The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.
Ukusetyenziswa kokuqala kwembali eyazalisekisa iindinyana zeshumi ukuya kweshumi elinesithandathu kwachonga ukuba iRoma, eyamisela umbono, yafika ngonyaka ka-200 BC, kwaloo nyaka kanye wedabi lasePanium, yaye ndicebisa ukuba ngo-2025 iRoma yafika yaza yamisela umbono ngokufungiswa kukaTrump noPopu Leo. U-2025 umele ekuphela kwexesha apho upopu noMongameli bafungiswa kwangalo nyaka mnye. Irhamncwa nomfanekiselo walo kwaphakanyiselwa phezulu ukuze kubonwe ngabo bonke abavumayo ukubona ngo-2025. Ngokungafaniyo noovulindlela, ndisebenzisa ulandelelwano lweendinyana, endaweni yembali eyazalisekisa kuqala ezo ndinyana. Ndiyavumelana naloo mbali, kodwa nditsalela kulandelelwano olungaphakathi kweendinyana njengomgaqo-sikhokelo wembali, kunokuba ndisebenzise imbali ukuchaza umgaqo-sikhokelo weendinyana. Ndiphikisa ngelithi ezi ndlela zimbini zombini zichanekile.
The Revolution of the Maccabees
Uvukelo lwamaMakkabhi
I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.
Ndisebenzisa umgca wamaMaccabee ngendlela efanayo. Uvukelo lwamaMaccabee ngowama-167 BC lwenzeka kakuhle emva kwedabi lasePanium ngowama-200 BC, yaye lwenzeka kwakude ngaphambi kokuba uPompey ayithimbe iYerusalem ngowama-63 BC. Umgca oqala kwindinyana yeshumi elinesithandathu ngokoyiswa kweYerusalem nguJikelele uPompey ngowama-63 BC, uze uqhubeke ude ufike kuTibheriyo Kesare owayelawula ngexesha uYesu abethelelwa ngalo emnqamlezweni. Umnqamlezo noTibheriyo bamelwe kwindinyana yama-22 yesahluko seshumi elinanye.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
Yaye imikhosi enjengomkhukula iya kutshayelwa isuke phambi kwakhe, yaphulwe; ewe, kwanenkosana yomnqophiso. Daniyeli 11:22.
General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.
Ukoyiswa kweYerusalem nguJikelele uPompey ngowama-63 BC kwindima yeshumi elinesithandathu, aze ke umnqamlezo ngowama-31 AD kwindima yamashumi amabini anesibini, umele umgca wesiprofeto oqala ngomqondiso womthetho weCawa uze uphele ngomqondiso womthetho weCawa. Indima yamashumi amabini anesithathu iyikhefu kwesi siqendu, ngaloo ndlela iphawula indima yamashumi amabini anesibini njengesiphelo somgca wesiprofeto owaqala kwindima yeshumi elinesithandathu. Okukhatshwa sisiphelo esicacileyo saloo mgca kwindima yamashumi amabini anesibini, kukwakho nenyaniso yokuba indima yamashumi amabini anesibini ingumqondiso walo kanye uphawu-lwendlela olumelwe kwindima yeshumi elinesithandathu, ngaloo ndlela inika ubungqina be-alpha ne-omega bokuba iindima zeshumi elinesithandathu ukuya kumashumi amabini anesibini zimele umgca wesiprofeto owahlukileyo.
Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.
Yongeza koku ukuba iindinyana zeshumi elinesihlanu neshumi elinesithandathu ziphawula utshintsho olusuka kubukumkani bamaSeleucid lusiya kumandla amaRoma, yaye uyabona uqhawuko ekuqhubekekeni ukusuka kumaSeleucid kwindinyana yeshumi elinesihlanu ukuya kumaRoma kwindinyana yeshumi elinesithandathu, yaye umgca osuka kwindinyana yeshumi elinesithandathu ukuya kweyamashumi amabini anesibini ucacile ukuba wahluliwe njengomgca omnye wesiprofeto. Indinyana yeshumi elinesithandathu yazisa amandla alandelayo aza kulawula uYuda, ngaloo ndlela iphawula utshintsho lwembali yesiprofeto kanye njengakwindinyana yamashumi amabini anesithathu. Umgca uqala uphinde uphele ngomqondiso womthetho weCawa, yaye umgca uphela kwindinyana yamashumi amabini anesibini yesahluko seshumi elinanye.
Smith—and Three Caesars
USmith—kunye nooKesare abaThathu
The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.
Inyaniso yokuba indinyana yeshumi elinesithandathu imele umthetho weCawa, njengoko kwenza nendinyana yamashumi amabini anesibini—ifuna ukuba ezi ndinyana zimbini zilungelelaniswe phezu kwenye. U-Uriah Smith uphawula ngendinyana yamashumi amabini anesithathu, aze achaze isizathu sokuba imele imbali eyaqala kudala ngakumbi kwimbali yeendinyana ezingaphambili, kunokuba imele imbali elandela ngokukhawuleza emva komnqamlezo wendinyana yamashumi amabini anesibini.
“‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’
“‘IVESI 23. Kwaye emva komnqophiso owenziweyo naye uya kwenza ngobuqhetseba; kuba uya kunyuka, aze abe namandla ngabantu abambalwa.’
“The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.
“Loo ‘mntu’ ekuthethwa ngaye apha ekwenzeni umnqophiso, umele ukuba nguloo mandla mnye ebeyingumxholo wesiprofeto ukusukela kwindinyana ye-14; yaye ukuba la mandla ngawaseRoma kuboniswa ngokungaphikisekiyo ekuzalisekeni kwesi siprofeto kubantu abathathu, njengoko sele kuphawuliwe, abathi balawula ngokulandelelana uBukhosi baseRoma; oko kukuthi, uJulius, uAgasto, noTibheriyo Kesare. Owokuqala, ekubuyeni kwakhe enoloyiso enqabeni yelizwe lakhe, wakhubeka wawa, akaphinda wafunyanwa. Indinyana 19. Owesibini wayengumphakamisi weerhafu; walawula ebukhazikhazini bobukumkani, waza akafa ngomsindo nangasemfazweni, koko ngoxolo ebhedini yakhe. Indinyana 20. Owesithathu wayengumhanahanisi, engomnye wabona bantu bangcolileyo ngesimilo. Wangena ebukumkanini ngoxolo, kodwa kokubini ulawulo lwakhe nobomi bakhe kwapheliswa ngogonyamelo. Kwaye ngexesha lolawulo lwakhe iNkosana yomnqophiso, uYesu waseNazarete, yabulawa emnqamlezweni. Iindinyana 21, 22. UKristu akanakuze aphinde aqhawulwe okanye abulawe kwakhona; ngenxa yoko, asikwazi ukufumana ukuzaliseka kwezi ziganeko phantsi kolunye urhulumente nangaliphi na elinye ixesha. Abanye bazama ukusebenzisa ezi ndinyana kuAntiyokhus, baze benze omnye wababingeleli abakhulu bamaYuda abe yinkosana yomnqophiso, nangona bengazange babizwe ngolo hlobo. Olu luhlobo olunye lwengqiqo oluzama ukwenza ulawulo lukaAntiyokhus lube kukuzaliseka kophondo oluncinane lukaDaniyeli 8; yaye oko kwenziwa ngenjongo enye; oko kukuthi, ukuqhawula ikhonkco elikhulu lobungqina ekuboniswa ngalo ukuba imfundiso yoKuza kukaKristu yimfundiso yeBhayibhile, nokuba uKristu ngoku usemnyango. Kodwa ubungqina abunako ukubhukuqwa; ikhonkco alinakokuqhawulwa.”
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Emva kokusihlisa ngeziganeko zelizwe zombuso de kwase ekupheleni kweeveki ezingamashumi asixhenxe, umprofeti, kwindima yama-23, usibuyisela emva kwixesha apho amaRoma aqala ukunxulunyaniswa ngokuthe ngqo nabantu bakaThixo ngomnqophiso wamaYuda, ngo-161 B.C.: ukusukela kuloo ndawo ke sikhokelwa phantsi ngomgca othe ngqo weziganeko de kuse ekoyiseni kokugqibela kwebandla, nasekumisweni kobukumkani bukaThixo obungunaphakade. AmaYuda, ecinezelwe kabuhlungu ngookumkani baseSiriya, athumela isithunywa eRoma, ukuba aye kucela uncedo lwamaRoma, aze azibandakanye nawo ‘kumnqophiso wobuhlobo nomanyano nawo.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, incwadi 12, isahl.10, isiqe.6. AmaRoma asiphulaphula isicelo samaYuda, aza awanika ummiselo, obhalwe ngala mazwi:—”
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’
“‘Umyalelo wesigqeba sepalamente ngokuphathelele umnqophiso woncediswano nobuhlobo nesizwe samaYuda. Akuyi kuvumeleka nakuwuphi na ophantsi kwamaRoma ukuba alwe nesizwe samaYuda, okanye ancede abo benza oko, nokuba kukubathumelela ingqolowa, okanye iinqanawa, okanye imali; yaye ukuba amaYuda ahlaselwa nangaluphi na uhlobo, amaRoma aya kuwanceda kangangoko anako; kanti kwakhona, ukuba amaRoma ahlaselwa nangaluphi na uhlobo, amaYuda aya kuwanceda. Yaye ukuba amaYuda anomnqweno wokongeza kulo, okanye wokuthabatha kulo, lo mnqophiso woncediswano, oko kuya kwenziwa ngemvume efanayo yamaRoma. Yaye naluphi na ongezo oluya kwenziwa ngaloo ndlela, luya kuba namandla.’ ‘Lo myalelo,’ utsho uJosephus, ‘wabhalwa nguEupolemus, unyana kaYohane, nanguJason, unyana kaEleazare, ngexesha uYudas wayengumbingeleli omkhulu wesizwe, yaye uSimon, umntakwabo, wayeyinjengele yomkhosi. Kwaye lo yayingumnqophiso wokuqala amaRoma awawenza namaYuda, yaye waqhutywa ngolu hlobo.’”
