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# Rome Establishes the Vision - Number Twelve

IRoma Lisungula Umbono - Inombolo Yeshumi Nambili

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

Ukusetshenziswa Kweziprofetho Kaphindwe Kathathu: Isinengiso Sencithakalo kanye Nesixwayiso Sezinsuku Zokugcina Sokubaleka

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Jeff Pippenger

Published

August 31, 2024

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

Isinengiso sencithakalo esakhulunywa nguDaniyeli umprofethi siyisibonakaliso kumaKristu ezikhathini ezintathu ezehlukene sokuba abaleke. AmaKristu aseJerusalema abaleka lapho ebona izinduku zezimpawu zamabutho amaRoma ezungeza iJerusalema ngonyaka ka-66 AD. AmaKristu ekupheleni kwekhulu lesihlanu nasekuqaleni kwekhulu lesithupha abalekela ehlane lapho ebona umuntu wesono ethempelini likaNkulunkulu ememezela ukuthi wayenguNkulunkulu. Ngo-1888 kwethulwa uchungechunge lwemithetho yeSonto eKhongolose yase-United States nguSenator Blair. Leyo mithethosivivinywa yayibizwa ngokuthi yimithethosivivinywa kaBlair, futhi yayiwumzamo wokubeka usuku lweSonto njengosuku lukazwelonke lokukhonza. Ukukhonza ngeSonto kuwuphawu lwesilo, uphawu lwegunya lobupapa, futhi uMthethosisekelo wase-United States uphikisana ngokuqondile nokuphoqelelwa kwenkolo kazwelonke njengesivivinyo sezakhamuzi zase-United States.

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

Yileli qiniso elishiywa ngaphandle ekusetshenzisweni okunephutha okuhlobene nokuhlonza i-United States njengeRoma yanamuhla. Ukusetshenziswa okuphindwe kathathu kwesiprofetho kunezimiso eziqondile ezibusayo ekusetshenzisweni kwaso. Lezi zimiso zibonisa ukuthi izici zesiprofetho zokugcwaliseka kokuqala kufanele zihlanganiswe nezici zesiprofetho zokugcwaliseka kwesibili ukuze kusungulwe izici zesiprofetho zokugcwaliseka kwesithathu.

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

Isixwayiso sokubaleka siyisixwayiso sokubaleka ekushushisweni okuzayo. Esikhathini sikaKristu, lokho kushushiswa kwakuwukubhujiswa kweJerusalema nethempeli ngonyaka ka-70. Uphawu lwaleso kushushiswa esasiseduze lwanikezwa ngonyaka ka-66 AD. Isixwayiso sokubaleka ekupheleni kwekhulu lesihlanu nasekuqaleni kwekhulu lesithupha sabonwa nguPawulu njengokuqaphela ukuhlubuka kwePergamoni engokwesiprofetho, eyayimele iRoma yobuqaba. Kwakumelwe kuqale kube khona ukuhlubuka, ukuze kwambulwe umuntu wesono owayezomemezela ukuthi ungunkulunkulu. Emlandweni owawusondela ku-538, iRoma yobuqaba eyayivinjele, noma njengoba uPawulu asho, “withholdeth,” yasuswa; futhi njengoba iPergamoni yahlubuka, kwafika uphawu lokubaleka, lwabhekisa abathembekileyo ukuba bazihlukanise nenhlanganyelo yamabandla opapa. Kwase kuthi ngo-538, eMkhandlwini wase-Orleans, umbuso wobupapa waphasisa umthetho weSonto, kwaqala iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokushushisa kobupapa.

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

Ofakazi bokuqala ababili bakhomba ngokusobala ukuthi ukugcwaliseka kwesithathu kwesixwayiso sokubaleka esanikezwa nguKristu kwandulela ngokusobala ukushushiswa kwangempela. Ukubhujiswa kweJerusalema kwafika ngokunembile eminyakeni emithathu nengxenye ngemva kokuba ukuvinjezelwa kukaCestius kuqale ngo-66 AD, ngaleyo ndlela kuvumela amaKristu ukuba abaleke kusengaphambili ngaphambi kwezinsizi ezesabekayo zokuvinjezelwa kwesibili okwabangelwa nguTitus futhi kwaphetha ngokubhujiswa kwethempeli nedolobha. Ngaphambi konyaka ka-538, amaKristu azihlukanisa nebandla laseRoma lobupapa, futhi ngokwesiprofetho abalekela ehlane, elimelela ukubhujiswa kweJerusalema elingokomoya.

