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# The Hidden History of Verse Forty - Number Fourteen

Umlando Ofihlekile Wevesi Lamashumi Amane—Inombolo Yeshumi Nane

The Second Woe - Part One

Usizi Lwesibili — Ingxenye Yokuqala

Author

Jeff Pippenger

Published

June 5, 2026

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In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.

Esihlokweni esedlule sahlanganisa izimpawu zesiprofetho zecilongo lesihlanu, elingumaye wokuqala, nomthetho weSonto osuzayo maduze. Ukubheka icilongo lesihlanu njengelokuqala kwamacilongo amathathu okugcina ngokwendlela ethi elokuqala lifanekisela elokugcina, kuhambelanisa indima yesiprofetho yamaSulumane yomaye wokuqala nokuzamazama komhlaba kwesAmbulo ishumi nanye. Ngathola i-imeyili evela kumngane ngosuku olulandelayo emva kokuba sixoxile ngalesi sihloko emhlanganweni weSabatha, futhi umngane wami naye wayezama ukuhambelanisa icilongo lesithupha, elingumaye wesibili, nomthetho weSonto osuzayo maduze. Lena yindlela evumelekile, ngokuba amacilongo amathathu okugcina angomaye abathathu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ngase ngibona, ngezwa ingelosi indiza phakathi kwezulu, isho ngezwi elikhulu, ithi: Maye, maye, maye, kwabakhileyo emhlabeni ngenxa yamanye amazwi ecilongo ezingelosi ezintathu ezisazokhala! IsAmbulo 8:13.

The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.

Amacilongo amathathu okugcina ayisibonakaliso esihlukile ngaphakathi kwamacilongo ayisikhombisa, njengoba namabandla amathathu okugcina ehlukile kwamane okuqala, futhi njengoba nezimpawu ezintathu zokugcina ezehlukile ngaphakathi kwezimpawu eziyisikhombisa. Leli qiniso lesiprofetho selivame ukudingidwa eminyakeni eminingi eyedlule. Kanye nokucabangela ukukhanya okuvezwa ngokubheka usizi lokuqala nolwesithathu njengesibonakaliso se-alpha ne-omega, kufanele futhi sicabangele usizi oluthathu njengokusetshenziswa okuphindwe kathathu kwesiprofetho.

A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.

Ukusetshenziswa okuphindwe kathathu kwesiprofetho kukhombisa ukuthi zonke izimpawu zesiprofetho zowe lokuqala nolwesibili ziyoba khona kowe lwesithathu. Uwe lokuqala kwakuyiSulumane sase-Arabhiya, kanti owe lwesibili kwakuyiSulumane saseTurkey. Uwe lokuqala lwalungelokuthi “luhluphe,” kanti olwesibili lwalungelokuthi “lubulale” ingxenye yesithathu yabantu.

## Torment of the First Woe

Ukuhlushwa Koshwa Lokuqala

> And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.

> Banikwa ukuthi bangababulali, kodwa babahluphe izinyanga ezinhlanu; futhi ukuhlupheka kwabo kwakunjengokuhlupheka kukafezela, lapho ehlaba umuntu. … Futhi babenemisila efana neyofezela, futhi kwakunezibungu emsileni yabo; amandla abo ayekuwukulimaza abantu izinyanga ezinhlanu. IsAmbulo 9:5, 10.

## Death of the Second Woe

Ukufa KukaMaye Wesibili

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.

> Izingelosi ezine zase zikhululwa, ezazilungiselwe ihora, nosuku, nenyanga, nomnyaka, ukuze zibulale ingxenye yesithathu yabantu. … Ngalokhu kokuthathu ingxenye yesithathu yabantu yabulawa, ngomlilo, nangomusi, nangesibabule, okwakuphuma emilonyeni yazo. IsAmbulo 9:15, 18.

The two thirds of men that were not killed, did not repent.

Izingxenye ezimbili kwezintathu zabantu ezingabulawanga azizange ziphenduke.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Abanye abantu ababengabulawanga yilezi zinhlupho nokho abazange baphenduke emisebenzini yezandla zabo, ukuze bangakhonzi amademoni, nezithombe zegolide, nezesiliva, nezethusi, nezetshe, nezokhuni; ezingakwazi ukubona, nokuzwa, nokuhamba; futhi abazange baphenduke ekubulaleni kwabo, nasebuthakathini babo, nasebufebeni babo, nasekwebeni kwabo. IsAmbulo 9:20, 21.

The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”

Amacilongo ayisikhombisa afanekisela izinhlupho eziyisikhombisa zokugcina, futhi evesini lamashumi amabili amacilongo abizwa ngokuthi yizinhlupho. I-United States iyingxenye eyodwa kwezintathu yenhlangano enobumbano obuthathu yodrako, yesilo nomprofethi wamanga, futhi ibulawa njengombuso wesithupha emthethweni weSonto. Ukufa kwayo kwalethwa ngenxa yokukhonza kwamanga, okufanekiselwa “yimisebenzi yezandla zabo,” “ukukhonza” “amadimoni nezithombe zegolide, nezesiliva, nezethusi, nezetshe, nezezinkuni” “nokubulala,” “nobuthakathi,” “nobufebe” “nokweba.”

False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.

Ukukhonza kwamanga, okufanekiselwa ukukhonza ngeSonto, kuyiyona “imbangela” okufanele kuphendukwe kuyo; kodwa abaphendukanga, ngakho-ke “umphumela” uyizinhlupheko nokufa okulethwa yizinkumbi zamaSulumane. Nakuba ingxenye eyodwa kwezintathu yabantu, i-United States, ibulawa ngesikhathi somthetho weSonto, ezinye izingxenye ezimbili kwezintathu aziphenduki.

