Article

# The Book of Daniel - Number Ninety-Six

Incwadi kaDaniyeli - Inombolo Yamashumi Ayisishiyagalolunye Nesithupha

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Ukusebenza Okuphindwe Kathathu Kweziprofetho: Ukuvula Uhlaka Lwesiprofetho Lwezinsuku Zokugcina

Author

Jeff Pippenger

Published

February 29, 2024

Formats

PDF
Word
Song MP3

The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Uhlaka lomyalezo wesiprofetho kaWilliam Miller lwalungamandla amabili achithayo obuqaba alandelwa ubuPapa, kanti uhlaka lomyalezo wesiprofetho weFuture for America lungamandla amathathu achithayo obuqaba, alandelwa ubuPapa, alandelwa ubuProthestani obuhlubukayo, kodwa wonke esebenza ngesikhathi esisodwa ekugcineni. Isihluthulelo esiyinhloko sesiprofetho ekuqondeni kwesiprofetho kukaMiller sasiwukuthi “okwemihla ngemihla” encwadini kaDaniyeli kwakuwuphawu lobuqaba, ngoba kwasungula ukuxhumana kwamandla amabili achithayo okwaba yilo uhlaka lokuqonda kwakhe isiprofetho. Isihluthulelo esiyinhloko sesiprofetho ekuqondeni kwesiprofetho kweFuture for America futhi siwukuthi “okwemihla ngemihla” encwadini kaDaniyeli kuwuphawu lobuqaba, ngoba ukugcwaliseka komlando kobuqaba kwasungula ukulandelana kwezehlakalo kuDaniyeli isahluko 11 amavesi 40 no-41, okwaba yilo uhlaka lokuqonda kwesiprofetho kweFuture for America.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Njengoba kuhlale kunjalo ngokukhanya okusha, ukuqhubekela phambili kweqiniso elavulwa uphawu ngowe-1989 ngesikhathi sokuwa kweSoviet Union kwalwiwa nakho ngamazwi amaningi ahlukahlukene. Ukumelana okwethulwa ngokumelene neqiniso ngokungaguquguquki kwaveza ukuqonda okucace kakhudlwana kweqiniso. Kuleyo mpikiswano yokuqala ephikisana neqiniso elitholakala emavesini ayisithupha okugcina kaDaniyeli ishumi nanye, kwaqashelwa imithetho eminingana yesiprofetho etholakala eBhayibhelini njengobufakazi obubalulekile bokusekela ukwanda kolwazi okwenzeka ngesikhathi incwadi kaDaniyeli ivulwa uphawu ngowe-1989. Njengamanje sicubungula omunye waleyo mithetho, esiwubiza ngokuthi “ukusetshenziswa okuphindwe kathathu kwesiprofetho.”

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Siqale ngokubheka izicelo ezimbili eziphindwe kathathu, okuthi ngezinga elithile zibe umugqa ofanayo, kodwa kwelinye izinga zehluke. Izibonakaliso ezimbili zokuqala zeRoma (eyobuqaba kanye neyobupapa), ziqinisa ukubonakaliswa kwesithathu, iRoma Yesimanje. Izibonakaliso ezimbili zokuqala zeBabiloni (iBabele neBabiloni), zaqinisa ukubonakaliswa kwesithathu, iBabiloni Yesimanje. IRoma Yesimanje iyisilwane sesiSambulo isahluko seshumi nesikhombisa iBabiloni Yesimanje esigibelayo futhi esibusa phezu kwaso. Zihlukene njengalokhu umalusi wezinkomo ehlukene nehhashi lakhe, kodwa futhi zenza ubufebe bokomoya omunye nomunye, ngakho ngalelo zinga ziyinto eyodwa. Kukhona ezinye izicelo ezimbili eziphindwe kathathu zesiprofetho ezinobudlelwane obufanayo.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Ukubonakaliswa okubili kokuqala kuka-Eliya (u-Eliya noJohane uMbhapathizi), kusungula u-Eliya wesithathu wezinsuku zokugcina. Kanye nalokho, izithunywa ezimbili zokuqala ezilungisa indlela yeSithunywa seSivumelwano (uJohane uMbhapathizi noWilliam Miller), zisungula isithunywa esilungisa indlela yeSithunywa seSivumelwano ezinsukwini zokugcina. Kukhona amaphuzu amathathu abalulekile okufanele aqashelwe kule migqa emibili yokusetshenziswa okuphindwe kathathu kwesiprofetho.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Iphuzu lokuqala liwukuthi abameleli bangempela bomlando bale migqa emibili yezinhlelo eziphindwe kathathu zesiprofetho, empeleni, bayizibalo zomlando ezifanayo ngokuyisisekelo; kodwa inhloso yabo kulezo zethulo ezimbili yehluke ngokucacileyo. Iphuzu lesibili liwukubona ukuthi umehluko phakathi kwalezi zinhlelo ezimbili zesiprofetho eziphindwe kathathu, ezisondelene kakhulu, uyini. Umehluko uwukuthi u-Eliya umelela umsebenzi wangaphandle ezinsukwini zokugcina, kanti isithunywa esilungisa indlela yeSithunywa seSivumelwano simelela umsebenzi wangaphakathi ezinsukwini zokugcina.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

