Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

Ngaphakathi kwesahluko seshumi elinanye sikaDaniyeli, kukho imigca emininzi yesiprofeto ethe yahambelana yonke neendinyana ezintandathu zokugqibela zesahluko. Inxalenye ehambelana nembali yendima yamashumi amane, ukususela kwixesha lesiphelo ngo-1989, kude kuse emthethweni weCawa yangeCawa wendima yamashumi amane ananye, yeyona nxalenye yesiprofeto eyatywinwa de kwaba yimihla yokugqibela. Yeyona nxalenye eyimvisiswano kaDaniyeli neSityhilelo sikaYesu Kristu etyhilwa kungaphelanga xesha lincinane phambi kokuba kuvalwe ixesha lovavanyo. Indima yesibini yazisa uTrump, umongameli wokugqibela weRiphabhlikhi, uMongameli wokugqibela, uMongameli olowesibhozo ophuma kwabasixhenxe, yaye nguye oyena mongameli usisityebi owaqalisa ukuvuselela amahlabathi xa wabhengeza ukungenela kwakhe ukhetho ngo-2015. Indima yeshumi ichaza u-1989, yaye iindima zeshumi elinanye neshumi elinesibini zichaza iMfazwe yaseUkraine eyaqala ngo-2014, kunye noloyiso lukaPutin nokutshabalala kwakhe okwalandelayo.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Iivesi zeshumi elinesithathu ukuya kwezeshumi elinesihlanu zichaza eyesithathu kwezi mfazwe zintathu zevesi yamashumi amane, eqala ngokuwa kweSoviet Union ngowe-1989, emva koko imfazwe yaseUkraine, ilandelwe yiMfazwe yasePanium, emele umzabalazo wangaphandle wobuProtestanti obuwexukileyo eUnited States ngokuchasene neeglobalists zehlabathi.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

UbuProtestanti obuwexuki buyoyisa, yaye bumisa ulwalamano lolawulo oluthe nkqo lomanyano oluphindwe kathathu olusetyenziswa ekusekweni komthetho weCawa oza kufika kungekudala. Irhamncwa bubuKatolika, yaye lona liyintloko yamandla amathathu, limelwe njengoYezebhele nangobuninzi bezinye iimpawu. Yena ungumfazi olihenyukazi olawulayo phezu kwerhamncwa, alikhwele.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Umprofeti wobuxoki yi-United States, emelwe ngumyeni wakhe uAhabhi, oyintloko yobukumkani benamba obuphindwe kalishumi. Idabi lasePanium ngowama-200 BC, limela ngokomfuziselo umzabalazo wangaphandle phakathi kweglobalism kunye nobuProtestanti obuwexukileyo. Umzabalazo wangaphakathi umelwe luvukelo ngowe-167 BC, olwalandelwa kukungcwaliswa ngokutsha kwetempile njengoko kukhunjulwa nguHanukkah ngowe-164 BC, olwalandelwa ke lixesha elisusela kowe-161 BC ukuya kowe-158 BC, elimela ngokomfuziselo apho i-United States imisa umfanekiso womanyano lweCawa norhulumente lobuKatolika, njengoko lumelwe “ngumfelandawonye”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Kwivesi yeshumi elinesithathu, u-Uriah Smith usazisa ukuba kwiminyaka elishumi elinesine emva kweMfazwe yaseRaphia, uPtolemy uyafa ngenxa “yokungazibambi nokuziphatha okubi, waza walandelwa ngunyana wakhe, uPtolemy Epiphanes, owayengumntwana oneminyaka emine okanye emihlanu ngelo xesha. UAntiochus, kwangelo xesha linye, esele ecinezele uvukelo ebukumkanini bakhe, waza wehlisa waza wazinzisa iindawo zasempuma ekuthobeleni kwazo, wayenexesha elikhululekileyo lalo naliphi na ishishini xa uEpiphanes oselula wenyukela etroneni yaseYiputa.” Emva kokuba uloyiso lukaPutin oluhlale ixesha elifutshane luphelile, uTrump uya kuba sele ekulungele ukujongana nokumkani omtsha oselusana waseYiputa. Phambi kokuba enze oko, uya kuba “ecinezele uvukelo” ngaphakathi kweUnited States.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Xa uTrump enyuliwe, uya kuphumeza imithetho ebimelwe kwangaphambili yiMithetho ye-Alien and Sedition ka-1798, kunye nokumisa ukusebenza kwe-“habeas corpus,” njengoko wenzayo umongameli wokuqala weRiphabhlikhi ekuphenduleni kwiMfazwe Yamakhaya. Izenzo zakhe zikwameliwe kwangaphambili zizenzo zikaMongameli Grant xa wayejongene neKu Klux Klan, nezikaF. D. Roosevelt xa wayevalela amaJapan nabanye ngexesha leMfazwe Yehlabathi Yesibini, kwakunye nePatriot Act kaGeorge Bush wokugqibela.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Yena, njengokuba kwakunjalo ngoSeleucus, uya kuwucinezela uvukelo eUnited States, aze emva koko ajolise amehlo akhe “kukumkani ongumntwana” waseYiputa. Ngokwenza oko, uya kwakha umanyano noPhilip waseMakedoni, kuba uSmith ubhala athi, “Ngelo xesha linye, uPhilip, ukumkani waseMakedoni, wangena kwisivumelwano noAntiochus sokwahlula ulawulo lukaPtolemy phakathi kwabo, ngamnye ecwangcisa ukuthabatha ezo ndawo zazingakufuphi kuye nezimlungeleyo ngakumbi. Nanku ke ukuvukela ukumkani wasezantsi okwaneleyo ukuzalisekisa isiprofeto, yaye ngaphandle kwamathandabuzo zezo kanye iziganeko ezazijoliswe sisiprofeto.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

