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# The Book of Daniel - Number One-Hundred and Thirteen

Incwadi kaDaniyeli - Inani Elinye Elinamashumi Alithoba Anesithathu

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Ukutyhilwa koSetyenziso oluPhindwe kathathu lweSiprofeto: Ukuqonda ukubaluleka kukaSeptemba 11, 2001, kumxholo weBhayibhile

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Xa iNkosi yabakhokelela abantu bayo bemihla yokugqibela yababuyisela “ezindleleni zamandulo” zikaYeremiya ngoSeptemba 11, 2001, yayisele iwuchazile umthetho wokusetyenziswa kathathu kwesiprofeto.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Utsho uYehova ukuthi, Yimani ezindleleni, nikhangele, nibuze ngeendlela zakudala, ukuba iphi na indlela elungileyo, nihambe ngayo, nize nifumane ukuphumla kwemiphefumlo yenu. Ke bona bathi, Asiyi kuhamba ngayo. Kananjalo ndabamisela abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Ke bona bathi, Asiyi kuphulaphula. Yeremiya 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Xa iNkosi yabuyisela abantu baYo ezindleleni zakudala, babeya kufumana ukuphumla (imvula yasemva), yaye abalindi baza banikwa ngoko umyalezo wexilongo. Bonke abaprofeti bachaza ngokugqibeleleyo isiphelo seentsuku zokugqibela, ngoko ke umyalezo wexilongo weentsuku zokugqibela uya kuba lixilongo lokugqibela, elilelesixhenxe, elingulesithathu usizi.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Xa abantu baKhe bemihla yokugqibela baqalayo ukuhamba phakathi kweendlela zamandulo, kwaqatshelwa ukuba iimpawu zesijwili sokuqala zachonga inkokeli yembali engokomfuziselo ethile (uMohammed), nokuba nesijwili sesibini senza kwa kanye loo nto (uOsman). Kwafunyaniswa ukuba ngalinye lamaxilongo amane okuqala nalo lalinabakhokeli abangokomfuziselo abathile bokuchonga ixilongo, kwaza kwathiwa uOsama bin Laden wayeyinkokeli engokomfuziselo yesijwili sesithathu.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

UMohammed wayenxulunyaniswa neArabhiya, yaye uOsman wayeluphawu loBukhosi base-Ottoman eTurkey, yaye uOsama bin Laden wayemele ubugrogrisi bamaSilamsi behlabathi liphela, nangona yena, njengokuba kwakunjalo ngoMohammed, wayengumArabhu.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Kwabuye kwaqondwa nokuba ishwangusha lokuqala lazonzakalisa imikhosi yaseRoma, nokuba ishwangusha lesibini layibulala imikhosi yaseRoma. Emva koko, umhla we-11 kuSeptemba, 2001 waqondwa njengendawo apho ubuSilamsi beshwangusha lesithathu balonzakalisa umkhosi waseRoma (i-United States), kodwa ukuba ngomthetho weCawa buya kuwubulala umkhosi waseRoma, njengoko i-United States ifikelela esiphelweni sayo njengobukumkani besithandathu besiprofeto seBhayibhile, ize inikele ulongamo lwayo lwesizwe kumanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Kwaqondwa ukuba i-United States yayililo irhamncwa lomhlaba elineempondo ezimbini zamandla. Uphawu oluphambili lwesiprofeto lwerhamncwa lomhlaba kukuba liyatshintsha lisuke kwimvana liye kwinamba. Ngokwesiprofeto iimpondo zimele amandla, yaye amandla erhamncwa lomhlaba ayenguRiphabhlikhi nobuProtestanti, emelwe njengeempondo ezimbini zerhamncwa lomhlaba. Kodwa ngoku ngemihla yokugqibela, loo mandla mabini erhamncwa lomhlaba atshintshele kumandla omkhosi nakumandla ezoqoqosho. NgoSeptemba 11, 2001, ubuSilamsi besishwangusha sesithathu bahlasela umhlaba, umqondiso werhamncwa lomhlaba, iPentagon, umqondiso wamandla alo omkhosi, neTwin Towers kwisiXeko saseNew York, umqondiso wamandla alo ezoqoqosho.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Kwathi xa kwaqondwa kananjalo ukuba imbali yokuqala yesishwangusha sokuqala, nembali yokugqibela yesishwangusha sesibini, zombini zazibonisa umfanekiso wokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, kwaqondwa ukuba ekufikeni kwesishwangusha sesithathu, xa izakhiwo ezikhulu zaseNew York zathotywa, kwachongwa ukuba inkqubo yokutywinwa kwabalikhulu elinamashumi amane anesine amawaka yayisele iqalile.