Iphuzu lesithathu okufanele liqashelwe yilokhu ukuthi uJesu, njengo-Alfa no-Omega, uhlonza u-Eliya wesithathu, kanye nesithunywa sesithathu esilungisa indlela, njengokuhlangene nakho kokubili isithunywa sika-Eliya sokuqala nesokugcina, kanye nesithunywa sokuqala nesokugcina esilungisa indlela yoMthunywa weSivumelwano. Isithunywa sika-Eliya sengelosi yokuqala nesithunywa sika-Eliya sengelosi yesithathu kwakha ukugcwaliseka kwesithathu kuka-Eliya, futhi isithunywa esilungisa indlela simelwe njengesithunywa seminyakazo yako kokubili ingelosi yokuqala nengelosi yesithathu.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Umprofethi u-Eliya unikeza umfanekiso wokungqubuzana kwezinsuku zokugcina phakathi kwabantu bakaNkulunkulu nenhlangano ebumbene kathathu yeRoma yanamuhla ekungqubuzaneni okwenzeka eNtabeni iKarmeli.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

INtaba iKarmeli itholakala enyakatho yakwa-Israyeli, eduze nogu lweMedithera. Inwebeka cishe isuke enyakatho-ntshonalanga iye eningizimu-mpumalanga futhi yakha umqansa ovelele onwebeka cishe ngamamayela angu-39 (amakhilomitha angu-63). IsiGodi saseMegido, esaziwa futhi ngokuthi isiGodi saseJezreyeli, sitholakala eningizimu-mpumalanga yeNtaba iKarmeli. INtaba iKarmeli nesiGodi saseMegido kusondelene ngokuqhathaniswa ngomgama. Umgama phakathi kwazo, ngomugqa oqondile (njengoba inyoni indiza), ulinganiselwa cishe kumamayela angu-20 kuya kwangu-25 (amakhilomitha angu-32 kuya kwangu-40). Entshonalanga yeNtaba iKarmeli kulala uLwandle lwaseMedithera, kanti empumalanga yesiGodi saseMegido nesiGodi saseJezreyeli kulala uLwandle lwaseGalile, olwaziwa futhi ngokuthi iChibi laseThibheriya noma iChibi laseKhinere.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

Encwadini yeSambulo impi yase-Armagedoni ikhomba iSigodi saseMegido, futhi ugqozi aluzange lufune ukuba abafundi besiprofetho bakholelwe ukuthi incwadi yeSambulo yethula umlayezo wayo ngezwi elingokoqobo, ngakho lapho ikhomba i-Armagedoni (iMegido) njenge-Armagedoni yasebenzisa igama elithi “har,” elisho intaba, ukuze kucace ukuthi leyo mpi yayingumfanekiso wokomoya wempi yokugcina udrako, isilo, nomprofethi wamanga abaholela izwe kuyo.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Ngokukhomba iMegido njenge-Armagedoni, uJohane waqinisekisa ukuthi kwakungafanele iqondwe njengendawo yangempela yokuma komhlaba, ngoba iMegido iyisigodi futhi ayinazo izintaba. Eduze kakhulu kukhona iNtaba iKarmeli lapho kwenzeka khona ukubhekana kuka-Eliya no-Ahabi nabaprofethi bakaJezebeli; ngaleyo ndlela kokubili iMegido neNtaba iKarmeli kuyizifaniso zempi yokugcina yase-Armagedoni.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Uma ubungadweba unxantathu oneJerusalema, iNtaba iKarmeli, nesiGodi saseMegido, iJerusalema ibiyoba isekhoneni eliseningizimu-mpumalanga lalowo nxantathu, iNtaba iKarmeli ibe isenyakatho-ntshonalanga, kanti isiGodi saseMegido sibe sisenyakatho-mpumalanga. Indawo emele ngokomfanekiso impi yase-Armagedoni imingcelwe izilwandle ezimbili, futhi inkosi yasenyakatho (isifebe seBhabhiloni lesiManje) ifika ekupheleni kwayo phakathi kwezilwandle nentaba ekhazimulayo engcwele. Futhi ngaleso sikhathi umusa wokuphephisa abantu uyavalwa.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.