UTrump uya kwenza umanyano oluqinileyo neentlanga ze-NATO (iZizwe eziManyeneyo), ukuze aqwalasele iRashiya, kwanobunzima bokusombulula iziphumo zokuwa kukaPutin. Ngelo xesha, ngokokutsho kwendima yeshumi elinesine, nangokwenkcazo kaSmith, “kungeniswa igunya elitsha.” Upopu uya kungenelela ukuze akhusele iRashiya namazwe ayo angaphantsi kwayo ekugunyazeni kwe-NATO ne-United States, okanye njengoko kuchazwa kwinkcazo kaSmith, “IRoma yathetha; yaye iSiriya neMakedoniya kungekudala zabona utshintsho lusiza phezu kwenkangeleko yephupha lazo. AmaRoma angenelela egameni likakumkani oselula waseYiputa, emisele ukuba makakhuselwe ekutshatyalalisweni okwakucetywe nguAntiochus noPhilip. Oku kwakungo-200 BC, yaye kwaba kokunye kokungenelela kokuqala okubalulekileyo kwamaRoma kwimicimbi yeSiriya neYiputa.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

IRoma, ihenyukazi laseTire, yandula ukuqalisa ukucula iingoma zayo nokukrexeza nookumkani bomhlaba, kusengaphambili ngaphambi kokuba abo kumkani bangeniswe ngokupheleleyo ekuthobeleni kuyo, kwiindinyana nje ezimbini ezilandelayo. Kwangelo xesha, kwenzeka iMfazwe yasePanium. Unyaka ka-200 BC uchaza ihenyukazi laseTire liqala ukucula, yaye lenza oko ngokubhekisele ekukhuseleni iRashiya, athe i-United States ne-United Nations zisandul’ ukuvumelana ukuba ziyahlule-hlule ukuze kuzuze zona zombini. Ihenyukazi liyaboyisa bobabini, kodwa ke “idabi” lasePanium landula ukwenzeka, yaye i-United States iyoyisa i-United Nations.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

