Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Ivesi yamashumi amane yesahluko seshumi elinanye sikaDaniyeli imela enye yeendinyana ezinzulu kakhulu zeLizwi likaThixo. Iimbali zesiprofeto ezimelwe kuyo zezona ndawo apho amavili angaphakathi kwamavili ombono kaHezekile adityaniswa khona. Ngexesha lokuphela kwentshukumo yamaMillerite ngowe-1798, kwanangesikhathi sokuphela kwentshukumo yesithunywa sesithathu ngowe-1989, kubonakaliswa iimbali zangaphakathi nezangaphandle zabantu bakaThixo bemihla yokugqibela. Ngaphakathi kwale vesi kukho isibhengezo somgwebo osondelayo owafika nesithunywa sokuqala ngowe-1798, de kuse emthethweni weCawa wevesi yamashumi amane ananye. Ngoko ke le vesi imela umgwebo wophando webandla likaThixo oqala ngabafileyo, ude ufike ekutywinweni kwekhulu elinamashumi amane anesine amawaka, nasekukhupheni kukaThixo ubu-Adventism baseLawodike emlonyeni waKhe.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Imbali apho upopu wafumana inxeba lawo elibulalayo ngowe-1798, de kube inxeba elibulalayo liphilisiwe kwindima yamashumi amane ananye, limelwe kwimbali yelo vesi. Ukusukela kwindima yamashumi amane ananye ukuya phambili kumiswe ngaphakathi komxholo wezigwebo ezinyukayo zokulawula zikaThixo, eziqala kuloo vesi. Ngale ngqiqo yesiprofeto, indima yamashumi amane iyisiphelo sikaDaniyeli isahluko seshumi elinanye, yaye iindima yokuqala neyesibini zeso sahluko zisisiqalo. Isahluko seshumi elinanye sibonisa uvukelo lomchasi-Kristu, yaye isahluko seshumi simele isiqalo sombono woMlambo iHiddekel, logama isahluko seshumi elinesibini simele isiphelo. Izahluko zeshumi neshumi elinesibini zimele owokuqala nowokugqibela, yaye isahluko seshumi elinanye luluvukelo oluphakathi.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Izahluko zeshumi neshumi elinesibini ziyafana, kuba, ngokungafaniyo nesahluko seshumi elinanye, zimela amava kaDaniyeli ngokunxulumene nombono, kanti isahluko seshumi elinanye singumbono ngokwawo. Isahluko seshumi siyileta yokuqala yealfabhethi yesiHebhere, isahluko seshumi elinanye siyileta yeshumi elinesithathu evukelayo yealfabhethi yesiHebhere, yaye isahluko seshumi elinesibini siyileta yokugqibela yealfabhethi. Umbono woMlambo iHiddekel ngu“INyaniso.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Kwisesahluko seshumi elinanye, isiqalo sibonisa isiphelo, kuba uKristu akaguquki naphakade. Imbali yokugqibela emelwe kwivesi yamashumi amane, lixesha lovavanyo lomfanekiso werhamncwa. Elo xesha lovavanyo liphela ngophawu lwerhamncwa, olumelwe kwivesi yamashumi amane ananye. Ngoko ke iivesi zokuqala nezesibini zimele ukuthetha ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, kuba elo xesha likwangulo nexesha lokubunjwa komfanekiso werhamncwa.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

“INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kusekwa ngaphambi kokuba kuvalwe ixesha lovavanyo; kuba wona uya kuba luvavanyo olukhulu kubantu bakaThixo, ekuthi ngalo kugqitywe ikamva labo elingunaphakade....”