## Woes and Angels

Maye Nosizi neziNgelosi

The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.

Usizi lokuqala nolwesibili luhambisana nezingelosi zokuqala nezesibili zomlando wamaMillerite, futhi lowo mlando uphindwa kuze kube ngohlamvu uqobo emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane. Umlando wabayizinkulungwane eziyikhulu namashumi amane nane ungumlando wengelosi yesithathu futhi uhambisana nosizi lwesithathu. Njengoba izimpawu zendlela zomlando wamaMillerite ziphindwa emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane, kanjalo-ke izimpawu zendlela zosizi lokuqala nolwesibili ziyophindwa emlandweni wengelosi yesithathu.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

> “Imiyalezo yokuqala neyesibili yanikezwa ngo-1843 nango-1844, futhi manje singaphansi kokumenyezelwa kowesithathu; kodwa yomithathu le miyalezo isamelwe ukumemezelwa. Kubaluleke ngokunjalo manje njengakuqala ukuba iphindwe kulabo abafuna iqiniso. Ngepeni nangezwi kufanele sivakalise lokhu kumemezela, sikhombise ukuhleleka kwayo, kanye nokusetshenziswa kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Owesithathu angeke abe khona ngaphandle kowokuqala nowesibili. Le miyalezo kufanele siyinike umhlaba ngezincwadi ezishicilelwe, nasezinkulumweni, sibonisa emlandweni wesiprofetho izinto ebezikhona nezinto eziyokuba khona.” Selected Messages, book 2, 104.

Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.

Umsebenzi wethu njengabafundi besiprofetho ukuhlanganisa imilayezo yengelosi yokuqala neyesibili ibe ngumyalezo wengelosi yesithathu. Ngaphandle kwemilayezo emibili yokuqala, akunakuba khona umyalezo wesithathu, ngokuba “akunakwenzeka ukuba khona owesithathu ngaphandle kowokuqala nowesibili.” Lokhu kuyiqiniso ngokwesimo ‘sokulandelana,’ ngoba uma kungekho owokuqala nowesibili, khona-ke owesithathu empeleni uba ngowokuqala. Kunjalo futhi ngokwesimo ‘sokuqukethwe,’ ngoba izici zesiprofetho zowokuqala nowesibili zikhomba izici zowesithathu. Ngokwezibalo akukho owesithathu ngaphandle kowokuqala nowesibili, futhi ngokwesiprofetho azikho izimpawu zendlela engelosini yesithathu, uma izimpawu zendlela zowokuqala nowesibili zishiywa ngaphandle.

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

> “UNkulunkulu unike imiyalezo yesAmbulo 14 indawo yayo emgqeni wesiprofetho, futhi umsebenzi wayo awumelwe ukuba uphele kuze kube sekupheleni komlando walomhlaba. Imiyalezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi imelwe ukuhamba ngokuhambisana nalo olandelayo. Ingelosi yesithathu imemezela isixwayiso sayo ngezwi elikhulu. ‘Emva kwalezizinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa yinkazimulo yayo.’ Kulokhu kukhanyiselwa, ukukhanya kwayo yonke imiyalezo emithathu kuhlanganisiwe.” The 1888 Materials, 803, 804.

Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.

Umsebenzi wethu uwukubonisa “emgqeni womlando wesiprofetho izinto ebezikhona” ekunyakazeni kwamaMillerite, “nezinto ezizakuba khona” ekunyakazeni kwalabo abayizinkulungwane eziyikhulu namashumi amane nane.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “INkosi isizohlwaya izwe ngenxa yobubi balo. Isizohlwaya izinhlangano zenkolo ngenxa yokwenqaba kwazo ukukhanya neqiniso abakunikwe kona. Umlayezo omkhulu, ohlanganisa imilayezo yezingelosi zokuqala, zesibili, neyesithathu, kufanele unikezwe izwe. Lokhu kufanele kube ngumthwalo womsebenzi wethu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.

Ukuhlanganiswa kombiko wengelosi yokuqala nowengelosi yesibili yilokho okukhanyisa umhlaba lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla. Wathi, “‘Emva kwalezi zinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiselwa yinkazimulo yayo.’ Kulokhu kukhanyiselwa, ukukhanya kwemibiko yomithathu kuhlanganisiwe.” “Ukukhanyiselwa” okuhlobene nokuthi “umhlaba” “wakhanyiselwa” kufezwa lapho “ukukhanya kwayo yonke imibiko emithathu kuhlanganiswa.” Umsebenzi wokuhlanganisa, umugqa phezu komugqa, imibiko emithathu ngokuletha umlando wamaMillerite ufane ngemigqa emibili nomlando wabayizinkulungwane eziyikhulu namashumi amane nane nawo kufanele ufezwe kanye nezinsizi ezintathu.

