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# Rome Establishes the Vision - Number Twelve

IRoma Iseka Umbono — Inani Leshumi Elinesibini

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Ukusetyenziswa Okuphindwe Kathathu KweSiprofeto: Amasikizi Entshabalalo Nesisilumkiso Seemihla Yokugqibela Sokubaleka

Author

Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Into enyanyekayo yokutshatyalaliswa ekuthethwa ngayo nguDaniyeli umprofeti ngumqondiso kumaKristu wamaxesha amathathu ahlukeneyo wokuba abaleke. AmaKristu aseYerusalem abaleka xa abona iiflegi zemikhosi yamaRoma zingqinga iYerusalem ngonyaka ka-66 AD. AmaKristu ekupheleni kwenkulungwane yesihlanu nasekuqaleni kweyesithandathu abalekela entlango xa abona umntu wesono etempileni kaThixo evakalisa ukuba unguThixo. Ngowe-1888 kwabakho uthotho lwemithetho yeCawa olungeniswe kwiCongress yase-United States nguSenator Blair. Ezo zindululo zabizwa ngokuba ziibhili zikaBlair, yaye zaziyinzame yokuchaza iCawa njengeMini yeSizwe yoNqulo. Unqulo lweCawa luphawu lwerhamncwa, uphawu lwegunya lobupapa, yaye uMgaqo-siseko we-United States uyakuchasa ngokuthe ngqo ukunyanzeliswa kwenkolo yesizwe njengovavanyo kubemi base-United States.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Yile nyaniso eshiyekiweyo kulo msebenzi usilelayo wokusebenzisa isiprofeto onxulunyaniswa nokuchonga iUnited States njengeRoma yale mihla. Ukusetyenziswa kwesiprofeto okuphindwe kathathu kunemigaqo ecacileyo elawula ukusetyenziswa kwako. Le migaqo ibonisa ukuba iimpawu zesiprofeto zokuzaliseka kokuqala zimele zidityaniswe neempawu zesiprofeto zokuzaliseka kwesibini ukuze kusekwe iimpawu zesiprofeto zokuzaliseka kwesithathu.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Isilumkiso sokusaba, sisilumkiso sokusaba intshutshiso ezayo. Ngexesha likaKristu intshutshiso yayikukutyalwa phantsi kweYerusalem netempile ngonyaka ka-70. Umqondiso wesilumkiso waloo ntshutshiso yayisondela wanikwa ngonyaka ka-66 AD. Isilumkiso sokusaba ekupheleni kwenkulungwane yesihlanu nasekuqaleni kweyesithandathu sachongwa nguPawulos njengokuqondwa kokuwexuka kwePergamo yesiprofeto, eyayimela iRoma yobuhedeni. Kwakufanele kubekho ukuwexuka kuqala, ukuze kutyhilwe umntu wesono owayeza kuzibhengeza njengoThixo. Kwimbali esondela ku-538, iRoma yobuhedeni eyayithintele, okanye njengoko watshoyo uPawulos “withholdeth,” yasuswa; yaye njengoko iPergamo yawexukayo nomqondiso wokusaba wafika, yaza yalathisa abathembekileyo ukuba bazahlule kubudlelane beecawa zobupopu. Emva koko, ngowama-538, kwiBhunga lase-Orleans, amandla obupopu amisa umthetho weCawa, yaye kwaqala iminyaka eliwaka namakhulu amabini anamashumi amathandathu yentshutshiso yobupopu.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Amaqhina amabini okuqala abonisa ngokucacileyo ukuba ukuzaliseka kwesithathu kwesilumkiso sokusaba esanikelwa nguKristu kwandulela intshutshiso yokwenene. Ukutshatyalaliswa kweYerusalem kwafika kanye kanye emva kweminyaka emithathu enesiqingatha ukususela ekuqaleni kongqingo lukaCestius ngowama-66 AD, ngaloo ndlela kuvumela amaKristu ukuba asabe kwangaphambili kwiintlekele zongqingo lwesibini olwaqalwa nguTitus lwaza lwaphela ngokutshatyalaliswa kwetempile nesixeko. Phambi konyaka wama-538, amaKristu azahlula ecaweni yaseRoma yobupopu, aza ngokwesiprofeto asabela entlango, emele ukutshatyalaliswa kweYerusalem yokomoya.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ke inkundla engaphandle kwetempile uyishiye, ungayilinganisi; ngokuba inikelwe kwiintlanga: yaye baya kuwunyathela phantsi umzi ongcwele iinyanga ezimashumi mane anesibini. Kwaye ndiya kunika amandla kumangqina am amabini, yaye aya kuprofeta iwaka elinamakhulu amabini anamashumi amathandathu eentsuku, embethe ezirhwexweni. ISityhilelo 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

