa ngabo babekhangele eNkosini, yaye ukusetyenziswa kwayo gwenxa ngabachasi babo kwabonakaliswa ngokucacileyo. La mazwi athethwa nguKristu kuloo ncoko ikhumbulekayo awayenayo nabafundi baKhe eNtabeni yemiNquma emva kokuba wayemkile etempileni okokugqibela. Abafundi babebuza lo mbuzo: ‘Uya kuba yini na umqondiso wokufika kwakho, nowokuphela kwehlabathi?’ UYesu wabapha imiqondiso, wathi: ‘Xa nithe nazibona zonke ezi zinto, yazini ukuba kukufuphi, kuseminyango.’ Iindima 3, 33. Intetho enye yoMsindisi mayingasetyenziswa ukutshabalalisa enye. Nangona kungekho mntu ulwaziyo usuku nelixa lokufika kwaKhe, sifundiswa yaye siyalelwa ukuba sazi xa sekufuphi. Siphinda sifundiswe ukuba ukungasihoyi isilumkiso saKhe, nokwala okanye ukungakhathali ukwazi xa ukufika kwaKhe kusondele, kuya kuba yintshabalalo kuthi njengoko kwaba njalo kwabo babepila ngemihla kaNowa ukungazi xa unogumbe usiza. Kananjalo umzekeliso okwisahluko esinye, othelekisa umkhonzi othembekileyo nongathembekanga, nowunika isigwebo salowo wathi entliziyweni yakhe, ‘INkosi yam iyalibala ukufika kwayo,’ ubonisa ngokucacileyo indlela uKristu aya kubajonga aze abavuze ngayo abo abafumana bephaphile, befundisa ngokufika kwaKhe, kwanabo bakukhanyelayo. ‘Phaphani ke ngoko,’ utsho. ‘Unoyolo loo mkhonzi, ethe inkosi yakhe, yakufika, yamfumana esenza njalo.’ Iindima 42, 46. ‘Ukuba ke ngoko akuyi kuphaphama, ndiya kuza phezu kwakho njengesela, kwaye akuyi kwazi ukuba leliphi na ilixa endiya kuza ngalo phezu kwakho.’ ISityhilelo 3:3.” Imbambano Enkulu, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Xa ukuzaliseka koqikelelo lukaLitch kwenzeka, amadoda “emfundo nasesikhundleni azimanya noMiller, ekushumayeleni nasekupapasheni iimbono zakhe, yaye ukususela ngowe-1840 ukuya kowe-1844 umsebenzi wandiswa ngokukhawuleza.” Isigidimi sikaMiller saxhotyiswa ngamandla xa imithetho yakhe yokutolika isiprofeto yaqinisekiswa njengemithetho esebenzayo. Ekusabeleni ekuzalisekeni kwesiprofeto sexesha, akuphelelanga nje ekubeni umthetho kaMiller waqinisekiswa, yaye abaninzi ke baza bazimanya nombutho wamaMillerite, kodwa okwakubaluleke ngokwesiprofeto ngokulinganayo kukuba yayingumthetho oyintloko phakathi kwemithetho kaMiller owawuqinisekisiwe. Kananjalo, inyaniso yokuba olo qinisekiso lwafezekiswa ngokusetyenziswa kwesiprofeto sesesibini kwezi zintlekele zintathu, ezikwanguvuthelo lwesihlanu, lwesithandathu nolwesixhenxe.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Ukomelezwa ngamandla komyalezo kaMiller kwaba ngomnye wemiqondiso yendlela ebaluleke kakhulu yentshukumo yohlaziyo lwamaMillerite. Kwakufuziselwe lubhaptizo lukaYesu. Kwabonakalisa ukuba inkqubo yokugqibela yokuvavanywa kwabantu bomnqophiso wangaphambili (amaProtestanti) yayiqalile. Kwaba yeyona ndawo iphambili yokuhlasela kukaSathana intshukumo nomyalezo wamaMillerite ngokubanzi.