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# Rome Establishes the Vision - Number Ten

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The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Impikiswano Yokugcina: Incwadi kaJoweli, Ukuwa kweNew York, noMfanekiso weRoma Emlandweni Wama-Adventist

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Impikiswano yokugcina engifisa ukuyihlanganisa nezinye izimpikiswano zomlando ezimayelana nophawu lweRoma emlandweni wama-Advent yincwadi kaJoweli. Leyo mpikiswano yenzeka emva kukaSepthemba 11, 2001, futhi ngaphandle kokucabangela izimo zaleso sikhathi, amaphuzu ambalwa acashile angase aphuthelwe kalula impela. Ukubeka lezo zimo esimweni esifanele kudinga ukucatshangelwa komlando wamaMillerite. Ngo-Agasti 11, 1840, isiprofetho sesikhathi esikuSambulo isahluko sesishiyagalolunye, ivesi leshumi nanhlanu sagcwaliseka.

> 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 9:15.

> Futhi izingelosi ezine zakhululwa, ezazilungiselwe ihora, nosuku, nenyanga, nonyaka, ukuba zibulale ingxenye yesithathu yabantu. IsAmbulo 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Ivesi limisa “ihora, nosuku, nangenyanga, nangonyaka,” njengokulingana neminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu. Izingelosi ezine zazimele isikhathi lapho ubuSulumane buqala ukubusa futhi baletha impi yokulwa neRoma, kuqala ngoJulayi 27, 1449. Isiqalo sanqunywa ngokusebenzisa iphuzu lokuphela lesinye isiprofetho sesikhathi seminyaka eyikhulu namashumi amahlanu. Isiprofetho sokuqala sesikhathi seminyaka eyikhulu namashumi amahlanu sabekwa emlandweni kamaye wokuqala, okuyilo futhi icilongo lesihlanu lesAmbulo isahluko sesishiyagalolunye. Lapho isiprofetho seminyaka eyikhulu namashumi amahlanu siphetha ngoJulayi 27, 1449, isiprofetho sesikhathi esesicabangela manje saqala, kwathi eminyakeni engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu kamuva isiprofetho saphela ngo-Agasti 11, 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

UWilliam Miller wayeqonde ukuthi amandla eSambulo isahluko sesishiyagalolunye amele ubuSulumane, futhi ngaphambi kosuku luka-11 Agasti 1840, umMillerite okwakuthiwa uJosiah Litch waveza ukubikezela okwakusekelwe esiprofethweni, okwachaza ukuthi ngo-1840 ukubusa okuphezulu koMbuso Wase-Ottoman kwakuyophela. Ezinsukwini eziyishumi ngaphambi kuka-11 Agasti 1840, uLitch walungisa ngokucophelela futhi wabuyekeza ukubikezela kwakhe ukuze angakhombi nje kuphela unyaka isiprofetho esasiyogcwaliseka ngawo, kodwa nomnyaka uqobo, usuku nenyanga. USister White uphawula ngomphumela wokubikezela kukaLitch emhlabeni wezenkolo wamaMillerite lapho leso sehlakalo sigcwaliseka.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ngonyaka ka-1840 kwenzeka okunye ukugcwaliseka okuphawulekayo kwesiprofetho okwavusa intshisekelo esabalele. Eminyakeni emibili ngaphambili, uJosiah Litch, omunye wabefundisi abaholayo ababeshumayela ngokuza kwesibili, washicilela incazelo yeSambulo 9, ebikezela ukuwa koMbuso wase-Ottoman. Ngokwezibalo zakhe, la mandla kwakumelwe achithwe... ngomhla ka-11 Agasti, 1840, lapho kungalindeleka ukuba amandla ama-Ottoman eConstantinople aphulwe. Futhi lokhu, ngiyakholwa, kuyotholakala kunjalo.