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# Rome Establishes the Vision - Number Seventeen

IRoma Limisa Umbono — Inombolo Yeshumi Nesikhombisa

The Final Sifting of the 144,000: The Prophetic Test of the Image of the Beast

Ukuhlungwa Kokugcina Kwabayizi-144,000: Isivivinyo Esingokwesiprofetho Somfanekiso Wesilo

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Jeff Pippenger

Published

September 24, 2024

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Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.

Labo ababizelwe ukuba babe phakathi kwezinkulungwane eziyikhulu namashumi amane nane manje basesigabeni sabo sokugcina sokuhluzwa, futhi lesi sigaba siyinqubo yokuvivinywa esekelwe ekwakhekeni komfanekiso wesilo. Inqubo yokuvivinywa iqala ngendlu kaNkulunkulu, ngokuba ukwahlulela kuhlala kuqala ngendlu kaNkulunkulu, bese kuthi ngemva kwalokho omunye umhlambi kaNkulunkulu ubhekane nale nqubo yokuvivinywa efanayo. Mhlawumbe isici esibaluleke kakhulu nesinesisindo esikhulu sesiprofetho ekwakhekeni komfanekiso wesilo ukuthi kwenzeka kabili; kuqala e-United States, bese kuba kuwo wonke umhlaba. Ngokwesiprofetho lokhu kusho ukuthi umfanekiso wesilo emhlabeni ungukubonakaliswa kokugcina komfanekiso wesilo, ngakho-ke noma yikuphi ukufanekiselwa komfanekiso wesilo okwenzeka ngaphambi komfanekiso wesilo emhlabeni, kwakuyisithunzi nje esasifanekisela uqobo lwento.

Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.

Ukwahlulelwa kwaqala endlini kaNkulunkulu ngoSepthemba 11, 2001. Lolo suku lwalufanekiselwe kusengaphambili ngu-Agasti 11, 1840, lapho ingelosi yesAmbulo isahluko seshumi yehla iphethe esandleni sayo incwadi encane evuliwe. Lapho ingelosi yesahluko seshumi yehla yamemezela ukuthi ukwahlulelwa kobuProthestani kwase kuqalile. Noma ngubani uNkulunkulu amehlulelayo, uqala ngokumnikeza isixwayiso ngaphambili, futhi ukuqinisekiswa kwendlela kaMiller yokunquma izikhathi kwanezela isisindo ekubalweni kwakhe mayelana nokwahlulelwa kokuBuya kwesibili. Ukuvivinywa kwamaProthestani kwase kuqhubeka kusukela ngo-Agasti 11, 1840, futhi ngo-1844 amaProthestani ayesephenduke amadodakazi aseRoma. Isikhathi sango-1840 kuya ku-1844 sifanekisela isikhathi sangoSepthemba 11, 2001, kuze kufike umthetho weSonto oseduze ukuza.

Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.

Leyo zikhathi ezimbili nazo zazimelwe kusukela ekubhabhathizweni kukaJesu, lapho uMoya oNgcwele ehla khona, kuze kube sesiphambanweni. Lezo zikhathi ezintathu zonke zazifanekiselwa yiminyaka eyikhulu namashumi amabili eyabelwa izwe langaphambi kukazamcolo, iholela kuZamcolo. Kuhlale kukhona umlayezo wesixwayiso okhomba ukwahlulela kwalowo mlando othile. Kukhona imilando engcwele futhi ekhuluma ngalesi sikhathi esithile ezinsukwini zokugcina.

Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.

UNowa washumayela iminyaka eyikhulu namashumi amabili, kwase kufika ukwahlulela kukazamcolo. UKristu washumayela izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, kwase kufika ukwahlulela kwesiphambano. Umlayezo wesixwayiso kaJohane uMbhapathizi wanikwa amandla ekubhapathizweni kukaKristu, kwase kuthi uJesu aholelwe ehlane izinsuku ezingamashumi amane. Lezo zinsuku ezingamashumi amane, kanye nezilingo ezintathu ezalandela ekupheleni kwazo, zifundisa ukuthi uma umlayezo usunikiwe amandla, njengoba kubonakaliswa ukwehla kophawu olungcwele, njengokwehla kukaMoya oNgcwele ekubhapathizweni kwaKhe, kanye nokwehla kwezingelosi zombili zeSambulo izahluko zeshumi nezeshumi nesishiyagalombili—inqubo yokuvivinywa isiyenzeka. Lapho uphawu lobuNkulunkulu lwehla, umlayezo wokwahlulela omenyezelwa kulabo asebeyibo-ke isihloko sokwahlulelwa unikwa amandla, futhi iqembu elithile elahlulelwayo lisuke selingaphakathi esikhathini esithile esiphela kuphela ngokuvalwa komusa walo.