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Nawuphi na umbuzo uSathana anokuwuvusa engqondweni ukuze adale ukuthandabuza ngokubhekisele kwimbali enkulu yohambo lwangaphambili lwabantu bakaThixo, uya kumkholisa ubungangamsha bakhe bobuSathana yaye usisikhubekiso kuThixo. Iindaba zokufika okusondeleyo kweNkosi kwihlabathi lethu ngamandla nangozuko olukhulu ziyinyaniso, yaye ngowe-1840 amazwi amaninzi aphakanyiswa ekubhengezeni oko.” Manuscript Releases, umqulu 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Ngomhla we-11 kuSeptemba, 2001, oye wesithathu wangena kwimbali yesiprofeto. Esi sehlo saqinisekisa umgaqo oyintloko wokutolikwa kwesiprofeto owamkelwa yintshukumo yengelosi yesithathu eyaqala ngowe-1989. Inyaniso yokuqala eyavulelwa umthunywa waloo ntshukumo yohlaziyo yavulwa ngowe-1989, yaye yayingezizo iivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye. Yayiyinyaniso yokuba zonke iintshukumo zohlaziyo zihamba ngokungqamene kunye, yaye zimele zidityaniswe umgca phezu komgca ukuze kuchongwe iimpawu zentshukumo yamawaka alikhulu anamashumi amane anesine, eyintshukumo yengelosi yesithathu. Intshumayelo yokuqala yoluntu endakha ndayinika yayikwintlanganiso yenkampu ngowe-1994, okanye mhlawumbi ngowe-1995. Intshumayelo leyo yayingengokweevesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye; yayingezemigca yohlaziyo ehamba ngokungqamene kunye.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Xa isiprofeto soBuSilamsi seshwangusha sesithathu sazalisekiswa ngoSeptemba 11, 2001, sahambelana noAgasti 11, 1840. Ngo-1840 isiprofeto seshwangusha sokuqala nesesibini saqinisekisa isigidimi samaMillerite, yaye ngoSeptemba 11, 2001 isiprofeto seshwangusha sesithathu saqinisekisa isigidimi seFuture for America. Ukuqondwa kweso sibakala kwazisa inkitha yabantu kulo mbutho, apho ngaphambili wawuyeyomntu omnye ikakhulu. Isigidimi saloo mbutho nomthunywa waso baza ke bahlaselwa, kanye njengokuba imbali ka-1840 yaba yindawo ekugxilwe kuyo yohlaselo lukaSathana kwizigaba zeminyaka ezalandelayo.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Abo bazibandakanya kwintshukumo ye-Future for America bamkela imithetho yokutolikwa kwesiprofeto eyahlanganiswa ngumthunywa waloo mbali. Omnye waloo mithetho, mhlawumbi oyena ubalulekileyo kuyo, wawunjalo kwaye usenjalo ukusetyenziswa okuphindwe kathathu kwesiprofeto. Umthunywa waye wafikelela ekuqondeni ukuba iinyaniso ezithile zesiprofeto zazibonakaliswa ekuzalisekeni okuthathu okuthile. Bekholelwa ukuba imbali yamaMillerite yaphindwa kwimbali yamakhulu alikhulu anamashumi amane anesine amawaka, kwabonakala ukuba uAgasti 11, 1840 wayeluphawu lohlobo lukaSeptemba 11, 2001, kwanokuba neminye imigca engcwele yohlaziyo yayinaloo waymark inye kanye.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Ubungqina bokuphindwa kwawo wonke umgca wohlaziyo olungcwele kumgca wesithunywa sesithathu baye bavulwa yiNgonyama yesizwe sakwaYuda. Kwabonakala ukuba, kanye njengokuba imbali yamaMillerite yazalisekisa umzekeliso weentombi ezilishumi ngokungqinelana ngokupheleleyo nelona gama ngalinye lawo, ngokunjalo nembali ye-Future for America yenza njalo.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndidla ngokubhekiselwa kumzekeliso weentombi ezilishumi, ezintlanu kuzo zazinezilumko, zaza ezintlanu zaba zizidenge. Lo mzekeliso uye wazaliseka yaye uya kuzaliseka kanye ngokoqobo lwawo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uye wazaliseka yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, August 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Iindudumo ezisixhenxe zeSityhilelo seshumi zaqondwa ukuba zichonge amava amaMillerite ukususela ngo-Agasti 11, 1840 ukuya ku-Oktobha 22, 1844, kwakunye nembali ukusuka kuSeptemba 11, 2001 kude kube ngumthetho weCawa oza kufika kungekudala.