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

> Kodwa iguma elingaphandle kwethempeli ulishiye, ungalilinganisi; ngokuba linikwe abeZizwe; futhi bayakunyathela ngomlenze umuzi ongcwele izinyanga ezingamashumi amane nambili. Futhi ngiyakunika amandla ofakazi bami ababili, bayakuprofetha izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, bembethe indwangu yamasaka. IsAmbulo 11:2, 3.

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

Kuzo zombili izifanekiso zesixwayiso sokubaleka, isixwayiso sandulela ukuhlushwa, futhi ukuhlushwa kumelwe yiRoma, kungaba yobuhedeni noma yobupapa, inyathela phansi iJerusalema, kungaba engokoqobo noma ngokomoya. Isixwayiso sokubaleka samaSeventh-day Adventist kwakuyi-Blair bill ngo-1888. Ekugcwalisekeni kokuqala emlandweni weRoma yobuqaba amaKristu kwakufanele abaleke eJerusalema, futhi ekugcwalisekeni kweRoma yobupapa amaKristu abalekela ehlane. Kwi-Adventism isixwayiso sasiwukubalekela emaphandleni.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Akusisona isikhathi manje sokuba abantu bakaNkulunkulu banamathelise izinhliziyo zabo noma bazibekele umcebo emhlabeni. Isikhathi asisekude, lapho, njengabafundi bokuqala, siyakuphoqeleka ukuba sifune isiphephelo ezindaweni eziyincithakalo nezihlukanisiwe. Njengalokhu ukuvinjezelwa kweJerusalema ngamabutho amaRoma kwakuyisibonakaliso sokubaleka kumaKristu aseJudiya, kanjalo nokuthathwa kwamandla ngakwesizwe sethu emthethweni ophoqelela isabatha lobupapa kuyoba yisexwayiso kithi. Khona-ke kuyoba yisikhathi sokushiya amadolobha amakhulu, kulungiselelwa ukushiya amancane ukuze siye emizini ethulile ezindaweni ezifihlakele phakathi kwezintaba.” Testimonies, volume 5, 464.

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

“Ukuthathwa kwamandla ngesizwe sethu esimisweni esiphoqelela iSabatha lobupapa kuyoba yisexwayiso kithi,” kwagcwaliseka lapho isinengiso sencithakalo, ngokuvumelana namazwi kaMarku, “sasimé lapho singafanele khona.” Ngo-1888, iKhongolose yase-United States yayicubungula umthetho ophambana ngokuqondile nesici esiyisisekelo soMthethosisekelo, futhi ngaleso sikhathi amaSeventh-day Adventist kwakufanele ashiye amadolobha aye ezindaweni zasemakhaya.

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

> “Akukho ngisho noyedwa umKristu owabhubha ekubhujisweni kweJerusalema. UKristu wayebanike isixwayiso abafundi baKhe, futhi bonke abakholwa amazwi aKhe baqapha uphawu olwaluthembisiwe.... Ngokungabambezeli babalekela endaweni yokuphepha—umuzi wasePhela, ezweni lasePheriya, ngaphesheya kweJordani.” The Great Controversy, 30.

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

Izimpawu zesiprofetho zokuqala zezixwayiso zokubaleka zimelela ukugcwaliseka kwesithathu nokokugcina. Ngezinye izikhathi lezo zimpawu zesiprofetho zikhiqiza ukugcwaliseka okuphindwe kabili ngaphakathi kokugcwaliseka kwesithathu. Isibonelo salokhu singo-Eliya abathathu. Ulayini ka-Eliya ekubhekaneni kwakhe noJezebeli, u-Ahabi nabaprofethi bakaBhali, uhlanganiswe nezimpawu zikaJohane uMbhapathizi, u-Eliya wesibili, ekubhekaneni kwakhe noHerodiyase, uHerode noSalome, kusungula ukuthi ezinsukwini zokugcina, ngokuba ukugcwaliseka kwesithathu nokokugcina kokusetshenziswa okuphindwe kathathu kuhlala kusezinsukwini zokugcina, u-Eliya noJohane bamele izigaba ezimbili zabantu bakaNkulunkulu. Isigaba esisodwa, esimelwe ngu-Eliya, asifi, kanti esinye isigaba, esimelwe nguJohane, siyafa. Lezi zigaba ezimbili zibuye zimelelwe futhi encwadini yeSambulo isahluko sesikhombisa njengabayiikhulu namashumi amane nane ezinkulungwane, abangafi, kanye nesixuku esikhulu esifayo.