> Kodwa izindaba ezivela empumalanga naseNyakatho ziyakumkhathaza; ngalokho uyakuphuma ngolaka olukhulu ukuba achithe, aqothule nokwenza abaningi banyamalale ngokupheleleyo. Uyakwakha amatende esigodlo sakhe phakathi kwezilwandle entabeni engcwele ekhazimulayo; nokho uyakufinyelela ekugcineni kwakhe, futhi akuyikuba khona ozamsiza. Ngaleso sikhathi uMikayeli uyakusukuma, isikhulu esikhulu esimela abantwana babantu bakho; futhi kuyakuba khona isikhathi sokuhlupheka esingakaze sibe khona selokhu kwaba khona isizwe kuze kube yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakukhululwa, yilowo nalowo oyakutholakala ebhaliwe encwadini. Daniyeli 11:44–12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Ukusetshenziswa kathathu kuka-Eliya kumelela ukubhekana kwangaphandle kwabantu bakaNkulunkulu nenkosi yasenyakatho, eyinhloko yaleyo nhlangano eyingxube kathathu kadrako, yesilo, neyomprofethi wamanga eholela izwe e-Armagedoni. Izitha ezintathu zika-Eliya ezaziyisithombe saleyo nhlangano eyingxube kathathu kwakungu-Ahabi, owayeyinkosi yezizwe eziyishumi zasenyakatho emele amakhosi ayishumi eSambulo isahluko seshumi nesikhombisa, aphinga nesifebe saseBhabhiloni, futhi avuma ukunikela umbuso wawo kuleso sifebe “ihora linye”, okuyilo “ihora” lenhlekelele yomthetho weSonto. Isifebe saseBhabhiloni sasimelwe nguJezebeli, kanti abaprofethi bakaBali bakaJezebeli nabapristi besihlahla bamele umprofethi wamanga.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Inhlekelele yomthetho weSonto iqala ngomthetho weSonto osuzayo maduze e-United States futhi iphela lapho uMikayeli esukuma. Lapho lowo mthetho weSonto ufika izwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili, libiza omunye umhlambi kaNkulunkulu uphume eBabiloni. Isikhathi esisukela ekubizweni kokuphuma eBabiloni kuze kube sekupheleni komusa siyisikhathi sokwahlulelwa kwesifebe saseBabiloni. Futhi siyisikhathi lapho uMoya oNgcwele ethululwa khona ngaphandle kwesilinganiso. Yilo “hora,” amakhosi ayishumi avuma ngalo ukubusa kanye nesifebe saseThire, esingasakhohlakele. Yilo “hora,” lokho “kuzamazama komhlaba” okukhulu kwesAmbulo ishumi nanye, lapho abayizinkulungwane eziyikhulu namashumi amane nane bephakanyiswa njengophawu.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Amakhosi omhlaba, aphinge nawo ubufebe, aphila ngokunethezeka kanye nawo, ayomkhalela, amdazele, lapho ebona intuthu yokusha kwakhe, emi kude ngenxa yokwesaba ukuhlushwa kwakhe, ethi: Maye, maye, muzi omkhulu, Bhabhiloni, muzi onamandla! ngokuba ngehora linye ukwahlulelwa kwakho kufikile. IsAmbulo 18:9, 10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Njengoba uJohane wachaza iMegido njengentaba (“har”) yaseMegido ukuze abonise iqiniso elingokomoya hhayi elingokoqobo, kanjalo nokwahlulelwa kwesifebe saseBabiloni neTire kuchazwa njengokwenzeka “ehoreni,” futhi futhi “ngosuku.”

