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# Elijah - Number Fourteen

u-Eliya — Inombolo Yeshumi Nane

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

Ukuhambisana Kobuprofethi: Kusukela kumaMillerite kuya kuFuture for America ngoMoya ka-Eliya

Author

Jeff Pippenger

Published

October 21, 2023

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

Ngesikhathi sokuphela ngo-1798, umlayezo wesiprofetho womfula i-Ulai kuDaniyeli izahluko zesishiyagalombili nezesishiyagalolunye wavulwa uphawu, kwase kuvuswa uWilliam Miller emoyeni nasemandleni ka-Eliya ukuze amemezele ukusondela kwesahlulelo sikaNkulunkulu.

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

> “Kwanikezwa uWilliam Miller kanye nabanye ayesebenza nabo ukuba bashumayele lesi sixwayiso eMelika. Leli zwe laba yisikhungo senhlangano enkulu ye-Advent. Kulapha lapho isiprofetho somlayezo wengelosi yokuqala safezeka khona ngokusobala kakhulu. Imibhalo kaMiller nabangane bakhe yathunyelwa emazweni akude. Nomaphi lapho izithunywa zevangeli zazisungene khona emhlabeni wonke, kwathunyelwa izindaba ezijabulisayo zokubuya kukaKristu ngokushesha. Umyalezo wevangeli eliphakade wasakazeka kude nakude, wathi, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile.’” The Great Controversy, 368.

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

Ngesikhathi sokuphela ngo-1989, umyalezo wesiprofetho womfula iHidekeli okuDaniyeli izahluko zeshumi kuya kweleshumi nambili wavulwa uphawu, futhi iFuture for America yavuswa ngomoya nangamandla ka-Eliya ukuba imemezele ukusondela kokwahlulela kukaNkulunkulu.

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

AmaMillerite amemezela ukuvulwa kokwahlulela, kanti i-Future for America imemezela ukuvalwa kokwahlulela. Uhlaka lwesiprofetho lwamaMillerite lwaluyimibuso emibili echithayo yobuqaba, ilandelwe ubuPapa. Uhlaka lwesiprofetho lwe-Future for America luyimibuso emithathu echithayo yobuqaba, ilandelwe ubuPapa, bese kulandelwa ubuProthestani obuhlubukile.

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

AmaMillerite aqala njengabaseFiladelfiya, abe eseguqukela ekubeni abaseLawodikeya. I-Future for America yaqala njengabaseLawodikeya, futhi iguqukela ekubeni abaseFiladelfiya. Uguquko lwamaMillerite lusuka eFiladelfiya luye eLawodikeya lwaluhlobene nokufa kuka-Eliya nomlayezo wakhe wesifungo sikaMose. Uguquko lwe-Future for America luhlobene nokufa nokuvuka kuka-Eliya noMose kuSambulo 11.

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

Ekuvulweni kokwahlulelwa ngo-1844, amaMillerite ayeseyifezile umsebenzi ka-Eliya eNtabeni iKarmeli. Ekuvalweni kokwahlulelwa, emthethweni weSonto, inhlangano i-Future for America iyobe isiyifezile umsebenzi ka-Eliya eNtabeni iKarmeli. Emlandweni wamaMillerite izimpawu zendlela ezintathu zesiprofetho seminyaka engamashumi ayisithupha nanhlanu ezikhonjwe ku-Isaya isahluko sesikhombisa, ivesi lesishiyagalombili, zaphindwa lapho izizwe ezimbili zahlanganiswa ndawonye zaba yisizwe esisodwa ukuze kusungulwe uphondo lobuProthestani lwesilo somhlaba lwesAmbulo ishumi nantathu. Emlandweni we-Future for America izimpawu zendlela ezintathu zaleyo minyaka engamashumi ayisithupha nanhlanu efanayo ziyaphindwa lapho izizwe ezimbili zihlangana ukuze zakhe uphondo lweRiphabhulikhi olukhuluma njengodrako.