> “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 elithi ndibhengezile ukuba iNew York iza kutshayelwa kude ligagasi elikhulu lolwandle? Oku andizange ndakuthetha. Ndathi, njengoko ndandikhangela izakhiwo ezikhulu zisakhiwa apho, umgangatho phezu komnye umgangatho, ‘Ziziganeko ezoyikekayo ezingakanani eziya kwenzeka xa iNkosi iya kusuka inyikime umhlaba ngokoyikekayo! Ngoko ke amazwi eSityhilelo 18:1–3 aya kuzaliseka.’ Sonke isahluko seshumi elinesibhozo seSityhilelo sisilumkiso ngoko kuza phezu komhlaba. Kodwa andinako ukukhanya okukhethekileyo ngokuphathelele oko kuza kwehlela iNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini izakhiwo ezikhulu apho ziya kuwiselwa phantsi kukujika nokubhukuqwa kwamandla kaThixo. Ngokokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo isemhlabeni. Ilizwi elinye elivela eNkosini, uchuku olunye lwamandla ayo amakhulu, yaye ezi zakhiwo zinkulu ziya kuwa. Kuya kwenzeka iziganeko ezoyikekayo esingenako nokuzicingela ubukhulu bazo.” Review and Herald, Julayi 5, 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“Intshabalalo ekhoyo ehlabathini,” yisimilo samaSilamsi, kuba isimilo saso simelwe njengo-Apollyon no-Abaddon kwisahluko sesithoba, ivesi yeshumi elinanye yeSityhilelo.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Kwaye babenokumkani phezu kwabo, onguyingelosi yomhadi ongenasiphelo, ogama lakhe ngolwimi lwesiHebhere linguAbhaddon, kodwa ngolwimi lwesiGrike unegama elinguApollyon. ISityhilelo 9:11 (NINE ELEVEN).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Intsingiselo yegama, okanye yesimilo, sokumkani olawula ubuSilamsi, kokubini ngesiHebhere nangesiGrike, njengoko simelwe ngala magama mabini, ithi “kukufa” noku “kutshatyalaliswa,” okwafikayo ngomhla we-11 kuSeptemba, 2001, xa izakhiwo ezikhulu zaseNew York zawa zabhukuqwa. Ngelo xesha, iSityhilelo isahluko seshumi elinesibhozo, iindinyana zokuqala ukuya kwesesithathu, saqalisa ukuzaliseka.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Kwabonwa ukuba ukukhankanywa kokuqala komntu wasendle wobuSilamsi encwadini yeGenesis kwasebenzisa igama lesiHebhere elithetha “iesile lasendle laseArabhiya,” elaguqulelwa kuloo ndinyana ngokuthi “indoda yasendle.” Umfuziselo wobuSilamsi lusapho lwamahashe, yaye kwiSityhilelo isahluko sesithoba, nabo bamiselwa njengehashe lemfazwe. Kwiitshathi ezingcwele zikaHabakuki, athe abantu bakaThixo baxelelwa ukuba “azingafanele ukuguqulwa,” ubuSilamsi nabo bamiselwa ngamahashe emfazwe.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Yathi ingelosi yeNkosi kuye, Yabona, ukhulelwe, yaye uya kuzala unyana, umbize ngegama elinguIshmayeli; ngokuba iNkosi ikuvile ukubandezeleka kwakho. Ke yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nabantu bonke, nezandla zabantu bonke zibe nxamnye naye; yaye uya kuhlala phambi kwabazalwana bakhe bonke. Genesis 16:11, 12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Ukukhankanywa kokuqala kokuzalwa kukaIshmayeli kwanxulunyaniswa “nesithintelo,” nto leyo eyaba luphawu olusisiseko olunxulunyaniswa neSilamsi.