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ngesikhathi uqobo esasimisiwe, iTurkey, ngabammeli bayo, yamukela ukuvikelwa kwamandla ahlangene aseYurophu, ngaleyo ndlela yazibeka ngaphansi kokulawulwa yizizwe zobuKristu. Lesi sehlakalo sagcwalisa ngokunembile leso siprofetho. Kwathi lapho lokhu sekwaziwa, izixuku eziningi zaqiniseka ngokunemba kwezimiso zokuchazwa kweziprofetho ezazemukelwe nguMiller nabangane bakhe, kwase kunikwa umfutho omangalisayo inhlangano ye-advent. Amadoda emfundo nawasesikhundleni ahlangana noMiller, kokubili ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngo-1840 kuya ku-1844 umsebenzi wanda ngokushesha.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Ukuvuma kwakhe lesi sehlakalo kuye kwahlaselwa kaningi eminyakeni edlule ngezindlela ezehlukene ngamaSeventh-day Adventists aseLawodikeya. Njengakulezo zikhathi eziyisikhombisa kanye “nomhlatshelo wansuku zonke”, ukuhlasela leli qiniso kuwukulilahla izisekelo ezimelelwe phezu kwamatafula amabili angcwele, kanye negunya loMoya Wokuprofetha. Isizathu sokuba uSathane asebenze ukubhubhisa ukuzethemba kulo mlando sinezinhlangothi eziningi.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Isibikezelo sikaLitch sasebenzisa “izimiso zokuhumusha iziprofetho ezamukelwa nguMiller.” UMiller wanikwa ukuqonda ngesici sesikhathi esingokwesiprofetho, futhi noma ubani ongabaza ukuthi umyalezo kaMiller wawusekelwe esikhathini esingokwesiprofetho, kudingeka kuphela abuyekeze amashadi amaphayona ka-1843 nango-1850 ukuze aqinisekise ukuthi lokhu kwakuyiqiniso. Ngaphambi kuka-11 Agasti 1840, labo ababephikisa ukubikezela kukaMiller kokubuya kukaKristu babevame ukuphikisa ngokuthi isikhathi esingokwesiprofetho sasingeke sisetshenziswe ukuqonda ukuthi uKristu wayeyobuya nini. Babevame ukusebenzisa isitatimende seBhayibheli sokuthi akwaziwa usuku noma ihora, ukuze bamelane nomyalezo wakhe nomsebenzi wakhe.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Kepha ngalolo suku naleso sikhathi akekho okwaziyo, ngisho nezingelosi zasezulwini, kuphela uBaba wami. Kodwa njengasemihleni kaNowa, kuyakuba njalo nokufika kweNdodana yomuntu. Ngokuba njengasemihleni eyayiphambi kukazamcolo babedla futhi bephuza, bendisa futhi bendiswa, kwaze kwaba usuku uNowa angena ngalo emkhunjini, bengazi lutho kwaze kwafika uzamcolo, wabakhukhula bonke; kuyakuba njalo futhi nokufika kweNdodana yomuntu. Khona kuyakuba khona ababili ensimini; oyedwa uyakuthathwa, omunye ashiywe. Mathewu 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Naphezu kwalesi siqephu, amaMillerite athola ubufakazi obuningi kakhulu beBhayibheli obasekela ekubikezeleni kwawo, futhi aqhubeka nokusebenza ngesisekelo somgomo owabuye wakhonjwa nguDade White.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> “‘Akekho umuntu owaziyo usuku noma ihora’ kwakuyimpikiswano eyayivame kakhulu ukuvezwa yilabo ababeyilahla inkolo yokufika kukaKristu. Umbhalo uthi: ‘Kepha ngalolo suku nangehora akakho owaziyo, ngisho nezingelosi zasezulwini, kuphela uBaba waMi.’ Mathewu 24:36. Incazelo ecacile nehambisanayo yalombhalo yanikezwa yilabo ababebelindele iNkosi, futhi kwaboniswa ngokusobala ukusetshenziswa kwawo ngendlela engafanele ngabaphikisi babo. Lawo mazwi akhulunywa nguKristu kuleyo ngxoxo eyisimanga nabafundi baKhe eNtabeni yama-Oliva emva kokuba esuke ethempelini okokugcina. Abafundi babebuza lo mbuzo: ‘Siyakuba yini isibonakaliso sokufika kwaKho nesokuphela kwezwe na?’ UJesu wabanika izibonakaliso, wathi: ‘Ngakho nxa nibona konke lokho, yazini ukuthi sekuseduze, kuseminyango.’ Amavesi 3, 33. Izwi elilodwa loMsindisi akumelwe lenziwe lichithe elinye. Nakuba kungekho muntu owaziyo usuku noma ihora lokufika kwaKhe, siyafundiswa futhi kuyafuneka kithi ukuba sazi lapho sekuseduze. Siphinde sifundiswe ukuthi ukungalaleli isexwayiso saKhe, nokwenqaba noma ukudedela ukwazi lapho ukufika kwaKhe sekuseduze, kuyakuba yinhlekelele kithi njengoba kwaba njalo kulabo ababephila ezinsukwini zikaNowa ukungazi ukuthi uzamcolo wawuzofika nini. Futhi umfanekiso osekuleso sahluko, owenza umehluko phakathi kwenceku ethembekileyo nenceku engathembekileyo, futhi unikeze isigwebo salowo owathi enhliziyweni yakhe: ‘INkosi yami iyephuza ukufika,’ ukhombisa ukuthi uKristu uyakubheka ngakuphi futhi ayivuze kanjani labo ayobafica beqaphile, futhi befundisa ukufika kwaKhe, kanye nalabo abakuphikayo. ‘Ngakho lindani,’ usho kanjalo. ‘Ibusisiwe leyo nceku, eyakuthi inkosi yayo nxa ifika iyifumane yenza njalo.’ Amavesi 42, 46. ‘Ngakho-ke uma ungabheki, ngiyakuza kuwe njengesela, awuyikwazi ihora engiyakuza ngalo kuwe.’ IsAmbulo 3:3.” The Great Controversy, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Lapho isibikezelo sikaLitch sigcwaliseka, amadoda “afundile nasezikhundleni ahlangana noMiller, kokubili ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngo-1840 kuya ku-1844 umsebenzi wanda ngokushesha.” Umlayezo kaMiller wanikwa amandla lapho imithetho yakhe yokuhumusha isiprofetho iqinisekiswa njengemithetho evumelekile. Ekusabeleni ekugcwalisekeni kwesiprofetho sesikhathi, akusilo kuphela ukuthi umthetho kaMiller waqinisekiswa, futhi abaningi base bejoyina inhlangano yamaMillerite, kodwa okwakubaluleke ngokwesiprofetho ngokufanayo kwakuwukuthi kwakuwumthetho oyinhloko phakathi kwemithetho kaMiller owawuqinisekisiwe. Futhi, neqiniso lokuthi lokho kuqinisekiswa kwafezwa ngokusetshenziswa kwesiprofetho sosizi lwesibili kwezintathu, okuyizo futhi amacilongo esihlanu, esithupha nelesikhombisa.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Ukunikwa amandla komlayezo kaMiller kwaba ngesinye sezimpawu zendlela ezibaluleke kakhulu zenhlangano yokuvuselela yamaMillerite. Kwakube kufanekiselwe ngokubhapathizwa kukaJesu. Kwaphawula ukuthi inqubo yokugcina yokuvivinywa kwabantu besivumelwano sangaphambili (amaProthestani) yayisiqalile. Kwaba yisikhungo sokuhlasela kukaSathane kulenhlangano yonke yamaMillerite kanye nasemlayezweni wayo.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Noma yimuphi umbuzo uSathane angawuvusa engqondweni ukuze adale ukungabaza mayelana nomlando omkhulu wokuhamba kwabantu bakaNkulunkulu ezikhathini ezedlule uyakuthokozisa ubukhosi bakhe bobuSathane, futhi uyisona kuNkulunkulu. Izindaba zokufika kweNkosi kwethu maduze emhlabeni wethu ngamandla nangenkazimulo enkulu ziyiqiniso, futhi ngo-1840 amazwi amaningi aphakanyiswa ekumemezeleni khona.” Manuscript Releases, volume 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Ngomhlaka-11 kuSepthemba 2001 usizi lwesithathu lwafika emlandweni wesiprofetho. Leso sehlakalo saqinisekisa umthetho oyinhloko wokuhunyushwa kwesiprofetho owamukelwa yinhlangano yengelosi yesithathu eyaqala ngo-1989. Iqiniso lokuqala elavulelwa isithunywa saleyo nhlangano yokulungisa lavulelwa sona ngo-1989, futhi kwakungeyona amavesi ayisithupha okugcina kaDaniyeli ishumi nanye. Kwakuyiqiniso lokuthi zonke izinhlangano zokulungisa zihamba ngokuhambisana enye nenye futhi kufanele zihlanganiswe, umugqa phezu komugqa, ukuze kubonakale izimpawu zenhlangano yabayizinkulungwane eziyikhulu namashumi amane nane, okuyiyo inhlangano yengelosi yesithathu. Isethulo sokuqala somphakathi engake ngasinikeza sasingomhlangano wekamu ngo-1994, noma mhlawumbe ngo-1995. Leso sethulo sasingengamavesi ayisithupha okugcina kaDaniyeli ishumi nanye; sasimayelana nemigqa yokulungisa ehamba ngokuhambisana enye nenye.