The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.

Ulayini lukaJesu lukhomba izikhathi ezimbili zokufakaza. Esokuqala kwakuwubufakazi Bakhe mathupha izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, kwase kuba ubufakazi Bakhe phambi kwabafundi Bakhe ezinye futhi izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha kwaze kwaba yilapho uStefanu ekhandwa ngamatshe.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Khona-ke,” kwasho ingelosi, “‘uyakuqinisa isivumelwano nabaningi isonto elilodwa [iminyaka eyisikhombisa].’” Iminyaka eyisikhombisa emva kokuba uMsindisi eseqale inkonzo yaKhe, ivangeli kwakufanele lishunyayelwe ngokukhethekile kumaJuda; iminyaka emithathu nengxenye ngoKristu uqobo lwaKhe; bese kuthi emva kwalokho ngabaphostoli. “‘Phakathi nesonto uyakumisa umhlatshelo nomnikelo.’” Daniyeli 9:27. Entwasahlobo ka-A. D. 31, uKristu, umhlatshelo weqiniso, wanikelwa eKalvari. Khona-ke ikhethini lethempeli laqhekezwa kabili, libonisa ukuthi ubungcwele nokubaluleka kwenkonzo yemihlatshelo kwakususukile. Isikhathi sase sifike sokuba umhlatshelo nomnikelo wasemhlabeni kuphele.

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Lelo viki elilodwa—iminyaka eyisikhombisa—laphela ngo-A.D. 34. Khona-ke, ngokukhandwa ngamatshe kukaStefanu, amaJuda agcina ngokuvala ngophawu ukwenqaba kwawo ivangeli; abafundi ababesakazeke ngenxa yokuhlushwa “bahamba yonke indawo beshumayela izwi” (IzEnzo 8:4); futhi kungakabiphi, uSawulu, umshushisi, waphenduka, waba nguPawulu, umphostoli kwabeZizwe.” The Desire of Ages, 233.

The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.

Uhla lukaNowa, lukaKristu, lwamaMillerite kanye nolwabazinkulungwane eziyikhulu namashumi amane nane bonke lunikeza ubufakazi besikhathi lapho izethameli ezithile eziqondiswe khona zivivinywa ngomlayezo oyisixwayiso. Ukunikezwa amandla kwalowo myalezo kukhomba ukuqala kwenkathi yokuvivinywa, yona-ke egcina ngokuvalwa komusa walezo zithameli eziqondiswe wona. Ngolayini wesiprofetho kaJesu kukhonjiswa izinkathi ezimbili zokufakaza. Lezo zikhathi ezimbili zokufakaza zifanekisela imiyalezo emibili eyisixwayiso emelwe yingelosi eyehla ngoSepthemba 11, 2001, eyagcwalisa iSambulo 18:1–3, eyalandelwa-ke izwi lesibili levesi lesine kuya phambili lesahluko seshumi nesishiyagalombili.

> “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.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Ngakho emsebenzini wokugcina wokuxwayisa umhlaba, kwenziwa izimemezelo ezimbili ezihlukile emabandleni. Umlayezo wengelosi yesibili uthi, ‘Liwile, liwile iBabiloni, lowo muzi omkhulu, ngokuba lenzisa zonke izizwe ziphuze iwayini lolaka lobufebe balo.’ Futhi ekukhaleni okukhulu komlayezo wengelosi yesithathu kuzwakala izwi livela ezulwini lithi, ‘Phumani kulo, bantu bami.’” Review and Herald, December 6, 1892.

The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.

Isikhathi sokuqala singukwahlulela okuqala ngendlu kaNkulunkulu, bese kuthi emthethweni weSonto osuzayo maduze kuqale isikhathi sesibili sokwahlulela ngesixwayiso sokuphuma eBhabhiloni. Ulayini kaKristu kusukela ekubhapathizweni Kwakhe kuze kube sesiphambanweni umelela isikhathi esisuka kuSepthemba 11, 2001 siye emthethweni weSonto e-United States, kanti isikhathi esisuka emthethweni weSonto e-United States kuze kube seqophelweni lapho zonke izizwe ziphoqwa ukuba zamukele iSonto njengoSuku Lomhlaba Wonke Lokukhonza, yisikhathi esiphetha lapho isizwe sokugcina kakhulu sizithoba.