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

Owokuqala kulawo matshwayo amathathu emlandweni wesiprofetho we-Future for America kwakuyisikhathi sokuphela ngo-1989. Owesibili kwakunguSepthemba 11, 2001, kanti owesithathu uyoba ngumthetho weSonto ozofika maduze. Emlandweni wamaMillerite, ukulandelana kwamatshwayo okukhonjwe ku-Isaya isahluko 7 kwaguqulwa kwaphikiswa nokulandelana kwamatshwayo emlandweni ka-Isaya. Emlandweni we-Future for America ukulandelana kuyahambisana nokubhekisela kokuqala kweminyaka engamashumi ayisithupha nanhlanu, nakuba ekugcineni kungasekho nhlobo ingxenye yesikhathi. Kusukela ngo-Okthoba 22, 1844, noma yikuphi ukusetshenziswa kwesikhathi sesiprofetho kuyinkohliso kaSathane.

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

Isizathu esingokwesiprofetho sokunamathela ekulandelaneni kwezimpawu zendlela ezintathu njengoba zibekwe ku-Isaya isahluko sesikhombisa, ngokuphambene nokulandelana kwazo okuhlehlisiwe emlandweni wamaMillerite, ngokwengxenye sisekelwe emthethweni wokukhulunywa kokuqala. Ukuhleleka kweminyaka engamashumi ayisithupha nanhlanu kukhulunywa ngakho okokuqala ku-Isaya isahluko sesikhombisa, futhi nakuba kungasekho isici sesikhathi seminyaka engamashumi ayisithupha nanhlanu lapho ukugcwaliseka kokugcina komlando wesiprofetho omelwe yileyo minyaka kwenzeka enhlanganweni yokunyakaza ekugcineni, lezo zimpawu zendlela ezintathu zisahlonzwa, futhi zigcina ukuhleleka kwazo njengasemlandweni ka-Isaya.

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

Esesibili sesibili sokugcina uhlelo lokuqala lwezimpawu zendlela, ubudlelwane bomlando wamaMillerite lapho iminyaka engamashumi ayisithupha nanhlanu yagcwaliseka khona, kanye nokuqhubeka ukunyakaza kwamaMillerite okunakho nokunyakaza kwe-Future for America. Umlando wamaMillerite wawuyisiqalo, kanti i-Future for America iyisiphetho.

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

Ukunyakaza lwamaMillerite lwaphela ngo-1863, lapho kwaqala khona ibandla lamaSeventh-day Adventist elalihlelwe ngokomthetho. Ngaleso sikhathi isithunywa sika-Eliya esasifikile ngesikhathi sokuphela ngo-1798, lapho umbono womfula i-Ulai uvulwa uphawu, sathuliswa futhi savalwa uphawu. Ngo-1989, ngesikhathi sokuphela, lapho umbono womfula i-Hiddekel uvulwa uphawu, isithunywa sika-Eliya sabuya.

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

Isizathu sesithathu sokugcina ukulandelana kwasekuqaleni kwezimpawu zendlela, sitholakala emgqeni wesiprofetho okhuluma ngesilo somhlaba nezimpondo zaso ezimbili. Emlandweni wamaMillerite, izizwe ezimbili zahlanganiswa ukuze zakhe uphondo lobuProthestani. Emlandweni we-Future for America izimpondo ezimbili zobuProthestani obuhlubukile kanye nobuRepublican obuhlubukile ziyohlanganiswa ukuze kwakheke isizwe esisodwa esiyisi-“image of,” futhi futhi esiyisi-“image to” isilo. Izizwe ezimbili ezihlangana emlandweni wokugcina ukuze zakhe uphondo olulodwa lwebandla nombuso, zifinyelela lokho kugcwaliseka emthethweni weSonto.

