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# Future for America and July 18, 2020 - Number Four

Ikusasa LeMelika noJulayi 18, 2020 - Inombolo Yesine

1863

1863

Author

Jeff Pippenger

Published

September 19, 2023

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The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

Umlayezo wezihluko zesishiyagalombili nesesishiyagalolunye zikaDaniyeli, ezimelelwa nguMfula i-Ulai, wavulwa ngo-1798. Isiprofetho sesahluko sesishiyagalombili sachazwa esahlukweni sesishiyagalolunye nguGabriyeli, kodwa hhayi ngaphambi kokuba uDaniyeli ethule umthandazo, othathwa njengomunye wemithandazo yabantu ebaluleke kakhulu eBhayibhelini. Kulowo mthandazo uDaniyeli uveza ukuthi wayeseqaphele ukuthi incithakalo yaseJerusalema yayiyohlala iminyaka engamashumi ayisikhombisa ngokwalokho ayekuthole encwadini kaJeremiya.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Ngomnyaka wokuqala kaDariyu indodana ka-Ahashiveroshi, wenzalo yamaMede, owabekwa ukuba abe yinkosi phezu kombuso wamaKaledi; ngomnyaka wokuqala wokubusa kwakhe mina Daniyeli ngaqonda ngezincwadi isibalo seminyaka, okwafika ngayo izwi leNkosi kuJeremiya umprofethi, lokuthi yayizakugcwalisa iminyaka engamatshumi ayisikhombisa ekuchithekeni kweJerusalema. Daniyeli 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

UJEREMIYA wabuye waveza ukuthi ekupheleni kwaleyo minyaka engamashumi ayisikhombisa uBelishasari wayeyofa ngesikhathi uKoresi, uJenene kaDariyu, enqoba iBhabhiloni.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Leli zwe lonke liyakuba yincithakalo, libe yinto emangalisayo; futhi lezi zizwe ziyakukhonza inkosi yaseBabiloni iminyaka engamashumi ayisikhombisa. Kuyakuthi, lapho iminyaka engamashumi ayisikhombisa isiphelile, ngiyijezise inkosi yaseBabiloni, naleso sizwe, usho uJehova, ngenxa yobubi bazo, kanye nezwe lamaKalediya, ngilenze libe yizincithakalo zaphakade. Jeremiya 25:11, 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

UDaniyeli naye waqaphela ukuthi leyo minyaka engamashumi ayisikhombisa yencithakalo yayiyikugcwaliseka kwesiprofetho esabhalwa nguMose.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Yebo, wonke u-Israyeli weqe umthetho wakho, yebo, ngokuphambuka, ukuze bangalaleli izwi lakho; ngalokho-ke isiqalekiso sichithwe phezu kwethu, nesifungo esilotshiwe emthethweni kaMose inceku kaNkulunkulu, ngoba sonile kuye. Waqinisa amazwi akhe awakhuluma ngathi, nangabahluleli bethu abasahlulela, ngokusehlisela ububi obukhulu; ngokuba phansi kwezulu lonke akukaze kwenziwe njengalokhu okwenziwe phezu kweJerusalema. Njengokuba kulotshiwe emthethweni kaMose, bonke lobu bubi bubehlele; kepha asenzanga ukunxusa kwethu phambi kukaJehova uNkulunkulu wethu, ukuze siphenduke ebubini bethu, siqonde iqiniso lakho. Daniyeli 9:11–13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“Isifungo” u-Israyeli ayesiphulile esaveza “isiqalekiso” kwakuyile “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Igama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha liyilo kanye igama lesiHeberu elihunyushwe ngokuthi “isifungo,” kuDaniyeli isishiyagalolunye. Isifungo sikaMose esimelwe yigama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” siyisiprofetho sokuqala sesikhathi esatholwa nguWilliam Miller, futhi sasiyiqiniso lokuqala lezisekelo zakhe elabekwa eceleni ngo-1863. UWilliam Miller wayemele u-Eliya, futhi lokhu kuqinisekiswa nguMoya Wesiprofetho.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

> “Izinkulungwane zaholelwa ekwamukeleni iqiniso elashunyayelwa nguWilliam Miller, futhi izinceku zikaNkulunkulu zavuselwa emoyeni nasemandleni ka-Eliya ukuba zimemezele umlayezo.” Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

