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

Incwadi kaDaniyeli - Inombolo Ikhulu Neshumi Nantathu

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

Ukwembula Ukusetshenziswa Okuphindwe Kathathu Kweziprofetho: Ukuqonda Ukubaluleka kukaSepthemba 11, 2001, Esimweni SeBhayibheli

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.

Ngenkathi iNkosi ibuyisela abantu bayo bezinsuku zokugcina “ezindleleni zasendulo” zikaJeremiya ngoSepthemba 11, 2001, yayisivele iveze umthetho wokusetshenziswa kathathu kwesiprofetho.

> 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.

> Isho kanje iNkosi: Yimani ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle? Nihambe kuyo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kodwa bathi, Asiyikuhamba kuyo. Futhi ngamisa abalindi phezu kwenu, ngithi, Lalelani ukukhala kwecilongo. Kodwa bathi, Asiyikulalela. Jeremiya 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.

Lapho iNkosi ibuyisela abantu bayo ezindleleni zasendulo, babeyakufumana ukuphumula (imvula yasemuva), bese abalindi benikezwa umlayezo wecilongo. Bonke abaprofethi babonakalisa ngokuphelele ukuphela kwezinsuku zokugcina, ngakho umlayezo wecilongo wezinsuku zokugcina wawuyoba yicilongo lokugcina, okuyicilongo lesikhombisa, okuyisishayo sesithathu.

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.

Lapho abantu Bakhe bezinsuku zokugcina beqala ukuhamba ezindleleni zasendulo, kwaqashelwa ukuthi izimpawu zeshwa lokuqala zazikhomba umholi othile womlando ongokomfanekiso (uMohammed), nokuthi neshwa lesibili lenza into efanayo (uOsman). Kwatholakala ukuthi namacilongo amane okuqala ngalinye lalinabaholi abathile abangokomfanekiso bokuhlonza icilongo, kwase kuqashelwa ukuthi u-Osama bin Laden wayengumholi ongokomfanekiso weshwa lesithathu.

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.

UMuhammad wayehlotshaniswa ne-Arabhiya, kanti u-Osman wayeyisifanekiselo soMbuso Wama-Ottoman eTurkey, futhi u-Osama bin Laden wayemele ubuphekula bamaSulumane emhlabeni wonke, nakuba yena, njengakuMuhammad, wayengum-Arabhu.

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.

Kwaphinde kwaqashelwa ukuthi umaye wokuqala walimaza amabutho aseRoma nokuthi umaye wesibili wabulala amabutho aseRoma. Kwase kuqashelwa ukuthi uSepthemba 11, 2001, kwakuyiphuzu lapho ubuSulumane bomaye wesithathu balimaza ibutho laseRoma (i-United States), kodwa ukuthi emthethweni weSonto buyolibulala ibutho laseRoma, njengoba i-United States ifinyelela esiphethweni sayo njengombuso wesithupha wesiprofetho seBhayibheli, futhi inikela ubukhosi bayo besizwe enhlanganweni emithathu kadrako, yesilo, nomprofethi wamanga.

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.

Kwavunywa ukuthi i-United States kwakuyisilwane somhlaba esinezimpondo ezimbili zamandla. Isici esiyinhloko sesiprofetho sesilwane somhlaba ukuthi siguquka sisuke ewundlu sibe udrako. Ngokwesiprofetho, izimpondo zimelela amandla, futhi amandla esilwane somhlaba ayeyiRiphabhulikhanizimu nobuProthestani, okwakumelwe yizimpondo ezimbili zesilwane somhlaba. Kodwa manje ezinsukwini zokugcina, la mandla amabili esilwane somhlaba aseguqukile aba amandla ezempi nawomnotho. NgoSepthemba 11, 2001, ubuSulumane bosizi lwesithathu bashaya umhlaba, uphawu lwesilwane somhlaba, iPentagon, uphawu lwamandla ayo ezempi, kanye neTwin Towers eNew York City, uphawu lwamandla ayo omnotho.

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.