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

Lapho umfanekiso wesilo usuthuthuke ngokuphelele, ukuphetha kwawo kufakazelwa amandla awo okudlulisa umthetho weSonto. Ukuthuthuka kwalowo mfanekiso kuyinqubo yesikhathi, kodwa uphawu lwesilo luyisikhathi esithile. Isikhathi sokwakhiwa komfanekiso simelelwa yiminyaka engamashumi amane nesithupha ithempeli elakhiwa ngayo kusukela ku-1798 kuya ku-1844. Uphondo lweRiphabhulikhi lwakha ithempeli lenkolo-nezepolitiki phakathi nenkathi yesikhathi lapho umfanekiso wesilo usathuthukiswa.

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

Ukuthuthukiswa komfanekiso wesilo kwaqala ngokwesiprofetho ngoSepthemba 11, 2001. Leyo nhlekelele yaphawula ukufika koMthetho i-Patriot Act, owaphawula ukuguquka komthetho woMthethosisekelo usuka esimisweni somthetho wesiNgisi uye esimisweni somthetho wamaRoma. Umthetho wesiNgisi usekelwe esimisweni sokuthi umuntu umsulwa kuze kube kufakazelwa ukuthi unecala, kanti umthetho wamaRoma usekelwe esimisweni sokuthi umuntu unecala kuze kube kufakazelwa ukuthi umsulwa.

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

Ithempeli lezombusazwe elakhiwa kusukela ngoSepthemba 11, 2001 kuze kube ngumthetho weSonto, nalo liyavezwa ngokwakheka komfanekiso wesilo. Isikhathi sesiprofetho asisasebenzi, ngakho-ke iminyaka engamashumi amane nesithupha uphondo lobuProthestani olwakhayo ngayo ithempeli likamoya, ifanekisa isikhathi, hhayi iphuzu lesikhathi, lapho uphondo lweRiphabhulikhi lusimamisa ithempeli lalo lenkolo-nelezombusazwe.

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

Izizathu ezintathu eziyinhloko zokusebenzisa ulandelwano olufanayo lwezimpawu-ndlela ezintathu zeminyaka engamashumi ayisithupha nanhlanu emelwe ku-Isaya isahluko sesikhombisa yilezi: okokuqala, umthetho wokukhulunywa kokuqala; u-742 BC, u-723 BC, no-677 BC, ngaleyo ndlela iminyaka eyishumi nesishiyagalolunye ilandelwa yiminyaka engamashumi amane nesithupha. Kwakuphambene emlandweni wamaMillerite; u-1798, u-1844, no-1863, ngaleyo ndlela iminyaka engamashumi amane nesithupha ilandelwa yiminyaka eyishumi nesishiyagalolunye.

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

Isizathu sesibili ukulandelana okuqhubekayo komlayezo mayelana nendima nomsebenzi ka-Eliya. U-Eliya wafika ngesikhathi sokuphela ngo-1798, lapho incwadi kaDaniyeli yambulwa (Daniyeli 8:14), wase efika emncintiswaneni waseNtabeni iKarmeli kusukela ngo-1840 kuya ku-1844, wabe esevalelwa kanye nemfundiso yenkolo yesiko nesithethe ngo-1863. U-Eliya waphinde wafika ngesikhathi sokuphela ngo-1989, lapho incwadi kaDaniyeli yambulwa. Wahamba ngokwesiprofetho waya kuSepthemba 11, 2001, lapho umncintiswano waseNtabeni iKarmeli uqala khona, ukuze uphele kuphela emthethweni weSonto osusondele ukufika. Ukuqhubeka kwendima nomsebenzi ka-Eliya kusekela ukulandelana kwezimpawu zendlela ezihlonzwe ku-Isaya isikhombisa.

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

Umongo wezimpondo ezimbili zesilo somhlaba ukhomba ukuthi zombili lezi zimpondo ziguquka zisuka emandleni amabili ziye kwelilodwa, esinye ekuqaleni kanti esinye ekugcineni kombuso wesithupha wesiprofetho seBhayibheli. Lapho izinduku ezimbili, kungaba ngezesikhathi sokuqala noma zokugcina, zibuthelwa ndawonye zixhunywe zibe yisizwe esisodwa, zimelwe njengokwakha ithempeli likamoya ekuqaleni noma ithempeli likamoya lenkolo nezombusazwe ekugcineni. Ithempeli lomgunyathi lingumfanekiso wethempeli lobupapa, lapho upapa ehlezi ethempelini likaNkulunkulu ezimemezela yena uqobo ukuthi unguNkulunkulu.