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Lapho isiprofetho se-Islamu sosizi lwesithathu sigcwaliseka ngoSepthemba 11, 2001, sasihambisana no-Agasti 11, 1840. Ngo-1840 isiprofetho sosizi lokuqala nolwesibili saqinisekisa umlayezo wamaMillerite, kanti ngoSepthemba 11, 2001 isiprofetho sosizi lwesithathu saqinisekisa umlayezo we-Future for America. Ukuqondwa kwalelo qiniso kwaletha isixuku esikhulu kule nhlangano, lapho ngaphambili yayikade ngokuyinhloko ingumuntu oyedwa. Umlayezo wenhlangano nesithunywa kwase kuba ngaphansi kokuhlaselwa, njengoba nje umlando ka-1840 wawube yisizinda sokuhlasela kukaSathane kuwo wonke amashumi eminyaka alandela.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Labo abahlanganyela enhlanganweni i-Future for America bamukela imithetho yokuhunyushwa kweziprofetho eyahlanganiswa yisithunywa salowo mlando. Omunye waleyo mithetho, mhlawumbe obaluleke kunayo yonke kuleyo mithetho, wawuyisicelo esiphindwe kathathu sesiprofetho, futhi usalokhu unjalo. Isithunywa sase sifinyelele ekuqondeni ukuthi amaqiniso athile esiprofetho ayefanekiswa ekugcwalisekeni okuthathu okuqondile. Ngokukholwa ukuthi umlando wamaMillerite waphindwa emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane, kwabonakala ukuthi u-Agasti 11, 1840 wayeyisifanekiselo sikaSepthemba 11, 2001, nokuthi eminye imigqa engcwele yenguquko nayo yayinalowo kanye lowo mngcele ofanayo.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Ubufakazi bokuphindaphindwa kwalo lonke uhlelo olungcwele lokuguqulwa emgqeni wengelosi yesithathu base bevulwa yiNgonyama yesizwe sakwaJuda. Kwabonakala ukuthi njengoba umlando wamaMillerite wagcwalisa umfanekiso wezintombi eziyishumi ngokunembile kuze kube yizinhlamvu zawo uqobo, kanjalo futhi wenza umlando we-Future for America.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ngivame ukubhekiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, nezihlanu eziyiziwula. Lo mfanekiso ugcwalisekile futhi uyakugcwaliseka ngisho nangokwezinhlamvu zawo uqobo, ngokuba usebenza ngokukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Imidumo eyisikhombisa yesAmbulo isahluko seshumi yaqondwa njengokukhomba isipiliyoni samaMillerite kusukela ngo-August 11, 1840 kuya ku-October 22, 1844, kanye nomlando osukela ku-September 11, 2001 kuze kube ngumthetho weSonto osuzayo maduze.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Ukukhanya okukhethekile okwaphathiswa uJohane okwavezwa ngezulu eziyisikhombisa kwakuwukuvezwa ngokucacile kwezehlakalo ezaziyokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Emva kokuba lezi zulu eziyisikhombisa sezikhulume amazwi azo, umyalo ufika kuJohane njengowafika kuDaniyeli maqondana nencwadi encane: ‘Vala uphawu lezo zinto ezakhulunywa yizulu eziyisikhombisa.’ Lezi zihlobene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Kwabonakala ukuthi uDade White washo ngokuqondile ukuthi ukuhamba kwengelosi yesithathu kuhamba kuhambisana nokuhamba kwezingelosi zokuqala nezesibili.