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Ukukhanya okukhethekileyo okwanikwa uYohane okwabonakaliswa kwiindudumo ezisixhenxe kwakukukuchazwa kweziganeko ezaziya kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Emva kokuba ezi zandi zisixhenxe zeendudumo zivakalise amazwi azo, umyalelo weza kuYohane njengoko weza kuDaniyeli ngokuphathelele incwadi encinane: ‘Zitywine ezo zinto zivakaliswe ziindudumo ezisixhenxe.’ Ezi zinxulumene neziganeko ezizayo eziya kutyhilwa ngolandelelwano lwazo.” The Seventh-day Adventist Bible Commentary, umqulu 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Kwaqondwa ukuba uDade White watsho ngokuthe ngqo ukuba intshukumo yesithunywa sesithathu ihamba ngokungqamana nentshukumo yezithunywa zokuqala nesesibini.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “UThixo uyinike imiyalezo yeSityhilelo 14 indawo yayo kumgca wesiprofeto, yaye umsebenzi wayo awuyi kuyeka kude kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso kweli xesha, yaye imele ihambe ihambelana nale ilandelayo. Ingelosi yesithathu ivakalisa isilumkiso sayo ngezwi elikhulu. ‘Emva kwezi zinto,’ watsho uYohane, ‘ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu, yaye umhlaba wakhanyiswa bubuqaqawuli bayo.’ Kolu khanyiselo, ukukhanya kwayo yonke imiyalezo emithathu kudityanisiwe.” The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Ukuhamba kwengelosi yokuqala neyesibini kuhambelana nokuhamba kwengelosi yesithathu. Isiprofeto esawanika amandla ukuhamba kwengelosi yokuqala neyesibini, sanikwa amandla kukuzaliseka kwesiprofeto sexesha seshwangusha sokuqala nesesibini, yaye ukunikwa amandla kokuhamba kwengelosi yesithathu kwanikw’ amandla kukuzaliseka kwesiprofeto seshwangusha sesithathu.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Njengokuba kwakunjalo ngoAgasti 11, 1840, xa isigidimi se-Future for America saqinisekiswa, “izihlwele zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kweziprofeto eyayamkelwe” yi-Future for America, yaye “kwanikwa umfutho omangalisayo intshukumo ye-advent.” “Amadoda emfundo nesikhundla adibana” ne-Future for America, “kokubini ekushumayeleni nasekupapasheni” isigidimi sesiprofeto se-Future for America. Umgaqo okhethekileyo we-Future for America owawuqinisekisa ngokucacileyo uSeptemba 11, 2001 njengokuzaliseka kwesiprofeto, yayikuku “setyenziswa kathathu kwesiprofeto.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Xa samkela imbono esisiseko yobuSilamsi yeheha yokuqala neyesibini, njengoko imelwe kuzo zombini iitshathi ezingcwele, kunye nobungqina obubhaliweyo babo bafundisa umyalezo, siyazibona iimpawu ezithile zesiprofeto ezinxulumene neheha yokuqala, neseheha yesibini. IBhayibhile ifundisa ngokuphindaphindiweyo, ngeendlela ezahlukeneyo, ukuba inyaniso imiswa phezu kobungqina bababini. Iimpawu zesiprofeto zeheha yokuqala, zidityaniswe neempawu zesiprofeto zeheha yesibini, zimisa iimpawu zesiprofeto zeheha yesithathu. Ukusetyenziswa kathathu kobuSilamsi kuchaneke kangangokuba ekuchongeni ukufika kweheha yesithathu ngoSeptemba 11, 2001, kangangokuba akunakwenzeka ukungakuboni oko, nangona uninzi lukhetha ukuvala amehlo kubungqina.