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

Lapho i-United States ikhuluma njengodrako emthethweni weSonto, iyobe igcwalisa wona lowo mfanekiso, ngokuba iyobe yakhe ithempeli lomgunyathi lapho ibandla nombuso kuhlanganiswa kube yinduku eyodwa, futhi ibandla liyoba yilo elilawula lobo budlelwano.

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

Ku-Isaya isahluko sesikhombisa umprofethi u-Isaya wathatha indodana yakhe ukuba amemezele umlayezo enkosini u-Ahazi ngasemfudlaneni wechibi elingenhla, ngasensimini yomwashi.

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

> UJehova wayesethi ku-Isaya: Phuma manje uyohlangabeza u-Ahazi, wena noSheyari-jashubi indodana yakho, ekugcineni komsele wechibi elingenhla, endleleni eya ensimini yomcaki. Isaya 7:3.

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

Igama elithi “shearjashub” lisho ukuthi “insali iyakubuya.” Insali yenhlangano yokuqala yamaMillerite yabuya enhlanganweni yeFuture for America ngo-1989. U-Isaya nendodana yakhe bamele ukuqala nokuphela, ngobudlelwane babo njengoyise nendodana. Badlulisa umoya ka-Eliya owawuzophendulela izinhliziyo zawoyise kubantwana, nezinhliziyo zabantwana koyise. U-Isaya wayememezela umlayezo ka-Eliya enkosini embi u-Ahazi. Phakathi kwezinye izenzo zakhe ezimbi, u-Ahazi waziwa ngokuvala izinkonzo zendlu engcwele nokumisa endaweni yayo ikhophi lethempeli lase-Asiriya.