“This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

“Olu luvavanyo abantu bakaThixo amele babe nalo ngaphambi kokuba batywinwe.” Manuscript Releases, umqulu 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Kusoloko kukho iziphawuli zexesha ezibini ezichaza ixesha lokuphela. Kwindlela yohlaziyo kaMoses, kwakukho ukuzalwa kukaAron, kwalandelwa kwiminyaka emithathu kamva kukuzalwa kukaMoses. Kwindlela yohlaziyo yokuphuma eBhabheli nokwakha kwakhona itempile, kwakukho ukumkani uDariyo, walandelwa ngumkani uKoreshi. Kwindlela yohlaziyo kaKristu, kwakukho ukuzalwa kukaYohane umBhaptizi, kwalandelwa kwiinyanga ezintandathu kukuzalwa kukaKristu. Kwindlela yohlaziyo yamaMillerite, kwakukho ukufa kwenkqubo yobupopu ngowe-1798, kwalandelwa kukufa kukapopu ngowe-1799. Kwindlela yohlaziyo yengelosi yesithathu, kwakukho umongameli uReagan nomongameli uBush wokuqala, abameli bobabini unyaka ka-1989. KuDaniyeli isahluko seshumi, ivesi yokuqala, sifumana ukumkani uKoreshi echongiwe.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lalinguBheleteshatsare; kwaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalilide; wayiqonda loo nto, waza wayinokuqonda umbono lowo. Daniyeli 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Kwiivesi ezilandelayo zesahluko seshumi, sibona amava kaDaniyeli ebonakaliswe kwangaphambili phambi kokuba uGabriyeli anikele umbono wembali yesiprofeto kwisahluko seshumi elinanye. UKoreshi uphawula ixesha lesiphelo, kuba ngaphambili uKoreshi, umtshana kaDariyo, wayengumphathi-mkhosi kaDariyo owabulala uBheleshatsare, ngaloo ndlela ephawula ukuphela kweminyaka engamashumi asixhenxe yokuthinjwa, eyayimela ngokomfuziselo ukuthinjwa kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu kukaSirayeli wokomoya eBhabheli wokomoya ukususela kowe-538 kude kube ngowe-1798.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Ibandla likaThixo emhlabeni lalinjengokuba ngokwenene lisekuthinjweni ngeli xesha lide lentshutshiso engenalusini, kanye njengokuba abantwana bakaSirayeli babebanjwe ekuthinjweni eBhabheli ngexesha lokuthinjwa.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Ukuphela kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu ngowe-1798 kwaphawula ixesha lokuphela; ngoko ke ukuphela kweminyaka engamashumi asixhenxe kwaphawula “ixesha lokuphela” kwelo bali lembali. Bobabini uDariyo noKoreshi bamelwe ekufeni kukaBheleshatsare nasekupheleni kobukumkani baseBhabhiloni, kuba uKoreshi, njengomphathi-mkhosi kaDariyo owazalisekisa loo msebenzi, wayemele uDariyo. Xa uGeorge Bush wokuqala wafungiswayo ngoJanuwari 20, 1989, uReagan wayebe ngumongameli kwiintsuku zokuqala ezilishumi elinesithoba zika-1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Umbono waseHiddekel waqalisa ngexesha lesiphelo, ngonyaka wesithathu kaKoreshi. Xa uGabriyeli eqalisa ukutyhila kuDaniyeli imbali yesiprofeto yesahluko seshumi elinanye, uqala ngokubhekisa kunyaka wokuqala kaDariyo, ukuze aqinisekise ngokucacileyo ukuba umbono wembali yesiprofeto awayeseza kuwubeka phambi kukaDaniyeli uqala kwelokugqibela ixesha lesiphelo, ngowe-1989, kuba bonke abaprofeti bathetha ngakumbi ngemihla yokugqibela kunemihla ababephila kuyo.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

Kodwa ndiya kukubonisa oko kubhaliweyo esibhalweni senyaniso; yaye akukho namnye omi nam kwezi zinto, ngaphandle kukaMikayeli, inkosana yenu. Nam, ngomnyaka wokuqala kaDariyo umMedi, ndema ukuba ndimqinisile, ndomeleze. Daniyeli 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Ngomnyaka wokuqala kaDariyo, omela ixesha lesiphelo ngo-1989, uGabriyeli “wema”, ngaloo ndlela ebonisa ukuba ngexesha “lesiphelo”, ingelosi iyafika. Ngo-1798 kwafika ingelosi yokuqala, yaye ngo-1989 kwafika ingelosi yesithathu. Akuzange kube de umyalezo wengelosi yesithathu wanikwe amandla ngo-2001 apho kwaqalisa ukutywinwa kwengelosi yesithathu, kodwa intshukumo yokufika kwengelosi yesithathu ngo-1989 imelwe nguGabriyeli emi ngexesha lesiphelo. UGabriyeli uza kubonisa uDaniyeli “oko kuphawuliweyo esibhalweni senyaniso,” yaye umbono weHiddekel uphethe uphawu “lweNyaniso,” uGabriyeli aza kulubeka phambi kwakhe.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Kwivesi yeshumi anesine sesahluko seshumi uGabriyeli wayesele emxelele uDaniyeli ukuba oko wayekuthetha embonweni waseHidekeli “koko kuya kubahlela abantu bakaThixo ngemihla yokugqibela.”