Lapho futhi sekuqashelwe ukuthi umlando wokuqala weshwa lokuqala, kanye nomlando wokugcina weshwa lesibili, kokubili kwethula umfanekiso wokubekwa uphawu kwabayi‑khulu namashumi amane nane eziyinkulungwane, kwaqashelwa ukuthi ekufikeni kweshwa lesithathu, lapho izakhiwo ezinkulu zaseNew York zehliswa phansi, kwabonakala ukuthi inqubo yokubekwa uphawu kwabayi‑khulu namashumi amane nane eziyinkulungwane yayisiqalile.

> “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.

> “Manje sekuvela yini izwi engilimemezele ngokuthi iNew York izokhukhulwa igagasi elikhulu lolwandle? Lokhu angikaze ngikusho. Engakusho yilokhu, lapho ngibuka izakhiwo ezinkulu ezakhiwayo lapho, isitezi phezu kwesitezi, ‘Yeka izigcawu ezesabekayo eziyokwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba ngokwesabeka! Khona-ke amazwi eSambulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisexwayiso ngalokho okuza phezu komhlaba. Kodwa anginakho ukukhanya okukhethekile maqondana nalokho okuza phezu kweNew York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyowiswa phansi ngokuphenduka nangokugumbuqelwa kwamandla kaNkulunkulu. Ngokukhanya engikunikiwe, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulu ziyokuwa. Kuyokwenzeka izigcawu ezesabeka kwazo esingeke sakucabanga.” Review and Herald, July 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.

“ukubhujiswa okusezweni” kungumlingiswa wobuSulumane, ngoba umlingiswa wabo uvezwa njengo-Apollyon no-Abaddon esahlukweni sesishiyagalolunye, evesini leshumi nanye lencwadi yesAmbulo.

> 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).

> Futhi babenenkosi phezu kwabo, eyiNgelosi yomgodi ongenasiphelo, ogama layo ngolimi lwesiHebheru lingu-Abadoni, kodwa ngolimi lwesiGreki linegama elithi u-Apholiyoni. IsAmbulo 9:11 (ISISHIYAGALOLUNYE).

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.

Incazelo yegama, noma isimilo, senkosi ebusa iSulumane, kokubili ngesiHebheru nangesiGreki, njengoba kumelwe amagama amabili, ithi “ukufa” kanye “nokubhujiswa,” okwafika ngoSepthemba 11, 2001, lapho izakhiwo ezinkulu zaseNew York ziphonswa phansi. Ngaleso sikhathi, iSambulo isahluko 18, amavesi 1 kuya ku-3, saqala ukugcwaliseka.

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.

Kwaqondakala ukuthi ukukhulunywa kokuqala ngomuntu wasendle wobuSulumane encwadini kaGenesise kwasebenzisa igama lesiHeberu elisho “imbongolo yasendle yase-Arabhiya,” elahunyushwa evesini ngokuthi “umuntu wasendle.” Uphawu lobuSulumane luwumndeni wehhashi, futhi encwadini yeSambulo isahluko sesishiyagalolunye, lwaphinde lwamelwa njengehhashi lempi. Emashadini angcwele kaHabakuki, abantu bakaNkulunkulu ababeyalelwe ngawo ukuthi “akungafanele aguqulwe,” ubuSulumane nabo babemelwe ngamahhashi empi.

> 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.

> Ingelosi likaJehova lathi kuye: Bheka, ukhulelwe, futhi uzakubeletha indodana, uyibize ngegama lokuthi u-Ishmayeli; ngokuba uJehova uzwile ukuhlupheka kwakho. Yena uyakuba ngumuntu wasendle; isandla sakhe siyakuba phezu kwabo bonke abantu, nesandla sabo bonke abantu siyakuba phezu kwakhe; futhi uyakuhlala phambi kwabo bonke abafowabo. UGenesise 16:11, 12.

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

Ukukhulunywa kokuqala ngokuzalwa kuka-Ishmayeli kwahlanganiswa “nokuzibamba,” okwaba uphawu oluyinhloko oluhlotshaniswa ne-Islamu.

> 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.