Ngo-1863 inhlangano yamaMillerite yaphela lapho labo ababekade bekuleyo nhlangano beqala ibandla lamaSeventh-day Adventist. Lapho sebeqala njengebandla, inhlangano yaphela. Yaphela lapho bebulala uMose njengoba kufanekisiwe “ezikhathini eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, nalapho ngesikhathi esifanayo bebulala u-Eliya, isithunywa esasethule “isifungo” sikaMose kule nhlangano. UMose no-Eliya bobabili babulawa ngo-1863 futhi babengeke bavuswe kuze kube ngemva kukaSepthemba 11, 2001, lapho uNkulunkulu ebuyisela khona inhlangano i-Future for America ezindleleni zakudala.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

I-Future for America yaqaphela uSepthemba 11, 2001 njengokufika kukamaye wesithathu, futhi lokho okwaqinisa ukuhlonzwa kokuhlasela kuka-Islam ngoSepthemba 11 kwakuyimlandvo kamaye amabili okuqala njengoba ahlonzwa ngamaMillerite, okumelelwe ngokucacile kuwo womabili amashadi amaphayona ka-1843 no-1850. Ngokubuyela emlandweni wamaMillerite ukuze kusekelwe indima yesimanje ka-Islam, iNkosi yase ivulela i-Future for America ukuqonda “izikhathi eziyisikhombisa” zikaLevitikusi 26, ezimelelwe ngomfanekiso kuwo womabili amashadi kukholomu emaphakathi. Futhi kuwo womabili amashadi, inkaba yekholomu emaphakathi yisiphambano. Lapho uNkulunkulu eqondisa ekukhiqizweni kwawo womabili amatafula kaHabakuki, waqinisekisa ukuthi “isifungo” sikaMose, “izikhathi eziyisikhombisa” zikaLevitikusi 26, sibe yisikhungo sazo zonke ezinye izibonakaliso zesiprofetho nokuthi kuwo womabili amatafula uKristu wabekwa phakathi nendawo impela.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Lokhu kwavumelana nenkathi yesikhathi etholakala kwesinye isiprofetho esachazwa nguGabriyeli esahlukweni sesishiyagalolunye sikaDaniyeli, esakhomba ukuthi uKristu wayeyoqinisa isivumelwano nabaningi isonto elilodwa.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Futhi uyakuqinisa isivumelwano nabaningi isonto elilodwa; phakathi nalo lelo sonto uyakubangela ukuba umhlatshelo nomnikelo kuphele, futhi ngenxa yokwanda kwezinengiso uyakwenza kube yincithakalo, kuze kube sekupheleni; nalokho okumisiwe kuyakuthululelwa phezu kwaleyo ncithakalo. Daniyeli 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Isonto elingokwesiprofetho liyizinsuku ezingokomfanekiso eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi isiprofetho uGabriyeli ayesichaza sabonisa ukuthi “phakathi” noma maphakathi kwalezo zinsuku ezingokomfanekiso eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili uKristu wayezobethelwa. UKristu uyisikhungo se-‘twenty-five twenty’ kuwo womabili amatafula kaHabakuki, futhi uyisikhungo nasesontweni aqinisa ngalo isivumelwano nabaningi.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