The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”

Ukuwa kweBhabhiloni, njengoba kumenyezelwe yingelosi yesibili, akunakuhlukaniswa nomlayezo wengelosi yokuqala. Umlayezo wengelosi yokuqala wakhomba Ukuza Kwesibili kukaKristu ngonyaka ka-1843, futhi lapho umlayezo wehluleka, umphumela walowo mlayezo wakhiqiza ukuwa kwamabandla amaProthestani. Umphumela wawuyingelosi yesibili, imbangela kwakuwukwehluleka kwengelosi yokuqala. Ukube kwakungekho ingelosi yokuqala, kwakungeke kube khona ukuwa kweBhabhiloni njengoba kumenyezelwe yingelosi yesibili. Into eyabopha imbangela nomphumela ndawonye kwakuyisikhathi. “Isikhathi” (1843) asizange sigcwaliseke, futhi lokho kwehluleka kwaveza “umphumela.” “Imbangela” kwakuyiphutha lokuchaza ukuthi iziprofetho ezintathu uMiller ayefinyelele esiphethweni ngokungafanele sokuthi zaziyophela cishe ngonyaka ka-1843. Lezo ziprofetho ezintathu zeminyaka engu-1335, 2300, kanye no-2520 uMiller wayekholwa ukuthi zaziyofinyelela ekupheleni ngokuza kukaKristu emafwini ngonyaka ka-1843. Lapho iziprofetho zesikhathi uMiller ayeziqonde ngokungafanele zehluleka, kwanikeza amaProthestani isizathu sokwenqaba umlayezo wengelosi yokuqala, futhi ingelosi yesibili yafika. Ingelosi yokuqala yayiyimbangela, kanti eyesibili yayiwumphumela.

The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.

Imiyalezo yengelosi yokuqala neyesibili ayinakuhlukaniswa, ngoba ihlanganiswe ngokwesiprofetho yisikhathi sesiprofetho. Neshwa lokuqala nelesibili nazo zixhumene ngokwesiprofetho “ngesikhathi.” Isiprofetho sesikhathi seshwa lokuqala esichaza iminyaka eyikhulu namashumi amahlanu yokuhlushwa siphela khona kanye lapho kuqala khona isiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu seshwa lesibili elibulalayo. Isiprofetho sesikhathi sixhumanisa ishwa lokuqala nelesibili kanye nemiyalezo yengelosi yokuqala neyesibili.

The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.

Ukugcwaliseka kweziprofetho zesikhathi zosizi lokuqala nolwesibili kwanika amandla umlayezo wengelosi yokuqala futhi kwehlisa ingelosi yesAmbulo ishumi ukuze ikhanyisele izwe ngenkazimulo yayo. Ekhuluma ngengelosi yokuqala, uDade White waloba ukuthi “ngatshelwa ukuthi umsebenzi wayo kwakuwukukhanyisa umhlaba ngenkazimulo yayo nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo.” Lowo nguye kanye umsebenzi ofanayo wengelosi yesithathu yesAmbulo ishumi nesishiyagalombili.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Ingelosi ehlanganyela ekumemezeleni umlayezo wengelosi yesithathu iyokhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kubikezelwa umsebenzi omkhulu oya emhlabeni wonke nowamandla angajwayelekile. Ukunyakaza kwe-Advent kwango-1840–44 kwakuyisibonakaliso esikhazimulayo samandla kaNkulunkulu; umlayezo wengelosi yokuqala wafinyeleliswa kuzo zonke iziteshi zobuvangeli emhlabeni, futhi kwamanye amazwe kwaba khona ukuvuka okukhulu kwenkolo okungakaze kubonwe kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyodlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengelosi yesithathu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Umsebenzi uyakufana nalowo woSuku lwePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuvulweni kwevangeli, ukuze kubangele ukuhluma kwembewu eyigugu, kanjalo ‘imvula yokugcina’ iyonikezwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Khona-ke siyokwazi, uma siqhubeka ukwazi uJehova: ukuphuma kwakhe kulungisiwe njengokusa; uyakuza kithi njengemvula, njengemvula yokugcina neyokuqala emhlabeni.’ Hosea 6:3. ‘Jabulani-ke, nina bantwana baseSiyoni, nithokoze kuJehova uNkulunkulu wenu; ngokuba uninike imvula yokuqala ngesilinganiso esifaneleyo, futhi uyakunehlisela imvula, imvula yokuqala, nemvula yokugcina.’ Joel 2:23. ‘Ezinsukwini zokugcina, usho uNkulunkulu, ngiyakuthulula uMoya Wami phezu kwayo yonke inyama.’ ‘Kuyakuthi yilowo nalowo oyakukhuleka egameni leNkosi asindiswe.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Umsebenzi omkhulu wevangeli awuyikuphetha ngokubonakaliswa okuncane kwamandla kaNkulunkulu kunalokho okwawuphawula ekuqaleni kwawo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuqaleni kwevangeli ziyakugcwaliseka futhi emvuleni yokugcina ekupheleni kwalo. Nazi ‘izikhathi zokuhlunyeleliswa’ umphostoli uPetru ayebheke phambili kuzo lapho ethi: ‘Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, ukuze kufike izikhathi zokuhlunyeleliswa ezivela ebukhoneni beNkosi; futhi Yona iyakuthuma uJesu.’ Izenzo 3:19, 20.” The Great Controversy, 611.

The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.

Ukugcwaliseka kweziprofetho zesikhathi zosizi lokuqala nolwesibili kwehlisa ingelosi ukuba ikhanyise umhlaba ngenkazimulo yayo ngo-1840, ngalokho kunikeza amandla esigijimisweni sengwelelosi yokuqala; futhi ukugcwaliseka kosizi lwesithathu kwehlisa ingelosi ukuba ikhanyise umhlaba ngenkazimulo yayo ngo-9/11, ngalokho kunikeza amandla esigijimisweni sengwelelosi yesithathu. Ukukhanyiswa komhlaba kufezwa ngokuhlanganiswa kwalezi zinyakazo ezimbili ekusetshenzisweni okufanayo—isifundo phezu kwesifundo. Yisigijimiselo sezinsizi ezintathu esinikeza amandla esigijimisweni sezingelosi ezintathu. Zilukwe ndawonye njengezintambo ezimbili; omunye ungowangaphakathi kanti omunye ungowangaphandle. Izingelosi ezintathu zimelela umsebenzi wabantu bakaNkulunkulu, futhi umsebenzi wazo unikezwa amandla ukugcwaliseka kwezinsizi ezintathu. Okwangaphandle ubuSulumane nomsebenzi wabo wesiprofetho, kanti okwangaphakathi nguKristu kubantu baKhe—ithemba lenkazimulo. Ngenxa yalesi sizathu, uJuda uboshwe embongolweni esiprofethweni sikaJakobe esimayelana nomfanekiso wamadodana akhe ayishumi nambili ezinsukwini zokugcina.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.