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Ke kaloku uSarai, umfazi ka-Abram, wayengamzalelanga bantwana; yaye wayenesicakakazi, umYiputa, ogama linguHagare. Waza uSarai wathi ku-Abram, Khangela ngoku, uYehova undivalile ekuzaleni; ndiyakucela, ngena kwintombi yam; mhlawumbi ndingafumana abantwana ngayo. U-Abram waliphulaphula ilizwi likaSarai. Genesis 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Kwakwelo ukukhankanywa kokuqala kanye kweSilamsi, njengoko kumelwe kukuzalwa kukaIshmayeli, ukuthobela kuyagxininiswa. Ingcamango yokuthobela isisiseko esingundoqo senkolo yamaSilamsi. Igama elithi “Islam” livela kumagama amabini esiArabhu, “salaam,” elithetha “uxolo”, kunye nelithi “aslama,” elithetha “ukuthobela” okanye “ukunikezela”. ISilamsi sifundisa ukuba abakholwayo bafanele banikele ukuthanda kwabo ekuthandeni kuka-Allah (uThixo) kuzo zonke iinkalo zobomi. Akuba uSara eqondile ukuba wayenze isigqibo esibi ngokukhuthaza uAbraham ukuba athabathe uHagare aze azale uIshmayeli, wafumana imvume kuAbraham yokumphatha kakubi uHagare, nto leyo eyabangela ukuba uHagare abaleke emzini kaAbraham. Apho wafumana umyalezo osuka kwisithunywa sezulu.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Ke kaloku uAbram wathi kuSarayi, Yabona, isicakakazi sakho sisesandleni sakho; yenza kuso njengoko kulungile emehlweni akho. Wathi ke uSarayi, akumphatha gadalala, wasaba ebusweni bakhe. Yaza ingelosi kaYehova yamfumana ngasemthonjeni wamanzi entlango, ngasemthonjeni osendleleni eya eShure. Yathi, Haga, sicakakazi sikaSarayi, uvela phi, uya phi na? Wathi yena, Ndiyasaba ebusweni benkosikazi yam uSarayi. Yathi ingelosi kaYehova kuye, Buya uye kwinkosikazi yakho, uzithobe phantsi kwezandla zayo. Yathi ingelosi kaYehova kuye, Ndiya kuyandisa kakhulu imbewu yakho, ukuze ingabi nakubalwa ngenxa yobuninzi bayo. Yathi ingelosi kaYehova kuye, Yabona, ukhulelwe, uya kuzala unyana, umbize ngegama elinguIshmayeli; ngokuba uYehova ukuvile ukubandezeleka kwakho. Yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nabantu bonke, nezandla zabantu bonke zibe nxamnye naye; uya kuhlala phambi kwabazalwana bakhe bonke. Genesis 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Ukuzibamba kweSilamsi, “ukuzithoba” okumelisa isimilo senkolo yobuSilamsi, nendima yobuSilamsi, konke oku kufumaneka ekukhankanyweni kokuqala kukaIshmayeli, yaye kumela i-DNA yesiprofeto yobuSilamsi obumelwe ziintlekele ezintathu zesiTyhilelo. Yakuba iNkosi ibabuyisele abantu baYo kwiindlela zakudala zikaYeremiya, nabo baqonda ukuba “imimoya emine” ebanjwe ithintelwe ziingelosi ezine zesahluko sesixhenxe sesiTyhilelo, ngokukodwa, yimimoya emine yobuSilamsi.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Izithunywa zibambe imimoya yomine, emelwe lihashe elinomsindo elifuna ukuqhawuka libaleke ligubungele ubuso bomhlaba wonke, lizisa intshabalalo nokufa endleleni yalo.” Manuscript Releases, volume 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

“Ihashe elinomsindo” lamaSilamsi, elikwangoo “mimoya mine” “ebanjwayo” ngoxa kusenziwa ukutywinwa kwekhulu elinamashumi amane anesine amawaka, lithwala “ukufa nentshabalalo” (Abaddon noApollyon) “endleleni” yalo. Kanye njengokuba isithintelo esabekwa phezu kukaHagare sabeka olo phawu lwesiprofeto emqondisweni wobuSilamsi, loo mimoya mine kunye nehashe elinomsindo zombini ziyabanjwa, yaye xa loo nyaniso sele imi ngolo hlobo kwaqondwa ukuba ukuqala kwesibetho sokuqala kuchaza isithintelo phezu kobuSilamsi njengoko simelwe ngumyalelo wembali kaAbubakar.