Ngo-1863 ubu-Adventism baqala njengebandla, futhi inhlangano yamaMillerite eyayiphiwe amandla ngomoya ka-Eliya yabulawa. Inhlangano yamaMillerite yayiqonda ukuthi, esimweni samabandla ayisikhombisa eSambulo, yona yayiyibandla laseFiladelfiya. Labo abehlukana nayo emva kokuDumala Okukhulu kwango-1844 base bechazwa njengabaseLawodikeya. Ngo-1856 uJames White waqala uchungechunge lwezihloko ku-Review and Herald echaza ukuthi inhlangano eyaqala njengeFiladelfiya yayisiphenduke iLawodikeya nokuthi amalungu kwakudingeka khona-ke afune ikhambi elanikezwa ibandla laseLawodikeya. Ngawo lowo nyaka, kulolo shicilelo olufanayo, uJames White washicilela uchungechunge lwezihloko ezabhalwa nguHiram Edson mayelana nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili seLevitikusi amashumi amabili nesithupha. Lezo zihloko azizange ziphothulwe.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Lapho iNkosi ihola inhlangano i-Future for America ukuba ibuyele ezindleleni zakudala ngemva kukaSepthemba 11, 2001, izihloko zika-Edson zaphinde zatholwa, futhi ngokokuqala ngqá emlandweni zombili izikhathi zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili zaqashelwa njengeziqalekiso ezimbili. Esinye simelene nezizwe eziyishumi zasenyakatho, kanti esinye simelene nezizwe ezimbili zaseningizimu. UMiller wayehlonze izikhathi eziyisikhombisa ezimelene nombuso waseningizimu wakwaJuda, kodwa u-Edson wahlonza izikhathi eziyisikhombisa ezimelene nombuso wasenyakatho wakwa-Israyeli. I-Future for America yabona ukuthi zombili kwakumelwe zisetshenziswe. Lapho lokhu kuhlakazeka okubili kuhlanganiswa, kuveza ukukhanya kwesiprofetho okwakungakaze kuqashelwe nguMiller noma ngu-Edson.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Lapho iNkosi ibuyisela i-Future for America ezindleleni zasendulo ngemva kuka-2001, “isifungo” sikaMose sabuye saphila sama ngezinyawo zaso. Umlayezo ohlobene “nesifungo” wabe usethulwa yizithunywa zengelosi yesithathu njengoba wawethulwe futhi wafanekiswa yizithunywa zengelosi yokuqala. I-Future for America yayingumnyakazo owamemezela umlayezo omelwe ngu “Mose” ngamandla ka “Elija,” futhi uElija wanikeza ngokusobala ubufakazi bukaMose kwaze kwaba sekupheleni kochungechunge lwezethulo olwalunesihloko esithi Habakkuk’s Tables olwaphothulwa cishe ngonyaka ka-2012. Lapho lolo chungechunge lwezethulo luphela, isilo esivela emgodini ongenamkhawulo sakhuphuka ukuze silwe noMose noElija. Leyo mpi yaqala lapho i-Future for America inquma ukumisa umsebenzi eyayiwenzile kusukela ngo-1996, bese iqala isikole, yona ekuzigqajeni kwayo eyasibiza ngokuthi, The School of the Prophets. Kwakungaba ngcono ukusibiza leso sikole ngokuthi, isikole sabaprofethi bamanga!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Isiphithiphithi nokudideka okwalandela lapho isikole siqala ukuvumela labo ababengakaze baqinisekiswe yiNkosi njengezithunywa zayo ukuba bangenise imibono yabo kwaqeda ngokufa kwe-Future for America ngoJulayi 18, 2020. Ngaleso sikhathi uMose no-Eliya base bebulewe emigwaqweni.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Futhi lapho sebeqedile ubufakazi babo, isilo esenyuka siphuma kwalasha siyakulwa nabo, sibanqobe, futhi sibabulale. Futhi izidumbu zabo ziyakulala emgwaqweni womuzi omkhulu, okuthi ngokomoya ubizwe ngokuthi iSodoma neGibhithe, lapho futhi iNkosi yethu yabethelwa esiphambanweni. IsAmbulo 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

Ubufakazi obuthembekile, ngubufakazi obaphela ekuphethweni kochungechunge olunesihloko esithi Amatafula KaHabakuki. Kwase kuhlasela isilo. Anginawo umqondo wokuthi ubani olandela lezi zihloko zamanje, kodwa ngicabanga ukuthi zakhiwe ngezitha ze-Future for America ngendlela efanayo nalabo abasazama ukubhekana nokudumazeka kwangoJulayi 18. Ngakho-ke ngilindele ukuthi labo abasesigabeni engisichaza njengezitha bayoveza ukuthi lokhu kusetshenziswa komlando wesiprofetho kubonakala kuyindlela yokuzizuzela ngokwemicabango yabo. Makube njalo. Isikhathi sifushane kakhulu ukuba kwenziwe sengathi umlando we-Future for America awukhonjwanga ngokucacile njengomnyakazo owafaniswa nomnyakazo wamaMillerite, futhi sifushane kakhulu ukuba kwenziwe sengathi isithunywa somuntu esinephutha saseLawodisiya esavuswa ukuba sihole kulowo mnyakazo sasingafaniswanga noWilliam Miller.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

