The books of Daniel and Revelation complement each other, meaning together they are perfected.
Iincwadi zikaDaniyeli neseSityhilelo ziyancedisana, okuthetha ukuba xa zidibene zizalisekiswa ngokugqibeleleyo.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Esityhilelweni zonke iincwadi zeBhayibhile zidibana zize ziphelele apha. Nantsi into ezalisa incwadi kaDaniyeli.” IZenzo zabaPostile, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Izikumkani zesiprofeto seBhayibhile zimele zibe yinto umfundi wesiprofeto ajolise kuyo, kuba kulapho imbali yangaphandle yemihla yokugqibela ibekwa khona ngokuyintloko.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Kubaluleke ngakumbi ukufunda, ekukhanyeni kwelizwi likaThixo, izizathu ezilawula ukuphakama nokuwa kobukumkani. Ulutsha malufunde ezi ngxelo, lize lubone indlela impumelelo yokwenyaniso yeentlanga ebibotshelelwe ngayo ekwamkeleni imigaqo yobuthixo. Malufunde imbali yeentshukumo ezinkulu zohlaziyo, lize lubone ukuba kukangaphi le migaqo, nangona idelelwa yaza yathiywa, nabayixhasayo baziswa entolongweni nasendaweni yokubulawelwa kuyo, iye, ngezi ncamo kanye, yaphumelela.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Iimbali ezingcwele, nokuba “ziintshukumo ezinkulu zohlaziyo,” okanye “ukuphakama nokuwa kwezikumkani;” iimbali ezingcwele zingumbandela wobomi nokufa eLizwini likaThixo. UPawulos wabhala kweyesiBini kwabaseTesalonika isahluko sesibini ukuba abo bangayithandiyo inyaniso, baza emva koko bamkele inkohliso enamandla; benza njalo ngenxa yokuba bakhetha ukwala isigidimi uPawulos awasichaza kweso siqendu. Esi siqendu sichaza ubudlelane beRoma yobuhedeni neRoma yobupopu, obukwangobudlelane bePergamo neTiyatira, kwaye bukwangobudlelane bentsimbi nodongwe, kwanobudlelane benamba nobupopu. Ukuphakama kweRoma yobupopu, emelwe yiTiyatira, nokuwa kweRoma yobuhedeni, emelwe yiPergamo, yinyaniso abayithiyayo abo bamkela inkohliso enamandla.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Kwimbali yamaMillerite, impikiswano phakathi kwamaMillerite namaProtestanti eyafikelela kwitshathi yoovulindlela ka-1843 yayimalunga nokuba ngawaphi amandla embali awayemelwe njengaba “phangi babantu bakho” kwindima yeshumi elinesine kaDaniyeli ishumi elinanye. Ngaba abo baphangi yayikukunyuka kweRoma yobuhedeni, njengoko amaMillerite ayebanga, okanye yayikukuwa kwamaSeleucus, njengoko amaProtestanti ayesitsho?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Zonke iintlanga ezakhe zavela eqongeni lezenzo zivunyelwe ukuba zithabathe indawo yazo emhlabeni, ukuze kubonakale ukuba ziya kuyizalisekisa na injongo ‘yoMlindi noNgcwele.’ Isiprofeto silandele ukunyuka nokuwa kweembuso ezinkulu zehlabathi—iBhabheli, amaMedi namaPersi, iGrisi, neRoma. Kuyo nganye kwezi, njengakwizizwe ezinamandla amancinane, imbali yaziphinda. Nganye yaba nexesha layo lovavanyo, nganye yasilela, ubuqaqawuli bayo baphela, amandla ayo amka, yaye indawo yayo yathatyathwa yenye....