> “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 unikeze imiyalezo yesAmbulo 14 indawo yayo ohlwini lwesiprofetho, futhi umsebenzi wayo awumelwe ukuphela kuze kube sekupheleni komlando walomhlaba. Imiyalezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi imelwe ukuhamba ihambisana nalona olandelayo. Ingelosi yesithathu imemezela isixwayiso sayo ngezwi elikhulu. ‘Emva kwalezi zinto,’ 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.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Ukuhamba kwengelosi yokuqala neyesibili kuhambisana nokuhamba kwengelosi yesithathu. Isiprofetho esanika amandla ukuhamba kwengelosi yokuqala neyesibili sanikwa amandla ngokugcwaliseka kwesiprofetho sesikhathi sosizi lokuqala nolwesibili, kanti ukunikwa amandla kokuhamba kwengelosi yesithathu kwanikezwa amandla ngokugcwaliseka kwesiprofetho sosizi lwesithathu.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Njengango-Agasti 11, 1840, lapho umlayezo we-Future for America uqinisekiswa, “izixuku zaqiniseka ngokunemba kwezimiso zokuhunyushwa kwesiprofetho ezamukelwa” yi-Future for America, futhi “kwanikezwa umfutho omangalisayo enhlanganweni ye-advent.” “Amadoda emfundo nesikhundla ahlangana” ne-Future for America, “kokubili ekushumayeleni nasekushicileleni” umlayezo wesiprofetho we-Future for America. Umthetho othile we-Future for America owaqinisekisa ngokusobala uSepthemba 11, 2001 njengokugcwaliseka kwesiprofetho kwakuwu “kusetshenziswa kathathu kwesiprofetho.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Lapho samukela umbono oyisisekelo we-Islami mayelana nosizi lokuqala nolwesibili, njengoba umelelwe kuzo zombili izichasiso ezingcwele, kuhlangene nobufakazi obubhaliwe balabo abafundisa umlayezo, siyazibona izimpawu ezithile zesiprofetho ezihlotshaniswa nosizi lokuqala, kanye nosizi lwesibili. IBhayibheli lifundisa ngokuphindaphindiwe, ngezindlela ezehlukene, ukuthi iqiniso liqinisekiswa phezu kobufakazi bababili. Izimpawu zesiprofetho zosizi lokuqala, zihlanganiswe nezimpawu zesiprofetho zosizi lwesibili, ziqinisa izimpawu zesiprofetho zosizi lwesithathu. Ukusetshenziswa okuphindwe kathathu kwe-Islami kucacile kakhulu ekukhombeni ukufika kosizi lwesithathu ngo-September 11, 2001, kangangokuthi akunakwenzeka ukungakuboni, nakuba iningi likhetha ukuvala amehlo alo ebufakazini.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Ukusetshenziswa okuphindwe kathathu kwesiprofetho kwaqinisa ngokuqinile ukuthi umaye wesithathu wafika ngoSepthemba 11, 2001. Kwase kubonakala ngaleso sikhathi ukuthi lo mthetho wawuhlotshaniswe ngokuqondile nesigijimi sengwezi yesibili, okungukuthi, ngesikhathi samaMillerite kanye nangesikhathi sabayizinkulungwane eziyikhulu namashumi amane nane, yisikhathi lapho uMoya oNgcwele uthululwa khona. Zombili lezi zindaba zomlando ziyikugcwaliseka komfanekiso wezintombi eziyishumi, futhi kulowo mfanekiso isigijimi sokukhala kwaphakathi kwamabili siyindawo lapho umehluko phakathi kwabahlakaniphileyo nabayiziwula ubonakaliswa khona, futhi siyindawo lapho isigijimi sengwezi yesibili siphiwa amandla khona.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Sekuseduze nokuphela komlayezo wengelosi yesibili, ngabona ukukhanya okukhulu okuvela ezulwini kukhanyisa phezu kwabantu bakaNkulunkulu. Imisebe yalokho kukhanya yabonakala ikhanya njengelanga. Futhi ngezwa amazwi ezingelosi ememeza ethi, ‘Bhekani, uMyeni uyeza; phumani nimhlangabeze!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Lokhu kwakuyisikhalo saphakathi kwamabili, esasizokwenza umlayezo wengelosi yesibili ube namandla. Izingelosi zathunywa zivela ezulwini ukuze zivuse abangcwele ababedangele futhi zibalahlele endleleni yokulungiselelwa umsebenzi omkhulu owawuphambi kwabo. Amadoda ayenamakhono amakhulu kunawo wonke ayengawona awokuqala ukwamukela lo myalezo. Izingelosi zathunyelwa kwabathobekile nabazinikele, zabacindezela ukuba baphakamise lesi sikhalo, ‘Bhekani, uMyeni uyeza; phumani niye nimhlangabeze!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Emlandweni wezingelosi zokuqala nezesibili, ukuthululwa kukaMoya oNgcwele kufezwa ngokuthi Isimemezelo Saphakathi Kwamabili sihlangane nesigijimi sengwelezane yesibili. Lokhu kuphindwa emlandweni wengelosi yesithathu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> “Izingelosi zathunywa ukuba zisize ingelosi enamandla evela ezulwini, futhi ngezwa amazwi ayebonakala sengathi ananela kuyo yonke indawo, ethi, Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuba ningamukeli izinhlupho zakhe; ngokuba izono zakhe sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbule iziphambeko zakhe. Lo myalezo wawubonakala uyisengezo emlayezweni wesithathu, futhi wahlangana nawo, njengoba ukukhala kwaphakathi kwamabili kwahlangana nomlayezo wengelosi yesibili ngo-1844. Inkazimulo kaNkulunkulu yahlala phezu kwabangcwele ababekezelayo, abalindileyo, futhi banikela ngesibindi isexwayiso sokugcina esinzulu, bememezela ukuwa kweBabiloni, futhi bebiza abantu bakaNkulunkulu ukuba baphume kulo; ukuze baphunyuke ekubhujisweni kwalo okwesabekayo.” Spiritual Gifts, volume 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Ngokuphathelene nokusetshenziswa okuphindwe kathathu kwesiprofetho, umlayezo wengelosi yesibili umelela ukusetshenziswa okuphindwe kathathu kwesiprofetho, ngoba umlayezo kunoma yimuphi umlando uthi iBhabhiloni liwile kabili.