UMiller wayengowaseFiladelfiya, futhi mina ngafika ebu-Adventist ngivela ezweni ngonyaka ka-1975; ngalokho-ke ngingum-Adventist waseLawodikiya oqinisekisiwe. Umlando wempilo yami ufakazela lelo qiniso. Nokho-ke, uNkulunkulu onomusa wasezulwini usanda kungiyala ukuba ngibhale phansi umlayezo asewembula manje, ngiwuthumele emabandleni. Umyalo waKhe wafika kanye nesithembiso sokuthi lapho evusa uMose no-Eliya, bayovuswa bengabaseFiladelfiya, hhayi bengabaseLawodikiya. Inhlangano eyaqala emlandweni wamaMillerite yayiyisikhathi saseFiladelfiya, esagcina sesedlulela eLawodikiya ngonyaka ka-1856 lapho iqala inqubo yokwenqaba izisekelo ezabekwa amaMillerite. Lokho kwenqaba kwaqala ngokubeka eceleni intuthuko entsha yokukhanya eyayinikelwa ngosiba lukaHiram Edson. Eminyakeni eyisikhombisa kamuva, ngo-1863, inhlangano ka-Eliya eyayethule umlayezo kaMose yabulawa. Ngesikhathi esifanayo lapho inhlangano ibulawa khona, kwethulwa ibandla ukuba lithathe indawo yenhlangano. UMose no-Eliya babulawa ekuqaleni kobu-Adventist, futhi babulawa futhi ekupheleni kobu-Adventist.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

Ekupheleni kweLaodisiya yesiprofetho, ngo-1989 umbono womfula iHiddekel wavulwa, kwaqala inhlangano eyazalwa ngumama waseLaodisiya. INkosi ayizange ibanjwe ingalindele, futhi Yayazi ukuthi Yayizowuqeda umsebenzi waYo wezingelosi ezintathu njengoba Yawuqala. Yayizowuphetha ngenhlangano yabaseFiladelfiya, njengoba Yawuqala, futhi ukuze ikwenze lokhu kwakudingeka ukuba le nhlangano eyayingeyeLaodisiya ngokuzalwa ibulawe bese ivuswa njengabaseFiladelfiya. Ngokwenza kanjalo, le nhlangano eyakhishwa ebandleni laseLaodisiya yayizoba eyesishiyagalombili ephuma kwabayisikhombisa, kuwo lowo mlando uqobo lapho inyunyana ephindwe kathathu yayizoba eyesishiyagalombili ephuma kwabayisikhombisa. Futhi kuwo lowo mlando ofanayo uphondo lweRiphabhulikhanizimu nalo luyakuzwa ukuvuka kwesishiyagalombili esasingesabayisikhombisa futhi esase sibulewe yi-“woke-ism” yaseGibhithe naseSodoma, kodwa lowo mugqa wesiprofetho uzocatshangelwa kamuva ezihlokweni.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Futhi abantu, nemindeni, nezilimi, nezizwe bayakubona izidumbu zabo izinsuku ezintathu nengxenye, futhi abayikuvuma ukuba izidumbu zabo zibekwe emathuneni. Futhi abahlala emhlabeni bayakuthokoza ngabo, bajabule, bathumelelane izipho; ngokuba laba baprofethi ababili babahlupha ababehlala emhlabeni. Kwathi emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, base bema ngezinyawo zabo; kwase kwehlela ukwesaba okukhulu phezu kwababebabona. IsAmbulo 11:9–11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

I-Future for America ayizange ifakwe ethuneni; yamane yalala lapho emgwaqweni eyayibulelwe khona, kuyilapho izitha zayo zazijabulela ukufa kwayo okwakubonakala. Nokho “emva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kuzo, zase zime ngezinyawo zazo.” Isikhathi asisekho, ngakho izinsuku ezintathu nengxenye ziyisifanekiso sezinsuku noma iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, okuthi kuSambulo isahluko 12 amavesi 6 no-14 zimelele ihlane lapho indawo engcwele nebandla lezimpi kwakunyathelwe phansi khona. Ukuba zazifakwe ethuneni, bezingeke zibe semgwaqweni lapho bezinganyathelwa khona phansi. Ukunyathelwa phansi kwe-Future for America akusona nje kuphela isikhathi esiyisifanekiso, kodwa kuyileso sikhathi esiyisifanekiso somlayezo “wezikhathi eziyisikhombisa” omelelwa yisifungo sikaMose.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Futhi bayakuwa ngomphetho wenkemba, bathunjwe bayiswe kuzo zonke izizwe; futhi iJerusalema liyakunyathelwa phansi ngabeZizwe, kuze kugcwaliseke izikhathi zabeZizwe. Luka 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