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Ukusetyenziswa okuphindwe kathathu kwesiprofeto kwamisela ngokuqinileyo ukuba ububi besithathu bafika ngomhla we-11 kuSeptemba, 2001. Kwathi ke kwabonwa ukuba lo mthetho wawunxulunyaniswe ngqo nesigidimi sengelosi yesibini, nto leyo ethi ngexesha lamaMillerite, kwanakwixesha labalikhulu elinamashumi amane anesine amawaka, ibe lelona xesha kuthululwa ngalo uMoya oyiNgcwele. Zombini ezi mbali ziyinzaliseko yomzekeliso weentombi ezilishumi, yaye kuloo mzekeliso isigidimi sokuDanduluka Kwasaphakathi Kwezulu kulapho umahluko phakathi kwezilumko neziyatha ubonakaliswa khona, yaye kulapho isigidimi sengwele yesibini sixhotyiswa ngamandla.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Kufuphi nokuphela kwesigidimi sengelosi yesibini, ndabona ukukhanya okukhulu kuvela ezulwini kukhanya phezu kwabantu bakaThixo. Imitha yoko kukhanya yabonakala iqaqambile njengelanga. Ndaza ndeva amazwi eengelosi zikhwaza zisithi, ‘Yabonani, uMyeni uyeza; phumani niye kumkhawulela!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Olu yayisikhalo sasezinzulwini zobusuku, esabe siza kunika amandla kwisigidimi sengelosi yesibini. Iingelosi zathunyelwa zivela ezulwini ukuze zivuse abangcwele ababedimazekile zize zibaxhobisele umsebenzi omkhulu owawuphambi kwabo. Awona madoda aneziphiwo ezikhulu ayengengawo awokuqala ukwamkela esi sigidimi. Iingelosi zathunyelwa kwabathobekileyo, abazinikeleyo, zaza zabanyanzela ukuba baphakamise esi sikhalo, ‘Yabonani, uMyeni uyeza; phumani niye kumkhawulela!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Kwimbali yengelosi yokuqala neyesibini, ukuthululwa koMoya oyiNgcwele kufezekiswa sisikhalo sasezinzulwini zobusuku esidibana nesigidimi sengwelosi yesibini. Oku kuphindwa kwimbali yengelosi yesithathu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> “Izithunywa zezulu zathunyelwa ukuba zincede ingelosi enamandla evela ezulwini, ndaza ndeva amazwi awayebonakala ngathi avakala kuyo yonke indawo, Phumani kuye, bantu bam, ukuze ningabi ngababelana ngezono zakhe, nokuze ningamkeli kwizibetho zakhe; kuba izono zakhe zifike zada zaya ezulwini, yaye uThixo uzikhumbule izenzo zakhe zobugwenxa. Lo myalezo wabonakala ngathi usisongezo kumyalezo wesithathu, yaye wahlanganiswa nawo, njengokuba isikhalo saphakathi kobusuku sahlanganiswa nomyalezo wengelosi yesibini ngowe-1844. Uzuko lukaThixo lwahlala phezu kwabangcwele abanyamezelayo, abalindileyo, baza ngenkalipho banikela isilumkiso sokugqibela esinzulu, bevakalisa ukuwa kweBhabheli, bebiza abantu bakaThixo ukuba baphume kuyo; ukuze basinde kwintshabalalo yayo eyoyikekayo.” Spiritual Gifts, volume 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Ngokuphathelele ukusetyenziswa kathathu kwesiprofeto, isigidimi sengelosi yesibini simela ukusetyenziswa kathathu kwesiprofeto, kuba isigidimi kuyo nayiphi na imbali sithi iBhabheli iwile kabini.