Ngokwasemfuziselweni, kwiminyaka engamashumi amathathu anesithathu kamva, imvukelo yaseModein iqala eUnited States. Ngokwasemfuziselweni, kwiminyaka emithathu kamva emva koko, ukumiselwa ngokutsha kwento ekuthiwa bubuProtestanti kunye neRiphabhlikhi yoMgaqo-siseko kusekwa njengoko kumelwe yiHanukkah. Ngokwasemfuziselweni, kwiminyaka emithathu emva koko, kuqala ixesha elimelwe ngumnqophiso wamaYuda neRoma.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Iintshukumo zokugqibela ziya kuba zezikhawulezayo, ngoko ke imbali emelwe yiminyaka engamashumi amane anesibhozo kwezi ndinyana ichaza uthotho lweziganeko ezikhawulezayo athe isiprofeto sazichaza ngokukodwa njengesiqala ngexesha lesiphelo ngowe-1989, silandelwe lidabi lesibini leendinyana zeshumi elinanye neshumi elinesibini ngowe-2014, size silandelwe ngowe-2015, xa uTrump wabhengeza ukungenela kwakhe ubumongameli, waza ngaloo ndlela waqalisa umsebenzi wakhe wesiprofeto wokuvuselela i-globalism. Xa uTrump eqala umsebenzi wokucinezela iMfazwe Yamakhaya esele iqhubeka, uya kuzama umanyano neZizwe eziManyeneyo (iNATO—uPhilip waseMakedoni), yaye iRoma iya kuqalisa ukucula. Olo manyano luzanyiweyo luba ngumzabalazo wobunganga phakathi kwala mandla mabini omelwe liDabi lasePanium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Ngoko ke iPanium luphawu lwendlela lwendinyana yeshumi elinesithathu, apho kuqalisa khona iintshukumo zokugqibela ezikhawulezayo ezandulela umthetho weCawa. Bonke abaprofeti bathetha ngakumbi ngesiphelo sehlabathi kunexesha ababephila kulo, yaye uYesu, kambe ke, wayengoyena mkhulu kubo bonke abaprofeti. Kanye ngaphambi komnqamlezo, ofuzisela umthetho weCawa, omelwe yindinyana yeshumi elinesithandathu, uYesu wathabatha uhambo kunye nabafundi baKhe waya ePanium. Ixesha laKhe apho, nezifundo awazibeka phambili apho, ziyahambelana neDabi lasePanium elikufuphi ukuza. Kuyo yonke imbali iPanium iye yaba namagama aliqela, yaye ngexesha likaKristu igama lePanium lalisithi yiKesareya Filipi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

“UYesu nabafundi baKhe babesele bengenile kwenye yeedolophu ezikufuphi neKesareya Filipi. Babengaphaya kwemida yaseGalili, kummandla apho kwakulawula khona ukunqula izithixo. Apha abafundi bakhutshwa phantsi kwempembelelo elawulayo yobuYuda, baza baziswa kunxibelelwano olusondeleyo ngakumbi nonqulo lwabahedeni. Babengqongwe ziintlobo zonqulo-ze neenkolelo zobuxoki ezazikho kuzo zonke iindawo zehlabathi. UYesu wayenqwenela ukuba ukubona ezi zinto kubakhokelele ekubeni bazive uxanduva lwabo ngakubahedeni. Ngexesha lokuhlala kwaKhe kulo mmandla, wazama ukurhoxa ekufundiseni abantu, ukuze azinikele ngokupheleleyo ngakumbi kubafundi baKhe.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

“Wayesele eza kubaxelela ngeembandezelo ezazimlindele. Kodwa kuqala wemka waya yedwa, wathandaza ukuze iintliziyo zabo zilungiselwe ukwamkela amazwi Akhe. Akuba ebuyele kubo, akazange ngoko nangoko avakalise oko wayenqwenela ukubazisa kona. Ngaphambi kokuba enze oku, wabapha ithuba lokuvuma ukholo lwabo kuYe ukuze bomelezwe ngenxa yovavanyo oluzayo. Wabuza wathi, ‘Abantu bathi ndinguBani na mna Nyana woMntu?’”

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

“Ngelishwa abafundi banyanzeleka ukuba bavume ukuba uSirayeli wayesilele ukumqonda uMesiya wabo. Inene, abanye, xa babebona imimangaliso yaKhe, babemvakalise enguNyana kaDavide. Izihlwele ezazondliwe eBhetsayida zazinqwenela ukumenza ukumkani wakwaSirayeli. Abaninzi babekulungele ukumamkela njengomprofeti; kodwa babengakholwa ukuba unguMesiya.”

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

“Ngoku uYesu wabeka umbuzo wesibini, obhekiselele kubafundi ngokwabo: ‘Ke nina nithi ndingubani na?’ UPetros waphendula wathi, ‘Wena unguKristu, uNyana woThixo ophilayo.’”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