> And there followed another angel, saying, 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.

> Kwase kulandela enye ingelosi, ithi, Liwile, liwile iBabiloni, lelo dolobha elikhulu, ngokuba laphuzisa izizwe zonke iwayini lolaka lobufebe balo. IsAmbulo 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Ingelosi enamandla yesAmbulo isahluko seshumi yehla nokugcwaliseka kwesiprofetho sosizi lokuqala nolwesibili ngo-Agasti 11, 1840, futhi ngokwenza kanjalo yabonakalisa ngaphambili ukwehla kwengelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili ngo-Septhemba 11, 2001. Leyo ngelosi ekhanyisa umhlaba ngenkazimulo yaYo yase yenza isimemezelo.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Wamemeza ngezwi elinamandla, wathi: Liwile, liwile iBhabhiloni elikhulu, selibe yindawo yokuhlala yamademoni, nesiphephelo sawo wonke umoya ongcolileyo, nomgodla wazo zonke izinyoni ezingcolileyo nezinengekayo. ISambulo 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Umyalezo wengelosi yesibili wesahluko seshumi nane, nowengelosi enamandla wesahluko seshumi nesishiyagalombili, uveza ukuthi iBhabhiloni liwile kabili, futhi lowo myalezo uchaza iBhabhiloni lezinsuku zokugcina. Uchaza iBhabhiloni lezinsuku zokugcina, ngoba izikhathi ezimbili iBhabhiloni elaliwile kuqala, ngesikhathi sikaNimrode, nangesikhathi sikaNebukadinesari kuze kube kuBelishasari, zisungula izimfanelo zesiprofetho zokuwiswa kwesifebe sesAmbulo seshumi nesikhombisa, esibhale ebunzini laso ukuthi, “IBhabhiloni Elikhulu.” Ukuze kuchazwe lokho kuwa kweBhabhiloni ezinsukwini zokugcina kudingeka ofakazi ababili balokho kuwa okubili kwangaphambili kweBhabhiloni, ngoba umyalezo wezinsuku zokugcina uthi, iBhabhiloni liwile, liwile. Lapho ingelosi enamandla yehla ngesikhathi izakhiwo ezinkulu zeDolobha laseNew York zehliswa ngokuthintwa nguNkulunkulu, ngesimemezelo saYo iveza umthetho wokusebenza kathathu kwesiprofetho. Lokho ukusebenza kathathu kwesiprofetho okwamisela uSepthemba 11, 2001 njengokugcwaliseka kwezwi lesiprofetho likaNkulunkulu kwakuwukusebenza kathathu kwezinsizi ezintathu.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Kuleso kugcwaliseka abaningi bajoyina inhlangano ye-Future for America, futhi baqiniseka ngezimiso zokuhunyushwa kwesiprofetho ezazisetshenziswe yi-Future for America. U-11 Agasti 1840 waphindwa, futhi ngokwenza kanjalo lokho kuphindaphindwa akuzange kuqinisekise umthetho oyinhloko kaMiller, okuwukuthi usuku lumelela unyaka esiprofethweni seBhayibheli, ngoba umthetho oyinhloko we-Future for America wawuwukuthi umlando wamaMillerite wemibiko yengelosi yokuqala neyesibili uyaphindwa emlandweni wenhlangano yengelosi yesithathu.