Kuzo zombini ezi mizekeliso zesilumkiso sokusaba, isilumkiso siza ngaphambi kwentshutshiso, yaye intshutshiso imelwe yiRoma, nokuba yeyobuhedeni okanye yeyopapa, inyathela iYerusalem, nokuba yiyeyokoqobo okanye yeyomoya. Isilumkiso sokusaba samaSeventh-day Adventist yayinguMthetho osaYilwayo kaBlair ngo-1888. Ekuzalisekeni kokuqala kwimbali yeRoma yobuqaba amaKristu kwakufanele asabe eYerusalem, yaye ekuzalisekeni kweRoma yopapa amaKristu asabela entlango. KuAdventism, isilumkiso sasisokuba kusabelwe emaphandleni.

> “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.

> “Akusengeloxesha ngoku ukuba abantu bakaThixo balungise iintliziyo zabo okanye bazibekele ubuncwane babo ehlabathini. Ixesha alisekude, xa, njengabafundi bokuqala, siya kunyanzelwa ukuba sifune indawo yokusabela kwiindawo ezibhodlayo nezizimeleyo. Njengokuba ukujingwa kweYerusalem yimikhosi yamaRoma kwaba ngumqondiso wokubaleka kumaKristu aseYudea, ngokunjalo ukuthathwa kwamandla sisizwe sethu kummiselo onyanzelisa isabatha yobupopu kuya kuba sisilumkiso kuthi. Ngoko ke kuya kuba lixesha lokushiya izixeko ezikhulu, silungiselela ukushiya nezo zincinane sisiya kumakhaya azolileyo kwiindawo ezifihlakeleyo phakathi kweentaba.” Testimonies, volume 5, 464.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

“Ukuthatyathwa kwamandla sisizwe sethu kumyalelo onyanzelisa iSabatha yobupapa kuya kuba sisilumkiso kuthi,” kwazaliseka xa isikizi lentshabalalo, ngokuvumelana namazwi kaMarko, “sasimile apho singafanele ukuba simi khona.” Ngowe-1888, iNkongolo yaseUnited States yayiqwalasela umthetho owawuphikisana ngokuthe ngqo nenye yezona ziqalelo zisisiseko zoMgaqo-siseko, yaye ngelo xesha amaSeventh-day Adventists ayemelwe kukuphuma ezixekweni aye kuhlala emaphandleni.

> “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, 30.

> “Akukho namnye umKristu owatshabalalayo ekutshatyalalisweni kweYerusalem. UKristu wayebanike abafundi baKhe isilumkiso, yaye bonke abo bakholwayo amazwi aKhe balinda umqondiso owawuthenjisiwe.... Ngaphandle kokulibazisa basabela endaweni yokhuseleko—isixeko sasePella, kwilizwe lasePereya, ngaphaya kweYordan.” Imbambano Enkulu, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Iimpawu zobuprofeti zowokuqala kwiimpawu zesilumkiso zokubaleka, zimela ukuzaliseka kwesithathu nokokugqibela. Ngamanye amaxesha ezo mpawu zobuprofeti zivelisa ukuzaliseka okuphindwe kabini phakathi kokuzaliseka kwesithathu. Umzekelo woku ngooEliya abathathu. Umgca kaEliya ekumelaneni kwakhe noIzebhele, uAhabhi nabaprofeti bakaBhahali, udityaniswe neempawu zikaYohane umBhaptizi, uEliya wesibini, ekumelaneni kwakhe noHerodiya, uHerode noSalome, zimisela ukuba ngemihla yokugqibela, kuba ukuzaliseka kwesithathu nokokugqibela kokusetyenziswa okuphindwe kathathu kusoloko kusemihleni yokugqibela, uEliya noYohane bamele iindidi ezimbini zabantu bakaThixo. Olunye udidi olumelwe nguEliya alufi, yaye olunye olumelwe nguYohane luyafa. Ezi ndidi zimbini zikwamelwe nakwiSityhilelo isahluko sesixhenxe njengabalikhulu elinamashumi amane anesine amawaka, abangafiyo, nesihlwele esikhulu esifayo.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