The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.

Lesi sikhathi siqala ngomthetho weSonto e-United States, siphele lapho isizwe sokugcina sikhothamela amandla kapapa. Ukuqala kwenkathi yesibili kubonakalisa ukuphela kwenkathi yokuqala, futhi zombili zinemithetho yeSonto eyayivele ifanekisiwe ebufakazini beRoma. Umthetho wokuqala weSonto ngonyaka ka-321 walethwa ngamandla eRoma lobuhedeni. Umthetho weSonto owalethwa ngamandla esonto lobupapa umelwe ngunyaka ka-538. Umthetho weSonto e-United States ungu-321, futhi umthetho weSonto ophoqwa esizweni sokugcina ungu-538. Umthetho weSonto e-United States uphawula ukufika komlayezo wesixwayiso osumenyezelwa yisibhengezo esasakhiwe ngabaxoshiweyo bakwa-Israyeli.

That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.

Leyo ndawo yokuphawula unyaka ka-321, futhi iphawula ukuqala kwesikhathi sokuvivinywa kwesizwe ngasinye phezu kombuzo weSonto. Leso sikhathi siphela lapho isizwe sokugcina sikhothamela iRoma, futhi lowo mcimbi wawufanekiselwa yindawo yokuphawula yonyaka ka-538. Isikhathi esisukela ku-321 kuze kube ku-538 sasifanekiselwa yisikhathi esisukela esiphambanweni kuze kube sekukhandweni ngamatshe kukaStefanu. Ngesikhathi uStefanu ekhahlelwa ngamatshe wabona uKristu emi endaweni engcwele yasezulwini, okufanekisela isikhathi lapho uMikayeli esukuma ekupheleni kwesikhathi sokuvivinywa kwabantu.

September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.

Umhla ka-11 kuMandulo, 2001, uphawula ukufika kwesixwayiso samavesi amathathu okuqala esahluko seshumi nesishiyagalombili, futhi kwaphawuleka ngesibikezelo esabekwa phambili ngumprofethikazi u-Ellen White, owathi lapho izakhiwo ezinkulu zaseNew York City zehliswa ngokuthintwa nguNkulunkulu, yilawo kanye amavesi amathathu ayogcwaliseka. Kwaphinde kwaphawuleka ngePatriot Act, eyayiyisibonakaliso kulabo abavumayo ukubona; sokuthi isimiso somthetho wesiNgisi esivuma ukuthi umuntu akanacala kuze kube kufakazelwa ukuthi unecala, sabekwa eceleni ngenxa yomthetho wamaRoma, ovuma ukuthi umuntu unecala kuze kube kufakazelwa ukuthi akanacala.

The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.

I-Patriot Act yaphawula ukuqala kokwahlulela kweSeventh-day Adventism yaseLawodikeya. Leso sikhathi siphela ngomthetho weSonto e-United States. Labo maSeventh-day Adventist baseLawodikeya abaphumelela ukudlula kuleso sikhathi sokuhlungwa, bayobe sebebanika umlayezo wesixwayiso wevesi lesine lesahluko seshumi nesishiyagalombili, ophetha ngesizwe sokugcina esikhothamela iRoma. Leso sikhathi siqala ngomthetho weSonto e-United States futhi siphela ngomthetho wokugcina weSonto.

If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.

Uma siqonda ngokungeyikho iqiniso lokuthi kunezithombe ezimbili zesilo ezibonakaliswa ngofakazi abangaphezu kwababili, khona-ke siyoyiqonda ngokungeyikho umsebenzi omelwa amavesi amathathu okuqala eSambulo isahluko seshumi nesishiyagalombili owaqala ngo-2001, kanye nomsebenzi oqala evesini lesine lesahluko seshumi nesishiyagalombili.

When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.

Lapho sisebenzisa ukuhlonza kukaDade White okuqondile kokwehla kwengelosi yesAmbulo isahluko 18 ngowe-1888, kanye nokubeka kwakhe yona leyo ngelosi esikhathini esizayo, sithola ukuthi u-1888 umele ngokomfanekiso u-2001. Ingelosi yesAmbulo, ekhanyisa umhlaba ngenkazimulo yaYo, yehla emihlanganweni yaseMinneapolis ngowe-1888, yabuye yenza kanjalo lapho izakhiwo ezinkulu zaseDolobheni laseNew York ziwa phansi.

The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.