> UJakobe wabiza amadodana akhe, wathi: Buthanani ndawonye, ukuze nginitshele okuyonehlela ezinsukwini zokugcina. Buthanani ndawonye, nilalele, nina madodana kaJakobe; nilalele u-Israyeli uyihlo. … Juda, nguwe ozodunyiswa ngabafowenu: isandla sakho siyakuba sentanyeni yezitha zakho; abantwana bakayihlo bayakukhothamela. UJuda uyizinyane lengonyama: ekudleni, ndodana yami, usukhuphukile; wakhothama phansi, walala njengengonyama, nanjengengonyama endala; ngubani oyakuyivusa? Intonga yobukhosi ayiyikusuka kuJuda, nomthetho phakathi kwezinyawo zakhe, kuze kufike uShilo; kuye kuyakuba ukubuthana kwabantu. Ebophela ithole lakhe lembongolo emvinini, nenkonyane yembongolo yakhe emvinini omuhle; wageza izingubo zakhe ewayinini, nezembatho zakhe egazini lamagilebhisi: Amehlo akhe ayakuba bomvu ngewayini, namazinyo akhe abe mhlophe ngobisi. UGenesise 49:1, 2, 8–12.

Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.

UKristu uyiNgonyama yesizwe sakwaJuda, owageza izingubo zaKhe egazini, futhi ongu“mvinini okhethiweyo,” oboshwe ngokwesiprofetho “etholeni lembongolo.” Umlayezo wangaphandle wezinhlekelele ezintathu uboshelwe emlayezweni wangaphakathi wezingelosi ezintathu. Ingelosi yokuqala neyesibili zihambisana ngokufanayo nengelosi yesithathu, futhi inhlekelele yokuqala neyesibili kumelwe zihambisane ngokufanayo nenhlekelele yesithathu.

## The Key

Isihluthulelo

The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.

Impi yaseNineve “iyisihluthulelo” esiletha ubumnyama bobuSulumane phezu komhlaba lapho inxeba elibulalayo lobuKhatholika baseRoma seliphulukisiwe emthethweni weSonto ozayo maduze, okuyiwona ukuzamazama komhlaba kwesAmbulo 11 lapho usizi lwesithathu lufika ngokuzumayo. Lufika “ngehora” lokuzamazama komhlaba.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Ngalelo hora kwaba khona ukuzamazama komhlaba okukhulu, nengxenye yeshumi yomuzi yawa, kwabulawa abantu abayizinkulungwane eziyisikhombisa kukho lokho kuzamazama komhlaba; abaseleyo besaba kakhulu, badumisa uNkulunkulu wezulu. Maye wesibili wedlulile; bhekani, maye wesithathu uyeza masinyane. IsAmbulo 11:13, 14.

The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.

Umthetho weSonto uqala isikhathi sokuvivinywa komfanekiso wesilo emhlabeni, futhi impi yaseNineve iyisihluthulelo esikhomba ukunqotshwa kombuso wesithupha njengoba isifebe saseThire sikhunjulwa lapho siqala ukucula izingoma zaso ekugcwalisekeni kuka-Isaya amashumi amabili nantathu. Ukuvivinywa komfanekiso wesilo kuyisivivinyo umuntu anqunyelwa ngaso isiphetho sakhe saphakade, futhi kunqunywa ngaphambi kokuba umusa uvalwe. Umusa uvalwa emhlabeni lapho uMikayeli esukuma. Isikhathi sokuvivinywa komfanekiso wesilo emhlabeni sikaSambulo isahluko seshumi nantathu, amavesi eshumi nambili kuya phambili, sifanekiswa esikhathini sokuvivinywa komfanekiso wesilo e-United States.

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

> “Njengoba iMelika, izwe lenkululeko yenkolo, iyohlanganyela noBupapa ekuphoqeni unembeza nasekucindezeleni abantu ukuba bahloniphe isabatha lamanga, abantu bawo wonke amazwe omhlaba bayoholelwa ukuba balandele isibonelo sayo.” Testimonies, volume 6, 18.

The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.

Isikhathi sokuvivinywa sesithombe sesilo e-United States sihlukanisa futhi sibeke uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane besAmbulo isahluko sesikhombisa, kanti isikhathi sokuvivinywa sesithombe sesilo somhlaba sibhala uphawu esixukwini esikhulu sesAmbulo isahluko sesikhombisa.

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

> “Izizwe zakwamanye amazwe ziyolandela isibonelo se-United States. Nakuba yona ihola ekuqaleni, nokho yona leyo nhlekelele efanayo iyofikela abantu bakithi kuzo zonke izingxenye zomhlaba.” Testimonies, volume 6, 395.

The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.