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

> UAhazi wayeneminyaka engamashumi amabili ekuqaleni kwakhe ukubusa; wabusa iminyaka eyishumi nesithupha eJerusalema, akenzanga okulungileyo emehlweni kaJehova uNkulunkulu wakhe, njengoDavide uyise. Kepha wahamba ngendlela yamakhosi akwa-Israyeli; yebo, wenza nendodana yakhe yadlula emlilweni, ngokwezinengiso zezizwe abezenzile uJehova wazixosha phambi kwabantwana bakwa-Israyeli. Wanikela futhi washisa impepho ezindaweni eziphakemeyo, nasemagqumeni, nangaphansi kwayo yonke imithi eluhlaza. Khona-ke uRezini inkosi yaseSiriya noPheka indodana kaRemaliya, inkosi yakwa-Israyeli, benyukela eJerusalema ukuyokulwa; bayimvimbezela uAhazi, kodwa abakwazanga ukumahlula. Ngaleso sikhathi uRezini inkosi yaseSiriya wabuyisela i-Elati eSiriya, waxosha amaJuda e-Elati; amaSiriya afika e-Elati, ahlala khona kuze kube namuhla. Ngakho uAhazi wathuma izithunywa kuThigilati-pileseri inkosi yase-Asiriya, wathi: Mina ngiyinceku yakho nendodana yakho; yenyuka, ungisindise esandleni senkosi yaseSiriya nasesandleni senkosi yakwa-Israyeli abangivukelayo. UAhazi wathatha isiliva negolide okwafunyanwa endlini kaJehova nasezingcebweni zendlu yenkosi, wakuthumela njengesipho enkosini yase-Asiriya. Inkosi yase-Asiriya yamlalela; ngokuba inkosi yase-Asiriya yenyukela eDamaseku, yayithatha, yabathumbela eKiri abantu bakhona, yambulala uRezini. Inkosi uAhazi yaya eDamaseku ukuyohlangabeza uThigilati-pileseri inkosi yase-Asiriya, yabona i-altare elaliseDamaseku; inkosi uAhazi yathumela ku-Uriya umpristi isifaniso se-altare nomfanekiso walo, ngokwawo wonke umsebenzi walo. U-Uriya umpristi wakha i-altare njengakho konke inkosi uAhazi eyakuthumela isuka eDamaseku; kanjalo u-Uriya umpristi walakha ngaphambi kokuba inkosi uAhazi ibuye eDamaseku. Kwathi inkosi isibuyile eDamaseku, inkosi yalibona i-altare; inkosi yasondela e-altare, yanikela kulo. Yashisa umnikelo wayo wokushiswa nomnikelo wayo wokudla, yathulula umnikelo wayo wokuphuzwa, yafafaza phezu kwe-altare igazi leminikelo yayo yokuthula. Yaliletha futhi i-altare lethusi elaliphambi kukaJehova, lisuse phambi kwendlu, phakathi kwe-altare nendlu kaJehova, yalibeka ohlangothini olusenyakatho lwe-altare. Inkosi uAhazi yayala u-Uriya umpristi, yathi: Phezu kwe-altare elikhulu shisa umnikelo wokushiswa wasekuseni, nomnikelo wokudla wakusihlwa, nomhlatshelo wokushiswa wenkosi, nomnikelo wayo wokudla, kanye nomnikelo wokushiswa wabantu bonke bezwe, neminikelo yabo yokudla, neminikelo yabo yokuphuzwa; ufafaze phezu kwalo lonke igazi lomnikelo wokushiswa, nalo lonke igazi lomhlatshelo; i-altare lethusi lona liyakuba ngelami lokubuza ngalo. Kanjalo u-Uriya umpristi wenza njengakho konke inkosi uAhazi eyamyala khona. Inkosi uAhazi yanquma imiphetho yezisekelo, yasusa isitsha sokugezela kuzo; yehlisa nolwandle lwaso phezu kwezinkabi zethusi ezazingaphansi kwalo, yalubeka phezu kocingo lwamatshe. Nompheme wesabatha ababewakhile endlini, nendlela yokungena kwenkosi engaphandle, wayiguqula yasuka endlini kaJehova ngenxa yenkosi yase-Asiriya. 2 AmaKhosi 16:2–18.

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

Inkosi yase-Asiriya imelela inkosi yasenyakatho, okuyisibonakaliso sobupapa. Inkosi embi u-Ahazi yayiyinhloko yangokoqobo yakwaJuda, izwe elikhazimulayo langokoqobo. Ngesikhathi u-Isaya nendodana yakhe behlangana nayo emfuleni wokukhipha amanzi wedamu eliphezulu ngasensimini yomfoki, benomyalezo wokuthi insali yayizobuya, leyo nkosi embi yayisesimweni esibucayi sempi yombango phakathi kwasenyakatho naseningizimu. Kuleyo nhlekelele, yenqaba umyalezo owawunikelwe nguNkulunkulu ngomprofethi u-Isaya, yase ifuna ukuvikelwa enkosini yangokoqobo yasenyakatho.

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

Isimo esivezwa ku-Isaya isahluko sesikhombisa sikhombisa umholi wezwe lenkazimulo elingokomoya ofuna ukubambisana nobupapa ngesikhathi sempi yombango, esikhundleni sokufuna kuNkulunkulu. Ukuvukela kuka-Ahazi uNkulunkulu kubonakaliswa ngokuthi waya enkosini yasenyakatho wenza isibonelo sethempeli likankulunkulu wenkosi yasenyakatho, wase ethumela leso sibonelo sethempeli kumpristi omkhulu eJerusalema, yena owayesemisa ikhophi yalo thempeli elingelamanga emagcekeni angcwele endlu engcwele kaNkulunkulu. Inkosi embi u-Ahazi imelela umbuso, kanti ukubambisana kompristi omkhulu kumelela ukuhlanganiswa kwebandla nombuso.