Isikhathi sokusukela ekubhapathizweni kukaKristu kuze kube sesiphambanweni, nesikhathi sokusukela mhla ziyi-11 ku-Agasti, 1840 kuze kube mhla zingama-22 ku-Okthoba, 1844, kanye nesikhathi seminyaka eyikhulu namashumi amabili kaNowa, kunikeza ofakazi abathathu besikhathi sokwahlulela. Unyaka ka-1888 unikeza ufakazi wokubonakaliswa kokuvukela okwabhalwa emihlanganweni yaseMinneapolis, kanti uNowa ukhomba ukususwa kukaMoya oNgcwele kulabo abalenqaba umlayezo. Ukuvukela kwabantu bangaphambi kukazamcolo kanye nokuvukela kwabaholi bebandla ngo-1888 kokubili kuhambisana nomlando kaKora, uDathani no-Abiramu emlandweni kaMose, ingelosi eyatshela uDadewethu White ukuthi wawuphindwa eMinneapolis.

From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.

Kusukela kuMthetho wePatriot Act kuze kube umthetho weSonto e-United States kumelela isikhathi sokuvivinywa se-Seventh-day Adventism yaseLaodicea. Ukuhlubuka kumlayezo wesixwayiso omemezela ukwahlulelwa kwabo kukhomba ukususwa kukaMoya oNgcwele, ngakho-ke nokuthululwa kokudukiswa okunamandla phezu kwezintombi eziyiziwula ezimbi zalowo mlando. Ingqikithi yokuhlubuka igxile esithunyweni esikhethiweyo njengoba simelwe nguNowa, uMose, aBadala uJones noWaggoner, futhi impela noDade White. Ukuhlubuka kumlayezo wesixwayiso nasesithunyweni salowo mlando kusekelwe “emafutheni” emlandweni womfanekiso wezintombi eziyishumi.

Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.

Labo abethula umlayezo wesixwayiso bakwenza lokho ngoba “banamafutha,” nawo uqobo okuwumlayezo wesixwayiso. Ngakho-ke umehluko phakathi kwalezi zigaba ezimbili uveliswa ukusetshenziswa okufanele kwemithetho yokuhunyushwa kwesiprofetho eyamukelwa yilabo benhlangano yengelosi yokuqala neyesibili, emelwe njengemithetho kaMiller yokuhunyusha, kanye nemithetho yokuhunyushwa kwesiprofetho eyamukelwa yinhlangano yengelosi yesithathu.

The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.

Ngakho-ke isivivinyo esimelelwa ngokuthi “ukwakhiwa komfanekiso wesilo,” kumele sibe yisivivinyo esihlobene nendlela umfanekiso wesilo owakhiwa ngayo eZwini likaNkulunkulu lesiprofetho.

From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.

Kusukela kuMthetho i-Patriot Act ngo-2001, owafanekiselwa yi-Blair Bill ngo-1888, yona eyafanekiselwa yi-Declaration of Independence ngo-1776, yona eyafanekiselwa ukubhapathizwa kukaKristu, okwakufanekisela u-Agasti 11, 1840, konke kusekela iqiniso lokuthi inqubo yokuhlola yokwahlulela iqala ngomyalezo wesixwayiso onikwe amandla, okumelwe wamukelwe esandleni sengwezi, bese udliwa.

The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.

Imfundiso yesiprofetho ekhomba i-United States njengabaphangi babantu bakho idida amaphuzu amaningana ngokomqondo wayo, futhi lawo maphuzu avame ukuba yizindinyana zobufakazi eziqonde kakhulu ekumiseni izingxenye zokwakheka komfanekiso wesilo. Enye indlela yokubonisa iqiniso lokuthi lolu vivinyo lungolwesiprofetho ngokwemvelo ukusebenzisa imithetho eyisisekelo yesiprofetho ukubonakalisa iqiniso eliqondakala kuphela uma wamukela iRoma njengophawu olumelelwa ngabaphangi babantu bakho.

This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.

Lo mfanekiso uthathwe emigqeni emihlanu yomlando ngaphakathi kwe-Adventism, lapho kwavela khona impikiswano mayelana neRoma njengophawu. Manje sesisemlandweni wokugcina, noma owesithupha, wale milando enempikiswano, futhi impikiswano manje iyefana ncamashi nempikiswano evezwe eshadini lika-1843.