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Kananjalo bayalelwa ukuba bangawenzakalisi umququ womhlaba, nokuba yiyo nantoni na eluhlaza, nokuba ngumthi; kodwa kuphela abo bantu bangenalo itywina likaThixo emabunzini abo. ISityhilelo 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Umgca ngomgca, ukuqala koyena weha wesibini, othe ekusetyenzisweni okuphindwe kathathu kweeweha ezintathu wabekwa phezu kokuqalisa koyena weha wokuqala, kuchaza ukukhululwa kweengelosi ezine, ezimele kule ndinyana ukukhululwa kwejihad yesibini enkulu yamaSilamsi.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Lisithi kwisithunywa sesithandathu esasiphethe ixilongo, Khulula ezo zithunywa zine zibotshelelwe emlanjeni omkhulu umEfrati. ISityhilelo 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Ngoko kwaqondwa ukuba ekuqaleni kobubi besithathu, ubuSilamsi buya kukhululwa kwangaxeshanye bube buthintelwe, nto leyo kanye eyingqina likaDade White.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ngelo xesha, lo gama umsebenzi wosindiso usondela esiphelweni, inkathazo iya kube isiza phezu komhlaba, yaye iintlanga ziya kuba nomsindo, kanti ziya kubanjwa ukuze zingathinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yamva,’ okanye ukuhlaziyeka okuvela ebusweni beNkosi, iya kuza, ukunika amandla ilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngexesha laxa izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Xa kwaphandwa ingxelo yembali yobuSilamsi kwafunyanwa ukuba imfazwe nempumelelo yobuSilamsi bama-Arabhu bentsizi yokuqala kuqondwa ngobuSilamsi ngokuba “yijihad enkulu yokuqala”, nokuba imfazwe yoBukhosi bama-Ottoman eyaqalayo xa iingelosi ezine zakhululwayo kuqondwa ngobuSilamsi ngokuba “yijihad enkulu yesibini”. Ngokungqinelana nokusetyenziswa kathathu, ubuSilamsi bukholelwa ukuba ijihad enkulu yesithathu neyokugqibela yaqala ngoSeptemba 11, 2001. Njengokuba uWilliam Miller wakha wabhala, “Imbali nesiprofeto, ziyangqinelana.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Ukusetyenziswa “komgca phezu komgca” kokukhululwa nokuthintelwa ngaxeshanye, njengoko kumelwe kukubekwa komgca wokuqala wesiprofeto wentlekele yokuqala nowesibini phezu komnye, kwaqinisekiswa ngokugqibeleleyo nguMoya wesiProfeto; yaye kwangoko emva kokuba ubuSilamsi buhlasele ngoSeptemba 11, 2001, uMongameli George W. Bush wabeka uthintelo lwehlabathi lonke phezu kobuSilamsi ngokuqalisa imfazwe yakhe nxamnye nobunqolobi. Ukukhululwa nokuthintelwa ngaxeshanye kwe“hashe elinomsindo” lobuSilamsi kwaqinisekiswa yiBhayibhile, nguMoya wesiProfeto, kwanembali.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Abo “balandela iMvana” babuyele kwiindlela zakudala zamaMillerite bafumana “ukuphumla,” okuyimvula yamva, athe uDade White wayichaza njengesiqalayo xa iintlanga ziba nomsindo, kodwa zibanjwa zinqandwa, njengoko kwakunjalo ngoSeptemba 11, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ngelo xesha, lo gama umsebenzi wosindiso usondela ekugqityweni, inkathazo iya kube isiza phezu komhlaba, neentlanga ziya kuba nomsindo, kodwa ziya kubanjwa ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva,’ okanye uhlaziyo oluvela ebusweni beNkosi, iya kuza, ukuze inike amandla ilizwi elikhulu lengelosi yesithathu, ize ilungiselele abangcwele ukuba beme ngexesha apho izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Abo “balandela iMvana” babuyele kwiindlela zakudala zamaMillerite bafumana “ukuphumla,” okuyimvula yasemva, athe uDade White uyichaza njengale yaqalayo xa ingelosi enamandla yesiTyhilelo seshumi elinesibhozo yehla ngomhla we-11 kuSeptemba, 2001.