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> Ngakho-ke izinhlupho zakhe ziyakufika ngosuku olulodwa, ukufa, nokulila, nendlala; futhi uyakushiswa ngokupheleleyo ngomlilo; ngokuba inamandla iNkosi uNkulunkulu omhlulelayo. IsAmbulo 18:8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

Ngemva kuka-Okthoba 22, 1844, isikhathi sesiprofetho asisasebenzi ukuba sisetshenziswe ngokwesiprofetho, ngakho ukwahlulelwa kwamandla obupapa kuvezwa njengokwenzeka “ngehora,” futhi futhi “ngosuku.” “Ihora” lokwahlulelwa kwakhe liyisikhathi sesiprofetho esisukela emthethweni weSonto e-United States kuze kuvalwe isikhathi somusa. Kubalulekile ukuqaphela lesi sikhathi lapho kucatshangelwa u-Eliya wezinsuku zokugcina, ngoba impi ka-Eliya yaseNtabeni iKarmeli ilandela ukuvivinywa kwangaphakathi kwabantu bakaNkulunkulu bezinsuku zokugcina, futhi isikhathi sokuvivinywa kwebandla kanye nesomhlaba siqukethe iziqalo neziphetho ezifanayo zesiprofetho.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

Amazwi amabili esAmbulo ishumi nesishiyagalombili amele izingcingo ezimbili ezihlukene eziya emasontweni amabili. Ibandla lokuqala yilabo abayizinkulungwane eziyikhulu namashumi amane nane zeSambulo isahluko sesikhombisa, kanti ibandla lesibili elibizwayo yisixuku esikhulu seSambulo isahluko sesikhombisa. Ubizo oluya kulabo abayizinkulungwane eziyikhulu namashumi amane nane lwenziwa ngesikhathi uMoya oNgcwele uthululwa ngesilinganiso, kanti ubizo oluya esixukwini esikhulu lwenziwa lapho uMoya oNgcwele uthululwa ngaphandle kwesilinganiso.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).

> “Umprofethi uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. Yase imemeza ngamandla ngezwi elinamandla, ithi, Liwile, liwile iBhabhiloni elikhulu, futhi selibe yindawo yokuhlala yamademoni’ (IsAmbulo 18:1, 2). Lona ngumyalezo ofanayo nalowo owanikezwa yingelosi yesibili. IBhabhiloni liwile, ‘ngokuba liphuzise zonke izizwe iwayini lolaka lobufebe balo’ (IsAmbulo 14:8). Liyini lelo wayini?—Izimfundiso zalo zamanga. Linike umhlaba isabatha lamanga esikhundleni seSabatha somyalo wesine, futhi liphinde inkohliso uSathane ayitshela u-Eva okokuqala e-Edene—ukungafi komphefumulo ngokwemvelo. Amaphutha amaningi ahlobene nalawo liwasakazile kabanzi, ‘lifundisa iziyalo zabantu njengezimfundiso’ (Mathewu 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Lapho uJesu eqala inkonzo yaKhe yasobala, wahlanza iThempeli ekungcolisweni kwalo okuyinhlamba engcwele. Phakathi kwezenzo zokugcina zenkonzo yaKhe kwakukhona ukuhlanzwa kwesibili kweThempeli. Kanjalo-ke emsebenzini wokugcina wokuxwayisa izwe, kwenziwa izimemezelo ezimbili ezihlukile emabandleni. Umlayezo wengelosi yesibili uthi, ‘Liwile, liwile iBabiloni, umuzi omkhulu, ngokuba linathisile izizwe zonke iwayini lolaka lobufebe balo’ (IsAmbulo 14:8). Futhi ekukhaleni okukhulu komlayezo wengelosi yesithathu kuzwakala izwi livela ezulwini lithi, ‘Phumani kulo, bantu bami, ukuze ningabi nesabelo ezonweni zalo, futhi ukuze ningamukeli ezinhlungwini zalo. Ngokuba izono zalo sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zalo’ (IsAmbulo 18:4, 5).” Selected Messages, incwadi 2, 118.