It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

Kulula ukubona leli qiniso uma usebenzisa ngokunembile imithetho yesiprofetho. Umthetho wesiprofetho okudingeka usetshenziswe ngowokuthi izimpawu zinezinhlamvu ezingaphezu kweyodwa, futhi incazelo eziyisebenzisayo endimeni kufanele inqunywe yileyo ndima. Inkosi yaseSiriya, u-Antiochus III Magnus, yagcwalisa impi yevesi leshumi yesahluko seshumi nanye sikaDaniyeli, futhi yagcwalisa impi yaseRaphia emavesini eleshumi nanye neleshumi nambili, futhi yagcwalisa impi yasePanium evesini leshumi nanhlanu. Impikiswano yamaMillerite eyavezwa eshadini sango-1843 yayiwukuthi umbono wamanga wamaProthestani wawukhomba ukuthi “abaphangi” kwakungu-Antiochus Epiphanes, kanti ngesikhathi esifanayo wawubambelela eqinisweni lokuthi “abaphangi” babeyisibonakaliso seRoma.

Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.

Amavesi eshumi kuya kweleshumi nanhlanu agcwaliseka kuqala emlandweni ka-Antiochus III Magnus; ngakho-ke lawo mavesi, kanye nokuphindeka okulandelayo komlando kwalawo mavesi, kunikeza ofakazi ababili bokugcwaliseka kwawo ezinsukwini zokugcina, ngoba bonke abaprofethi bakhuluma ngokuqondile kakhulu ngezinsuku zokugcina kunangezinsuku ababedla ukuphila kuzo.

Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.

Kanye nalo mthetho osumisiwe ophathelene nokuthi ubufakazi bomprofethi kufanele busetshenziswe kuphi, siphinde sibe noDade White owabhala ngokuqondile ukuthi “okuningi komlando okwenzekile ekugcwalisekeni kwalesi siprofetho [uDaniyeli isahluko 11] kuyophindwa.” U-Antiochus III Magnus umelela i-United States njengempi yommeleli yeRoma lobupapa. AmaProthestani aphikisa ngokuthi abaphangi babefanekise omunye u-Antiochus, kanti amaMillerite ayazi ukuthi kwakuyiRoma. Okwamanje olunye uhlangothi lukhomba i-United States njengabaphangi, kanti olunye uhlangothi lunamathela eqinisweni eliyisisekelo.

If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.

Uma umthetho okhomba ukuthi izimpawu zinencazelo engaphezu kweyodwa, nokuthi incazelo kufanele isekelwe esimweni lapho zisetshenziswe khona, khona-ke ukukhomba i-United States njengabaphangi kuhambisana nokukhomba kwamaProthestani u-Antiochus njengabaphangi, kodwa manje u-Antiochus uyisibonakaliso se-United States ezinsukwini zokugcina.

The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.

Umongo walesi siqephu ubhekisa ngokuqondile embuzweni wokuthi yimaphi amandla aziphakamisa ukuze amise umbono; ngakho-ke ukugcizelela leli qiniso kufanelekile. Kufanelekile ngenxa yabafakazi abaningi, ngoba eminye imigqa yomlando wempikiswano ephathelene neRoma njengophawu iveza lona kanye lelo qiniso. Lelo qiniso lithi labo abasohlangothini olungelona lwendaba ngokungaguquki babeka i-United States esikhundleni seRoma. Kodwa uma ungathandi ukwamukela ukuthi izimpawu zinencazelo engaphezu kweyodwa, noma uma ukholelwa ukuthi kunjalo, kodwa ungakazijwayezi ngokwanele ukuba nokukholwa okuphelele kulowo mthetho, kuyoba cishe akunakwenzeka kuwe ukulandela umqondo manje osezosebenza.

Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.

Wonke amandla anezimpondo ezimbili amele i-United States ezinsukwini zokugcina. IFrance ingamandla aphindwe kabili amelwe yiSodoma neGibhithe. I-Islam nayo imele ngokwesifaniso i-United States, ngoba i-United States ingumprofethi wamanga maqondana namandla obupapa, onguJezebeli. I-United States inguSalome, ingaphansi kukaHerodiyasi. UBhalami naye uyisibonakaliso somprofethi wamanga, nakuba indaba yakhe iyinkimbinkimbi kakhulu kunokuthi abe nje ngumprofethi wamanga.

Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.

Iziprofetho zikaBhalami, ezalotshwa emva kokuba eseyibusisile u-Israyeli kathathu, zihlotshaniswa ne-Islam ngezindlela ezihlukahlukene. Imbongolo iwuphawu lwe-Islam, futhi awukwazi ukukhipha imbongolo ekhulumayo endabeni kaBhalami. Izazi ezihlakaniphile ezivela empumalanga ezafika ukuzokhulekela uJesu esewusana zaqondiswa yiziprofetho zikaBhalami. I-Islam yosizi oluthathu lwesAmbulo isahluko sesishiyagalolunye imelela umprofethi wamanga uMohammed.