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Kubonakala kusobala ngokwakho ukuthi uma unyaka ka-1840 waba ukuhlasela okuqondile koBukhosi bakhe bukaSathane, njengoba uDadewethu White emchaza uSathane, khona-ke umlando kaSepthemba 11, 2001 nawo wawuyoba ngaphansi kokuhlaselwa okufanayo. Ngakho-ke, sithola izinkolelo-mbono zamacebo ayimfihlo eziveza indima yomuntu oyiglobalist, noma amaJesuit, noma i-CIA, noma abakwaBush, noma inhlanganisela ethile yalawo mandla. Lezo zinkolelo-mbono, nakuba ziqukethe izingxenye ezithile zeqiniso, zakhelwe ukuphikisa umqondo wokuthi kwakuwukuthinta okuvela kuNkulunkulu okwadiliza izakhiwo ezinkulu zaseNew York City, ngaleyo ndlela kuphawula ukufika kukashwa lwesithathu emlandweni wenhlangano yabayizinkulungwane eziyikhulu namashumi amane nane.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ingabe manje sekufika izwi engilikhulumile lokuthi iNew York izokhukhulwa igagasi elikhulu lolwandle? Lokhu angikaze ngakusho. Ngishilo ukuthi, njengoba ngangibuka izakhiwo ezinkulu ezazakhiwa khona, isitezi phezu kwesinye, ‘Yeka izigameko ezesabekayo eziyokwenzeka lapho iNkosi isukuma ukuze inyakazise umhlaba ngamandla amakhulu! Khona-ke amazwi esAmbulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili sesAmbulo siyisexwayiso ngalokho okuzayo phezu komhlaba. Kodwa anginakho ukukhanya okuqondile maqondana nalokho okuzayo phezu kweNew York, ngaphandle kokuthi ngiyazi ukuthi ngelinye ilanga izakhiwo ezinkulu lapho ziyowiswa phansi ngokuphenduka nokugumbuqelwa kwamandla kaNkulunkulu. Ngokukhanya engikunikiwe, ngiyazi ukuthi ukubhujiswa kusezweni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulukazi ziyokuwa. Kuyokwenzeka izigameko ezesabekayo okungenakwenzeka ukuba sizicabange.” Review and Herald, Julayi 5, 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Imibono yamaqhinga ayimfihlo, noma ingenalo nhlobo iqiniso noma iqukethe amaqiniso athile kuphela, yonke iyalilimaza iqiniso lokuthi kwakuyisenzo sikaNkulunkulu sokunakekela nokuhlela okwabangela izigameko zalolo suku. Leyo mibono ehlukahlukene yamaqhinga ayimfihlo iwukuhlasela kukaSathane okuvela ngaphandle kwenhlangano kuqondiswe eqinisweni, kodwa futhi wasebenza ukulicekela phansi iqiniso evela ngaphakathi enhlanganweni. Olunye lwalezo zihlaselo zangaphakathi lusekelwe ekwenqabeni iRoma njengendikimba yencwadi kaJoweli.

We will consider that controversy in the next article.

Sizocabangela ngaleyo mpikiswano esihlokweni esilandelayo.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Izwi leNkosi elafika kuJoweli indodana kaPethuweli. Yizwani lokhu, nina madoda amadala, nibeke indlebe, nonke nina bakha bezwe. Kwake kwaba khona yini lokhu ezinsukwini zenu, noma ezinsukwini zawoyihlo na? Kulandiseni kubantwana benu, nabantwana benu bakulandise kubantwana babo, nabantwana babo bakulandise kwesinye isizukulwane. Lokho okwasala yisibungu esidla izihlahla kudliwe yisikhonyane; nalokho okwasala yisikhonyane kudliwe yisibungu esidla utshani; nalokho okwasala yisibungu esidla utshani kudliwe yisibungu esihuqayo. Vukani, nina zidakwa, nikhale; nilile ngokuzwakalayo, nonke nina baphuzi bewayini, ngenxa yewayini elisha; ngokuba lisusiwe emlonyeni wenu. Ngokuba isizwe sikhuphukele ezweni lami, sinamandla, singenakubalwa; amazinyo aso angamazinyo ebhubesi, futhi sinamazinyo omhlathi ebhubesi elikhulu. Joweli 1:1–6.

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