Isihluthulelo esimelwe yimpi yaseNineve sibonisa ukuqala kwesikhathi sokuvivinywa komfanekiso ezweni, kanti ngesikhathi esifanayo sibonisa ukuphela kwesikhathi sokuvivinywa komfanekiso e-United States. Isihluthulelo esimelwe yimpi yaseNineve sivula umgodi ongenasiphelo oletha uzamcolo wobuSulumane, obumelwe njengezinkumbi ezweni. Leso sihluthulelo ekupheleni kokukhala kwaphakathi nobusuku sifanekiselwa yisihluthulelo esivula wona kanye lowo mgodi e-United States ekuqaleni kokukhala kwaphakathi nobusuku.

The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.

Isihluthulelo e-United States simelelwa kuLevitikusi amashumi amabili nantathu njengomkhosi wamacilongo, lapho imbongolo ikhululwa ekuqaleni kokumenyezelwa kokukhala kwaphakathi kwamabili. Leso sihluthulelo siyajikwa lapho amabhola omlilo aseNashville efika. Umkhosi wamacilongo, kanye nokuhlaselwa kweNashville lapho ubuSulumane bukhululwa, kufanekisa impi yaseNineve emthethweni weSonto.

The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.

Umthetho weSonto uyisiphetho sokumenyezelwa kokukhala “kwaphakathi kobusuku,” ngoba ngaleso sikhathi ukukhala kuyashintsha kube “ukukhala okukhulu,” futhi ukuqala kwaleso sikhathi kufanele, ngokwesidingo sesiprofetho, kufanekise ukuphela kwaso. Ehluphekweni lokuqala ubuSulumane babuzohlupha amabutho aseRoma, afanekisela i-United States, iminyaka eyikhulu namashumi amahlanu. Isihluthulelo (impi yaseNineve) siphawula ukuqala kokumenyezelwa kokukhala kwaphakathi kobusuku, njengoba kwenza nomkhosi wamacilongo. KuLevitikusi amashumi amabili nantathu kunezinsuku eziyishumi nanhlanu phakathi komkhosi wamacilongo nePentekoste, okungumkhosi futhi woMadokodo. Lezo zinsuku eziyishumi nanhlanu ngesikhathi sokuvivinywa komfanekiso wesilo e-United States zihambisana neminyaka eyikhulu namashumi amahlanu yokuhlushwa ehluphekweni lokuqala. Ishumi nanhlanu liyisishiyagalombili somnikelo wokweshumi sekhulu namashumi amahlanu.

Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.

Lezo zinsuku eziyishumi nanhlanu (iminyaka eyikhulu namashumi amahlanu) ziphela lapho kuqala khona iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu. Kusukela ngo-Okthoba 22, 1844 isikhathi sesiprofetho asisasebenzi, ngakho-ke leyo minyaka eyikhulu namashumi amahlanu yokuhlushwa iwuphawu lwezinsuku eziyishumi nanhlanu zikaLevitikusi amashumi amabili nantathu eziqala ngomkhosi wamacilongo, kulandele izinsuku ezinhlanu kamuva ukukhuphuka kwesibonakaliso, kulandele izinsuku ezinhlanu kamuva ukwahlulela koSuku Lokubuyisana, kulandele izinsuku ezinhlanu zokuthululwa kwePentekoste.

There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.

Lapho kuqala “ihora, nosuku, nenyanga, nomnyaka, ukuze kubulawe ingxenye yesithathu yabantu.” “Ihora” yihora lokuzamazama komhlaba okukhulu, okuyiwona umthetho weSonto. “Usuku” luwusuku lokuphindisela kweNkosi ngesikhathi ibandla labaSeventh-day Adventist laseLaodicea likhafulelwa liphume emlonyeni weNkosi.

> For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.

> Ngokuba bayisizwe esingenasicebiso, futhi akukho kuqonda kubo. Sengathi babezohlakanipha, ukuze bakuqonde lokhu, bacabange ngokuphela kwabo! Kungenzeka kanjani ukuba oyedwa axoshe inkulungwane, kuthi ababili babalekise abayizinkulungwane eziyishumi, ngaphandle kokuba iDwala labo libathengisile, noJehova ebavalelile? Ngokuba idwala labo alinjengeDwala lethu, ngisho nezitha zethu uqobo zingabahluleli. Ngokuba umvini wabo ungowomvini waseSodoma, nowamasimu aseGomora; amagilebhisi abo angamagilebhisi enyongo, izixha zabo ziyababa; iwayini labo lingubuthi bamadragoni, nobuhlungu obunesihluku bezinyoka. Akugcinwanga yini lokhu kimi, kwavalwa uphawu phakathi kwengcebo yami? Impindiselo ingeyami, nokubuyisela; unyawo lwabo luyakushelela ngesikhathi esifaneleyo, ngokuba usuku lwenhlekelele yabo luseduze, nezinto ezizobehlela ziyashesha. Ngokuba uJehova uyakwahlulela abantu bakhe, azisole ngezinceku zakhe, lapho ebona ukuthi amandla abo aphelile, futhi kungekho noyedwa ovalelweyo noma osele. Khona uyakuthi: Baphi onkulunkulu babo, idwala labo ababethembele kulo? Duteronomi 32:28–37.

The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.

“Ihora” yokuzamazama komhlaba “usuku lwenhlekelele yabo.” Yisahlulelo salabo abase-Adventism abangenaso ukuqonda ulwazi olwandisiwe ezinsukwini zokugcina. Bakhethe idwala elingelona iqiniso ukuba bakhe phezu kwalo indlu yabo, kanti empeleni idwala labo laliyisihlabathi.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Isixwayiso sesifikile: Akukho lutho okufanele luvunyelwe ukuba lungene oluyophazamisa isisekelo sokukholwa ebesakha phezu kwaso selokhu umlayezo wafika ngo-1842, ngo-1843, nango-1844. Mina ngangikulo lo mlayezo, futhi kusukela ngaleso sikhathi bengimi phambi komhlaba, ngithembekile ekukhanyeni uNkulunkulu asinike kona. Asihlosile ukususa izinyawo zethu epulatifomini ezabekwa kuyo njengoba usuku nosuku sasifuna iNkosi ngomthandazo oqotho, sifuna ukukhanya. Nicabanga ukuthi nginganikela ukukhanya uNkulunkulu anginike kona na? Kumele kube njengedwala laphakade. Belingihola selokhu lanikezwa.” Review and Herald, April 14, 1903.