If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.

Uma uqonda ukuthi izimpawu zinencazelo engaphezu kweyodwa, khona-ke ngokungangabazeki uzophinde uqonde ukuthi amaqiniso amaningi abaluleke kakhulu kangangokuthi amelwe yizinhlobonhlobo zezimpawu. Uphawu olumisa umbono luwuphawu lweRoma, ngakho-ke kusobala ukuthi iRoma yayizoba yisihloko esiyinhloko kuyo yonke imiprofetho yeBhayibheli. Olunye uphawu lwakudala nolumiswe kahle lweRoma yinkosi yasenyakatho kuDaniyeli isahluko seshumi nanye. Inkosi yasenyakatho efika ekupheleni kwayo ingenamsizi ingamandla obupapa, ibandla laseRoma, upapa waseRoma, umuntu wesono.

In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.

Empikiswaneni ka-Uriya Smith, kwathiwa inkosi yasenyakatho evesini lamashumi amathathu nesithupha yayiyiFrance, nokuthi inkosi yasenyakatho evesini lamashumi amane yayiyiTurkey. Kokubili iFrance neTurkey kuyizimpawu ze-United States ezimweni ezehlukene, kodwa njengakwamaProthestani, nanjengoba kunjalo nanamuhla, empikiswaneni kaSmith walilahla iqiniso lokuthi inkosi yasenyakatho iwuphawu lweRoma yesiNje, wathi uphawu lweRoma lwalumelwe uphawu lwe-United States esizweni saseFrance, waphinda futhi wathi uphawu lweRoma lwaluyisimpawu se-United States njengoba simelwe esizweni saseTurkey.

The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.

Umongo manje uqukethe imigqa emithathu; umlando wamaMillerite, umlando ka-Uriah Smith, kanye nesikhathi salapha namanje. Kuleso naleso salezo zibonelo kukhona impikiswano mayelana nophawu lweRoma, olusetshenziswa ngokungafanele ngenxa yokungaqondwa kahle kweRoma njengophawu lwe-United States.

The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.

Umugqa wempikiswano mayelana “nokuqhubekayo,” encwadini kaDaniyeli, usekela lona kanye lo mcizelelo ofanayo wokuphikisana neqiniso mayelana nophawu lweRoma, nakuba kukhona umehluko othile obalulekile kulo mlando.

The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”

Umgudu womfanekiso ka-Uriya Smith wesiprofetho waholela abalandeli bakhe ekusebenziseni ngokungafanele inhlupho yesithupha esahlukweni seshumi nesithupha seSambulo. Inkinga eyinhloko ekusetshenzisweni kukaSmith kwesahluko seshumi nesithupha, ngaphandle komzamo wakhe wokusebenzisa konke ngokwezwi nezwi, ngesikhathi lapho konke kufanele kusetshenziswe ngokomoya, kwakuwukwehluleka kwakhe ukubona isakhiwo esiqondile sobunye obuphindwe kathathu bukadrako, besilo, nomprofethi wamanga. Ngokufaka esikhundleni sencazelo yeqiniso yezimpawu izincazelo zokuhumusha okuyimfihlo, umgudu kaSmith uvala amandla okuqonda indlela ubunye obuphindwe kathathu obakhiwa ngayo; futhi indlela obakhiwa ngayo “iwuvivinyo olukhulu kubantu bakaNkulunkulu okuyonqunywa ngalo insindiso yabo yaphakade.”

The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.

Ukusetshenziswa ngokungafanele kwezimpawu zaseRoma kuwumzamo kaSathane wokuvimbela abantu bakaNkulunkulu bezinsuku zokugcina ekuboneni hhayi iRoma yanamuhla kuphela, kodwa nokuthi iRoma yanamuhla yakhiwa kanjani. Isidingo sokuqaphela izimpawu zesiprofetho ezihambisana nokuhlangana kweZizwe Ezihlangene, umbuso wobupapa, kanye ne-United States siqukethe imiphumela yaphakade.

In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.