> USarayi, umka-Abrama, wayengamzalelanga abantwana; futhi wayenencekukazi, umGibhithe, ogama layo linguHagari. USarayi wathi ku-Abrama: Bheka manje, uJehova ungivimbile ukuzala; ngiyakuncenga, ngena encekwinini yami; mhlawumbe ngiyakuthola abantwana ngayo. U-Abrama walalela izwi likaSarayi. Genesise 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.

Kuleyo nkulumo yokuqala ngqa nge-Islamu, njengoba imelwe ukuzalwa kuka-Ishmayeli, kugcizelelwa ukuzithoba. Umqondo wokuzithoba uyisisekelo enkolweni yamaSulumane. Igama elithi “Islamu” lisuselwa emagameni amabili esi-Arabhu, “salaam,” elisho “ukuthula”, kanye “aslama,” elisho “ukuzithoba” noma “ukuzinikela”. I-Islamu ifundisa ukuthi abakholwayo kufanele bathobise intando yabo entandweni ka-Allah (uNkulunkulu) kuzo zonke izingxenye zokuphila. USara, esebonile ukuthi wayenze isinqumo esibi ngokukhuthaza u-Abrahama ukuba athathe uHagari aze azale u-Ishmayeli, wathola imvume ku-Abrahama yokuba amphathe kabi uHagari, okwabangela ukuba uHagari abaleke emzini ka-Abrahama. Lapho wamukela umlayezo ovela engelosini.

> 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.

> Kepha u-Abrama kuSarayi: Bheka, incekukazi yakho isesandleni sakho; yenze kuyo njengokukuthandayo. Kwathi lapho uSarayi eyiphatha kabuhlungu, yabaleka ebusweni bakhe. Ingelosi kaJehova yayisiyifumana ngasemthonjeni wamanzi ehlane, ngasemthonjeni osendleleni eya eShuri. Yathi kuyo: Hagari, ncekukazi kaSarayi, uvelaphi na? uya ngaphi na? Yase ithi: Ngibaleka ebusweni benkosikazi yami uSarayi. Ingelosi kaJehova yathi kuyo: Buyela enkosikazini yakho, uzithobe ngaphansi kwezandla zayo. Ingelosi kaJehova yabuye yathi kuyo: Ngiyakwandisa inzalo yakho kakhulu, ize ingabaleki ngenxa yobuningi. Ingelosi kaJehova yaphinda yathi kuyo: Bheka, ukhulelwe, uzakuzala indodana, uyiqambe igama lokuthi u-Ishmayeli; ngokuba uJehova uzwile ukuhlupheka kwakho. Yena uyakuba njengembongolo yasendle phakathi kwabantu; isandla sakhe siyakuba phezu kwabantu bonke, nezandla zabantu bonke zibe phezu kwakhe; futhi uyakuhlala ebukhoneni babo bonke abafowabo. UGenesise 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 kwe-Islamu, “ukuzithoba” okumelwa yisimilo senkolo yamaSulumane, kanye nendima ye-Islamu, konke kusekukhulunyweni kokuqala ngo-Ishmayeli, futhi kumelela i-DNA yesiprofetho ye-Islamu emelwe yilezo zinsizi ezintathu zesAmbulo. Lapho iNkosi isibuyisele abantu baYo ezindleleni zasendulo zikaJeremiya, baphinde baqaphela nokuthi “imimoya emine” ebanjwe yabekwa ekucindezelweni yizingelosi ezine zesAmbulo isahluko sesikhombisa, iyiyo ngokuqondile imimoya emine ye-Islamu.

> “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.

> “Izingelosi zibambe imimoya emine, efanekiselwa njengehhashi elithukuthele elifuna ukugqashula ligijime phezu kobuso bomhlaba wonke, lithwala ukubhujiswa 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.