“Kwasekuqaleni, uPetros wayekholwa ukuba uYesu unguMesiya. Baninzi abanye ababethintwe kukushunyayelwa kukaYohane umBhaptizi, baza bamamkela uKristu, abaqalisa ukuthandabuza ngolungiselelo lukaYohane akuba evalelwe entolongweni waza wabulawa; yaye ngoku bathandabuza ukuba uYesu wayenguMesiya na, lowo babemlindele ixesha elide kangaka. Abaninzi kubafundi, ababelindele ngentumekelelo enkulu ukuba uYesu athabathe indawo Yakhe etroneni kaDavide, bamshiya bakuba beqondile ukuba wayengenanjongo injalo. Kodwa uPetros namaqabane akhe abazange bajike ekunyanisekeni kwabo. Indlela yokuguquguquka yabo babedumisa izolo baze bagwebe namhlanje ayizange ilutshabalalise ukholo lomlandeli oyinyaniso woMsindisi. UPetros wavakalisa wathi, ‘Wena unguKristu, uNyana kaThixo ophilileyo.’ Akazange alindele izidima zobukumkani ukuba zithwese iNkosi yakhe isithsaba, koko wayamkela ekuhlazekeni Kwayo.”

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

“UPetros wayevakalise ukholo lwabalishumi elinesibini. Noko ke abafundi babesekude kakhulu ekuqondeni umsebenzi kaKristu. Inkcaso nokugqwethwa kwezinto ngababingeleli nabalawuli, nangona kwakungenako ukubasukisa kuKristu, kwakusababangela ukudideka okukhulu. Babengayiboni indlela yabo ngokucacileyo. Impembelelo yoqeqesho lwabo lwangaphambili, imfundiso yoorabhi, namandla esithethe, zazisathintela ukubona kwabo inyaniso. Ngamaxesha ngamaxesha imitha exabisekileyo yokukhanya evela kuYesu yayibakhanyisela, ukanti amaxesha amaninzi babefana namadoda aphuthaphutha phakathi kwezithunzi. Kodwa ngaloo mini, ngaphambi kokuba baziswe ubuso ngobuso novavanyo olukhulu lokholo lwabo, uMoya oyiNgcwele wehlela phezu kwabo ngamandla. Okwethutyana amehlo abo asuswa ‘kwezibonwayo,’ ukuze abonakalise ‘ezingabonwayo.’ 2 Korinte 4:18. Phantsi kwengubo yobuntu baqonda uzuko loNyana kaThixo.”

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

UYesu wamphendula uPetros, esithi, “Unoyolo wena, Simon Bar-jona; kuba inyama negazi akukutyhilanga kuwe oku, kodwa uBawo waM osemazulwini.”

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Inyaniso awayivumayo uPetros yiyo isiseko sokholo lomkholwayo. Yiyo kanye leyo uKristu ngokwaKhe athe wayibhengeza ukuba bubomi obungunaphakade. Kodwa ukuba nalo olu lwazi kwakungeyosiseko sokuzidumisa. Alutyhilwanga kuPetros ngobulumko okanye ngobuhle obuphuma kuye. Uluntu alunakuze, ngokwalo, lufikelele ekwazini izinto ezingcwele. ‘Buphakame njengamazulu; ungenza ntoni na? Buzulu kunelabafileyo; ungazi ntoni na?’ Yobhi 11:8. Kuphela nguMoya wokwamkelwa njengabantwana onokusityhilela izinto ezinzulu zikaThixo, ezo ‘lingazibonanga iliso, lingazivanga indlebe, nezingangenanga entliziyweni yomntu.’ ‘Ke kaloku uThixo uzityhile kuthi ngoMoya waKhe; kuba uMoya ugocagoca izinto zonke, ewe, izinto ezinzulu zikaThixo.’ 1 Korinte 2:9, 10. ‘Imfihlelo kaYehova ikwabo bamoyikayo;’ yaye into yokuba uPetros waqonda uzuko lukaKristu yayibubungqina bokuba waye ‘fundiswe nguThixo.’ INdumiso 25:14; Yohane 6:45. Ewe ke, ngenene, ‘unoyolo wena, Simon Bar-jona: kuba inyama negazi azikutyhilelanga oko.’”