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ke kaloku ndize kukwazisa oko kuya kwehlela abantu bakowenu ngemihla yokugqibela; kuba umbono usasemihleni emininzi. Daniyeli 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Ivesi yesibini sikaDaniyeli isahluko seshumi elinanye simela ulwazi olwavulwa ngexesha lesiphelo ngowe-1989, noluchaza oko “kuya kubahlela” abantu bakaThixo “ngemihla yokugqibela”.

And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

Kwaye ngoku ndiya kukubonisa inyaniso. Yabona, kuseza kuvela ookumkani abathathu ePersi; nowesine uya kuba sisityebi kakhulu kunabo bonke; yaye ngamandla akhe, ngenxa yobutyebi bakhe, uya kuqhubela bonke ukuba bavukele ubukumkani baseGrisi. Daniel 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

UKoresi ufanekisa ukumkani wesibini ukususela ngo-1989. Ungukumkani woBukhosi bamaMedi namaPersi, obumele ubukumkani besiprofeto seBhayibhile kwimihla yokugqibela obunamacandelo amabini, amelwe ngamaMedi namaPersi. Emva kokumkani wesibini wobukumkani berhamente yasemhlabeni eneempondo ezimbini ngexesha lesiphelo ngo-1989, kwakusaza kubakho ookumkani abathathu (uClinton, uBush wokugqibela, uObama), kwandule ke kubekho ukumkani owayesisityebi kakhulu ngaphezu kwabo bonke. Ookumkani abathathu abalandela uBush wokuqala baba zizityebi emva kobongameli babo, yaye kuphela ngenxa yokuba babe ngoomongameli. UTrump, owesine owayesisityebi kakhulu, nowayengoyena mongameli usisityebi kunabo bonke owakha wabakho, akazange enze ubutyebi bakhe ngenxa yokuba wayengumongameli, kodwa ngokuyintloko ngomsebenzi wakhe kutyalo-mali lwezindlu nomhlaba, kudala ngaphambi kokuba angenele ukongamela.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Ngaphambili, ngokokuthelekisa, oyena mongameli wayesisityebi kakhulu kwimbali yaseMerika wayengumongameli wokuqala wase-United States. Ngaphambi kukaDonald Trump, uGeorge Washington wayengoyena mongameli wayesisityebi kakhulu kwimbali yaseMerika, yaye wenza ubutyebi bakhe, njengoko kwenzayo noDonald Trump, ngezimali-mboleko kwimpahla engenakususwa. Bobabini uWashington noTrump bangena kubumongameli besuka kwiimvelaphi zezopolitiko ezingengoqhelekileyo. UWashington wayengumkhokeli womkhosi ikakhulu ngaphambi kokuba abe ngumongameli, yaye uTrump wayengusomashishini nobuntu bukamabonakude, owayefana noWashington ngokungabi namava ezopolitiko ngaphambili.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Bobabini oomongameli babesaziwa ngobuntu babo obunamandla nangeendlela zabo zobunkokeli, nangona ezi mpawu bazibonakalisa ngeendlela ezahluke kakhulu. UWashington wayesaziwa ngobunkokeli bakhe obuzolileyo, obungagungqiyo, nobuzithembe, kwanobukho bakhe obudibanisayo ngexesha leMfazwe yoHlaziyo nakwiminyaka yokuqala yeRiphabhlikhi, kanti uTrump waziwa ngendlela yakhe engqongqo yokukhokela nokulawula. Bobabini uWashington noTrump babengabantu ababengumbandela wempikiswano enkulu, nangona ngenxa yezizathu ezahluke kakhulu. UWashington, nangona wayehlonelwa kakhulu, wajamelana nokugxekwa ngexesha lakhe ngenxa yemiba eyahlukeneyo, kuquka neembono zakhe ngobukhoboka. Ubongameli bukaTrump baphawulwa ziimpikiswano ezininzi, kuquka ukusetyenziswa kwakhe “kweetwiti ezinobukrakra” kumakhasi onxibelelwano lwentlalo, izigqibo zakhe zomgaqo-nkqubo othi iMelika kuqala, kwanokuzazi kwakhe.