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.
“Ngeli xesha amaRoma ayesisizwana esincinane, aza aqalisa ukusebenza ngobuqhophololo, okanye ngobulumko obuqhathayo, njengoko eli gama lithetha. Yaye ukusukela kweli nqanaba anyuka ngokunyuka okuzinzileyo nokukhawulezayo aya encotsheni yamandla awathi kamva ayifikelela.” Uriah Smith, Daniel and the Revelation, 270, 271.
Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.
Umnqamlezo wevesi lamashumi amabini anesibini awupheleli nje kuphela ngokugqiba umgca ngophawu olukwangasekuqaleni komgca, kodwa ivesi elilandelayo libuyela kwakhona kwimbali eyandulela umnqamlezo, malunga neminyaka engamashumi amathathu emva kwePanium, nangokumalunga neminyaka elikhulu ngaphambi kokuba iRoma yoyise iYerusalem. Uphawu lwendlela lomnqophiso wamaYuda uSmith aluchaza apha njengo-161 BC, luchazwa ngabanye oovulindlela njengo-158 BC. Ingongoma endigxile kuyo apha ayikuko kangako umhla, koko kukuba iivesi zeshumi elinesithandathu ukuya kwelamashumi amabini anesibini zimele umgca wembali yesiprofeto apho umthetho weCawa uyinguqulelo ye-alpha ne-omega yomgca. Emva koko, xa umgca wevesi yeshumi elinesithandathu ukuya kwelamashumi amabini anesibini usumiselwe, ivesi lamashumi amabini anesithathu liyaphinda lize landise imbali engaphakathi komgca weendinyana zeshumi elinesithandathu ukuya kwelamashumi amabini anesibini. Umgca wesiprofeto wembali omelwe yivesi lamashumi amabini anesithathu yimbali yamaMaccabee, yaye imbali yamaMaccabee iyahambelana ngokugqibeleleyo nembali yaseUnited States.
Two Dynasties
Iimbumba Ezibini
The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.
AmaMaccabee amela uvukelo olwaluchasene nobukumkani bamaSeleucid, olwathi lwaqala ngexesha lolawulo luka-Antiochus Epiphanes. Olu vukelo lwaluchasene nobukumkani basemantla bamaSeleucid, yaye lwaphumela eloyisweni olwakhokelela kwenye yeendidi ezimbini zobukumkani bamaYuda ngelo xesha, ezathi ekugqibeleni zakhokelela ekutshatyalalisweni kweYerusalem ngowama-70 AD. Ubukhosi bokuqala yayibobamaHasmonean, yaye obesibini yayibobamaHerodian. Ubukhosi bamaHerodian baba ngurhulumente wesibini wamaYuda emva kokukhululwa kubukumkani basemantla bamaSeleucid. Babunxulumene ngokuthe ngqo nenkqubo yamaRoma, kanti ke ubukhosi bangaphambili bamaHasmonean babungobamaYuda ngokusisiseko. Ubukhosi bamaHasmonean baqala ngowe-141 BC, yaye ngowe-37 BC ubukhosi bamaHerodian baqala baza baqhubeka de kwangowama-70 AD.
The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.
Iiziduko zobukumkani zimela ulawulo lwakwaYuda, ilizwe elizukileyo lasemandulo nelingokoqobo. Uvukelo lwamaMakhabhayi lwaba ukususela ngowe-167 ukuya kowe-160 phambi kukaKristu. Ngowe-164 phambi kukaKristu amaMakhabhayi amgxotha uAntiyokuse Epifane eYerusalem aza ayihlambulula aze ayinikele kwakhona itempile emva kokuba uAntiyokuse eyingcolisile, kodwa kwada kwangowe-141 phambi kukaKristu apho amandla asemantla amaSelewukosi oyiswa ngokupheleleyo, kwaza kwaqalisa ubukhosi bamaHasmoneya.
The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.