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

KumaBabiloni amathathu kunengxenye efanayo yomlayezo wesiprofetho yokuthi iBabiloni lokuqala limelelwa nguNimrodi, kodwa iBabiloni lesibili limelelwa amakhosi okuqala nawokugcina, uNebukadinesari noBelishasari. UNebukadinesari umelela labo abaseBabiloni abayakusindiswa, kanti uBelishasari umelela labo abaseBabiloni abayakulahleka.

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

Ezinsukwini zokugcina kunemithetho emibili yeSonto engundabamlonyeni wesiprofetho seBhayibheli. Owokuqala ngumthetho weSonto ozayo maduzane e-United States, kanti owesibili ngumthetho weSonto ophoqelelwa kuwo wonke umhlaba. Leyo mithetho emibili yeSonto yavezwa kusengaphambili ngumthetho weSonto waseRoma yobuqaba, lapho ngonyaka ka-321 u-Constantine ephoqelela umthetho wokuqala weSonto, kulandelwa ngumthetho weSonto waseRoma lobuPapa ngo-538. IRoma yobuqaba ingenye yezifanekiselo eziningana zesiprofetho ezandulela i-United States, futhi umthetho weSonto ka-321 ufanekisela umthetho weSonto ozayo maduzane e-United States. Umthetho weSonto wobuPapa ka-538 ufanekisela umthetho weSonto ophoqelelwa kuwo wonke umhlaba. Umbono onephutha wokuthi i-United States ifanekiselwa ngabaphangi kuDaniyeli ishumi nanye uzama ukusebenzisa umthetho weSonto ozayo maduzane e-United States njengobufakazi bokumangalela ukuthi umthetho weSonto e-United States ufakazela ukuthi i-United States iyiRoma yanamuhla, futhi awunaki ukuthi kukhona omunye umthetho weSonto ophoqelelwa phezu kwazo zonke izizwe zomhlaba yinyunyana ephindwe kathathu kadrako, yesilo, nomprofethi wamanga.

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

Uma umthetho weSonto e-United States ukhomba i-United States njengeRoma Yesimanje, pho umthetho weSonto womhlaba wonke ukhomba ini? AmaRoma amathathu akhomba ukuthi leyo Roma Yesimanje, engokuphindwe kathathu, iyogcizelela imithetho emibili ehlukene yeSonto. Owokuqala use-United States futhi wafanekiswa ngumthetho weSonto kaConstantine ngo-321, kanti owesibili ungowomhlaba wonke, njengoba wafanekiswa ngumthetho weSonto wobupapa ka-538. Ukusebenzisa umthetho weSonto wase-United States esimweni sokusetshenziswa okuphindwe kathathu kwesiprofetho ukuze kuthiwe umthetho weSonto ufakazela ukuthi ubani oyile Roma Yesimanje, kuwukunganaki izimpawu zesiprofetho ezamiswa yiRoma yobuqaba neRoma yobupapa. Kunezimithetho ezimbili ehlukene zeSonto ezinsukwini zokugcina, futhi akukho nowodwa kuzo oyisibonakaliso sokuhlonza ukuthi abaphangi babantu yi-United States. Lapho ubufakazi beRoma yobuqaba neRoma yobupapa buhlanekezelwa ukuze kusekelwe ukuhumusha komuntu siqu, njengoba kwenziwa manje, kubonisa ukuthi labo abafuna ukusekela ukuhumusha kwabo siqu abayiqondi into yomfanekiso nokufezeka kwawo.

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

IRoma lobuhedeni luyisifanekiso se-United States, kanti iRoma yobupapa ifanekisela iRoma yesimanje. Kanye nalokhu kusebenziswa ngokungafanele kokusebenza kathathu kwesiprofetho, kanye nesimangalo sokuthi lokho okufundiswayo kubekwe esimweni “sesifanekiso nokugcwaliseka kwaso,” kukhona futhi okunye ukwehluleka kokuchaza “isinengiso sencithakalo” njengoba simelwe ngaphakathi komongo wokusebenza kathathu kwesiprofetho.