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Oyena mntu usisityebi nowesithandathu umongameli wayeza kuvuselela amagunya eegongqongqo ehlabathi-jikelele. Xa sibeka imbali yevesi yesibini yesahluko seshumi elinanye phezu kwembali yexesha lika-1776, 1789, no-1798, sifumana ulwazi olungakumbi olujolise kumongameli wokugqibela werhamncwa lomhlaba, kuba uYesu ubonakalisa isiphelo ngesiqalo. Amaxesha amabini okuqala amelwe ngu-1776 no-1789, anikela amangqina amabini okuba umongameli wokugqibela uya kuba ngumongameli wesibhozo, lowo wayengowabasixhenxe. UTrump wayengumongameli wesithandathu emva kukaReagan, yaye njengomongameli wesibhozo, uya kuba “ngowabasixhenxe”. Umongameli wokugqibela, nowesibhozo, uya kulawula xa i-United States isenza umfanekiselo “kulo nowalo” werhamncwa.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Umongameli olawulayo xa umfanekiso werhamncwa usenziwa yi-United States, umele ukuba ngowesibhozo, oko kukuthi ungowabasixhenxe, njengoko kungqinwa nguPeyton Randolph, noJohn Hancock. Upopu nguye intloko yesibhozo eyayiphuma kwabasixhenxe, yaye wafumana inxeba lokufa elingokwesiprofeto. Ukuze abe ngumfanekiso wobupopu, umongameli wesibhozo ongowabasixhenxe, naye umele abe nokuchongwa okungokwesiprofeto kokuba “wonzakele” okanye “wabulawa” ngokwesiprofeto.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Ubupopu bafumana inxeba labo elibulalayo kumandla enyoka (iFransi), amandla enyoka ubupopu abebusokola ngokuchasene nawo ukusukela ngexesha uPawulos awayechaza ngalo ukuba loo mfihlelo yobugwenxa (umntu wesono) yayisele isebenza ngelo xesha. Inyoka yobuqaba yayibathintela ubupopu ekuthabatheni itrone, nto leyo abayenzayo ngowama-538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Ukususela ekuqaleni kobupopu kuse kude kufike ekutshabalaleni kwabo kokugqibela, buyazamana namagunya enamba. Umfanekiso wobupopu ufuna ukuba loo mfanekiso uzamane negunya lenamba. KwiSityhilelo seshumi elinesixhenxe ubupopu, obuyintloko yesibhozo, obuphuma kwezo ntloko zisixhenxe, ekugqibeleni butshiswa ngomlilo yaye inyama yabo idliwa ngookumkani abalishumi. Kuzo zombini ezo kufa (1798 neentsuku zokugqibela), irhamncwa lobupopu libulawa ligunya lenamba. Ukuze iUnited States yenze umfanekiso werhamncwa, umongameli wesibhozo naye wayeya kufuneka abulawe ligunya lenamba awayesemfazweni nalo, yaye ukumkani wesithandathu emva kwexesha lesiphelo ngo-1989 nguye ukumkani owavuselela onke amagunya enamba.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