Kukhona izikhathi ezintathu lapho iJerusalema lichotshozwe khona. Okokuqala kwaba yiBabiloni kusukela ngo-677 BC kwaze kwaba ngu-607 BC. Okwesibili ukuchotshozwa kwaba yiRoma yabahedeni kusukela ngo-66 AD kwaze kwaba ngu-70 AD. Okwesithathu kwaba yiRoma engokomoya kusukela ngo-538 kwaze kwaba ngu-1798. Ukuchotshozwa kweJerusalema ngabezizwe okukhonjwa kuLuka amashumi amabili nanye kwakuyiminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa. ISambulo ishumi nanye, lapho sithola khona ubufakazi bukaMose no-Eliya, sivulwa ngokukhonjwa kwaleyo nkathi yesikhathi.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Nganikwa umhlanga onjengenduku; ingelosi yema, ithi: Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, nalabo abakhonza kulo. Kepha igceke elingaphandle kwethempeli uliyeke, ungalilinganisi; ngokuba linikwe abeZizwe: futhi bayakunyathela ngomlenze umuzi ongcwele izinyanga ezingamashumi amane nambili. IsAmbulo 11:1, 2.

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Umyalo kuJohane wokuba alinganise ithempeli nabakhuleka kulo umelela ukuvulwa kokwahlulela ngo-1844, ngoba amavesi amabili angaphambili aveza uJohane njengowayezwe ubuhlungu boKudumala Okukhulu ngo-1844; khona-ke, emva kokutshelwa ukuthi kumelwe aphinde enze umsebenzi wokumemezela umlayezo, ivesi lokuqala lesahluko seshumi nanye liveza ukuthi lokho kwahlulela kwase kuqalile.

> “The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

> “Isikhathi sesifikile lapho konke okunganyakaziswa kuyakunyakaziswa, ukuze lezo zinto ezingeke zanyakaziswa zihlale. Yonke indaba isiza ekuhlolweni phambi kukaNkulunkulu; ngokuba ulinganisa ithempeli likaNkulunkulu, nabakhulekeli abakulo. ‘Lokhu kusho yena ophethe izinkanyezi eziyisikhombisa esandleni sakhe sokunene, ohamba phakathi kwezinti zezibani zegolide eziyisikhombisa; Ngiyayazi imisebenzi yakho…. Kepha nginalokho engikuphikisayo ngawe, ngokuba usulahlekelwe luthando lwakho lokuqala; ngakho khumbula lapho uwe khona, uphenduke, wenze imisebenzi yokuqala; uma kungenjalo ngizakuza kuwe masinyane, ngisuse uthi lwesibani endaweni yalo.’ ‘Phenduka; uma kungenjalo ngizakuza kuwe masinyane, ngilwe nawe ngenkemba yomlomo wami. Onendlebe makezwe lokho akushoyo uMoya emabandleni: Onqobayo ngiyakumnika ukuba adle imana efihliweyo, ngimnike itshe elimhlophe, nase tshebeni kubhalwe igama elisha, okungekho muntu olaziyo ngaphandle kwalowo olamukelayo.’” The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Njengoba uJohane emele ukuvulwa kokwahlulelwa kophenyo ngo-1844, uyatshelwa ukuba ayeke igceke lethempeli, ngokuba linikelwe kwabeZizwe ababeyakunyathela phansi umuzi ongcwele iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. ULuka amashumi amabili nanye uveza ukuthi abeZizwe babeyakunyathela phansi iJerusalema kuze kugcwaliseke “izikhathi” zabeZizwe. UJohane esahlukweni seshumi nanye usanda kuveza ukuthi isikhathi sokunyathelwa phansi kweJerusalema ngabeZizwe sasiyimbali ka-538 kuze kube ngu-1798. UJohane usikhomba lesi sikhathi kabili esahlukweni seshumi nambili njengenkangala, isikhathi ibandla elabalekela kuso ukuze ligweme ukushushiswa okwalethwa upapa.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Lapho uMose no-Eliya bebulawe bese beshiywa emgwaqweni ukuba banyathelwe phansi isikhathi esiyizinsuku ezintathu nengxenye, lezo zindaba zomlando ezintathu ezandulelayo lapho iJerusalema lanyathelwa phansi kufanele ziqondwe njengokufanekisela leso sikhathi. KuLuka amashumi amabili nanye abeZizwe bayakunyathela phansi umuzi ongcwele kuze kugcwaliseke “izikhathi” zabeZizwe.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