> “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 nje iza kuwela phezu kwabantu bakaThixo. Ingelosi enamandla iya kuhla ivela ezulwini, kwaye umhlaba uphela uya kukhanyiselwa lulo uzuko lwayo.” Review and Herald, April 21, 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Loo ngelosi inamandla yehla xa izakhiwo zaseNew York zawa phantsi, kwaqala ukutywinwa kwekhulu elinamashumi amane anesine amawaka, yaza imvula yasemva yaqalisa ukuna ngokufefa. Abo bakhokelwa babuyiselwa kwiindlela zamandulo zikaYeremiya, baza bafumana “ukuphumla,” okuyimvula yasemva, ngoko baqonda ukuba “ukuphumla nokuhlaziyeka” kukaIsaya nako kwakuyimvula yasemva, kodwa kwakukwangumqondiso wokuchongwa kovavanyo olwathi ngoSeptemba 11, 2001 lwajamelana nabantu bakaThixo, ingakumbi “amadoda agculelayo” “awayelawula iYerusalem”. Baqonda ukuba uvavanyo lwalunamacala amabini, kuba lwalumela umyalezo wobuSilamsi wentlekele yesithathu, yaye ngokubaluleke ngokulinganayo, lwalumela indlela yokusebenza eseBhayibhileni eyamisela umyalezo wemvula yasemva.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Wathi kubo, Le yindawo yokuphumla eninokuthi ngayo niphumze odiniweyo; yaye oku kukuhlaziyeka; kanti ke abazanga beve. Kodwa ilizwi leNkosi laba kubo ummiselo phezu kommiso, ummiselo phezu kommiso; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane; ukuze bahambe, bawe ngomva, baqhekeke, babanjiswe emgibeni, bathinjwe. Ngenxa yoko liveni ilizwi leNkosi, nina madoda agculelayo, alawula aba bantu baseYerusalem. Isaya 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Ukuhamba ezindleleni zamandulo kwavumela abantu bakaThixo bemihla yokugqibela ukuba ngoko babone ukuba umzekeliso weentombi ezilishumi, “obonisa amava abantu bama-Adventist,” kwakufuneka uphindwe “ngokuchaneka okugqibeleleyo,” ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ubungqina bembali apho umzekeliso wazalisekiswa khona okokuqala babonisa ukuba uHabakuki isahluko sesibini wawunxulumene ngokuthe ngqo nawo yaye uyinxalenye yalo mzekeliso. Ngoko ke “impikiswano” kaHabakuki isahluko sesibini yayimele uvavanyo lokuphumla nokuhlaziyeka amadoda agculelayo awala ukuluva. Njengoko abafundi abathembekileyo beBhayibhile baqhubeka bephengulula iindlela zamandulo, baqonda ukuba kwakungekho nje ukuba umzekeliso weentombi ezilishumi, noHabakuki isahluko sesibini, babeziziprofeto ezinye, koko noHezekile isahluko seshumi elinesibini lwalunjalo.