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,--how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Ekuphakameni nasekuweni kweentlanga njengoko kucacisiwe kumaphepha eZibhalo eziNgcwele, kufuneka bafunde ukuba alunamsebenzi kangakanani na uzuko lwangaphandle nolwelizwe kuphela. IBhabheli, ngamandla ayo onke nobuqaqawuli bayo bonke, obungazange bubonwe kwakhona lihlabathi lethu ukususela ngelo xesha,—amandla nobuqaqawuli obabonakala kubantu baloo mini buzinzile yaye buya kuhlala ixesha elide,—buphele nya kangakanani na! Njenge “ntyatyambo yengca” itshabalele. Ngokunjalo kutshabalala konke okungenaye uThixo njengesiseko sako. Kuphela koko kubotshelelwe kwinjongo Yakhe nokuvakalisa isimilo Sakhe okunokuhlala. Imigaqo Yakhe kuphela zizinto ezingenakushukunyiswa ezaziwayo lihlabathi lethu.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Imbali yeBhayibhile ngumbono uSolomon awathi ukuswela wona kukutshabalala. AmaMillerite aqonda aza avakalisa iminyaka elikhulu anamashumi amahlanu emelwa “ziinyanga ezintlanu” kwiSityhilelo isahluko sesithoba, iindinyana yesihlanu neyeshumi, kodwa awazange acande nzulu imbali emelwe kwisahluko sesithoba seSityhilelo. Ayichaza ngokuchanekileyo iinyanga ezintlanu zendinyana yeshumi, kodwa kubonakala ukuba acinga ukuba ngenxa yokuba iindinyana yesihlanu neyeshumi zombini ziqulethe ibinzana elithi “iinyanga ezintlanu,” oko kwakumela nje ugxininiso phezu kwesiprofeto sentuthumbo esimelwe kuzo zombini ezo ndinyana. Ngoku kuboniswa ngokulula ukuba xa indinyana yesihlanu imela “iinyanga ezintlanu” imela iminyaka elikhulu anamashumi amahlanu eyaqala ekufeni kukaMohammed ngowe-632, yaza yaphela ngowe-782 ngokuthotywa koMlawulakazi u-Irene wobuByzantium, okanye ubukhosi baseRoma basempuma.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Oovulindlela babenyanisile ekusebenziseni kwabo ivesi leshumi njengedabi laseNicomedia ngoJulayi 27, 1299, njengesiqalo seminyaka elikhulu elinamashumi amahlanu eyaphela ngokuthotywa kukaConstantine wokugqibela ukulawula eConstantinople ngoJulayi 27, 1449. Umgca phezu komgca, ixesha leminyaka elikhulu elinamashumi amahlanu lichonga i-Islam yehlabathi liphela, njengoko imelwe yiyo yomibini intlekele yokuqala, i-Islam yaseArabhiya, nentlekele yesibini, i-Islam yaseTurkey. I-Islam eyathobisa bobabini umlawuli nenkosikazi yomlawuli kunye, ichonga ukoyisa kwe-Islam yehlabathi liphela ubukumkani obubunjwe ngumfazi, omelwe ngu-Irene, nendoda emelwe nguConstantine wokugqibela.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Kwiminyaka elikhulu elinamashumi amahlanu ephela ngokuthotywa kuka-Irene, ubuSilamsi baseArabhiya buthabatha ulawulo lommandla okanye umhlaba waseByzantium, bushiya u-Irene ekwimeko enjalo yokuhlaziswa kangangokuba wanyanzeleka ukuba ahlawule irhafu yemirhumo iminyaka emithathu, phakathi kwezinye iintlawulo ezixhaphazayo. Xa kwenzeka ukuthotywa kukaConstantine wokugqibela, kwaphawula ukuqala kwexesha leminyaka emine eliphela ngokungqingwa nokubhukuqwa kwekomkhulu laseRoma yasempuma. Kuzo zombini ezi meko yayikubuSilamsi—ubuSilamsi baseArabhiya ku-Irene, nobuSilamsi baseTurkey kuConstantine wokugqibela. Ngemihla yokugqibela ubuSilamsi behlabathi lonke, njengoko bumelwe ngamangqina amabini obuSilamsi baseArabhiya nabaseTurkey abamiswe kwintlungu