URonald Reagan wayengumProtestanti owexukileyo, kodwa uGeorge Bush wokuqala wayengumgqugquzeli wehlabathi odidi lwakudala. Esinye sezicatshulwa zakhe ezidumileyo seso apho waxoka khona esithi, ngomhla we-18 Agasti 1988, “Yaye ndim lowo ongayi kunyusa iirhafu. Umchasi wam ngoku uthi uya kuzinayusa njengecebo lokugqibela, okanye njengecebo lesithathu. Kodwa xa usopolitiki ethetha ngolo hlobo, uyazi ukuba leyo yindawo enye aza kungena kuyo. Umchasi wam akakukhuphi ngokupheleleyo ukunyusa iirhafu. Kodwa mna ndiyakukhupha. Yaye iCongress iya kundinyanzela ukuba ndinyuse iirhafu yaye ndiza kuthi hayi. Yaye baya kundinyanzela, yaye ndiza kuthi hayi, yaye baya kuphinda bandinyanzelise, yaye konke endinokukuthetha kubo kukuba: fundani imilebe yam: akukho rhafu zintsha.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Ngaphandle kobo buxoki basesidlangalaleni, obuluphawu lommeli wamandla enamba, eyona ntetho yakhe idume kakhulu yayikukuba kwiseshoni edibeneyo yeCongress ngoSeptemba 11, 1990, apho wathi, “Ngoku, sinokubona ihlabathi elitsha lisiza libonakale. Ihlabathi apho kukho ithemba eliyinyani gqitha lolungelelwaniso olutsha lwehlabathi. Ngokwamazwi kaWinston Churchill, ‘ulungelelwaniso lwehlabathi’ apho ‘imigaqo yobulungisa nokudlala ngokunyaniseka … ikhusela ababuthathaka nxamnye nabanamandla …’ Ihlabathi apho iZizwe eziManyeneyo, zikhululwe kumjamo wemfazwe ebandayo, zimi zilungele ukuzalisekisa umbono wembali wabasunguli bazo.” UBush omdala wayengumxhamli wobuzwe behlabathi, nangona wayezichaza njengoweQela lamaRiphabhlikhi.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

UBill Clinton wayengumongameli wokuqala ukubamba umsitho wokufungiswa kwakhe eLincoln Memorial, nto leyo ethetha ukuba wafulathela uLincoln waza wajongana ne-obelisk yesikhumbuzo sikaWashington, i-obelisk leyo engaphakathi ezaliswe ziimpawu zobuFreemasonry. Zombini i-obelisk neempawu zobuFreemasonry awakhetha ukujamelana nazo xa wayefunga ngobuxoki ukunyaniseka kwakhe kuMgaqo-siseko, zazingamele nje kuphela ukuba wayefulathele umqondiso ochasene nobukhoboka weLincoln Memorial, kodwa nokuba ukuma kukaClinton kwimbali, awakukhethayo, kuyavumelana nentetho yakhe yokwamkela, apho wancoma unjingalwazi awayefunde phantsi kwakhe kwiYunivesithi yamaJesuit awayeye kuyo.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Loo njingalwazi, uCarroll Quigley, wabhala incwadi ethi: *Tragedy and Hope: A History of the World in Our Time*, eyapapashwa ngowe-1966, yaye ngokuchanekileyo nangokubanzi iqondwa njengemela “iBhayibhile yeengcinga zobuglobhalizim”. Njengoko iKoran injalo kwiSilamsi, nanjengoko *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry*, ebhalwe nguAlbert Pike, yaza yapapashwa ngowe-1871, ithathwa njengowona mcaciso ubanzi weemfundiso ezifihlakeleyo zeFreemasonry; okanye njengoko *The Book of Mormon* injalo kubaNgcwele beMihla yokuGqibela, incwadi kaQuigley iyiBhayibhile yefilosofi yobuglobhalizim. Abaninzi ngebabeyazile ukuba uClinton wayedumisa uMohammed weKoran, okanye ukuba wayedumisa uJoseph Smith we *The Book of Mormon*, yaye abathile ngebebeyazi ukuba wayengubani uAlbert Pike, kodwa bambalwa ababesazi ukuba ukudumisa kukaClinton uQuigley kwakuhambelana ne-ajenda yakhe yobuglobhalizim, nokwala kwakhe imigaqo emelwe nguAbraham Lincoln.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Kwintetho, uClinton wathi: “Ndiselula, ndava ubizo lukaJohn Kennedy lobumi bobuzwe. Kwandula ke, ndingumfundi eGeorgetown, ndaluva olo bizo lucaciswa ngunjingalwazi ogama linguCarroll Quigley, owathi kuthi iMelika yayisesona sizwe sikhulu embalini kuba abantu bakuthi bebesoloko bekholelwa kwizinto ezimbini: ukuba ingomso linokuba ngcono kunanamhlanje nokuba ngamnye kuthi unoxanduva lobuqu lokuziphatha ngokwesimilo ukuze kwenzeke oko.” Ingcinga kaCarroll Quigley ngendlela “yokwenza iMelika ibe nkulu kwakhona”, yayikukuba iUnited States inikele ubukhosi bayo besizwe kwiZizwe eziManyeneyo. UClinton wayenguDemocrat, umxhasi wobuglobhalizim, ummeli wenamba.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Njengoyise, injalo nonyana,” uGeorge Bush wokugqibela, wayengumlandeli wobuzwe behlabathi, kanye njengoyise, owayengumlandeli wobuzwe behlabathi nowathi uzibiza ngokuba nguRiphabhlikhi. Isiqhamo asiweli kude emthini. IBhayibhile iphakamisa umbuzo wobuciko bokuthetha, “Bahamba na ababini kunye, bengavumelananga?” Umntu ufuna nje ukulandelela amashishini amaninzi awafezekiswa nguBush wokugqibela kunye noBill noHillary Clinton, ukuze abone ukuba ngubani uBush wokugqibela awayevumelana naye.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