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

Kusukela ngonyaka ka-66 kuya kowe-70 AD, ojenene ababili bamaRoma bahlasela iJerusalema. Bobabili labo jenene, uCestius noTitus, baqala ngokuvimbezela, kodwa oyedwa kuphela wahoxa ekuvimbezelweni isikhathi esifushane, okwathi ngokuhlinzekwa nguNkulunkulu kwavumela amaKristu ukuba abaleke. Kwakuyilokho kuvimbezela kokuqala ngaphansi kukaCestius amaKristu akubona njengexwayiso lokubaleka. Lapho uTitus efika ukuze aqhubekise impi ngokumelene neJerusalema ngonyaka ka-70 AD, waqala ngokuvimbezela futhi akazange ayeke kwaze kwaba yilapho iJerusalema nethempeli kubhujiswa. Isixwayiso sikaJesu siqukethe izinyathelo ezimbili. Esokuqala yisibonakaliso sokubaleka, bese kulandela ukuhlushwa. Ekugcwalisekeni kwalesi sixwayiso emakhulwini eminyaka esihlanu nelesithupha amaKristu azihlukanisa nebandla laseRoma elonakele ngaphambi kuka-538, kwase kuqala ukuhlushwa.

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

UPawulu ucacisa kakhulu ukuthi wonke umlando obhaliwe ka-Israyeli wasendulo wabhalelwa labo abaphila ezinsukwini zokugcina, nokuthi yonke leyo milando yayiyizifaniso, nakuba igama lesiGreki elithi “typos,” elisho izifaniso, lihunyushwe ngokuthi izibonelo encazelweni yakhe yakudala yaleli qiniso.

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

> Manje konke lokhu kwehlela bona kube yizibonelo; futhi kwalotshwa ukuze kuxwayiswe thina, esesifikelwe yiziphetho zomhlaba. 1 Korinte 10:11.

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

Imilando esesahlukweni seshumi uPawulu ayisebenzisa ukubeka umongo waleli qiniso yayingeyona imilando yakwa-Israyeli wasendulo esebenza ngokulunga.

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

> Kodwa abaningi babo uNkulunkulu akazange athokoziswe yibo; ngoba bachithwa ehlane. Lezi zinto-ke zaba yizibonelo kithi, ukuze singafisi okubi, njengalokhu nabo bafisa. Futhi ningabi abakhonza izithombe, njengabanye babo; njengokulotshiwe ukuthi: “Abantu bahlala phansi ukuba badle baphuze, base besukuma ukuba badlale.” Futhi masingaphingi, njengalokhu abanye babo baphinga, kwase kuwa ngosuku olulodwa abayizinkulungwane ezingamashumi amabili nantathu. Futhi masingamlingi uKristu, njengalokhu abanye babo bamliga, babhujiswa yizinyoka. 1 Korinte 10:5–9.

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

Umlando ongcwele uyirekhodi kokubili lokulunga nokungalungi kwabantu bakaNkulunkulu, kodwa kunoma yiliphi irekhodi umlando usalokhu uyisifaniso sabantu bakaNkulunkulu abaphila ezinsukwini zokugcina. Umlando wokuvukela eMinneapolis ngo-1888 uyirekhodi lokungalungi, naphezu kwalokho okushiwo izazi-mlando zama-Adventist. Lokho kuvukela kwakujule kakhulu kangangokuthi u-Ellen White wanquma ukuwushiya lowo mhlangano, futhi wasala kuphela ngoba ingelosi yamtshela ukuthi kwakuwumthwalo wakhe ukuhlala nokuloba ukuvukela okwakuyisifaniso esihambisanayo nokuvukela kukaKora, uDathani no-Abiramu emlandweni kaMose. Kuleyo ntlanganiso ingelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili yehla, kodwa umlayezo Eyawuletha wenqatshwa.