KwiiBhabheli ezintathu kukho into efanayo yomyalezo wesiprofeto yokuba iBhabheli yokuqala imelwe nguNimrode, kodwa iBhabheli yesibini imelwe ngookumkani bayo bokuqala nabokugqibela, uNebhukadenetsare noBheleshatsare. UNebhukadenetsare umele abo baseBhabheli abaya kusindiswa, kanti uBheleshatsare umele abo baseBhabheli abaya kutshabalala.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

Ngemihla yokugqibela kukho imithetho emibini yeCawa engumxholo wesiprofeto seBhayibhile. Owokuqala ngumthetho weCawa osondelayo eUnited States, nowesibini ngumthetho weCawa onyanzeliswa phezu kwehlabathi liphela. Le mithetho mibini yeCawa yafanekiselwa ngumthetho weCawa waseRoma yobuhedeni, xa ngonyaka ka-321 uConstantine wanyanzelisa umthetho wokuqala weCawa, waze walandelwa ngumthetho weCawa waseRoma yoopopu ngowe-538. IRoma yobuhedeni yenye yeentlobo ezininzi zesiprofeto ezibonisa kwangaphambili iUnited States, yaye umthetho weCawa ka-321 ufanekisela umthetho weCawa osondelayo eUnited States. Umthetho weCawa wobupopu ka-538 ufanekisela umthetho weCawa onyanzeliswa phezu kwehlabathi liphela. Imbono enesiphako yokuba iUnited States ifanekiselwa ngabaphangi kuDaniyeli ishumi elinanye izama ukusebenzisa umthetho weCawa osondelayo eUnited States njengobungqina bokuxhasa ibango lokuba umthetho weCawa eUnited States ungqina ukuba iUnited States yiRoma yale mihla, ize ingakhathaleli ukuba ukho omnye umthetho weCawa onyanzeliswa phezu kwesizwe ngasinye sehlabathi ngomanyano oluphindwe kathathu lwenamba, lerhamncwa nelomprofeti wobuxoki.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Ukuba umthetho weCawa eUnited States ubonakalisa iUnited States njengeRoma yale mihla, ngoko umthetho weCawa wehlabathi lonke ubonakalisa ntoni? IiRoma ezintathu zibonakalisa ukuba le Roma yale mihla, eyinxalenye-zintathu, iya kunyanzelisa imithetho yeCawa emibini eyahlukileyo. Owokuqala useUnited States, yaye wawufanekiswe ngumthetho weCawa kaConstantine ngowama-321, owesibini ke ngowehlabathi liphela, njengoko wafanekiswa ngumthetho weCawa wobupopu ngowama-538. Ukusebenzisa umthetho weCawa eUnited States kumxholo wokusetyenziswa kwesiprofeto kathathu, ukuze kubangwe ukuba umthetho weCawa ungqina ukuba ngubani iRoma yale mihla, kukungazihoyi iimpawu zesiprofeto ezamiselwa yiRoma yobuhedeni neyebupopu. Kukho imithetho yeCawa emibini eyahlukileyo ngemihla yokugqibela, yaye akukho namnye kuyo ububungqina bokuchonga ukuba abaphangi babantu banguUnited States. Xa ubungqina beRoma yobuhedeni neyeRoma yobupopu buchazwa gwenxa ukuze kuxhaswe utoliko lwabucala, njengoko kusenziwa ngoku, oko kubonakalisa ukuba abo bafuna ukuxhasa utoliko lwabo lwabucala abayiqondi itayipu ne-antityipu.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