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Ingelosi enamandla yehla ngokugcwaliseka kwesAmbulo isahluko seshumi nesishiyagalombili, lapho izakhiwo ezinkulu zaseDolobheni laseNew York zehliswa ngoSepthemba 11, 2001, ngokufika “komoya wasempumalanga” wobuSulumane. Yase imemeza “ngamandla ngezwi elinamandla, ithi, Liwile, liwile iBabiloni elikhulu, seliphenduke indawo yokuhlala yamademoni.” Kwase kuthi evesini lesine kuzwakale elinye izwi “livela ezulwini lithi, ‘Phumani kulo, bantu bami.’” Lawo mazwi amabili “ayizimemo ezimbili ezihlukene ezenziwe emasontweni.” Amasonto amabili ahlukene kaNkulunkulu ezinsukwini zokugcina abonakaliswa njengabayizinkulungwane eziyikhulu namashumi amane nane, kanye nesixuku esikhulu.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Isikhathi sokuvivinywa sabayizinkulungwane eziyikhulu namashumi amane nane siqala nge-Islam yoMaye wesithathu, u-Isaya ayichaza ngokuthi “usuku lomoya wasempumalanga.” Leso sikhathi sokuvivinywa siphela ngomthetho weSonto ozayo maduze e-United States kanye nokuphoqelelwa kophawu lwesilo. Isilo siyinkosi yasenyakatho yomgunyathi, inhloko yeBabiloni lesimanje. IBabiloni liyingonyama kuDaniyeli isahluko sesikhombisa, futhi umprofethi ongalaleliyo waseJuda, omele ubu-Adventist baseLawodisiya, ofa esikhathini esiqala “ngembongolo” ye-Islam (Septhemba 11, 2001), bese siphela “ngengonyama,” (iBabiloni lesimanje).

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

Esikhathini esimelelwa ngokuthi “ithuna” lomprofethi ongalaleli le-Adventism yaseLawodikeya, imvula yangemuva iyalinganiswa, njengoba kwenziwa isimemo esikhethekile ebandleni labayikhulu namashumi amane nane ezinkulungwane. Lapho leso sikhathi siphela, “ngehora” “lokuzamazama komhlaba okukhulu”, elimela umthetho weSonto e-United States; kufika isikhathi sezwi lesibili lesAmbulo isahluko sishiyagalombili neshumi, ngokumiswa kophawu lwesilo, oluyilo uphawu lwenkosi yasenyakatho. Ngesikhathi esifanayo ubuSulumane boMaye wesithathu busetshenziswa ukuletha ukwahlulelwa okuqhubekela phambili nokwandayo phezu kwezwe elihlubukile. Umlayezo omenyezelwa “yisibhengezo” sabayikhulu namashumi amane nane ezinkulungwane phakathi naleso simemo sesibili esikhethekile ebandleni “lesixuku esikhulu” ukhomba “uphawu” “lwenkosi yasenyakatho”, kanye nendima yobuSulumane boMaye wesithathu, obumelwe ngokuthi “abantwana basempumalanga”.

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Umlayezo othukuthelisa umbuso wobupapa evesini lamashumi amane nane lesahluko seshumi nanye sikaDaniyeli, nomlayezo oqalisa ukubulalana kwegazi kokugcina kobupapa, umelelwe “njengezindaba ezivela empumalanga” (iSulumane) “nasenyakatho” (uphawu lwesilo). Kuleso sikhathi, njengasesikhathini esandulelayo, iSulumane “somoya wasempumalanga” siletha ukwahlulela phezu kwe-United States ukuze kuqale leso sikhathi, futhi leso sikhathi siphela lapho inkosi yasenyakatho ifinyelela ekupheleni kwayo, “phakathi kwezilwandle nentaba engcwele ekhazimulayo”, esigodini saseMegido nasentabeni yaseKarmeli.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Isikhathi sokwahlulela iBhabhiloni lanamuhla esimele umbhede walo wokufa (ithuna), siqala ngophawu lwempumalanga futhi siphele ngophawu lwasenyakatho, njengoba nje umbhede wokufa womprofethi waseLawodikeya ongazange alalele waphela ekubizweni kokuqala okuqondile emabandleni. Ithuna (umbhede wokufa) lapho kungcwatshwa khona kokubili umprofethi oqambayo waseBethele nomprofethi wakwaJuda ongazange alalele, limelwe phakathi “kwembongolo” ne“ngonyama”.