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

Lowo mlando wawuyisibonakaliso sangoSepthemba 11, 2001, lapho izakhiwo ezinkulu zedolobha laseNew York zehliswa. Lowo mlando wawuhlanganisa nomthethosivivinywa wokuqala womthetho weSonto owawuzokwethulwa nguSenator Blair. Imizamo yakhe yokuphoqelela iSonto njengosuku lukazwelonke lokukhonza yehluleka, kodwa kwakuyingxenye yomlando ongcwele owawuyisibonakaliso sezinsuku zokugcina. Umthethosivivinywa kaSenator Blair wawuyisexwayiso sokubalekela emadolobheni. Ngaphambi kuka-1888, lapho uDade White ekhuluma ngesidingo sokuhlala ngaphandle kwamadolobha, wayekhuluma esikhathini esizayo. Wakhomba esikhathini esiseduze esizayo lapho abantu bakaNkulunkulu kwakumelwe bathuthele emaphandleni. Ngemva kuka-1888, zonke izikhombo zikaDade White ngesidingo sokuhlala emaphandleni zabeka iseluleko sakhe esimweni sokuthi isikhathi sokuba semaphandleni sase sesifikile. Umthethosivivinywa kaBlair ngo-1888 wawuyisibonakaliso sokuphoqelelwa kweSonto, njengoba uLuka akubeka, endaweni lapho kwakungafanele kube khona. Ukuphoqelelwa kweSonto kwakungamelwe kulethwe eCongress yase-United States, ngoba kwakuwukuphika isimiso esiyisisekelo soMthethosisekelo.

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

Umlando ka-1888 walotshwa ukuze ube yisifaniso somlando wesiprofetho owaqala ngoSepthemba 11, 2001. Umthethosivivinywa kaBlair ngo-1888 wawuyisifaniso sePatriot Act ka-2001. Kwakuyisexwayiso esandulela ukuphoqelelwa kwangempela kophawu lwesilo. Akekho olandela uKristu okufanele abe ehlala emzini ngemva kukaSepthemba 11, 2001. Kwakuyikuvinjezelwa kwesiprofetho okwaqondisa abantu bakaNkulunkulu ukuba babaleke. Futhi njengoba kunemithetho emibili yeSonto eyisihloko somfanekiso wesiprofetho wezinsuku zokugcina, njengoba imelwe yimithetho yeSonto yeRoma lobuqaba neyeRoma lobupapa, yomibili le mithetho yeSonto yandulelwa yisexwayiso sokubaleka.

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

Kulabo abazibiza ngokuthi bangama-Seventh-day Adventists, kwakufanele baqaphele ngokwesiprofetho uMthetho we-Patriot njengesibonakaliso sokubalekela emadolobheni baye emaphandleni ngaphambi komthetho weSonto osusondelayo masinyane. Lowo kanye umthetho weSonto wawuyisibonakaliso somunye umhlambi kaNkulunkulu oseBabiloni namanje sokuphuma ubaleke eBabiloni ngaphambi kokuphoqelelwa kweSonto okuyolethwa phezu kwazo zonke izizwe.

> “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, iyohlangana noBupapa ekuphoqeni unembeza nasekuphoqeni abantu ukuba bahloniphe isabatha lamanga, abantu bawo wonke amazwe omhlaba bayoholeleka ukuba balandele isibonelo salo.” Testimonies, volume 6, 18.

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

Njengoba ukusetshenziswa okuphindwe kathathu kuka-Eliya abathathu kusungula ukuthi kunezigaba ezimbili zabantu bakaNkulunkulu ezinsukwini zokugcina, kanjalo nokusetshenziswa okuphindwe kathathu kweRoma kukhomba ukuthi kunemithetho emibili yeSonto ehlukene ngokusobala. Labo abafisa ukusho ukuthi i-United States ingabaphangi babantu bakho, ngakho-ke indima yesiprofetho ye-United States isungula umbono, basikisela ukuthi umthetho weSonto ozayo maduze e-United States uyisinengiso sokuchithwa uKristu asisho njengesixwayiso kubantu baKhe ukuba babaleke ekushushisweni okuzayo. Bayehluleka ukuqaphela umehluko phakathi kokuvinjezelwa, okuyisibonakaliso sesixwayiso sokubaleka, nokuvinjezelwa kwesibili okumele isikhathi lapho ukuphoqelelwa kwangempela komthetho weSonto kuqala ukushushisa kwezinsuku zokugcina. Bayehluleka ukubhekana nomehluko osungulwe phezu kofakazi ababili wokuthi kufanele kube khona imithetho emibili yeSonto ehlukene ngokusobala egcwalisa isiprofetho ezinsukwini zokugcina. Ngokwenza kanjalo baphikisa ngokuthi umthetho weSonto ozayo maduze e-United States uyisixwayiso esimelwe njengesinengiso sokuchithwa, esashiwo nguDaniyeli umprofethi, futhi unjalo, kodwa hhayi njengoba bona bewuchaza.