IRoma yobuhedeni luhlobo lwe-United States, yaye iRoma yobupopu ifanekisa iRoma yanamhlanje. Kunye noku kusetyenziswa gwenxa kokusetyenziswa kathathu kwesiprofeto, kwanebango lokuba oko kufundiswayo kubekwe kumxholo “wohlobo nomfuziselo oluzalisekileyo,” kukho nenye impazamo yokuchaza “isinyangiso senkangala” njengoko simelwe ngaphakathi komxholo wokusetyenziswa kathathu kwesiprofeto.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Ukususela ngonyaka wama-66 ukuya ngonyaka wama-70 AD, iinjengele ezimbini zamaRoma zahlasela iYerusalem. Zombini ezo njengele, uCestius noTito, zaqala ngokuyingqinga, kodwa yaba nye kuphela eyarhoxa kuloo ngqingo okwethutyana elifutshane, nto leyo eyavumela ngokolungiselelo lukaThixo ukuba amaKristu abaleke. Yayikukungqingwa kokuqala phantsi kukaCestius apho amaKristu awaqonda khona isilumkiso sokubaleka. Xa uTito wafikayo ukuze aqhubekisele phambili imfazwe nxamnye neYerusalem ngonyaka wama-70 AD, waqala ngokuyingqinga yaye akazange ayeke de kwatshatyalaliswa iYerusalem netempile. Isilumkiso sikaYesu siqulathe amanyathelo amabini. Elokuqala ngumqondiso wokubaleka, aze emva koko kulandele intshutshiso. Ekuzalisekeni kweso silumkiso kwiinkulungwane zesihlanu nezesithandathu amaKristu azahlula kwibandla laseRoma elonakeleyo phambi kuka-538, kwaza emva koko kwaqalisa intshutshiso.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

UPawulos ucacile kakhulu ukuba yonke imbali ebhaliweyo kaSirayeli wamandulo yabhalelwa abo baphila ngemihla yokugqibela, nokuba zonke ezo mbali zaziyimifuziselo, nangona igama lesiGrike elithi “typos,” elithetha imifuziselo, liguqulelwe ngokuthi imizekelo kunkcazo yakhe eqhelekileyo yale nyaniso.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Ke zonke ezi zinto zabehlela bona zaba yimizekelo; yaye zabhalelwa ukusilumkisa thina, ekufikelele kuthi iziphelo zehlabathi. 1 Korinte 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Iimbali ezikwisahluko seshumi uPawulos azisebenzisayo ukumisela umxholo wale nyaniso zazingengombali kaSirayeli wamandulo esenza ngobulungisa.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Kodwa ke kwabaninzi kubo uThixo akazange akholiswe; kuba babhukuqwa entlango. Ke ezi zinto zaba yimizekelo kuthi, ukuze singanqweneli izinto ezimbi, njengokuba nabo banqwenela. Kanjalo musani ukuba ngabanquli-zithixo, njengokuba bambi kubo babenjalo; njengoko kubhaliweyo kwathiwa, Abantu bahlala phantsi badla basela, baza basuka badlala. Kanjalo masingakrexezi, njengokuba bambi kubo bakrexezayo, baza bawa ngemini enye abangamawaka amabini anamashumi amabini anesithathu. Kanjalo masingamlingi uKristu, njengokuba nabo bambi bamlingayo, baza batshatyalaliswa ziinyoka. 1 Korinte 10:5–9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Imbali engcwele yirekhodi kokubini lobulungisa nokungalungisi kwabantu bakaThixo, kodwa nakuliphi na kula marekhodi imbali isesisimboli sabantu bakaThixo abaphila ngemihla yokugqibela. Imbali yemvukelo eyenzeka eMinneapolis ngowe-1888 yirekhodi lokungalungisi, nangona oko kubangwa ngababhali-mbali bama-Adventist. Loo mvukelo wawunzulu kangangokuba uEllen White wagqiba ekubeni ayishiye loo ntlanganiso, yaye wahlala kuphela kuba ingelosi yamxelela ukuba luxanduva lwakhe ukuhlala nokurekhoda loo mvukelo, eyayihambelana nemvukelo kaKora, uDatan noAbhiram embalini kaMoses. Kuleyo ntlanganiso ingelosi enamandla yeSityhilelo isahluko seshumi elinesibhozo yehla, kodwa umyalezo eyawuzisayo waliwa.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Loo mbali yembali yayifuzisela umhla we-11 kaSeptemba, 2001, xa izakhiwo ezikhulu zesixeko saseNew York zawiswa. Loo mbali yembali yayiquka umthetho osayilwayo wokuqala woMthetho weCawa owawuza kungeniswa nguSenator Blair. Iinzame zakhe zokunyanzelisa iCawa njengoSuku lweSizwe lokuNqula zasilela, kodwa zaziyinxalenye yembali engcwele eyayifuzisela imihla yokugqibela. Umthetho osayilwayo kaSenator Blair wawusisilumkiso sokusaba ezixekweni. Phambi kowe-1888, xa uDade White wayethetha ngemfuneko yokuhlala ngaphandle kwezixeko, wayethetha ngexesha elizayo. Wayebhekisa kwixesha elalikufuphi elizayo apho abantu bakaThixo kwakufuneka bafudukele emaphandleni. Emva kowe-1888, zonke izikhankanyo zikaDade White ngemfuneko yokuhlala emaphandleni zabeka icebiso lakhe kumxholo wokuba ixesha lokuba semaphandleni lalisele lifikile. Umthetho osayilwayo kaBlair ngowe-1888 wawungumqondiso wokunyanzeliswa kweCawa, njengoko uLuka wakubeka, kwindawo apho kwakungafanele kube khona. Ukunyanzeliswa kweCawa kwakungafanele kungeniswe kwiCongress yase-United States, kuba oko kwakukukukhanyela umgaqo osisiseko woMgaqo-siseko.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