The “month” represents the first month.

“Inyanga” imelela inyanga yokuqala.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.

> Ngakho-ke thokozani, nina bantwana baseSiyoni, nijabule eNkosini uNkulunkulu wenu; ngokuba uninike imvula yokuqala ngesilinganiso esifaneleyo, futhi iyoninisa imvula, imvula yokuqala nemvula yokugcina, enyangeni yokuqala. Izibuya ziyakugcwala ukolweni, nezikhamo ziyachichima ngewayini nangamafutha. Ngiyakubuyisela kini iminyaka eyadliwa yisikhonyane, nesibungu, nesibungu esiqothulayo, nesibungu esigundayo, ibutho lami elikhulu engalithuma phakathi kwenu. Niyakudla nisuthe ngokuchichimayo, nidumise igama leNkosi uNkulunkulu wenu, enenzele okumangalisayo; abantu bami abayikujabha nanini. Niyakwazi ukuthi ngiphakathi kuka-Israyeli, nokuthi mina ngiyiNkosi uNkulunkulu wenu, kungekho omunye; abantu bami abayikujabha nanini. Joweli 2:23–27.

The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).

“Ihora” lomthetho weSonto, i-Islamu yosizi lwesithathu igadla ngokungalindelekile, futhi ubu-Adventist baseLawodikeya bahlazeka njengoba bethembele edwaleni lenyoka. Ngaleso sikhathi, enyangeni yokuqala, imvula yokugcina ithululelwa phezu kwabantu abahlanziwe. Kulelo qophelo i-United States iyabulawa, emva kokuhlushwa okuvela eNashville kuya phambili. Ukuhlushwa okuyikubhujiswa kwamadolobha kuyaqala, futhi ngehora lomthetho weSonto i-United States iyaphela (iyabulawa) njengombuso wesithupha wesiprofetho seBhayibheli, ingenisa isikhathi sokuvivinywa somfanekiso wesilo emhlabeni esiphela lapho umbuso wesishiyagalombili ufika ekupheleni kwawo, kungekho noyedwa wokuwusiza (uyabulawa).

## The Euphrates

Umfula i-Ewufrathe

The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.

UMfula i-Ewufrathe uhlotshaniswa ngokomfanekiso neSulumane, futhi i-Ewufrathe lisho ukuthi, “okuthelayo, noma ukuqhuma kuphume.” Osizini lwesibili imimoya emine eboshiwe e-Ewufrathe iyadedelwa.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Ingelosi lesithupha lase likhala, ngezwa izwi livela ezimpondweni ezine ze-altare legolide eliphambi kukaNkulunkulu, lithi kuyo ingelosi lesithupha elalinecilongo: Khulula izingelosi ezine eziboshiweyo emfuleni omkhulu i-Ewufrathe. Izingelosi ezine zase zikhululwa, ezazilungiselelwe ihora, nosuku, nenyanga, nomnyaka, ukuze zibulale ingxenye yesithathu yabantu. IsAmbulo 9:13–15.

The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.

UMfula i-Ewufrathe wawumele umngcele osempumalanga weZwe Lesithembiso, futhi u-Islamu uyibo “abantwana basempumalanga” esiprofethweni. Isici sabo esingokwesiprofetho siwukuthi bayabanjwa bese bededelwa, kuqale ngoHagari eboshwa nguSara.

> And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.

> UNkulunkulu wathi, USara, umkakho, uyakukuzalela indodana ngempela; wena uyakuyiqamba igama layo ngokuthi u-Isaka; futhi ngiyakumisa isivumelwano sami naye sibe yisivumelwano esiphakade, kanye nenzalo yakhe emva kwakhe. Futhi mayelana no-Ishmayeli, ngikuzwile: Bheka, ngimbusisile, futhi ngizomenza avundeke, ngimandise kakhulu impela; uyakuzala izikhulu eziyishumi nambili, futhi ngizomenza isizwe esikhulu. UGenesise 17:19, 20.

Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.

U-Ishmayeli wenziwa ukuba athele izithelo, kanti u-Ewufrathe usho ukuthela izithelo. Ekupheleni kwesiprofetho seminyaka eyikhulu namashumi amahlanu yokuhlushwa kosizi lokuqala, isiprofetho sehora, sosuku, senyanga nonyaka saqala lapho ubuSulumane budedelwa ukuba bubulale ingxenye yesithathu yabantu. Ngesikhathi somthetho weSonto, umbuso wesithupha wesiprofetho seBhayibheli uyabulawa, futhi uyingxenye yesithathu yeRoma lanamuhla. UbuSulumane babebanjelwe emuva ngo-Agasti 11, 1840, ekunikezweni amandla komlayezo wengelosi yokuqala, futhi badedelwa ekunikezweni amandla komlayezo wengelosi yesithathu ngo-9/11.

On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.