UBarack Hussein Obama wenza isibhengezo malunga nokuguqula ngokusisiseko iUnited States ngexesha lendibano yomkhankaso kungekudala phambi kokuba anyulwe njengoMongameli. Ngo-Oktobha 30, 2008, eColumbia, eMissouri, uObama wathi: “Sisele ziintsuku ezintlanu ukuba siguqule ngokusisiseko iUnited States of America.” Esi sibhengezo sasiyinxalenye yomyalezo kaObama obanzi othi “ithemba notshintsho”, owawungumxholo ophambili womkhankaso wakhe wobongameli wango-2008, ugxininisa ukuzibophelela kwakhe kutshintsho olubalulekileyo lwemigaqo-nkqubo nakwisalathiso esahlukileyo selizwe. Isalathiso awajikela kuso ilizwe yayikukusingisa kwimigaqo-nkqubo yenamba yobuzwe behlabathi, echasene nabamhlophe, exhasa ukukhutshwa kwezisu, echasene nezibaso zekhabhoni, echasene neMelika kodwa ixhasa ubuzwe behlabathi, iDiversity, Equity, Inclusion, imbali yobuxoki yeCritical Race Theory, njalo njalo. UObama wayengengomququzeleli woluntu nje kuphela; waye, kwaye usenjalo, engummeli we-ajenda yobuzwe behlabathi yamandla enamba.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Noko ke, uTrump, ngokwahlukileyo kwezopolitiko zale mihla eziqhelekileyo, wagcina izithembiso ezininzi ngakumbi kunabo bonke abanye ooMongameli abasixhenxe belo xesha liqalayo ngowe-1989, bedityanisiwe. Wayezinikele ekwenzeni iMelika ibe nkulu kwakhona, yaye ekuzameni ukwenza oko, wavuselela amagunya ehlabathi abandakanya ihlabathi liphela, kungekuphela eUnited States kuphela, kodwa ehlabathini lonke.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

UJoe Biden akanabungqina nakancinane bokuba engengomnye nje umgxeki‑mda wehlabathi.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Irhamncwa lobuKatolika yalwa imfazwe ende, etsalekayo, namagunya enamba; yaye umongameli olawulayo ngexesha i-United States isenza umfanekiselo wobupopu, uya kuthi, ngenxa yesinyanzelo sesiprofeto, abe semzabalazweni namagunya enamba. Akukho namnye kubongameli abasaphilayo, ngaphandle kukaDonald Trump, onokulwa namagunya enamba; kuba amaDemocrat avakalisa ekuhleni ukuba angabaxhasi bobuzwe behlabathi (iinamba), yaye uGeorge Bush wokugqibela wayenjalo, njengoko wayenjalo noyise (engumRepublican ozivakalisa enjalo, kodwa enyanisweni eyinamba yobuzwe behlabathi), kuba uYesu usoloko efanekisa owokugqibela ngowokuqala.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