“Ihhashi elithukuthele” lobuSulumane eliphinde libe “yimimoya emine” “ebanjwayo” ngesikhathi uphawu lwabayizinkulungwane eziyikhulu namashumi amane nane lusabekwa, lithwala “ukufa nembubhiso” (Abaddoni no-Apholiyoni) “endleleni” yalo. Njengoba nje ukubanjwa okwabekwa phezu kukaHagari kwafaka leso sici esingokwesiprofetho ophawini lobuSulumane, imimoya emine nehhashi elithukuthele kokubili kubanjiwe, futhi ngenxa yalelo qiniso kwabonakala ukuthi ukuqala komaye wokuqala kukhomba ukubanjwa kobuSulumane njengoba kumelwe ngumyalo womlando ka-Abubakar.

> 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.

> Futhi kwabayalwa ukuthi bangalimazi utshani bomhlaba, nanoma yini eluhlaza, nanoma imuphi umuthi; kodwa kuphela labo bantu abangenalo uphawu lukaNkulunkulu emabunzini abo. IsAmbulo 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.

Umugqa phezu komugqa, ukuqala kukamaye wesibili, okuthi ekusetshenzisweni okuphindwe kathathu kwamaye amathathu kubekwe phezu kokuqala kukamaye wokuqala, kukhomba ukukhululwa kwezingelosi ezine, okuyinto kulelo vesi emele ukukhululwa kwe-jihad yesibili enkulu yobuSulumane.

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

> Yathi engelosini lesithupha elalinecilongo: Khulula izingelosi ezine eziboshiwe emfuleni omkhulu i-Ewufrathe. IsAmbulo 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.

Ngakho-ke kwaqondakala ukuthi ekuqaleni komaye wesithathu, ubuSulumane babuyokhululwa futhi ngesikhathi esifanayo bubanjwe, okuyibo kanye ubufakazi bukaDadewethu 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.

> “Ngaleso sikhathi, ngesikhathi umsebenzi wokusindisa ususondela ekupheleni, usizi luyakwehlela emhlabeni, nezizwe ziyakuthukuthela, nokho zibanjwe ukuze zingawuvimbi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yamuva,’ noma ukuvuselelwa okuvela ebukhoneni beNkosi, iyakufika, ukuze inike amandla izwi elikhulu lengelosi yesithathu, futhi ilungise abangcwele ukuba bame esikhathini lapho izinhlupho eziyisikhombisa zokugcina ziyakuthululwa.” 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.”

Lapho umlando oqoshiwe wobuSulumane uphenywa, kwatholakala ukuthi impi nezimpumelelo zobuSulumane bama-Arabhu zesishayo sokuqala ziqondwa ubuSulumane ngokuthi “yi-jihad enkulu yokuqala,” nokuthi impi yoMbuso Wama-Ottoman eyaqala lapho izingelosi ezine zikhululwa iqondwa ubuSulumane ngokuthi “yi-jihad enkulu yesibili.” Ngokuhambisana nokusetshenziswa okuphindwe kathathu, ubuSulumane bukholwa ukuthi i-jihad enkulu yesithathu neyokugcina yaqala ngoSepthemba 11, 2001. Njengoba uWilliam Miller ake wabhala, “Umlando nesiprofetho, kuyavumelana.”

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.

Ukusetshenziswa “komugqa phezu komugqa” kokukhululwa kanye nokuvinjelwa ngesikhathi esisodwa, njengoba kufanekiswa ngokubeka phezu komunye nomunye umugqa wokuqala wesiprofetho wezinhlekelele zokuqala nezesibili, kwaqinisekiswa ngokuphelele nguMoya Wesiprofetho; futhi masinyane emva kokuba i-Islam ihlaselé ngo-September 11, 2001, uMongameli George W. Bush wabeka ukuvinjelwa emhlabeni wonke phezu kwe-Islam ngokuqala impi yakhe yokulwa nobuphekula. Ukukhululwa kanye nokuvinjelwa ngesikhathi esisodwa kwe“hhashi elithukuthele” le-Islam kwaqinisekiswa yiBhayibheli, nguMoya Wesiprofetho, futhi nangomlando.

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.

Labo “abalandela iWundlu” babuyele ezindleleni zakudala zamaMillerite bathola “ukuphumula,” okuyimvula yamuva, uDade White ayikhomba ukuthi iqala lapho izizwe zithukuthele, kodwa zisabanjwa ukuba zingaqhumi, njengoba kwakunjalo ngo-September 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.