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> Inxalenye yesiprofeto sikaHezekile nayo yaba ngumthombo wamandla nentuthuzelo kumakholwa: “Ilizwi likaYehova lafika kum, lisithi, Nyana womntu, siyintoni na eso saga eninaso ezweni lakwaSirayeli, nisithi, Imihla iyalibaziseka, nombono wonke uyatshitsha? Yitsho kubo ngoko ukuthi, Itsho iNkosi uYehova.... Imihla isondele, nokuzaliseka kombono wonke.... Ndiya kuthetha, nelizwi endiya kulithetha liya kuzaliseka; alisayi kuba salibaziseka.’ ‘Abendlu yakwaSirayeli bathi, Umbono awubonayo ngowemihla emininzi ezayo, yaye uprofeta ngamaxesha akude. Ngoko ke yitsho kubo ukuthi, Itsho iNkosi uYehova; Akusayi kubakho nalinye lamazwi am liya kulibaziseka, kodwa ilizwi endilithethileyo liya kwenziwa.’ Hezekile 12:21–25, 27, 28.” Imbambano Enkulu, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, njengoko limelwe yintshukumo ye-Advent ka-1840 ukuya ku-1844, limela ixesha leentsuku zokugqibela, xa “isiphumo sazo zonke izibonakaliso” “siya kwenzeka.” Imbali yesiprofeto yesibetho sokuqala, xa ibekwe phezu kwembali yesiprofeto yesibetho sesibini, ichonga imbali yesiprofeto yesibetho sesithathu, eyimbali yesiprofeto yokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ikwangumbali ka-1840 ukuya ku-1844. Ikwangumbali apho umsebenzi womthunywa olungisa indlela yoMthunywa woMnqophiso uzalisekiswa. Yimbali apho iimpondo ezimbini zerhamncwa lomhlaba zidlula kwinguquko zisuka kwesithandathu ziye kwesesi-“sibhozo” “esivela kwesixhenxe”. Yimbali apho abaprofeti ababini babulawa esitalatweni, kwisahluko seshumi elinanye seSityhilelo.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Okubaluleke ngokulinganayo ke, yinyaniso yokuba ngenxa yokuba ilizwi likaThixo lingasokuze lisilele, lidibene nomgaqo wokuba bonke abaprofeti bathetha ngakumbi ngemihla yokugqibela kunalo naliphi na elinye ixesha, ngomhla we-11 kuSeptemba 2001 “iintsuku zesiprofeto zifikile,” apho “amazwi athe” uThixo wawathetha “aya kuzaliseka,” yaye “akayi kuphinda alibaziseke.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Uvukelo lwango-1863 lwamisela ubu-Adventism baseLawodike ukuba luzule entlango de bonke bafe. INkosi yabuyela kuloo mbali ngomhla we-11 kaSeptemba, 2001, njengoko Yenzayo kumaSirayeli amandulo eKadeshe.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Utyelelo lokuqala eKadeshe lwavelisa imvukelo yeentlola ezilishumi, lwaza lwazisa ixesha lokubhadula entlango. Ekupheleni kweminyaka engamashumi amane, babuyela eKadeshe, yaye kulapho uMoses walibetha khona iLitye okwesibini waza wathintelwa ukuba angene kwiLizwe leSithembiso, kodwa bona bangena noYoshuwa. Umhla we-11 kuSeptemba, 2001, uchonga isizukulwana sokugqibela, yaye uThixo akayi kuphinda alandise iLizwi laKhe.

We will address this fact in the next article.