“Intlekele enkulu ilindele abantu bakaThixo. Intlekele ilindele ihlabathi. Owona mzabalazo ubalulekileyo kunayo yonke iminyaka usondele kanye phambi kwethu. Iziganeko esithe, ngaphezu kweminyaka engamashumi amane, ngegunya lelizwi lesiprofeto, sazivakalisa njengezisondelayo, ngoku zenzeka phambi kwamehlo ethu. Sele umba wohlengahlengiso kuMgaqo-siseko oluthintela inkululeko yesazela uxinzelelwe kubenzi-mithetho besizwe. Umba wokunyanzeliswa kokugcinwa kweCawa sele ungomnye wemiba enomdla nowokubaluleka kwesizwe. Siyazi kakuhle ukuba siya kuba yintoni na isiphumo sale ntshukumo. Kodwa ngaba sikulungele oko kuya kulandela? Ngaba siwufeze ngokuthembeka umsebenzi uThixo awubeke kuthi wokulumkisa abantu ngengozi ephambi kwabo?”

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

“Baninzi, kwanaphakathi kwabo babandakanyekileyo kule ntshukumo yokunyanzeliswa kweCawa, abangaboni iziphumo eziya kulandela esi senzo. Ababoni ukuba babetha ngqo inkululeko yonqulo. Baninzi abangazange baqonde amabango eSabatha yeBhayibhile nesiseko sobuxoki ekumi kuso ummiselo weCawa. Nayiphi na intshukumo exhasa umthetho wezenkolo ngokwenene sisenzo sokunikezela kubupopu, obuthe kangangamaxesha amaninzi beminyaka balwa ngokungagungqiyo nenkululeko yesazela. Ukugcinwa kweCawa kubukho bayo njengommiselo obizwa ngokuba ngowobuKristu kuvela ‘kwimfihlelo yobugwenxa;’ yaye ukunyanzeliswa kwayo kuya kuba kukwamkelwa ngokwenene kwemigaqo eyona ilitye lembombo lobuRoma. Xa isizwe sethu siya kuthi ngaloo ndlela sizilahle iinkolelo-siseko zorhulumente waso kangangokuba simisele umthetho weCawa, ubuProtestanti buya kuthi ngesi senzo budibanise izandla nobupopu; oko akuyi kuba yinto yimbi ngaphandle kokunika ubomi kwirhashalala yobuzwilakhe ekudala ilinde ngolangazelelo ithuba layo lokuphinda itsibele kubuzwilakhe obusebenzayo.”

“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

“Intshukumo yoHlaziyo lweSizwe, isebenzisa amandla omthetho wenkolo, iya kuthi, xa sele iphuhliswe ngokupheleleyo, ibonakalise ukunganyamezelani nokucinezela okufanayo noko kuye kwaxhaphaka kwizizukulwana ezadlulayo. Amabhunga abantu ngoko athabatha amalungelo obukhosi obuThixo, etyumza phantsi kwamandla awo obuzwilakhe inkululeko yesazela; kwalandela ukuvalelwa entolongweni, ukugxothwa, nokufa kwabo babemelana nemimiselo yawo. Ukuba ubuPopu okanye imigaqo yabo buya kuphinda bunikwe amandla ngomthetho, imililo yentshutshiso iya kuphinda ivuthiswe ngokuchasene nabo abangayi kunikela isazela nenyaniso ngenxa yokuhlonela iimpazamo ezithandwayo ngabantu. Obu bubi sele bukufuphi kakhulu ukuba buzaliseke.”

“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

“Xa uThixo esinike ukukhanya okusibonisa iingozi eziphambi kwethu, singema njani sicocekile emehlweni Akhe ukuba siyekele ukubeka phambili yonke imigudu esemandleni ethu yokuzizisa phambi kwabantu? Singaneliseka na ukubashiya bajongane nalo mcimbi ubaluleke kangaka bengalunywanga?” Testimonies, volume 5, 711, 712.