> “Ngaleso sikhathi, lapho umsebenzi wensindiso ususondela ekuphethweni, inkathazo iyakufika emhlabeni, nezizwe ziyakuthukuthela, nokho zibanjwe ukuba zingavimbeli umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yokugcina,’ noma ukuqabuleka okuvela ebukhoneni beNkosi, iyakuza, ukuze inike amandla ezwini elikhulu lengelosi yesithathu, futhi ilungise abangcwele ukuba beme ngesikhathi lapho izinhlupho eziyisikhombisa zokugcina ziyakuthululwa.” 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.

Labo “abalandela iWundlu” babuyela ezindleleni ezindala zamaMillerite bathola “ukuphumula,” okuyimvula yamuva, uDade White ayichaza njengesiqale lapho ingelosi enamandla yesAmbulo 18 yehla ngoSepthemba 11, 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 yokugcina izokwehlela phezu kwabantu bakaNkulunkulu. Ingelosi enamandla iyakwehla ivela ezulwini, futhi umhlaba wonke uyakukhanyiselwa yinkazimulo yayo.” 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.

Leyo ngelosi enamandla yehla ngesikhathi izakhiwo zaseNew York ziwiswa phansi, ukuqaliswa kokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane kwaqala, nemvula yokugcina yaqala ukunisela. Labo ababeholelwe emuva ezindleleni zasendulo zikaJeremiya, bathola “ukuphumula,” okuyimvula yokugcina, base beqonda ukuthi “ukuphumula nokuvuselelwa” kuka-Isaya kwakuyimvula yokugcina nayo, kodwa kwakuyisibonakaliso sokukhomba isivivinyo esasibhekene nabantu bakaNkulunkulu ngoSepthemba 11, 2001, futhi ikakhulukazi “amadoda adelelayo” “ayebusa iJerusalema”. Baqonda ukuthi isivivinyo sasingezinhlangothi ezimbili, ngoba sasimelela umlayezo wobuSulumane wesishayo sesithathu, futhi ngokubaluleke ngokufanayo, sasimelela indlela yeBhayibheli eyamisa umlayezo wemvula yokugcina.

> 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.

> Abatshela wathi kubo: Lokhu kungukuphumula eningaphumuza ngakho okhatheleyo; lokhu-ke kungukuvuseleleka; nokho kabafunanga ukuzwa. Kodwa izwi likaJehova laba kubo umthetho phezu komthetho, umthetho phezu komthetho; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, laphaya okuncane; ukuze bahambe, bawele emuva, baphuke, babanjwe ngesicupho, bathunjwe. Ngakho-ke yizwani izwi likaJehova, nina madoda aklolodayo, enibusayo laba bantu abaseJerusalema. U-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 zakudala kwavumela abantu bakaNkulunkulu bezinsuku zokugcina ukuba babone ukuthi umfanekiso wezintombi eziyishumi, “oveza isipiliyoni sabantu bama-Adventist,” wawuzophindwa “ngokwenhlamvu ngayinye,” ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Ubufakazi bomlando lapho lowo mfanekiso wagcwaliseka khona okokuqala baveza ukuthi uHabakuki isahluko sesibili wawuxhumene ngokuqondile nawo futhi wawuyingxenye yawo lowo mfanekiso. Ngakho-ke “inkulumo-mpikiswano” kaHabakuki isahluko sesibili yayimelela uvivinyo lokuphumula nokuvuselelwa labo bantu abadelelayo abenqaba ukuluzwa. Njengoba abafundi beBhayibheli abathembekile beqhubeka nokuhlolisisa izindlela zakudala, baqaphela ukuthi kwakungesikho kuphela ukuthi umfanekiso wezintombi eziyishumi, noHabakuki isahluko sesibili, kwakuyisiprofetho esifanayo, kodwa noHezekeli isahluko seshumi nambili futhi wayenjalo.

> “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.