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Kwalandela enye ingelosi, isithi, Iwile, iwile iBhabheli, eso sixeko sikhulu, ngokuba sawaseza onke amazwe iwayini yengqumbo yobuhenyu baso. ISityhilelo 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Ingelosi enamandla yeSityhilelo seshumi yehla nokuzaliseka kwesiprofeto sesaye sokuqala nesesibini ngoAgasti 11, 1840, yaye ngokwenjenjalo yafanekisa ukuhla kweNgelosi enamandla yeSityhilelo isahluko seshumi elinesibhozo ngoSeptemba 11, 2001. Loo Ngelosi ikhanyisa ihlabathi ngobuqaqawuli baYo yaza emva koko yenza isibhengezo.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Wadanduluka ngamandla ngelizwi elikhulu, esithi, Iliwile, iliwile iBhabheli enkulu, laba yindawo yokuhlala yeedemon, nesisele sawo wonke umoya ongcolileyo, nentolongo yazo zonke iintaka ezingcolileyo nezithiyekileyo. ISityhilelo 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Isigidimi sengelosi yesibini yesahluko seshumi elinesine, nesengelosi enamandla yesahluko seshumi elinesibhozo, sichaza ukuba iBhabheli iwe kabini, yaye isigidimi sichaza iBhabheli yemihla yokugqibela. Sichaza iBhabheli yemihla yokugqibela, kuba amaxesha amabini awawa ngawo ngaphambili iBhabheli, ngexesha likaNimrodi, nangexesha likaNebhukadenetsare kuse kuBelshazare, amisa iimpawu zobuprofeti zokuwa kwehenyukazi yeSityhilelo seshumi elinesixhenxe, enombhalo ebunzi bayo othi, “IBhabheli Enkulu.” Ukuchaza oko kuwa kweBhabheli ngemihla yokugqibela kufuna amangqina amabini oko kuwa kubini kwangaphambili kweBhabheli, kuba isigidimi semihla yokugqibela sithi, IBhabheli iwile, iwile. Xa isithunywa esinamandla sehla ngexesha izakhiwo ezikhulu zesiXeko saseNew York zazidilizwa ngokuchukumisa kukaThixo, ngesibhengezo saKhe uchaza umthetho wosetyenziso oluphindwe kathathu lobuprofeti. Olo setyenziso luphindwe kathathu lobuprofeti olwamisela uSeptemba 11, 2001 njengokuzalisekiswa kwelizwi lobuprofeti likaThixo, lwalulusetyenziso oluphindwe kathathu lweentlekele ezintathu.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Koko oko kuzaliseka, abaninzi bajoyina intshukumo yeFuture for America, baza baqiniseka ngemigaqo yokutolika isiprofeto eyayisetyenziswe yiFuture for America. UAgasti 11, 1840 waphindwa, yaye ngokwenjenjalo ukuphindwa oko akuzange kuqinisekise umgaqo oyintloko kaMiller, oko kukuthi usuku lumele unyaka kwisiprofeto seBhayibhile, kuba umgaqo oyintloko weFuture for America wawukukuba imbali yamaMillerite yemiyalezo yengelosi yokuqala neyesibini iyaphindwa kwimbali yentshukumo yengelosi yesithathu.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Kubonakala kuyinto ecacileyo ngokwayo ukuba ukuba unyaka ka-1840 waba luhlaselo olukhethekileyo lobungangamsha bakhe bukaSathana, njengoko uDade White emchaza uSathana, ngoko ke imbali kaSeptemba 11, 2001 nayo yayiya kuba phantsi kohlaselo olufanayo. Ngaloo ndlela, sifumana iingcinga zeyelenqe ezichaza indima yoomazibuthe behlabathi, okanye amaJesuit, okanye i-CIA, okanye ooBush, okanye indibaniselwano ethile yala magunya. Ezo ngcinga, nangona ziqulethe izinto ezithile zenyaniso, zenzelwe ukuphikisa ingcamango yokuba yayikukuchukumisa okuvela kuThixo okwawisa phantsi izakhiwo ezinkulu zeSixeko saseNew York, ngaloo ndlela kuphawulwa ukufika kwesibhozo sesithathu kwimbali yentshukumo yamawaka alikhulu anamashumi amane anesine.