Imbali ka-1888 yabhalwa ukuze ibe ngumfuziselo wembali yesiprofeto eyaqala ngoSeptemba 11, 2001. UMthetho oYilwayo kaBlair ngowe-1888 wawungumfuziselo woMthetho iPatriot ka-2001. Yayisisilumkiso esandulela ukunyanzeliswa ngokwenene kophawu lwerhamncwa. Akukho namnye olandela uKristu omele abe ehlala esixekweni emva koSeptemba 11, 2001. Yayikukungqingwa kwesiprofeto okwathi kwalathisa abantu bakaThixo ukuba basabe. Kwaye njengokuba kukho imithetho emibini yeCawa engumxholo womfuziselo wesiprofeto wemihla yokugqibela, njengoko imelwe yimithetho yeCawa yaseRoma yobuhedeni neyobupapa, yomibini loo mithetho yeCawa yandulelwa sisilumkiso sokusaba.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Kwabo bazibizayo ukuba bangamaSeventh-day Adventists, babefanele ngokwesiprofeto bayiqonde iPatriot Act njengomqondiso wokusaba ezixekweni baye emaphandleni ngaphambi komthetho weCawa osondelayo ngokukhawuleza. Kanti kwaloo mthetho weCawa wawungumqondiso womnye umhlambi kaThixo oseseBhabheli ukuba uphume usabe eBhabheli ngaphambi kokunyanzeliswa kweCawa okuza kuziswa phezu kwazo zonke iintlanga.