> “Ingxenye yesiprofetho sikaHezekeli nayo yaba ngumthombo wamandla nenduduzo kwabakholwayo: ‘Izwi likaJehova lafika kimi, lathi, Ndodana yomuntu, siyini leso saga eninaso ezweni lakwa-Israyeli, esithi, Izinsuku ziyadonsa, nayo yonke imibono iyahluleka na? Ngakho-ke yisho kubo, uthi, Isho kanje iNkosi uJehova.... Izinsuku seziseduze, nokugcwaliseka kwayo yonke imibono.... Ngokuba ngiyakukhuluma, nezwi engiyakukulikhuluma liyakufezeka; alisayikudonsiswa futhi.’ ‘Abendlu ka-Israyeli bathi, Umbono awubonayo ungowezinsuku eziningi ezizayo, njalo uprofetha ngezikhathi ezikude. Ngakho-ke yisho kubo, uthi, Isho kanje iNkosi uJehova; Akusayikubakhona namunye amazwi Ami oyakudonsiswa futhi, kodwa izwi engilikhulumileyo liyakwenziwa.’ Hezekeli 12:21–25, 27, 28.” Impikiswano 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.

Isikhathi sokubekwa uphawu kwabenkulungwane eziyikhulu namashumi amane nane, njengoba simelwe yinhlangano ye-Advent kusukela ngo-1840 kuya ku-1844, simelela isikhathi sezinsuku zokugcina, lapho “umphumela wawo wonke umbono” “uyakufezeka.” Umlando wesiprofetho wowokuqala umaye, owembeswe phezu komlando wesiprofetho wowesibili umaye, ukhomba umlando wesiprofetho wowesithathu umaye, okuwumlando wesiprofetho wokubekwa uphawu kwabenkulungwane eziyikhulu namashumi amane nane. Futhi uwumlando ka-1840 kuya ku-1844. Futhi uwumlando lapho kufezwa khona umsebenzi wesithunywa esilungisela indlela isiThunywa seSivumelwano. Uwumlando lapho izimpondo ezimbili zesilo somhlaba zidlula khona enguqukweni zisuka kwesithupha ziye kwelesi- “sishiyagalombili” “esingesakwesikhombisa”. Uwumlando lapho abaprofethi ababili bebulelwa khona emgwaqweni, esahlukweni seshumi nanye seSambulo.

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 ngokufanayo nokho, yiqiniso lokuthi ngenxa yokuthi izwi likaNkulunkulu alihluleki neze, lihambisana nomgomo wokuthi bonke abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunanoma yisiphi esinye isikhathi, ngomhla ka-11 Septhemba 2001 “izinsuku zesiprofetho sezifikile,” lapho “amazwi” uNkulunkulu awakhulumile “eyokugcwaliseka,” futhi “ngeke kusabambezeleka.”

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.

Ukuhlubuka kwango-1863 kwagwebela ubu-Adventist baseLawodikea ukuba bazulazule ehlane kuze kube yilapho sebefile bonke. INkosi yabuyela kulowo mlando ngoSepthemba 11, 2001, njengoba yayenzile ku-Israyeli wasendulo eKadeshi.

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.

Ukuvakasha kokuqala eKadeshi kwaveza ukuhlubuka kwezinhloli eziyishumi, kwaletha nesikhathi sokuzulazula ehlane. Ekupheleni kweminyaka engamashumi amane, babuyela eKadeshi, futhi kulapho uMose ashaya khona iDwala ngokwesibili wavinjelwa ukungena eZweni Lesithembiso, kodwa bona bangena noJoshuwa. UMhlaka 11 kuSepthemba, 2001, ukhomba isizukulwane sokugcina, futhi uNkulunkulu akasayikwelula iZwi laKhe.

We will address this fact in the next article.

Sizobhekana naleli qiniso esihlokweni esilandelayo.

> “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.