Ngakho, uLuka ukhomba isikhathi esingaphezu kwesisodwa sabeZizwe, kodwa siyazi ukuthi isikhathi sabeZizwe sokugcwaliseka sasingu-1798. “Isikhathi sabeZizwe” sokuqala saqala ngo-723 BC lapho umbuso wasenyakatho wakwa-Israyeli unyathelwa phansi yi-Asiriya. Lokho kunyathelwa phansi kwaqala ukunyathela ngamandla obuqaba futhi kwaqhubeka kwaze kwaba ngu-538 lapho amandla obupapa eqhubekisela phambili lowo msebenzi kwaze kwaba ngu-1798. Ubuqaba bahlakaza futhi banyathela phansi u-Israyeli ongokoqobo, kanti ubupapa bahlakaza futhi banyathela phansi u-Israyeli ongokomoya. “Izikhathi” sabeZizwe zimelela iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yeLevitikusi amashumi amabili nesithupha emele izikhathi ezimbili zokunyathela phansi. Esokuqala senziwa ubuqaba njengoba bumeleke yi-Asiriya, kwalandela iBabiloni, kwase kuba yiRoma lobuqaba. Khona-ke amandla esibili okwenza incithakalo uMiller awabona ohlakeni olungcwele lwesiprofetho alusebenzisa, kwakungubupapa obabuzoqhubekisa ukunyathela phansi kuze kube ngu-1798. Ukunyathela phansi kokubili kobuqaba nobupapa yikho kanye umbuzo ophakanyiswayo engxoxweni yasezulwini ekhiqiza impendulo eyisisekelo nensika emaphakathi ye-Adventism.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Khona-ke ngezwa ongcwele othile ekhuluma, kwase kuthi omunye ongcwele kulowo ongcwele othile owayekhuluma: Kuyakuba kuze kube nini umbono omayelana nomnikelo wansuku zonke, nesiphambeko sencithakalo, sokunikela kokubili indawo engcwele nebutho ukuba kunyathelwe ngezinyawo? Wathi kimi: Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa. Daniyeli 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Ingelosi uGabriyeli nezinye izingelosi zaholela uMiller ekuqondeni ukuthi “okwemihla ngemihla” kwakumele ubuqaba nokuthi “isiphambeko sencithakalo” sasimele upapa. Kokubili ubuqaba nopapa kwakuyonyathela phansi indlu engcwele nebutho. Ngakho-ke “izikhathi” zabeZizwe uLuka akhuluma ngazo ziyizikhathi ezimbili zokunyathela phansi zeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, zona ndawonye eziyizikhathi eziyisikhombisa zikaLevitikusi amashumi amabili nesithupha.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

Umlayezo “wesifungo” sikaMose wabulawa ngo-1863, kanye nesithunywa u-Eliya esasethule umlayezo kaMose. Kokubili umlayezo kaMose nesithunywa u-Eliya kwavuswa ngemva kukaSepthemba 11, 2001. Ngemva kokuba umlayezo kaMose usuphinde wamemezelwa ngu-Eliya, bobabili babulawa futhi base beshiywa emgwaqweni bengangcwatshwanga izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, okuwukuxhumana okuqondile nomlayezo “wezikhathi eziyisikhombisa” uDaniyeli awubiza ngokuthi “isifungo” sikaMose. Inhlangano kanye nesithunywa esiphinda umlayezo kaMose ka-Eliya, njengoba kufanekiswe ngoMiller nabaMillerite, kuyogcina kumile ngezinyawo zako futhi kuvuswe.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Kwathi ngemva kwezinsuku ezintathu nengxenye uMoya wokuphila ovela kuNkulunkulu wangena kubo, bema ngezinyawo zabo; kwase kwehlela ukwesaba okukhulu phezu kwalabo ababebabona. Bezwa izwi elikhulu livela ezulwini lithi kubo: Yenyukelani lapha. Benyukela ezulwini ngefu; izitha zabo zababona. IsAmbulo 11:11, 12.

We will address this truth in the next article.

Sizobhekana naleli qiniso esihlokweni esilandelayo.

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