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

Lokho kuhlubuka okungokoqobo kumela ukuhlubuka komholi wezwe elikhazimulayo elingokomoya, ophindaphinda inkonzo yokukhonza yobupapa (inkosi yasenyakatho) futhi avale ukukhonza kweqiniso kwendlu engcwele kaNkulunkulu. Ukuhlubuka kuka-Ahazi kumela ubuholi be-United States, obumisa ithempeli lomgunyathi ezweni elikhazimulayo, eliyikhophi yethempeli lenkosi yasenyakatho.

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

Isimo esingokwesiprofetho sika-Isaya isahluko sesikhombisa simelela ukuqala kweminyaka engamashumi ayisithupha nanhlanu yesilo somhlaba, futhi ngokuqondile kakhulu inkathi yokuphela kwesilo somhlaba. Kunokukhanya okuningi okungaqoqwa esimisweni esingokwesiprofetho sika-Isaya isahluko sesikhombisa, kodwa kulesi sikhathi simane sisebenzisa isimiso sokuthi uKristu ufanekisa ukuphela kwento ngokuqala kwento. Lapha senza lokhu kusetshenziswa, hhayi kakhulu ukuze sihlolisise ngokujulile imiphumela yesimo somlando sika-Isaya isahluko sesikhombisa. Sibonisa ukuthi lapho uphondo lweRiphabhulikhi ehlubukileyo luhlangana nophondo lobuProthestani obuhlubukileyo kuba yisethulo sokwakhiwa kwethempeli lomgunyathi.

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

Ukumiswa kwethempeli elingelona iqiniso, elakhiwe ngokwesibonelo sethempeli lenkosi yasenyakatho, kumelela umlando lapho umfanekiso wesilo wakhiwa khona, futhi kuyisivivinyo esikhulu kubantu bakaNkulunkulu, okuyiso okuyonquma ikusasa labo laphakade.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “INkosi ingibonisile ngokusobala ukuthi umfanekiso wesilo uyokwakhiwa ngaphambi kokuba umusa uvalwe; ngokuba uyoba yisivivinyo esikhulu kubantu bakaNkulunkulu, okuyiso okuyokwahlulelwa ngaso isiphetho sabo saphakade.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Lesi yisivivinyo abantu bakaNkulunkulu okumelwe babe naso ngaphambi kokuba babekwe uphawu. Bonke abafakazele ukwethembeka kwabo kuNkulunkulu ngokugcina umthetho waKhe, nangokwenqaba ukwamukela isabatha esingamanga, bayakuma ngaphansi kwebhanela leNkosi uNkulunkulu uJehova, futhi bayakwamukela uphawu lukaNkulunkulu ophilayo. Labo abadela iqiniso elivela ezulwini futhi bamukele isabatha leSonto, bayakwamukela uphawu lwesilo” The Seventh-day Adventist Bible Commentary, volume 7, 976.

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

Ama-Adventist osuku lwesikhombisa, ayibo “abantu bakaNkulunkulu” baseLawodikeya, anaso “isivivinyo esikhulu” esenzeka ngaphambi kokuvalwa komusa. Yiso “isivivinyo” okufanele basiphumelele “ngaphambi kokuba babekwe uphawu.” Uphawu lukaNkulunkulu nokuvalwa komusa kwenzeka ngesikhathi somthetho weSonto. Ukwakhiwa komfanekiso wesilo kwenzeka esikhathini esiholela kulowo mthetho weSonto futhi siphethe kuwo. Umfanekiso wesilo nokwakhiwa kwawo kuyiqiniso eliyokwenza isinqumo ngesiphetho sethu saphakade. Ukwakhiwa kwalowo mfanekiso kufanekisiwe njengokuhlanganiswa kwezinduku ezimbili ukuze kwenziwe isizwe esisodwa. Ukuhlanganiswa kwalezo zinduku ezimbili kwenzeka ekuqaleni komlando wase-United States bese kuphinda kwenzeke nasekupheleni kwawo. Ekuqaleni kwahlanganiswa izinduku ezimbili ukuze kumiswe uphondo lwamaProthestani, kuthi ekugcineni kuhlanganiswe izinduku ezimbili ukuze kumiswe uphondo lwamaRiphabhulikhi.