Ngo-9/11, ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane kwaqala njengoba ukwahlulelwa kwabafileyo kwaphela, nokwahlulelwa kwabaphilayo kwaqala. Lapho ubuSulumane bobubi besithathu bukhululwa ngo-9/11, bavinjelwa ngokushesha phakathi nesikhathi sokubekwa uphawu.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

> “Lo mbono wanikezwa ngo-1847 ngesikhathi lapho kwakukhona abazalwane bama-Adventi abambalwa kakhulu abagcina iSabatha, futhi phakathi kwabo kwakungabambalwa kuphela ababecabanga ukuthi ukusigcina kwakho kwakubaluleke ngokwanele ukuba kudwebe umugqa ohlukanisa phakathi kwabantu bakaNkulunkulu nabangakholwayo. Manje ukugcwaliseka kwalowo mbono sekuqala ukubonakala. ‘Ukuqala kwaleso sikhathi sokuhlupheka,’ okukhulunywa ngakho lapha, akubhekiseli esikhathini lapho izinhlupho seziyoqala ukuthululwa, kodwa kubhekisela esikhathini esifushane ngaphambi kokuba zithululwe, ngesikhathi uKristu esesendlini engcwele. Ngaleso sikhathi, ngesikhathi umsebenzi wensindiso ususongwa, ukuhlupheka kuyakuza phezu komhlaba, nezizwe ziyothukuthela, nokho zibanjwe zingalawuleki ngendlela yokuthi zingawuvimbi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yokugcina,’ noma ukuvuselelwa okuvela ebukhoneni beNkosi, iyakuza, ukunikeza amandla ezwini elikhulu lengelosi yesithathu, nokulungisela abangcwele ukuba bame esikhathini lapho izinhlupho eziyisikhombisa zokugcina ziyakuthululwa.” Early Writings, 85.

The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”

“Isikhathi esifushane” esiholela ekuvalweni komusa siyisikhathi lapho “uKristu esesendlini engcwele” “eqeda” “umsebenzi wensindiso.”

> “In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.

> “Esimisweni esingumfanekiso, esasiyisithunzi somhlatshelo nobupristi bukaKristu, ukuhlanzwa kwendlu engcwele kwakuyinkonzo yokugcina eyayenziwa ngumpristi omkhulu emjikelezweni wonyaka wenkonzo. Kwakuwumsebenzi wokuvala wokubuyisana—ukususwa noma ukwedluliswa kwesono kwa-Israyeli. Kwakufanekisela umsebenzi wokuvala enkonzweni yoMpristi wethu Omkhulu ezulwini, ekususweni noma ekwesulweni kwezono zabantu Bakhe, ezilotshiwe emibhalweni yasezulwini. Le nkonzo ihilela umsebenzi wokuphenya, umsebenzi wokwahlulela; futhi yandulela ngokushesha ukufika kukaKristu emafwini ezulu enamandla nenkazimulo enkulu; ngokuba lapho efika, zonke izindaba sezibe sezinqunyiwe. UJesu uthi: ‘Umvuzo waMi unaMi, ukuba nginike wonke umuntu njengokwemisebenzi yakhe.’ IsAmbulo 22:12. Yilo msebenzi wokwahlulela, owandulela ngokushesha ukufika kwesibili, omenyezelwa emlayezweni wengilosi yokuqala weSambulo 14:7: ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile.’” The Great Controversy, 352.

The “blotting out of the sins of His people” occurs during the judgment of the living.

“Ukusulwa kwezono zabantu baKhe” kwenzeka ngesikhathi sokwahlulelwa kwabaphilayo.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

> Ngakho-ke phendukani, niguqulwe, ukuze izono zenu zesulwe, lapho kuyakufika izikhathi zokuvuseleleka ezivela ebusweni beNkosi; futhi iyakuthuma uJesu Kristu, owashunyayelwa kini ngaphambili; yena izulu okumelwe limamukele kuze kube yizikhathi zokubuyiselwa kwezinto zonke, uNkulunkulu akukhulumileyo ngomlomo wabaprofethi bakhe bonke abangcwele selokhu kwaqala umhlaba. Izenzo 3:19–21.

In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.

Ukuze umuntu aphenduke, kufanele abe esaphila, futhi ukuphenduka uPetru abhekisela kukho lapha ngomqondo wako ophelele kwenzeka lapho “izikhathi zokuvuselelwa sezifikile.” Ukuphumula nokuvuselelwa kuyimvula yokugcina, eyaqala lapho ingelosi enamandla yesAmbulo ishumi nesishiyagalombili yehla ukuze ikhanyisele umhlaba ngenkazimulo yaYo. Leyo ngelosi enamandla yayingeyona futhi ngaphandle kwengelosi yokuqala ka-August 11, 1840 eyahlela lapho ubuSulumane bubanjwa, futhi leyo ngelosi “yayingeyena omunye ngaphandle kukaJesu Kristu.” “Ukuvuselelwa” kanye “nezikhathi zokubuyiselwa kwezinto zonke” kuqala ngokukhululwa kobuSulumane ukuba buthathe izizwe ngentukuthelo, bese bubanjwa ngesikhathi abayizinkulungwane eziyikhulu namashumi amane nane bevalwa uphawu. U-9/11 uphawula izikhathi zokuvuselelwa nokuphumula, okuyimvula yokugcina, futhi uphawula isikhathi “sokubuyiselwa kwezinto zonke.” Okubuyiselwa ebandleni, elokhu selibe yibandla elilwayo kusukela ekuvukeleni kuka-1863, kodwa eliyoba yibandla elinqobayo, yisikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane.

The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.