Siza kujongana nale nyaniso kwinqaku elilandelayo.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “Imbali yobomi bukaSirayeli entlango yabhalelwa ukunceda uSirayeli kaThixo kude kuse ekupheleni kwexesha. Iindlela zikaThixo zokuphatha abo babebhadula entlango kuzo zonke iintshukumo zabo zokunyuka nokwehla, ekubekweni kwabo esichengeni yindlala, lunxano, nokudinwa, nakwizibonakaliso ezimangalisayo zamandla akhe okubanceda, zingumzekeliso wobuthixo, ozele sisilumkiso nemfundiso kubantu bakhe kuwo onke amaxesha. Amava ahlukeneyo amaHebhere ayesisikolo sokubalungiselela ikhaya labo lesithembiso eKanan. UThixo angathanda ukuba abantu bakhe kule mihla yokugqibela bakhangele ngentliziyo ezithobileyo, nangeemimoya efundisekayo, izilingo ezivuthayo awathi uSirayeli wamandulo wadlula kuzo, ukuze bafundiswe ekuzilungiseleleni kwabo iKanan yasezulwini.”

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Iliwa elo, elathi, xa labethwa ngomyalelo kaThixo, lakhupha amanzi alo obomi, lalingumfuziselo kaKristu, owabethwayo nowatyunyuzywayo ukuze ngegazi lakhe kulungiswe umthombo wosindiso lomntu otshabalalayo. Njengoko iliwa lalibethwe kwaba kanye, ngokunjalo noKristu wayeza ‘kunikelwa kwaba kanye, ukuze athwale izono zabaninzi.’ Kodwa xa uMoses walibetha ngokungxama iliwa eKadeshe, umqondiso omhle kaKristu wonakaliswa. UMsindisi wethu wayengamelanga anikelwe abe lidini okwesibini. Njengoko idini elikhulu lenziwa kwaba kanye kuphela, kuyimfuneko kuphela kwabo bafuna iintsikelelo zobabalo lwakhe ukuba bacele egameni likaYesu,—baphalaze iminqweno yeentliziyo zabo emthandazweni wenguquko. Umthandazo onjalo uya kuzisa phambi kweNkosi yemikhosi amanxeba kaYesu, kuze emva koko kuphinde kuqukuqele ngokutsha igazi elinika ubomi, elifanekiswe kukuqukuqela kwamanzi aphilayo kuSirayeli owawunxaniwe.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Kuphela ngokuphila ngokholo oluphilayo kuThixo, nangokuthobela imithetho yakhe ngokuthobeka, apho umntu anokuba nethemba lokwamkeleka nguThixo. Ngeso sihlandlo saloo mmangaliso mkhulu eKadeshe, uMoses, ediniwe kukumbombozela okuqhubekayo nokuvukela kwabantu, waphulukana nombono woMncedi wakhe onguSomandla; akawuthobela umyalelo othi, ‘Thethani kulo iliwa, lize liphume amanzi alo;’ yaye engenamandla kaThixo washiyeka enzakalisa ingxelo yakhe ngokubonakalisa inkanuko nobuthathaka bobuntu. Umntu lowo wayemelwe kukuma, yaye wayenako ukuma, ecocekile, eqinile, engenabugovu kude kube sekupheleni komsebenzi wakhe, woyiswa ekugqibeleni. UThixo wahlaziswa phambi kwebandla lakwaSirayeli, xa wayenokuhlonitshwa, yaye igama lakhe lizukiswe.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “Umgwebo owabhengezwa ngoko nangoko nxamnye noMoses wawubuhlungu kakhulu yaye uthobisa kakhulu,—okuba yena kunye noSirayeli ovukelayo kwakufuneka bafe ngaphambi kokuwela iYordan. Kodwa umntu angathi na iNkosi yamphatha ngqwabalala umkhonzi wayo ngenxa yelo tyala linye? UThixo wayemzukisile uMoses njengoko wayengazange amzukise nawuphi na omnye umntu owayephila ngelo xesha. Wayelikhusele ityala lakhe ngokuphindaphindiweyo. Wayeyivile imithandazo yakhe, yaye wayethethe naye ubuso ngobuso, njengoko umntu ethetha nomhlobo wakhe. Kanye ngokomlinganiselo wokukhanya nolwazi uMoses awayekunandipha, kwaba kukhulu ukwandiswa kobugwenxa bakhe.” Signs of the Times, Oktobha 7, 1880.

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