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

Emlandweni wokuqala ka-1798 kuya ku-1844, ithempeli lophondo lwamaProthestani lamiswa. Eminyakeni eyishumi nesishiyagalolunye kamuva, umongameli wokuqala weRiphabhulikhi wophondo lweRiphabhulikhi wakhuluma njengewundlu, futhi ngokwenza kanjalo waqala inqubo yokukhulula izigqila, kodwa kwamlahlekisela ukuphila kwakhe. IWundlu likaNkulunkulu lafa esiphambanweni ukuze likhulule isintu ebugqilini besono, kodwa kwamlahlekisela ukuphila kwalo. Isiphambano siyisiMemezelo Sokukhululwa. Emlandweni lapho uphondo lweRiphabhulikhi lwalukhulula izigqila, uphondo lwamaProthestani lwenqaba isiprofetho sobugqila. Emlandweni womthetho weSonto, lapho uphondo lweRiphabhulikhi luphinde lumise kabusha ubugqila bomoya, uphondo lwamaProthestani luyakumemezela umlayezo okhulula abathunjiweyo.

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

Umongameli wokugcina wophondo lweRiphabhulikhi lwesilo sasemhlabeni uyokhuluma njengodrako, futhi lapho enza kanjalo, uphondo lweqiniso lwamaProthestani luyophakanyiswa njengophawu. Lokho kufanekiswa ezimpondweni ezimbili zombuso wamaMede namaPheresiya ongokoqobo nowokomoya. Umbuso ongokoqobo wamaMede namaPheresiya wawungumbuso wesibili wesiprofetho seBhayibheli, futhi umbuso wesithupha wesiprofetho seBhayibheli ungumbuso wamaMede namaPheresiya wokomoya. Encwadini kaDaniyeli, inqama yamaMede namaPheresiya yayinezimpondo ezimbili, njengoba kunjalo nange-United States, kodwa uphondo lwesibili lwavela ekugcineni.

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

> Ngase ngiphakamisa amehlo ami, ngabona; futhi bheka, kwakumi phambi komfula inqama eyayinezimpondo ezimbili; lezizimpondo zombili zaziphakeme; kodwa esinye sasiphakeme kunesinye, kanti esiphakeme kakhulu savela ekugcineni. Daniyeli 8:3.

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

Emlandweni ongokwesiprofetho wesilo sasemhlabeni nezimpondo zaso ezimbili, uphondo lwamaProthestani lwabonwa kuqala, kodwa esikhundleni sokukhuphuka luqede umsebenzi lwahlehlela ehlane lobumpumputhe baseLawodikeya. Emlandweni lapho uphondo lwamaRiphabhulikhi lukhuluma njengodrako, futhi luphumelelisa umthetho weSonto ozayo maduze, uphondo lweqiniso lwamaProthestani luyogcina luphakanyiswe njengophawu lwesizwe. Yilabo kuphela bama-Adventist boSuku lwesiKhombisa abangabaseLawodikeya abaqaphela uvivinyo olumelwe ukwakhiwa komfanekiso wesilo abayokwamukela uphawu lukaNkulunkulu lapho isikhathi somusa sesivalwa. Umlayezo okhomba le nqubo yokuvivinya usuvulwa uphawu manje kulabo bonke abafisa ukuzuzwa yilo.

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

> UEliya wasondela kubo bonke abantu, wathi: Kuyoze kube nini nilokhu ninqikaza phakathi kwemibono emibili na? Uma uJehova enguNkulunkulu, mlendeleni; kodwa uma uBali enguye, mlendeleni yena. Abantu abazange bamphendule ngazwi linye. 1 AmaKhosi 18:21.

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