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

UYesu waqhubeka wathi: “Kananjalo ndithi kuwe, Wena unguPetros, yaye phezu kweli liwa ndiya kulakha ibandla laM; yaye amasango esihogo akayi kuloyisa.” Igama elithi Petros lithetha ilitye,—ilitye eliqengqelekayo. UPetros wayengelilo iliwa ekwakhiwe phezu kwalo ibandla. Amasango esihogo amoyisa yena xa wamkhanyelayo iNkosi yakhe ngokuthuka nangokufunga. Ibandla lakhiwa phezu kwaLowo amasango esihogo angenakumoyisa.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

“Kwiminyaka emininzi ngaphambi kokufika koMsindisi, uMoses wayesele ekhombise eLityeni losindiso lukaSirayeli. Umbhali weendumiso wayecule ngo ‘Liwa lamandla am.’ UIsaya wayebhale wathi, ‘Itsho iNkosi uYehova ukuthi, Khangela, ndibeka eZiyon ilitye lesiseko, ilitye elivavanyiweyo, ilitye lembombo elixabisekileyo, isiseko esiqinisekileyo.’ Duteronomi 32:4; INdumiso 62:7; UIsaya 28:16. UPetros ngokwakhe, ebhala ngokuphefumlelwa, usebenzisa esi siprofeto kuYesu. Uthi, ‘Ukuba nithe navavanya ukuba iNkosi inobubele; eniza kuye, ilitye eliphilileyo, elaliweyo kambe ngabantu, kodwa kuThixo likhethiweyo, lixabisekile, nani ke, njengamatye aphilileyo, niyakhiwa nibe yindlu yokomoya.’ 1 Petros 2:3–5, R. V.”

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

“‘Akukho namnye umntu unokubeka esinye isiseko ngaphandle kweso sibekiweyo, esinguYesu Kristu.’ 1 Korinte 3:11. ‘Phezu kweli litye,’ watsho uYesu, ‘ndiya kulakha ibandla Lam.’ Phambi koThixo, naphambi kwazo zonke izidalwa zasezulwini ezinobukrelekrele, naphambi komkhosi ongabonakaliyo wesihogo, uKristu walakha ibandla Lakhe phezu kweLiwa eliphilayo. Elo Liwa nguye ngokwaKhe,—umzimba Wakhe owaphulwayo nowatyunyuzwa ngenxa yethu. Amasango esihogo akayi kuloyisa ibandla elakhiwe phezu kwesi siseko.

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

“Babubonakala buthakathaka kangakanani na ibandla xa uKristu wayethetha la mazwi! Kwakukho nje isandla sabakholwayo, ababeza kujoliswa kubo onke amandla eedemon nawabantu abangendawo; kanti ke abalandeli bakaKristu babengamelanga boyike. Besakhiwe phezu kweLiwa lamandla abo, babengenakubhukuqwa.

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

“Kangeminyaka engamawaka amathandathu, ukholo lwakhiwe phezu kukaKristu. Kangeminyaka engamawaka amathandathu izikhukula nezaqhwithi zengqumbo kaSathana ziye zabetha eLiweni losindiso lwethu; kodwa limi lingashukunyiswanga.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“UPetros wayevakalise inyaniso esisiseko sokholo lwebandla, yaye ngoku uYesu wamzukisa njengommeli womzimba wonke wamakholwa. Wathi, ‘Ndiya kukunika izitshixo zobukumkani bamazulu; yaye nantoni na oya kuyibopha emhlabeni iya kubotshwa emazulwini; yaye nantoni na oya kuyikhulula emhlabeni iya kukhululwa emazulwini.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

“‘Izitshixo zobukumkani bamazulu’ ngamazwi kaKristu. Onke amazwi eZibhalo eziNgcwele ngawakhe, yaye aqukiwe apha. La mazwi anamandla okuvula nokuvala izulu. Avakalisa iimeko ekwamkelwa okanye ekwaliwa ngazo abantu. Ngaloo ndlela umsebenzi wabo bashumayela ilizwi likaThixo ulivumba lobomi olusa ebomini okanye lokufa olusa ekufeni. Okwabo bubizo obuthwele iziphumo ezingunaphakade.

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

“UMsindisi akazange awuphathise uPetros yedwa umsebenzi wevangeli. Ngexesha elalandelayo, ephinda amazwi awathethwayo kuPetros, wawasebenzisa ngokungqalileyo ecaweni. Kwaye kwathethwa into efanayo ngokwesiqu sayo nakwabalishumi elinababini njengabameli bomzimba wamakholwa. Ukuba uYesu wayenikele naliphi na igunya elikhethekileyo komnye wabafundi ngaphezu kwabanye, besingayi kubafumana bephikisana rhoqo ngokuba ngubani na oya kuba mkhulu. Ngebebewuthobele umnqweno weNkosi yabo, baze bamnike imbeko lowo wayemnyulile.”