Encwadini kaDaniyeli kukhona uvivinyo olukhethekile olugcizelela ukubaluleka kokuqaphela ubudlelwane bala mandla amathathu, futhi kukhona nolunye uvivinyo olukhethekile olugcizelela lawa maphuzu afanayo encwadini yeSambulo. “Okwansuku zonke” encwadini kaDaniyeli kwaqondwa njengobuRoma bobuqaba nguWilliam Miller ngesikhathi efunda eyesiBili kwabaseThesalonika. UMiller waqonda encazelweni yobudlelwane besiprofetho phakathi kweRoma yobuqaba neRoma yobupapa kweyesiBili kwabaseThesalonika ukuthi igama elithi, “okwansuku zonke,” laliyisibonakaliso seRoma yobuqaba, ngakho-ke isinengiso sencithakalo sasiyoba yiRoma yobupapa.

The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.

Iphuzu esiligcizelelayo nokho ukuthi kweyesibili kwabaseThesalonika ubudlelwane phakathi kweRoma yamaqaba neRoma yobupapa bubekwa esimweni esifundisa ukuthi uma futhi lapho ungaqondi ubudlelwane bala mandla womabili, wamukela inkohliso enamandla, futhi ulahlekelwe ingunaphakade.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.

Lesi yisixwayiso esifanayo sesifo sesithupha, lapho kungesona kuphela isilo esikhulu, esasiyiRoma yobuqaba kweyesibili kwabaseThesalonika, nesilo, esasiyilo “umuntu wesono” kuleso siqephu, kodwa futhi esahlukweni seshumi nesithupha kukhona nomprofethi wamanga. Lesi siqephu sigcizelela ukubaluleka kokuqaphela ubudlelwane bamandla akha inyunyana ephindwe kathathu yeRoma yesimanje, okuyiyo futhi iBhabhiloni lesimanje.

The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.

Impikiswano ephathelene “nokwemihla ngemihla” ibhekana nempikiswano efanayo ncamashi yezinsuku zokugcina, kodwa yandisa ukuvezwa kwaleyo mpikiswano ngokwengeza ukubaluleka kokuqonda ubudlelwane phakathi kwamandla amathathu akha iRoma Yesimanje. Ukwenqaba ukubona leli qiniso kungukuqinisekisa ukuthi umvuzo wakho uyoba yinkohliso enamandla.

In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.

Empikiswaneni yamanje labo abachaza i-United States njengabaphangi babonakala bengakwazi ngisho nokuvuma ukuqonda ukuthi kungani kubalulekile ukuthi i-United States imelelwe kaningi njengengaphansi kombuso wamandla obupapa kunokuba ibe yona uqobo lawo mandla obupapa. Umqondo ojwayelekile oyisisekelo uyaqaphela ukuthi amandla alawula ubudlelwane kwezepolitiki, emlandweni, emshadweni, naseziprofethweni zeBhayibheli athathwa njengekhanda, futhi ikhanda yilona eliziphakamisayo ukuze limise umbono bese liwa.

The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.

Umqondo ohlonza i-United States njengabaphangi awunakho ukusebenzisa umlando owawumelwe, kwase kugcwaliseka, kusukela ku-321 kuya ku-538. Uphawu lwe-United States kumele luwe kuqala ngaphambi kokuba “umuntu wesono” embulwe. “Umuntu wesono” uyaphinde embulwe ezinsukwini zokugcina, futhi ngaphambi kokuba enze kanjalo i-United States kumele iwe kuqala.

The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.

Umthetho weSonto e-United States awuyivezi i-United States njengeRoma Yesimanje; uveza ukuthi ukubhujiswa kwesizwe sekufikile, nokuthi i-United States isihlukaniswe ngokuphelele nokulunga. IRoma Yesimanje eyembulwa lapho i-United States ihlubuka emthethweni weSonto ngamandla obupapa, lona kanye ngaleso sikhathi lisanda kunqoba umlingani walo, umprofethi wamanga.

“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.

“Okungokwansuku zonke” encwadini kaDaniyeli nobudlelwano bako nomlayezo kaWilliam Miller, kanye nokubaluleka kokuthi ukuqonda kukaMiller kwathathwa esiHlalweni sesibili sabaseThesalonika isahluko sesibili, nesixwayiso sokugcina izingubo zakho esihluphweni sesithupha, konke kukhomba izakhi zalezo zingxabano ezikhuluma ngezindaba zamanje.

The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.

Isexwayiso sabaseThesalonika besiBili isahluko sesibili mayelana nezinsuku zokugcina sikhuluma ngesigaba esihlonza i-United States njengophawu, kodwa senqabe ukuqondiswa ukukhanya okubhekisela ebudlelwaneni be-United States neRoma yobupapa. Ngokwenza lokhu bayobona ubudlelwane hhayi beRoma yobupapa ne-United States kuphela, kodwa futhi neNhlangano Yezizwe, amandla kadrako eSambulo isahluko seshumi nesithupha.