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

U-Eliya umele abantu bakaNkulunkulu bensuku zokugcina ababebhekene nesitha esiyizigaba ezintathu esimelwe u-Ahabi, uJezebeli, nabaprofethi bakaJezebeli. UJezebeli uwuphawu lwamandla obupapa ebandleni lesine laseThiyathira, futhi abaprofethi bakhe eKarmeli babemelwe abaprofethi bakaBhali nabapristi besihlahla esingcwele. UBhali umele unkulunkulu wesilisa, kanti abapristi besihlahla esingcwele babemele u-Ashitaroti, unkulunkulu wesifazane; ngaleyo ndlela abaprofethi bamanga bakaJezebeli babehlanganisa abesilisa nabesifazane, bemele inhlanganisela yeBandla noMbuso emelwe umfanekiso wesilo encwadini yeSambulo.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

Yi-United States yona eqala ukumisa umfanekiso wesilo e-United States, bese kuthi emva kwalokho emhlabeni, futhi yi-United States engumprofethi wamanga wenhlangano ephindwe kathathu. U-Ahabi, inkosi yezizwe eziyishumi, umelela amakhosi ayishumi eSambulo 17, okuwukuthi udrako, futhi uJezebeli uyisilo. U-Eliya wayebhekene ngqo nenhlangano ephindwe kathathu yeBhabhiloni Lesimanje eNtabeni iKarmeli, lapho isifebe saseBhabhiloni sifika ekupheleni kwaso kungekho osisizayo. Ukusetshenziswa okuphindwe kathathu kuka-Eliya kumele lokho kubhekana kwangaphandle okulethwa kubantu bakaNkulunkulu bezinsuku zokugcina, futhi u-Eliya umelela umprofethi obhekene ngqo nalawo mandla amathathu.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Ingxenye ebalulekile yendaba ka-Eliya “imvula,” emele imvula yokugcina ethululwa emlandweni wokulwa. Ngaphambi kokufika ekulweni eNtabeni iKarmeli, u-Eliya wayememezele ngokusobala ukuthi kwakungeke kube khona mvula, ngaphandle kwezwi lakhe. Inkathi eholela “ehoreni” lokwahlulelwa kukaJezebeli iyinkathi emelwa “yizwi” lokuqala elihlukile elanikwa amabandla. Lelo “zwi” lafika ngoSepthemba 11, 2001, futhi ngaleyo nkathi “imvula” “yalinganiswa” kuphela, futhi ngaleyo nkathi kwakukhona imiyalezo emibili encintisanayo yemvula yokugcina eyayihilelekile empikiswaneni kaHabakuki. Omunye wawungumyalezo womgunyathi wokukhala ngoThamusi, owawumela “umyalezo wokuthula nokulondeka,” kanti omunye wawungumyalezo weqiniso woMaye wesithathu wobuSulumane.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Umlayezo weqiniso “wemvula yokugcina” wawusekelwe endimeni ye-Islam yoMaye wesithathu. Lowo mlayezo wavela emthonjeni owodwa (owawuyi-Future for America), futhi le miyalezo emibili yalwela ukubusa kuze kube yilapho umlando uqinisekisa ubuqiniso bomlayezo weqiniso, futhi waqinisekisa nobuwula bomlayezo othi “ukuthula nokulondeka” ngesikhathi esinjengalesi.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Iziphrofetho zikaDaniyeli nezikaJohane kufanele ziqondwe. Zichazelana zona ngokwazo. Zinika izwe amaqiniso okufanele wonke umuntu awaqonde. Lezi ziphrofetho kufanele zibe ngofakazi emhlabeni. Ngokugcwaliseka kwazo kulezi zinsuku zokugcina, ziyozichaza zona ngokwazo.” Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Ukugcwaliseka kokuqala kuka-Eliya ekusetshenzisweni okuphindwe kathathu kuka-Eliya kuqinisekiswa ngu-Eliya wesibili, uJesu amkhomba njengoJohane uMbhapathizi. Labo fakazi ababili ndawonye bamisa u-Eliya wesithathu.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Kwathi sebehambile, uJesu waqala ukukhuluma ezixukwini ngoJohane, wathi: Naphumela ini ehlane ukuyobona na? Umhlanga unyakaziswa ngumoya na? Kepha naphumela ini ukuyobona na? Umuntu owembethe izingubo ezithambileyo na? Bhekani, abagqoka izingubo ezithambileyo basezindlini zamakhosi. Kepha naphumela ini ukuyobona na? Umprofethi na? Yebo, ngithi kini, nomkhulu kunomprofethi. Ngokuba lo nguyena okulotshwe ngaye ukuthi: Bheka, ngithuma isithunywa sami phambi kobuso bakho, esiyakulungisa indlela yakho phambi kwakho. Ngiqinisile ngithi kini: Phakathi kwababazelwe ngabesifazane akuvukanga omkhulu kunoJohane uMbhapathizi; nokho omncinyane embusweni wezulu mkhulu kunaye. Kusukela ezinsukwini zikaJohane uMbhapathizi kuze kube manje umbuso wezulu uyahlaselwa ngamandla, nabawuhlaselayo bawuthumba ngamandla. Ngokuba bonke abaprofethi nomthetho baprofetha kwaze kwaba nguJohane. Uma nivuma ukukwamukela, nguyena u-Eliya obezakufika. Onezindlebe zokuzwa makezwe. Mathewu 11:7–15.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.