yokuqala neyesibini, buya kuqala buthabathe ummandla, buze ke emva koko ikomkhulu. Umbutho wezopolitiko wemihla yokugqibela omelwe nguConstantine waseRoma yasempuma utshatiswe ngokomfuziselo nombutho wezenkolo wemihla yokugqibela omelwe ngu-Irene waseRoma yasempuma. Ndisebenzisa ibinzana elithi umbutho wezopolitiko nowenkolo ukubonisa ukuba umqondiso womfanekiso werhamncwa uvela kuqala eUnited States uze emva koko ehlabathini. Umfanekiso werhamncwa ngumtshato ongokomfuziselo kaConstantine no-Irene, abathi bobabini bathotywe ngokulahlekelwa ngumhlaba wabo nekomkhulu labo bubhalwe ubuSilamsi.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Umtshato wabo uchongwa ngokudibanisa ezo mbali zimbini, yaye wafanekiselwa ngomtshato phakathi kukaConstantia noLicinius ngowama-313 xa kwamiselwa uMmiselo waseMilan, yaye ibandla elingumfuziselo laseSmyrna laphela kwaza kwaqala ibandla elingumfuziselo lasePergamos. Abo uPawulos abachaza njengabamkela ulahlekiso olunamandla bayala ukuwubona umyalezo wesilumkiso sikaPawulos oquka ukuwa, phambi kokuba atyhilwe umntu wesono. Ukuwa kwenzeka kwimbali yasePergamos, yaye umntu wesono watyhilwa ngowama-538, waza waqalisa ke ngoko ibandla laseThyatira.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Makungabikho mntu uninikhohlisayo nangayiphi na indlela; ngokuba loo mini ayiyi kufika, kungakhange kuze kuqale kufike ukuwexuka kuqala, kuze kutyhilwe loo mntu wesono, unyana wentshabalalo; lowo uchasayo, aziphakamise ngaphezu kwako konke okubizwa ngokuba nguThixo, nokuba kunqulwa ntoni na; ukuze ahlale yena ngokungathi nguThixo etempileni kaThixo, ezibonakalisa ukuba unguThixo. 2 Tesalonika 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Imbali yeRoma yasempuma inika amangqina amabini enyaniso yesiprofeto ekwamelwe lulwalamano olungumfuziselo lweRoma yasempuma neRoma yasentshona. Kolo lwalamano iRoma yasentshona yibandla, kanti iRoma yasempuma ngurhulumente. IRoma yindibaniselwano yebandla norhulumente, njengoko imelwe yintsimbi nodongwe kuDaniyeli isahluko sesibini.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Esinye isizathu esenza kubonakale ngokucacileyo ukuba ngemihla yokugqibela ubuSilamsi behlabathi buza kuhlasela igunya elimelwe njengendibaniselwano yecawa norhulumente, buthathe ummandla waso nekomkhulu laso, sixhaswa ngamanye amangqina amabini avela kwimbali engcwele yeSityhilelo sesithoba. U-Osman wawoyisa ummandla waseNicomedia ngoJulayi 27, 1299, waza ke emva kweminyaka emibini ngo-1301 wawoyisa ummandla waseNicaea. Unyana wakhe waloyisa isixeko esilikomkhulu saseNicaea ngo-1331, yaye kwaloo nyana waloyisa isixeko esilikomkhulu saseNicomedia emva kokungqingwa kweminyaka emine okwaphela ngo-1337. Oovulindlela baphawula uJulayi 27, 1299 ngo-Osman, kodwa abazange bakhangele idabi elalandelayo, idabi laseNicaea, njengenyathelo lesibini lembali ekumiseni uBukhosi bama-Ottoman. UJulayi 27, 1299, wayelinyathelo lokuqala phakathi kwamanyathelo aliqela okufikelela kumthetho weCawa. Amanyathelo amabini okuqala obuSilamsi baseTurkey achaza ukuqala kwesiprofeto esaphela ngo-1449, saza saphinda saphela ngo-1840, saza saphinda