As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.

Njengo-Uriah Smith, u-A.G. Daniells no-W.W. Prescott, uDade White abakhomba njengabangakwazi ukucabanga besuka embangeleni baye emtheleleni, kunjalo futhi ngalabo abenqaba ukuholwa ukuqondiswa kwezwi likaNkulunkulu lesiprofetho ekuchazeni kwalo ubudlelwane bala mandla amathathu ezinsukwini zokugcina.

Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.

Njengezingxabano zokuqala, ezamanje, nezika-Uriya Smith, impikiswano mayelana nobudlelwane bamandla amathathu njengoba emelwe kweyesibili kwabaseThesalonika nasekuchithekeni kwesithupha iveza ukuhumusha okuyimfihlo okukhomba e-United States, kodwa kwenqaba ukubona izimpawu ezithile zesiprofetho ze-United States ebezingadalula umbono wabo oyiphutha, futhi mhlawumbe zibalethe ekukhanyeni.

After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.

Ngemva kuka-11 Septhemba 2001 kwavela impikiswano mayelana nezinambuzane ezine zikaJoweli. Iqiniso liwukuthi lezo zinambuzane zazimelela ukuwohloka okuqhubekayo ngokomoya kwebandla lamaSeventh-day Adventist laseLawodikeya ngokungeniswa kwemfundiso yenkolo yamaKatolika neyamaProthestani ahlubukileyo. Futhi, ukusetshenziswa okufanele kwezinambuzane ezine kunguRoma, kodwa ukuhumusha komuntu siqu kwathi kwakuyi-Islamu, okuyisibonakaliso somprofethi wamanga, ngakho-ke futhi kuyisibonakaliso se-United States. Umugqa phezu komugqa, izimpikiswano ezivela emlandweni wama-Advent esisanda kuzibhekana nazo, zonke zikhuluma iqiniso elifanayo.

The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.

Uhlangothi olungelona luyahlonza, ngofakazi abane, abaphangi njenge-United States, futhi ngofakazi ababili ukuqonda kohlangothi olungelona nge-United States njengophawu akulungile. Abazongenela bakaNkulunkulu bezinsuku zokugcina ukuba babe phakathi kwabayizinkulungwane eziyikhulu namashumi amane nane manje basesivivinyweni sesiprofetho. Akusona isivivinyo esifezwa ngokumane uphose ivoti lakho kulolu hlangothi noma kulolo hlangothi. Siyisivivinyo esingaqondiswa ngokuyikho ngeqiniso kuphela uma imithetho yesiprofetho isetshenziswa ngokunembile. Ukuze iNgonyama yesizwe sakwaJuda ivuse abantu bayo bezinsuku zokugcina eqinisweni lokuthi abafundi ngokujula okwanele, Yavumela ukuba izimfundiso eziyizihlubuki zingeniswe.

The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.

Iqiniso lokuthi kwaqubuka imfundiso eyiphutha phakathi kwalenhlangano libonisa ukuthi ikhono lethu siqu maqondana nemithetho yokuhunyushwa kwesiprofetho libuthakathaka kunalokho okufanele libe yikho. IRoma imisa umbono, futhi umbono wezinsuku zokugcina uwukuphakama nokuwela kokugcina kwenkosi yasenyakatho. Leyo “nkosi” futhi “ingumuntu wesono”, futhi “umuntu wesono” “uyimfihlakalo yobubi,” futhi “ngulowo omubi.” Ungumphikukristu, ufanekiselwa “njengabaphangi babantu bakho,” futhi “uyinhloko” yeRoma Yesimanje.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. 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.

> “Labo abadideka ekuqondeni kwabo izwi, abahluleka ukubona incazelo yomphikukristu, ngokuqinisekile bayozibeka ohlangothini lomphikukristu. Asisekho isikhathi manje sokuzihlanganisa nezwe. UDaniyeli umi esabelweni sakhe nasendaweni yakhe. Iziprofetho zikaDaniyeli nezikaJohane kumelwe ziqondwe. Zichazelana zodwa. Zinika izwe amaqiniso okufanele wonke umuntu awaqonde. Lezi ziprofetho kumelwe zibe ngubufakazi emhlabeni. Ngokugcwaliseka kwazo kulezi zinsuku zokugcina, ziyozichaza ngokwazo.” Kress Collection, 105.

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