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

“Esikhundleni sokumisela omnye ukuba abe yintloko yabo, uKristu wathi kubafundi, ‘Ningabizwa ngokuba ningooRabhi;’ ‘kanjalo ningabizwa ngokuba ningabakhokeli: kuba mnye uMkhokeli wenu, onguKristu.’ Mateyu 23:8, 10.

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

“‘Intloko yendoda yonke nguKristu.’ UThixo, owazibeka zonke izinto phantsi kweenyawo zoMsindisi, ‘wamnika ukuba abe yintloko phezu kwezinto zonke kulo ibandla, elingumzimba wakhe, ukuzaliseka kwalowo uzalisa zonke izinto kubo bonke.’ 1 Korinte 11:3; Efese 1:22, 23. Ibandla lakhiwe phezu kukaKristu njengesiseko salo; limelwe kukumthobela uKristu njengentloko yalo. Alimelwe kukuxhomekeka emntwini, nokuba lilawulwe ngumntu. Baninzi ababanga ukuba isikhundla sokuthembeka ebandleni sibanika igunya lokuyalela oko abanye abantu mabakukholelwe noko mabakwenze. Eli bango uThixo akalixhasi. UMsindisi uthi, ‘Nonke ningabazalwana.’ Bonke bavezwa kwisilingo, yaye banokona. Asinakho ukuxhomekeka kuso nasiphi na isidalwa esinesiphelo ukuze sisikhokele. Iliwa lokholo bubukho obuphilayo bukaKristu ebandleni. Koku bangaxhomekeka nababuthathaka kakhulu, yaye abo bazicingela ukuba bomelele kakhulu baya kubonakala bengababuthathaka kakhulu, ukuba abamenzanga uKristu amandla abo. ‘Uqalekisiwe umntu okholose ngomntu, owenza inyama ibe yingalo yakhe.’ INkosi ‘iliLiwa, umsebenzi wayo ugqibelele.’ ‘Banoyolo bonke abo bakholosa ngaye.’ Yeremiya 17:5; Duteronomi 32:4; INdumiso 2:12.”

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

“Emva kokuvuma kukaPetros, uYesu wayalela abafundi ukuba bangaxeleli mntu ukuba wayenguKristu. Lo myalelo wanikwa ngenxa yokuchasa okuzimiseleyo kwababhali nabaFarisi. Ngaphezu koko, abantu, kwanabafundi ngokwabo, babenombono wobuxoki kangako ngoMesiya kangangokuba isaziso esenziwa esidlangalaleni ngaye sasingayi kubanika luvo lwenyaniso ngobuntu bakhe okanye ngomsebenzi wakhe. Kodwa imihla ngemihla wayezityhila kubo njengoMsindisi, yaye ngaloo ndlela wayenqwenela ukubanika uluvo lwenyaniso ngaye njengoMesiya.