saphela nge-9/11, saza saphinda saphela ngoDisemba 31, 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Inyathelo yokuqala kula manyathelo mabini ayiphawulanga kuphela ukuqala kweminyaka elikhulu namashumi amahlanu, kodwa yaphawula kananjalo ukuqala kweminyaka engamashumi amathathu anesibhozo. Yaqala xa u-Osman wathabatha ummandla waseNicomedia, yaza yaphela emva kweminyaka engamashumi amathathu anesibhozo xa unyana ka-Osman wathabatha isixeko esilikomkhulu saseNicomedia ekupheleni kongqingo lweminyaka emine ngowe-1337. Inani elingamashumi amathathu anesibhozo limele “ukuvuka,” yaye inyathelo lokuqala lokuthabatha kuka-Osman loo mmandla laphawula ukuvuka kobuSilamsi bamaTurkey. Kulo nyathelo lokuqala lweminyaka engamashumi amathathu anesibhozo, ungqingo “lweminyaka emine” luphawula isiphelo. Kwinyathelo lokugqibela leminyaka elikhulu namashumi amahlanu, ukuthotywa kuyaziswa, yaye kwiminyaka emine kamva, ngowe-1453, kuthatyathwa ikomkhulu leRoma esempuma.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Nokuba kwakungamaTurkey ama-Ottoman ngowe-1453, okanye unyana ka-Osman owathimba zombini iNicomedia ngowe-1337 neNicaea ngowe-1331, kuzo zontathu ezo meko isixeko esikhulu ngasinye sasikhe saba, ngaxa lithile embalini, sisixeko esikhulu saseRoma yasempuma. Zontathu ezo migca zichaza ukoyiswa kweRoma yasempuma. Ngalowo nalowo wale migca mithathu kuboniswa iSilamsi siqala ngokoyisa ummandla, size emva koko soyise isixeko esikhulu saseRoma yasempuma. Igama lezontathu ezo zixeko ezikhulu liyafana negama lommandla. Umgca ngamnye kule mithathu unabalinganiswa bembali abahlukileyo be-alpha ne-omega. Ngelixa kuchongwa ubudlelane phakathi kwecawe norhulumente kunye nokuthotywa yiSilamsi kwembusi nakwinkosikazi yombuso, olo thotywa lobuprofeti luyidibanisa imigca yabo neRoma yasentshona, eyathi nayo yathotywa nguConstantine Omkhulu xa wakhetha iConstantinople kunesixeko saseRoma ngowe-330. Ukuthotywa kokugqibela kweRoma yasentshona kweza ngowe-476 kunye nembusi yokugqibela, yaza yaqhubeka ukwehla ngokukhawuleza ukususela ngoko.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
IRoma yaseNtshona ngokubhekisele kwiRoma yasempuma yayiyibandla, kanti impuma yayililizwe. Ukuhlaziswa ekuqaleni ngo-330, emva koko ukuhlaziswa ngo-476, kwalandela ngo-782, kwaza kwaphinda kwakhona ngo-1449. Umgca wokuhlaziswa oqala ngokwahlulwa kobukumkani, ulandelwe ngo-476 kukuhlaziswa kokuphulukana nomlawuli, ngoko ke nobukumkani, emva koko kwalandela ubuSilamsi buzisa ukuhlaziswa kuqala kummandla wasempuma ngo-782, kwaze emva koko kwikomkhulu lasempuma ngo-1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
UbuSilamsi besiprofeto seBhayibhile buveza ngokucacileyo umgca weRoma yasempuma neyaseNtshona, yaye ukukhanya okuveliswa buBuisilamsi namhlanje kuyavumelana nokukhanya olusisiseko ubuSilamsi obabukuko kuboovulindlela bamaMillerite, kodwa kudlulela kude ngaphaya kwako. Ixesha lokuvavanywa elaqala ngowama-2024 ngombandela wokuba ngoobani “abaphangi babantu bakho abamisela umbono” laba yi-alpha yexesha lokuvavanywa, yaye ngoku ekupheleni kwelo xesha lokuvavanywa ukukhanya okuvela kumxholo wobuSilamsi kwiSityhilelo isahluko sesithoba kongeza amangqina eRoma yasentshona neyaseMpuma angazange ahlolwe de kwafika le mihla yangoku yokugqibela.