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

> “Njengoko iMelika, ilizwe lenkululeko yonqulo, iya kumanyana noBupopu ekunyanzeliseni isazela nasekuxinzeleleni abantu ukuba bazukise isabatha yobuxoki, abantu bawo onke amazwe asemhlabeni wonke baya kukhokelwa ukuba balandele umzekelo wayo.” Testimonies, volume 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Kanye kanye njengokuba ukusetyenziswa kathathu kukaEliya abathathu kusungula ukuba kukho iindidi ezimbini zabantu bakaThixo ngemihla yokugqibela, ukusetyenziswa kathathu kweRoma kuchonga ukuba kukho imithetho emibini yeCawa eyahlukileyo. Abo banqwenela ukubanga ukuba iUnited States “ngabaphangi babantu bakho,” yaye ke ngoko indima yesiprofeto yeUnited States isungula umbono, bacebisa ukuba umthetho weCawa oza kuthi kungekudala eUnited States ulisikizi lentshabalalo uKristu awalichonga njengesilumkiso kubantu baKhe ukuba basabe intshutshiso ezayo. Bayasilela ukuchonga umahluko phakathi kokungqingwa, olungumqondiso wesilumkiso wokuba kusabekwe, nokungqingwa kwesibini, okumela ixesha apho ukunyanzeliswa kwangoko komthetho weCawa kuqalisa intshutshiso yemihla yokugqibela. Bayasilela ukujongana nomahluko osekwe phezu kwamangqina amabini wokuba kufuneka kubekho imithetho emibini yeCawa eyahlukileyo ezalisekisa isiprofeto ngemihla yokugqibela. Ngokwenza oko, baxoxa besithi umthetho weCawa oza kuthi kungekudala eUnited States usisilumkiso esimelwe njengelisikizi lentshabalalo, elathethwa nguDaniyeli umprofeti, yaye kunjalo, kodwa kungekhona njengoko bona belichaza.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Umthetho weCawa eUnited States sisilumkiso somnye umhlambi kaThixo oseseBhabhiloni sokuba ubaleke kubudlelane bayo. Ngoko ke sisilumkiso somthetho weCawa ozayo oza kunyanzeliswa phezu kweentlanga zonke.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Iintlanga zasemzini ziya kulandela umzekelo waseUnited States. Nangona ililo elikhokelayo, ukanti kwa olu khetho lufanayo luya kubafikela abantu bethu kuzo zonke iindawo zehlabathi.” Testimonies, volume 6, 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Ibango labo lithi umthetho weCawa eUnited States uchaza iUnited States njengophawu olumisela umbono wesiprofeto, kodwa kumxholo wesilumkiso sokusaba esanikelwa nguKristu, loo mthetho weCawa umele isilumkiso sehlabathi liphela kubasebenzi beyure yeshumi elinanye sokuba basabe eBhabheli.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Xa uDade White ebhekisa kwisilumkiso sokusaba, ubhekisa kumbandela womthetho weCawa owathi gqi ehlabathini lonke. Loo ntshukumo iqala ngomthetho weCawa eUnited States. Uchaza ukuba umthetho weCawa eUnited States usisilumkiso sentshutshiso ezayo.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Ngommiselo onyanzelisa ukumiselwa kobupopu ngokwaphula umthetho kaThixo, isizwe sethu siya kuziqhawula ngokupheleleyo kubulungisa. Xa ubuProtestanti buya kolula isandla sabo bunqumle umsantsa ukuze bubambe isandla samandla aseRoma, xa buya kuwela phezu kwenzonzobila ukuze budibanise izandla nokusebenzelana nemimoya, xa, phantsi kwempembelelo yalo manyano luphindwe kathathu, ilizwe lethu liya kukhanyela wonke umgaqo woMgaqo-siseko walo njengorhulumente wobuProtestanti nowoburiphablikhi, lize limisele amalungiselelo okusasazwa kobuxoki neenkohliso zobupopu, ngoko siya kwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sisondele.”

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> “Njengokuba ukusondela kwemikhosi yamaRoma kwakungumqondiso kubafundi wokutshatyalaliswa okuzayo kweYerusalem, ngokunjalo oku kuwexuka kunokuba ngumqondiso kuthi wokuba umda wokunyamezela kukaThixo ufikelelwe, wokuba umlinganiselo wobugwenxa besizwe sethu uzalisekile, nokuba ingelosi yenceba isemnyango wokubhabha imke, ingaze iphinde ibuye. Baza ke abantu bakaThixo baphoselwe kwezo meko zembandezelo neentsizi ezichazwe ngabaprofeti njengexesha lembandezelo kaYakobi. Izikhalo zabathembekileyo, abashutshiswayo, zinyukela ezulwini. Kwaye njengokuba igazi lika-Abheli lamemeza emhlabeni, kukwakho namazwi amemezayo kuThixo ephuma emangcwabeni abafeli-nkolo, emangcwabeni olwandle, emiqolombeni yeentaba, ezindlini zokungcwaba zeekhonventi: ‘Koda kube nini na, Nkosi, engcwele nenyanisekileyo, ungagwebi, ungaphindezeli igazi lethu kwabo bahleli ehlabathini?’” Testimonies, volume 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

USista White uchaza umthetho weCawa eUnited States, aze awuchaze “njengomqondiso” wokuba ixesha lovavanyo eUnited States liphelile. Kodwa abantu bakaThixo kwezinye iintlanga zehlabathi nabo baya kujamelana nalo elo vavanyo linye. Kukho ixesha elithile elisusela kumthetho weCawa eUnited States kude kube nguMikayeli esima, novavanyo lwabantu luvalwa. Xa luvalwa, “isithunywa senceba siyamka.”

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