> “Umlando wokuphila kuka-Israyeli ehlane walotshwa ukuze kuzuze u-Israyeli kaNkulunkulu kuze kube sekupheleni kwesikhathi. Ukuphatha kukaNkulunkulu abazulazulayo ehlane kukho konke ukuhamba kwabo beyaphambili bebuyela emuva, ekuchayekeni kwabo endlaleni, ekomeni, nasekukhathaleni, nasekubonakalisweni okumangalisayo kwamandla akhe ukuze abasize, kuyisifaniso saphezulu, esigcwele isixwayiso nemfundiso kubantu bakhe kuzo zonke izikhathi. Ukuhlangenwe nakho okuhlukahlukene kwamaHeberu kwakuyisikole sokubalungiselela ikhaya labo lesithembiso eKhanani. UNkulunkulu uthanda ukuba abantu bakhe kulezi zinsuku zokugcina babuke kabusha, ngezinhliziyo ezithobekile nangemimoya efundisekayo, izivivinyo ezivuthayo u-Israyeli wasendulo adlula kuzo, ukuze bafundiswe ekuzilungiseleleni kwabo iKhanani lasezulwini.

> “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.

> “Idwala elathi, selishayiwe ngomyalo kaNkulunkulu, lakhupha amanzi alo aphilayo, lalingumfanekiso kaKristu, owashaywa walinyazwa ukuze ngegazi lakhe kulungiswe umthombo wensindiso yomuntu obhubhayo. Njengokuba idwala lashaywa kanye, kanjalo noKristu kwakumelwe ‘anikelwe kanye, ukuze athwale izono zabaningi.’ Kodwa lapho uMose ngesibindi esiwubudedengu eshaya idwala eKadeshi, umfanekiso omuhle kaKristu wonakaliswa. UMsindisi wethu kwakungamelwe anikelwe umhlatshelo okwesibili. Njengokuba umnikelo omkhulu wenziwa kanye kuphela, kudingeka kuphela kulabo abafuna izibusiso zomusa wakhe ukuba bacele egameni likaJesu,—bathulule izifiso zenhliziyo ngomkhuleko wokuphenduka. Umkhuleko onjalo uyakuletha phambi kweNkosi yamabutho amanxeba kaJesu, bese kuphinde kugeleze igazi elinika ukuphila, elifanekiswe ukugeleza kwamanzi aphilayo ngenxa ka-Israyeli owomileyo.”

> “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 ngokukholwa okuphilayo kuNkulunkulu, nangokulalela imiyalo yakhe ngokuthobeka, umuntu angaba nethemba lokuzuza ukwamukelwa nguNkulunkulu. Ngesikhathi saleso simangaliso esikhulu eKadeshi, uMose, esekhathele ukukhononda okuqhubekayo nokuhlubuka kwabantu, walahlekelwa ukubona uMsizi wakhe onguSomandla; akazange alalele umyalo wokuthi, ‘Khulumani edwaleni, lona liyakukhipha amanzi alo;’ futhi, engenawo amandla kaNkulunkulu, washiywa ukuba onakalise umlando wakhe ngokubonakalisa ulaka nobuthakathaka bobuntu. Umuntu okwakufanele, futhi owayengema emsulwa, eqinile, futhi engenabugovu kuze kube sekupheleni komsebenzi wakhe, ekugcineni wanqotshwa. UNkulunkulu wadunyazwa phambi kwebandla lakwa-Israyeli, lapho ayengadunyiswa khona, negama lakhe likhazinyuliswe.”

> “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.

> “Isahlulelo esamenyezelwa ngokushesha phezu kukaMose sasibuhlungu kakhulu futhi simhlazisa kakhulu,—ukuthi yena kanye no-Israyeli ovukelayo kwakumelwe bafe bengakaweli iJordani. Kodwa ingabe umuntu angasho ukuthi iNkosi yaphatha inceku yayo ngokuqatha ngenxa yalelo cala elilodwa na? UNkulunkulu wayemhloniphile uMose njengoba wayengahloniphanga muntu omunye ngaleso sikhathi owayephila. Wayeyivikelile indaba yakhe kaninginingi. Wayeyizwile imithandazo yakhe, futhi wayekhulume naye ubuso nobuso, njengokuba umuntu ekhuluma nomngane wakhe. Ngokulingana nesilinganiso sokukhanya nolwazi uMose ayekujabulele, kanjalo nobugebengu bakhe banda.” Signs of the Times, October 7, 1880.

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