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Imigca yesiprofeto yobuSilamsi emelwe kwizahluko zesithoba ukuya kweshumi elinanye ihlanganisa imigca yembali efumaneka kwiindinyana zeshumi ukuya kweshumi elinesithandathu zikaDaniyeli 11 ngokunikela ubungqina obudibana nemigca esele ixoxwa kula manqaku. Kodwa ngaphakathi komzekeliso wesiprofeto wokunyuka kobuSilamsi kukho nokunyuka kwawo omabini umbutho wamaMillerite nombutho wamakhulu alikhulu anamashumi amane anesine amawaka. Amaxesha amabini eminyaka emine, amiswe ngokuqinileyo ngaphakathi nangokuba yinxalenye yeziprofeto zexesha zeSityhilelo 9, anika ubungqina kwiminyaka emine ukusukela ku-1840 ukuya ku-1844. Ngo-1844 ixesha lesiprofeto alisekho, ngoko ke ixesha elingumfuziselo leminyaka emine lichazwa ngeempawu zalo zesiprofeto, hayi ngexesha. Ixesha lokuqala leminyaka emine lichaza ubuSilamsi boyisa iNicomedia, ikomkhulu langaphambili laseMpuma laseRoma, ngo-1337, kwiminyaka engamashumi amathathu anesibhozo emva kokuba uyise oyise loo mmandla. Iminyaka emine yesibini ichaza ukuthotywa kwabalawuli bezopolitiko nabezenkolo baseMpuma beRoma ngo-1449, okubangelwe bubuSilamsi, yaye eyesithathu iminyaka emine ichaza ukubonakaliswa okuzukileyo kwamandla kaThixo xa ingelosi eyakhanyisa ihlabathi ngozuko lwayo yehla ngomhla we-11 Agasti 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Imbali yamaMillerite yengelosi yokuqala neyesibini iyahambelana nembali yengelosi yesithathu ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Lo msebenzi wokugqibela wokutywina kukucinywa kwesono, ngumdibaniso wobuThixo nobuntu, yaye wenzeka ngexesha lemfazwe eziswa yi-Islam.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Wawuvula umhadi ongenasiphelo; kwaza kwenyuka umsi uphuma emhadini, unjengomsi weziko elikhulu; nelanga nomoya kwenziwa mnyama ngenxa yomsi womgodi. Kwaphuma emsini iinkumbi zeza phezu komhlaba; zanikwa igunya, njengoko oonomadudwane bomhlaba benalo igunya. Kwayalelwa zona ukuba zingoni ingca yomhlaba, nento yonke eluhlaza, nangawuphi na umthi; koko kuphela abo bantu bangenalo itywina likaThixo emabunzini abo. IsiTyhilelo 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Ukuzaliseka okugqibeleleyo kwaso sonke isiprofeto kusemihleni yokugqibela, ngoko ke esi siqendu sichaza ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Isiprofeto se-Islam kwiSityhilelo isahluko sesithoba sinika isitshixo sembali sokuzisa kunye owona mzekeliso upheleleyo wamandla amisa umbono kwimbali eyafikelela esiphelweni ngomhla we-11 Agasti, 1840, xa i-Islam yathintelwa. Ukusukela kuloo ndawo ubungqina beSityhilelo isahluko sesithoba baqhubekela phambili bangena kwisahluko seshumi nakwimbali yezithunywa zezulu zokuqala nezesibini. Kwandula ke kwisahluko seshumi elinanye kufike intlekele yesithathu ngesiquphe emthethweni weCawa, elixesha apho kuqala khona isikhalo esikhulu sesithunywa sezulu sesithathu. Isahluko sesithoba sisitshixo se-Islam ekulungelelaniseni ukuvela nokuwiswa kwezikumkani njengoko kubekiwe kuDaniyeli nakuSityhilelo. Izahluko zeshumi neshumi elinanye zichaza amava eentombi eziziingqondi ezilikhulu elinamashumi amane anesine amawaka. Isahluko sesithoba sichaza umfuziselo omisa umbono wangaphandle, yaye izahluko zeshumi neshumi elinanye zichaza umbono wangaphakathi onxulumene nokulandela iMvana ukuyongena eNdaweni Engcwele Kakhulu.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