Ibandla elisalwa liseyingxube kakolweni nokhula, kanti ibandla elinqobileyo lingumnikelo wezithelo zokuqala zikakolweni wasePentekoste. U-9/11 kwaba ngokokuqala lapho uBhalami eshaya khona imbongolo, futhi uBhalami (i-United States) waqala impi yomhlaba wonke yokulwa nobuphekula ngokushesha ngemva kwalokho kuhlasela okungalindelekile. Imbongolo kaBhalami imelela omaye abathathu abakha umaye wesithathu, futhi abahamba ngokuhambisana nemiyalezo yezingelosi ezintathu. Ngakho-ke omaye abathathu babuswa ngokwesiprofetho yizinyathelo ezintathu zezingelosi ezintathu. Ngenxa yalesi sizathu, ngokwesibili uBhalami eshaya imbongolo kuba ukuphindaphindeka, njengoba kuhlala kunjalo esinyathelweni sesibili. Phakathi kwezivini ezimbili zezwe elikhazimulayo lasendulo elingokoqobo nelesimanje elingokomoya, i-Islam yahlasela u-Israyeli ngo-October 7, 2023, futhi ngokushesha kwabekwa isivimbelo phezu kweGaza, bese kuthi i-Islam ihlasele iNashville.

The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.

Ukushaywa kwaseNashville kungokwesibili kulokhu kuhlasela okubili okungalindelekile okuthi, ebufakazini bukaBhalami, kwenzeke phakathi kwezivini. INashville iphawula uphawu lwendlela lwesiprofetho lapho umlayezo wokukhala kwaphakathi kwamabili uhlanganisana nengelosi yesibili. Umlayezo wokukhala kwaphakathi kwamabili uqala lapho abafundi bakaKristu ababili, (abamele umlayezo wengelosi yesibili) bethukulula imbongolo ekuqaleni kokungena kokunqoba. Lolo hambo lugcina luholela esiphambanweni, esimelela ukuzamazama komhlaba komthetho weSonto ozayo maduze lapho isifebe iRoma sinqoba umbuso wesithupha wesiprofetho seBhayibheli ngemva kokukhohlakala kwaso emlandweni wase-United States.

When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.

Lapho isifebe siqala ukucula izingoma zaso emthethweni weSonto, impi yaseNineve iyobe isiphindwe, futhi ukhiye uyobe usuphenduliwe ophawula ukuvulwa kwesikhathi sokuvivinywa sesithombe sesilo emhlabeni. Impi yaseNineve iyisiphetho sokumenyezelwa kokukhala kwaphakathi kwamabili, okwase kuguquka kube ukukhala okukhulu kwengelosi yesithathu. Ukuqala kwaleyo nkathi, okuphawulwa ngokuhlasela okumangalisayo kweNashville, nako kuyobe kufanekiselwe yimpi yaseNineve; ngokuba uJesu, njengo-Alfa no-Omega, njalo ufanekisa ukuphela ngesiqalo. Ukuhlaselwa kweNashville kuyothi, ngokwesidingo sesiprofetho, kuqukathe izakhi zokunqoba kweRoma phezu kwePheresiya okuvumela ubuSulumane bugcwalise umhlaba ngobumnyama. UDonald Trump unguphawu lwesithombe seRoma, ngakho uyokwehlula empini yaseNineve ehlobene nokuhlasela kweNashville, kodwa amandla akhe okumelana nesikhukhula sobuSulumane ayobe esenciphile.

The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.

Impi uRonald Reagan aphumelela ukuyinqoba ngo-1989 kwakuyimpi ebandayo eyayiqale ekupheleni kweMpi Yesibili Yomhlaba. Impi ebandayo kaTrump iyimpi yasePanium, futhi iholela eMpini Yesithathu Yomhlaba emthethweni weSonto, ofanekiswe yimpi yase-Actium kanye nempi yaseNineve. Impi ebandayo kaTrump, emelwe yimpi yasePanium, iholela ekuwisweni “kodonga” lokwehlukanisa ibandla nombuso kuMthethosisekelo, njengoba kufanekiswe ukuwiswa “kodonga” lwaseBerlin ngo-1989.

Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.

INashville imele indawo lapho imbongolo kaBhalami ichoboza unyawo lukaBhalami odongeni, ngaleyo ndlela ikhombise ukukhubazeka odongeni. Isikhathi sokukhala kwaphakathi kobusuku siqala ngesenzakalo esishayisana nodonga lokwehlukanisa kuMthethosisekelo, ngaleyo ndlela siphawule ukuqala kokumiswa komfanekiso wesilo (ukuhlanganiswa kwebandla nombuso) ngesibonakaliso sendlela esifanekisela ukudilizwa kodonga lokwehlukanisa ekupheleni kokumiswa komfanekiso wesilo. UDonald Trump uyokhuluma ngokwesiprofetho ngomyalelo wesigungu esiphezulu ofanekisela ukukhuluma emthethweni weSonto, njengoba kufanekisiwe yi-Alien and Sedition Acts zango-1798. Lapho uyokwehlula ama-globalist eqembu lamaDemocratic kanye nabalingani bawo abangama-globalist ama-RINO eqembu lamaRepublican. Ukunqoba kwakhe izitha ezifanekiselwa yiPheresiya empini yaseNineveh kuyoshiya zombili izinhlangothi zempi yezombangazwe ziphelelwe amandla adingekayo okumelana nezinkumbi zamaSulumane eziyokwanda phezu kwezwe. Unyawo lukaTrump oluchotshoziwe luyilolo donga ekuqaleni kokumenyezelwa kokukhala kwaphakathi kobusuku oluholela odongeni ekupheleni.

We will continue this consideration of the three woes in the next article.

Sizoqhubeka nalesi sicabangelo sezinsizi ezintathu esihlokweni esilandelayo.

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