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

Umthetho weSonto e-United States uyisixwayiso seminye imihlambi kaNkulunkulu esaseBhabhiloni ukuba ibaleke ebudlelwaneni balo. Ngakho-ke uyisixwayiso ngomthetho weSonto ozayo ozobekwa ngenkani phezu kwezizwe zonke.

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

> “Izizwe zangaphandle ziyolandela isibonelo se-United States. Nakuba yilo elihola ekuqaleni, nokho yona leyo nhlekelele iyobehlela abantu bakithi kuzo zonke izingxenye zomhlaba.” Testimonies, volume 6, 395.

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

Abamangalela ngokuthi umthetho weSonto e-United States ukhomba i-United States njengophawu olusungula umbono wesiprofetho; kodwa esimweni sesixwayiso sokubaleka esanikezwa nguKristu, lowo mthetho weSonto umele isixwayiso somhlaba wonke kubasebenzi behora leshumi nanye sokubaleka eBabiloni.

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

Lapho uDade White ekhuluma ngesixwayiso sokubaleka, ukhuluma ngodaba lomthetho weSonto oluzothatha umhlaba wonke. Leyo nhlangano iqala ngomthetho weSonto e-United States. Uyakhomba ukuthi umthetho weSonto e-United States uyisixwayiso sokushushiswa okuzayo.

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

> “Ngomthetho ophoqelela ukusungulwa kobupapa ngokwephula umthetho kaNkulunkulu, isizwe sethu siyobe sesizihlukanise ngokuphelele nokulunga. Lapho ubuProthestani buyokwelulela isandla salo ngaphesheya kwegebe ukuze bubambe isandla samandla aseRoma, lapho buyofinyelela ngaphesheya komhosha ukuze buhlanganise izandla nokusebenzelana nemimoya, lapho, ngaphansi kwethonya lale nhlangano ephindwe kathathu, izwe lakithi liyokwenqaba yonke imigomo yoMthethosisekelo walo njengohulumeni wobuProthestani nowobumbuso wabantu, futhi lenze amalungiselelo okusakazwa kwamanga nokudukisa kobupapa, khona-ke singase sazi ukuthi isikhathi sesifikile sokusebenza okumangalisayo kukaSathane nokuthi ukuphela sekusondele.”

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

> “Njengoba ukusondela kwamabutho amaRoma kwakuyisibonakaliso kubafundi sokubhujiswa kweJerusalema okwakuseduze, kanjalo nalokhu ukuhlubuka kungaba yisibonakaliso kithi sokuthi umkhawulo wokubekezela kukaNkulunkulu usufinyelelwe, ukuthi isilinganiso sobubi besizwe sakithi sigcwele, nokuthi ingelosi yesihe isizathatha ukundiza kwayo, ingabe isabuya. Abantu bakaNkulunkulu bayakube sebecwiliswa kulezo zigcawu zokuhlupheka nokucindezeleka abaprofethi abazichaza njengesikhathi sokuhlupheka kukaJakobe. Izikhalo zabathembekileyo, abashushiswayo, zenyukela ezulwini. Futhi njengoba igazi lika-Abela lakhala lisemhlabathini, kukhona namazwi akhalela kuNkulunkulu evela emathuneni abafela ukholo, emathuneni olwandle, emihumeni yezintaba, emangcwabeni ezindela: ‘Koze kube nini, Nkosi, engcwele neyiqiniso, ungahluleli futhi ungaphindiseli igazi lethu kulabo abahlezi emhlabeni na?’” Testimonies, ivolumu 5, 451.

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

USister White uveza umthetho weSonto e-United States, futhi uwuchaza njengo “phawu” lokuthi isikhathi sokuhlolwa se-United States sesiphelile. Kodwa abantu bakaNkulunkulu kwezinye izizwe zomhlaba nabo bayakubhekana naleso sivivinyo esifanayo. Kukhona inkathi yesikhathi esukela emthethweni weSonto e-United States kuze kube yilapho uMikayeli esukuma futhi ukuhlolwa kwesintu kuvalwa. Lapho sekuvalwa, “ingelosi yesihe iyandiza isuke.”

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