IsiTyhilelo isahluko seshumi sivula ngoKristu njengengelosi enamandla eyehla inencwadi encinane ivuliwe. Eso siganeko sazaliseka ngoAgasti 11, 1840 ekupheleni kwesiprofeto seSityhilelo sesithoba esichaza iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu. IsiTyhilelo seshumi sichaza imbali eqhubekayo de umyalezo waba krakra esiswini sikaYohane ngoOktobha 22, 1844. Iminyaka emine ka-1840 ukuya ku-1844 iqala ngokufika kwengelosi yokuqala ize iphele ngokufika kwengelosi yesithathu. Loo minyaka mine eyalandelayo emva kokuzaliseka kukaAgasti 11, 1840 yayingumfuziselo weminyaka emine ukusuka kuJulayi 27, 1449 ukuya ku-1453 ekuqaleni kweminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu. Zombini ezo xesha zeminyaka emine ziyangqinelana neminyaka emine yokungqingwa kweNikomediya ukusuka ku-1333 ukuya ku-1337. Ngokomfuziselo iRoma yasempuma yoyiswa yi-Islam izihlandlo ezithathu. Okokuqala kwakukukungqingwa kweNicaea ngo-1331, kwalandela ukungqingwa kweminyaka emine kweNikomediya ngo-1337, kwaza ekugqibeleni kwalandela ukungqingwa kweConstantinople ngo-1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
UDiocletian wayahlula ngokusemthethweni iRoma yaba yimpuma nentshona ngowama-393, yaye uConstantine wayahlula ngokwesiprofeto iRoma yaba yimpuma nentshona ngowama-330. Ngowama-395, ekufeni komlawuli uTheodosius I, ubukhosi bahlulwa ngokusesikweni nangokusisigxina, njengoko washiyela oonyana bakhe ababini impuma nentshona. ICawa yamaKatolika yahlulwa yaba yimpuma nentshona ngowama-1054 kwi-“great schism.” Olu lwahlulo lwalusenzeka ngokuthe ngcembe, kwanokutshabalala okwalandelayo kwaba njalo. Olu lwahlulo lusahleli lukhona kuse nanamhla. Kungaphelanga amashumi amahlanu eminyaka ukusukela kulo mhla, icawa yasentshona eRoma yaqalisa malunga namakhulu amabini eminyaka eemfazwe zomnqamlezo nxamnye neSilamsi. IRoma yasentshona yawa xa yaphulukana nomlawuli wayo wokugqibela ngowama-476. IRoma yasempuma yawa ngowe-1453. IRoma yobupopu yawa ngowe-1798. IRoma yobuhedeni yahlulwa yaba yimpuma nentshona ngowama-393, 330, nango-395. IRoma yobupopu yahlulwa yaba yimpuma nentshona ngowama-1054. USister White uchaza ukuvela nokuwa kwezikumkani njengendawo ephambili yokubhekisela ekufundweni kweLizwi likaThixo.