> “Namuhla, ngomoya nangamandla ka-Eliya nakaJohane uMbhapathizi, izithunywa ezimiswe nguNkulunkulu zibizela ukunaka kwezwe elibhekene nokwahlulelwa ezenzakalweni ezinzima ezizokwenzeka maduze maqondana namahora okuvala omusa kanye nokubonakala kukaKristu Jesu njengeNkosi yamakhosi noMbusi wababusi. Maduze wonke umuntu uyokwahlulelwa ngenxa yezenzo ezenziwe esemzimbeni. Ihora lokwahlulela kukaNkulunkulu selifikile, futhi phezu kwamalungu ebandla laKhe emhlabeni kuthwele umthwalo onzima wokuxwayisa labo abame, kungathi kunjalo, khona onqenqemeni lokubhujiswa kwaphakade. Kumelwe kwenziwe kucace kubo bonke abantu emhlabeni wonke abayolalela izimiso ezisengcupheni empini enkulu eqhubekayo, izimiso okulengiswe kuzo iziphetho zesintu sonke.

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> “Kula mahora okugcina okuvivinywa kwabantwana babantu, lapho isiphetho sawo wonke umphefumulo sesizomiswa phakade maduze kangaka, iNkosi yezulu nomhlaba ilindele ukuba ibandla laYo livuke liye esenzweni ngendlela engakaze ibonwe ngaphambili. Labo abakhululiwe kuKristu ngokwazi iqiniso eliyigugu, iNkosi uJesu ibabheka njengabakhethiweyo baYo, abathandwe ngaphezu kwabo bonke abanye abantu ebusweni bomhlaba; futhi ithembele kubo ukuba baveze izindumiso zaLowo owababiza ebumnyameni wabangenisa ekukhanyeni okumangalisayo. Izibusiso ezinikelwa ngesandla esivulekile kangaka kufanele zidluliselwe kwabanye. Izindaba ezinhle zensindiso kufanele zifinyelele kuzo zonke izizwe, imindeni, izilimi, nabantu.”

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> “Emibonweni yabaprofethi basendulo iNkosi yenkazimulo yavezwa njengothululela ukukhanya okukhethekile phezu kwebandla laYo ezinsukwini zobumnyama nokungakholwa ezandulela ukufika kwayo kwesibili. NjengeLanga Lokulunga, yayiyovela phezu kwebandla laYo, ‘linokuphulukisa emaphikweni alo.’ Malaki 4:2. Futhi kuwo wonke umfundi weqiniso kwakuyosakazeka ithonya lokuphila, isibindi, ukusiza, nokuphulukisa kweqiniso.”

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> “Ukuza kukaKristu kuyokwenzeka esikhathini esimnyama kunazo zonke emlandweni waleli zwe. Izinsuku zikaNowa nezikaLoti ziveza isimo sezwe ngaphambi nje kokuza kweNdodana yomuntu. ImiBhalo, ikhomba phambili kulesi sikhathi, imemezela ukuthi uSathane uyosebenza ngamandla onke nangayo ‘yonke inkohliso yokungalungi.’ 2 Thesalonika 2:9, 10. Ukusebenza kwakhe kwembulwa ngokusobala ubumnyama obanda ngokushesha, amaphutha amaningi, izihlubuki, kanye nokudukiswa kwalezi zinsuku zokugcina. Akusikho kuphela ukuthi uSathane uhola izwe ekuthunjweni, kodwa nezinkohliso zakhe zifaka imvubelo emabandleni azibiza ngokuthi ngawenkosi yethu uJesu Kristu. Ukuhlubuka okukhulu kuyokhula kube ubumnyama obujule njengaphakathi kobusuku. Kubantu bakaNkulunkulu kuyoba ubusuku bokuvivinywa, ubusuku bokukhala, ubusuku bokushushiswa ngenxa yeqiniso. Kodwa kulobo busuku bobumnyama ukukhanya kukaNkulunkulu kuyokhanya.” Prophets and Kings, 716, 717.

Back to Articles