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

“Abafundi babesalindele ukuba uKristu alawule njengenkosana yasemhlabeni. Nangona wayekade efihle injongo yaKhe ixesha elide kangaka, bakholelwa ukuba wayengayi kuhlala ngonaphakade ebuhlwempu nasekungaziweni; ixesha lalikufuphi lokuba amise ubukumkani baKhe. Ukuba intiyo yababingeleli neerabhi yayingasoze yoyiswe, ukuba uKristu wayeya kulahlwa sisizwe saKhe, agwetywe njengomkhohlisi, aze abethelelwe emnqamlezweni njengomenzi wobubi,—ingcamango enjalo abafundi babengazange bayamkele. Kodwa ilixa lamandla obumnyama lalisele lisondela, yaye uYesu kwafuneka avulele abafundi baKhe imbambano eyayiphambi kwabo. Wayedakumbile njengoko wayelindele uvavanyo.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Ivesi yeshumi elinesithandathu kaDaniyeli ishumi elinanye, imela umthetho weCawa oza kufika kungekudala eUnited States. Kamsinyane phambi kweyure yaloo “nyikima” abo bagqatswa bafuna ukuba phakathi kwekhulu namashumi amane anesine amawaka bayavuswa ebuthongweni babo. Oko kubavusayo sisigidimi sesiprofeto. Ngelo xesha kubonakaliswa iindidi ezimbini, yaye njengoko kubonisiwe emzekelisweni weentombi ezilishumi, olunye udidi lunamafutha ezityeni, olunye udidi alunawo. Iivesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu zikaDaniyeli ishumi elinanye, azimeli kuphela imbali yesiprofeto eyandulela umthetho weCawa, zimela “isigidimi,” esithi, kumxholo womzekeliso weentombi ezilishumi, sibe “ngamafutha,” aya kuba nawo abalumkileyo ukuze bamkele itywina likaThixo baze baphakanyiswe njengomqondiso ngeyure yenyikima enkulu. La manqaku ngoku afikelele encotsheni yawo onke amanqaku, kuba isigidimi esimelwe phakathi kwezi vesi, singamafutha egolide athululwa ehla ngemibhobho emibini yegolide.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Kangangexesha abo bazibiza ngokuba banenkolo yenyaniso besakhonza uSathana, isithunzi sakhe sesihogo siya kuthintela umbono wabo ngoThixo nangezulu. Baya kufana nabo balahlekelwe luthando lwabo lokuqala. Abanakukwazi ukubona izinto eziyinyaniso ezingunaphakade. Oko uThixo asilungiselele kona kumelwe kuZakariya, izahluko 3 no-4, naku-4:12–14: ‘Ndaza ndaphendula kwakhona, ndathi kuye, Yintoni na le mithi mibini yomnquma ethi, ngemibhobho emibini yegolide, ikhuphe ioli yegolide iphuma kuyo? Waza wandiphendula, wathi kum, Akuyazi na into eziyiyo le? Ndaza ndathi, Hayi, Nkosi yam. Waza wathi, Aba ngabo bathanjisiweyo babini, abemi ngakuYehova womhlaba wonke.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“INkosi izele zizibonelelo. Ayiswele zixhobo nanye. Kungenxa yokuswela kwethu ukholo, kungenxa yokunamathela kwethu emhlabeni, kungenxa yentetho yethu engento, kungenxa yokungakholwa kwethu, okubonakaliswa kwiincoko zethu, le nto izithunzi zobumnyama ziqokelelana zisijikeleze. UKristu akatyhilwa ngelizwi okanye ngesimilo njengaLowo othandeka ngokupheleleyo, nowokuqala phakathi kwamawaka alishumi. Xa umphefumlo woneliseka kukuziphakamisa uye kwilize, uMoya weNkosi unokumenzela kancinane kakhulu. Umbono wethu omfutshane ubona isithunzi, kodwa awunako ukubona ubuqaqawuli obungaphaya kwaso. Iingelosi zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukuzikhulula lize ligalelwe phezu kobuso behlabathi lonke, lithwele intshabalalo nokufa endleleni yalo.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Ngaba siya kulala kanye emdeni wehlabathi elingunaphakade? Ngaba siya kuba buthuntu, babande, bafe? Owu, akwaba besinawo emabandleni ethu uMoya nokuphefumla kukaThixo okuphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo baze baphile. Simele ukubona ukuba indlela imxinwa, nesango lincinane. Kodwa njengoko sidlula ngesango elincinane, ububanzi balo abunamda.” Manuscript Releases, volume 20, 217.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Abathanjisiweyo abemi ngaseNkosini yomhlaba wonke, banaso isikhundla esakha sanikwa uSathana njengokerubhi ogubungelayo. Ngezidalwa ezingcwele ezijikeleze itrone yakhe, iNkosi iqhuba unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo agcina ngalo izibane zamakholwa zinikwe, ukuze zingadanyazi zize zicime. Ukuba bekungengokuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, izixhobo zobubi bezinokulawula abantu ngokupheleleyo.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“UThixo akazukiswa xa singazamkeli izigidimi asithumela zona. Ngaloo ndlela siyala ioli yegolide angathanda ukuyiphalazela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa kufika ubizo, ‘Yabonani, umyeni uyeza; phumani niye kumhlangabeza,’ abo bangayamkelanga ioli engcwele, abangalisondelanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi ezizizidenge, ukuba abakakulungeli ukudibana neNkosi yabo. Abanawo, kubo ngokwabo, amandla okufumana loo oli, yaye ubomi babo buya kutshabalala. Kodwa ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba siyabongoza, njengoko wenza uMoses, sithi, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kuthululwa ngokobuninzi ezintliziyweni zethu. Ngeemibhobho zegolide, ioli yegolide iya kudluliselwa kuthi. ‘Akunjalo ngamandla, kungekhona ngobugorha, kodwa ngoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga lobuLungisa, abantwana bakaThixo bayakhanya njengezibane ehlabathini.” Review and Herald, Julayi 20, 1897.