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Izikumkani ezivezwa zikhutshelwe ekukhanyeni kwembali ukusuka kwisahluko sesithoba seSityhilelo ziqinisa ingxoxo yokuba yiRoma emisa umbono. Unxibelelwano lwesiprofeto phakathi koSulumane nekhulu elinamashumi amane anesine amawaka lulubungqina bomyalezo wesikhalo saphakathi kobusuku, owafuziselwa nguKristu ekhwela engena eYerusalem ekhwele ithole ledonki, omelwe sisiprofeto sexesha esaqala ngexesha lesishwa sokuqala, saqhubeka kwinxalenye yesibini yesiprofeto kwisishwa sesibini, saza safikelela ekuzalisekeni kwaso kwimbali yeminyaka emine apho intshukumo yamaMillerite yeengelosi yokuqala neyesibini yaqala ngokuzaliseka kweso siprofeto kanye. Isiprofeto saqala ngomfuziselo “weminyaka engamashumi amathathu anesibhozo nemibini” (1299 no-1301) ephawula ukuvela koSulumane, saza saphela ngomfuziselo “weminyaka engamashumi amathathu anesibhozo nemibini” (1838 no-1840) ephawula ukuvela kwamaMillerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Ngowe-1844, ekupheleni kwexesha leminyaka emine lamaMillerite elalifuziselwe kukungqingwa ukusuka ku-1333 ukuya ku-1337, nangokusukela ku-1449 ukuya ekungqingweni kwango-1453, ixesha lesiprofeto lalingasayi kuphinda lisetyenziswe. Ukuphakanyiswa komqondiso wabalikhulu elinamashumi amane anesine amawaka kunxulumene ngokuthe ngqo nesiprofeto apho i-Islam iphakanyiswa khona.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yuda, nguye lowo abaya kumdumisa abazalwana bakho; isandla sakho siya kuba semqaleni weentshaba zakho; oonyana bakayihlo baya kuqubuda phambi kwakho. UYuda ulithole lengonyama; uvela emaxhobeni, nyana wam, unyukile; ugobile, walala phantsi njengengonyama, nanjengengonyama endala; ngubani na oya kuyivusa? Intonga yobukumkani ayiyi kusuka kuYuda, nommiseli-mthetho angasuswa phakathi kweenyawo zakhe, kude kufike uShilo; abantu baya kuhlanganiselwa kuye. Ebopha ithole le-esile lakhe emdiliyeni, nethole le-esile lemazi lalo emdiliyeni omhle; uye wahlamba iingubo zakhe ngewayini, neengubo zakhe ngegazi leediliya; Amehlo akhe aya kuba bomvu yiwayini, namazinyo akhe abe mhlophe lubisi. Genesis 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Ikhulu elinye namashumi amane anesine amawaka abonakalisa ngokugqibeleleyo isimilo sikaKristu, yaye uKristu, phakathi kwezinye iimpawu zokomfuziselo, “ngumdiliya onyuliweyo.” UIsmayeli uchazwa njengendoda “yasendle” kwiGenesis 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Yaye yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye naye wonke umntu, nesandla sowo wonke umntu sibe nxamnye naye; yaye uya kuhlala phambi kwabo bonke abazalwana bakhe.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Igama eliguqulelwe ngokuba “yasendle” yidonki yasendle yaseArabhiya. Abameli bakaKristu ngemihla yokugqibela bakhwela phezu kwesigidimi sedonki yasendle yaseArabhiya, idonki leyo uKristu awayikhwela engena eYerusalem, idonki leyo eyathi ekugqibeleni yathetha emva kokuba uBhilehamo eyibethe okwesithathu. Isigidimi esanikwa amandla umyalezo wengelosi yokuqala ngowe-1840 asizange sibone isiprofeto seminyaka elikhulu elinamashumi amahlanu esifanelekileyo nesibalulekileyo kanye kwimbali yesiprofeto apho kwakukho khona isigidimi esawanika amandla loo ntshukumo. Asizange sibone namaxesha amabini eminyaka emine kwisona siprofeto sinye sexesha esasifanekisela imbali ka-1840 kuse ku-1844. INgonyama yesizwe sakwaYuda ngoku ivula ukukhanya okuvela “kwiindlela zamandulo” okungazange kubonwe ngaphambili, yaye kukukhanya okuvumelana nolo kukhanya belusele luvuleka ukususela