> “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.

> “Ngoku kuvela ilizwi lokuba ndathi iNew York iya kutshatyalaliswa ngamaza amakhulu olwandle? Le nto andizange ndiyithethe. Ndathi, xa ndandijonge izakhiwo ezikhulu ezazakhiwa apho, umgangatho phezu komgangatho, ‘Ziya kwenzeka izinto ezimanyumnyezi kangakanani na xa iNkosi iya kusuka inyikimise umhlaba ngokoyikekayo! Ngoko amazwi eSityhilelo 18:1–3 aya kuzaliseka.’ Isahluko sonke seshumi elinesibhozo seSityhilelo sisilumkiso ngoko kuza kufikela ihlabathi. Kodwa andinako ukukhanya ngokukhethekileyo ngokuphathelele oko kuza kwehlela iNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini ezo zakhiwo zinkulu ziya kuwiswa phantsi kukujika nokubhukuqwa kwamandla kaThixo. Ngokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo isehlabathini. Ilizwi elinye elivela eNkosini, ukuchukumisa kube kanye kwamandla ayo amakhulu, yaye ezi zakhiwo zikhulu kangaka ziya kuwa. Kuya kwenzeka iziganeko ezinoboyikekayo obungenakucingelwa sithi.” Review and Herald, Julayi 5, 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Iingcamango zeyelenqe, nokuba aziqulathanga tu inyaniso okanye ziqulethe inxalenye yenyaniso, zonke ziyijongela phantsi inyaniso yokuba yayikukusebenza kolungiselelo lukaThixo okwazisa iziganeko zaloo mhla. Ezo ngcamango zeyelenqe zahlukahlukeneyo ziluhlaselo lukaSathana oluvela ngaphandle kwentshukumo nxamnye nenyaniso, kodwa wasebenza kananjalo ukuyijongela phantsi inyaniso evela ngaphakathi kwentshukumo. Olunye lwalo hlaselo lwangaphakathi lusekelwe ekwala iRoma njengomxholo wencwadi kaYoweli.

We will consider that controversy in the next article.

Siza kuqwalasela loo mpikiswano kwinqaku elilandelayo.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Ilizwi likaYehova elafika kuYoweli unyana kaPetuweli. Yiveni le nto, nina madoda amakhulu, nibeke indlebe, nonke nina bemi belizwe. Ingaba yakha yabakho le nto ngemihla yenu, nokuba ngemihla yooyihlo? Yixeleleni abantwana benu le nto, nabo abantwana benu bayixelele abantwana babo, nabo abantwana babo bayixelele esinye isizukulwana. Oko kushiywe yinkumbi egawulayo kudliwe yinkumbi; noko kushiywe yinkumbi kudliwe yinkumbi etshabalalisayo; noko kushiywe yinkumbi etshabalalisayo kudliwe yinkumbi edla yonke. Vukani, nina manxila, nilile; nimbambazele, nonke nina baseli bewayini, ngenxa yewayini entsha; kuba inqunyulwe emlonyeni wenu. Kuba uhlanga lunyukele ezweni lam, lunamandla, lungenakubalwa, amazinyo alo ngamazinyo engonyama, yaye lunamazinyo asemhlathini engonyama enkulu. Yoweli 1:1–6.

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