ngoDisemba 31, 2023. Kususa nakuphi na ukuthandabuza nokuba yiSilamsi na esibetha iNashville. Oko kukhanya kukhanyisa uphawu lweRoma, ngaloo ndlela kuba sisibhengezo se-omega kwimpikiswano ye-alpha ngowama-2024 malunga nabaphangi babantu bakho, yaye kwangaxeshanye kukwangumqondiso we-omega wengxoxo malunga nolo phawu lunye kanye kwimbali yamaMillerite. Kuchonga ukuba iSilamsi yeziprofeto zexesha zeSityhilelo sesithoba sisigidimi sangaphandle ngexesha lembali yangaphakathi yexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Kudala sifundisa le nyaniso kangangexesha elithile, kodwa ngoku inokubonakaliswa kumgca omnye oqala kwiSityhilelo sesithoba uphele kwiSityhilelo seshumi elinanye. Ixesha lesithathu leminyaka emine elinxulumene nesiprofeto sexesha seSilamsi esazalisekiswa ngo-1840 kuse ku-1844 lifanekisela ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ngenyikima enkulu yeSityhilelo seshumi elinanye ikhulu elinamashumi amane anesine amawaka liphakanyiswa njengomqondiso.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
KuHezekile amashumi amathathu anesixhenxe ukuvuswa kwabantu bakaThixo njengomkhosi yinkqubo enamanyathelo amabini eyayisele ifanekisiwe ngokudalwa kuka-Adam. Kuqala uAdam wabunjwa ngodongwe, wandula ke uKristu waphefumlela kuye umphefumlo wobomi. KuHezekile isiprofeto sokuqala siyabumba imizimba efileyo, kodwa isahleli ifile. Emva koko imimoya emine iphefumlelwa phezu kwemizimba, ize ivuke ime njengomkhosi omkhulu onamandla. Amanani amashumi amathathu anesibhozo namashumi amane amele loo manyathelo mabini.
We will continue these things in the next article.
Siya kuqhubekeka nezi zinto kwinqaku elilandelayo.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Emva koko kwabakho umthendeleko wamaYuda; waza uYesu wenyuka waya eYerusalem. Ke kaloku eYerusalem, ngasesangweni leegusha, kukho ichibi, ekuthiwa ngolwimi lwesiHebhere yiBhethesda, lineeveranda ezintlanu. Kuzo kwakulele inkitha enkulu yababuthathaka, iimfama, iziqhwala, nabashwabeneyo, belindele ukushukunyiswa kwamanzi. Kuba ngexesha elithile ingelosi yayisihla iye echibini, iwashukumise amanzi; waza lowo wangena kuqala emveni kokushukunyiswa kwamanzi aphiliswe kuso nasiphi na isifo awayenaso. Ke kaloku kwakukho apho umntu othile, owayenesifo seminyaka emashumi amathathu anesibhozo. Uthe uYesu akumbona elele apho, esazi ukuba kudala ngoku ekuloo meko, wathi kuye, Uyafuna na ukuphiliswa? Wamphendula umntu lowo ubuthathaka, wathi, Nkosi, andinamntu wokundifaka echibini xa amanzi eshukunyiswa; ke kaloku ndakuba ndisaza kufika, omnye uyehla ngaphambi kwam. UYesu wathi kuye, Vuka, uthabathe ukhuko lwakho, uhambe. Waza kwaoko umntu lowo waphila, waluthabatha ukhuko lwakhe, wahamba; yaye loo mini yayiyiSabatha. Yohane 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
“Sukani ngoku, ndatsho mna, niwele umfula iZeredi.” Sawuwela ke umfula iZeredi. Nexesha esahamba ngalo sisuka eKadeshe-bharneya, sada sawela umfula iZeredi, laba yiminyaka emashumi mathathu anesibhozo; kwada kwaphela phakathi kwenkampu sonke isizukulwana samadoda emfazwe, njengoko uYehova wabafungelayo. Duteronomi 2:13, 14.