Ubukhosi bakwaHerode busisihluthulelo salo mgca, kuba yayinguHerode Omkhulu owathi wabiza ukuba kubulawe iintsana ngexesha lokuzalwa kukaYesu, yaye unyana wakhe wayelawula ngexesha uYesu awayesifa ngalo. UHerode Omkhulu wayenguyise, yaye wayengukumkani phezu kwelakwaYuda, kodwa unyana wakhe wayengumlawuli wesine kuphela, okuthetha ukuba wayengumphathi wesahlulo sesine sobukumkani, efana ngakumbi nerhuluneli kunokumkani. Ngenxa yoko wayengenalo igunya elamnyanzelayo ukuba anxulumane noPilato ukuze ambethelele emnqamlezweni uKristu. Ukuzalwa kukaYesu kwakulixesha lesiprofeto “lesiphelo” kumgca wakhe wesiprofeto, yaye ukufa kwaKhe kumela umthetho weCawa. UHerode wokuqala umele u-1989, yaye uHerode wokugqibela ngumthetho weCawa. UHerode uyise ukuya kuHerode unyana ngumgca wesiprofeto kaKristu.
The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.
Umnombo wamaMaccabee uqala ngemvukelo eyoyisayo nxamnye nokumkani wasemantla owayenyanzelise amaYuda ukuba amkele amasiko akhe amaGrike, inkcubeko kunye nenkolo yamaGrike. Ukuqala kobukhosi bamaHasmonean kwakumela u-1798. Kutheni kunjalo, unokubuza? Ukuba ubukhosi obunye buqala ngexesha lesiprofeto “lexesha lokuphela,” njengoko kwakunjalo ngobukhosi bamaHerode ekuzalweni kukaKristu, ngoko ke obunye ubukhosi, ngokuyimfuneko yesiprofeto, babeya kuba nesiqalo esifanayo. Obu bukhosi bubini bobabini buqala ngexesha lokuphela, xa sisebenzisa ukuzalwa kukaKristu njengalo “ixesha lokuphela,” kodwa abazizidenge abaze bakubone ukukhanya okutyhiliweyo okunxulumene nexesha lokuphela.
“In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.
“Kwixesha lethu, njengakwimihla kaKristu, kungakho ukufundwa gwenxa okanye ukutolikwa gwenxa kweZibhalo. Ukuba amaYuda ayeyifundisise iZibhalo ngeentliziyo ezinzulu, ezithandazayo, ukuphengulula kwawo ngabe kwavuzwa ngolwazi oluyinyaniso lwexesha, yaye kungekuphela ngexesha kuphela, kodwa nangendlela yokubonakala kukaKristu. Ngoko abengayi kubalela ukuzibonakalisa kwesibini kukaKristu okuzukileyo ekufikeni kwakhe kokuqala. Ayenobungqina bukaDaniyeli; ayenobungqina bukaIsaya nabanye abaprofeti; ayenemfundiso kaMoses; yaye nanku uKristu kanye phakathi kwawo, ukanti ayesaphengulula iZibhalo efuna ubungqina ngokuphathelele ukuza kwakhe. Kwaye ayemenza uKristu kanye ezo zinto kwakuprofetiwe ukuba aya kuzenza. Ayemfameke kakhulu kangangokuba ayengazi into awayeyenza.
“And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.
“Kwaye baninzi namhlanje, ngowe-1897, abenza kwa ezo zinto zinye, kuba abazange babe namava kwiimyalezo zovavanyo eziqulethwe emiyalezweni yengelosi yokuqala, yesibini, neyesithathu. Bakhona abo baphengulula iziBhalo befuna ubungqina bokuba le miyalezo isekwixesha elizayo. Baqokelela ubunyaniso bale miyalezo, kodwa bayasilela ukuyinika indawo yayo efanelekileyo kwimbali yesiprofeto. Ngako oko abo banjalo basengozini yokubalahlekisa abantu ngokubhekisele ekumiseni indawo yale miyalezo. Abaliboni, bengaliqondi, ixesha lokuphela, nokuba le miyalezo imele ibekwe nini. Imini kaThixo iyeza ngohambo oluthe cwaka; kodwa amadoda ekucingelwa ukuba azizilumko nezikhulu athetha engenantsingiselo ngo ‘Mfundo ePhakamileyo.’ Abazazi iimpawu zokuza kukaKristu, okanye ezokuphela kwehlabathi.” Paulson Collection, 423, 424.
Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.
Ukuchonga ukuzalwa kukaKristu njengelo “xesha lesiphelo,” yaye ngoko njengolona tshixo lokungenisa umgca wamaMaccabees kwimeko yenyaniso ekhoyo yemihla yokugqibela, kukwenza uKristu abe ngoyena ndoqo wesicatshulwa ngokwaso, nto leyo ekwangubungqina bokuba olo setyenziso lufanelekile.
The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.
Umgca wamaMaccabee ufanekisela ilizwe elizukileyo ngokwasemoyeni, yaye umfanekiso lowo uqala ngexesha apho abemi belizwe elizukileyo bahlukana nolawulo lwezopolitiko nolwenkolo lokumkani wasemntla. Uvukelo lwamaMaccabee olwakhokelela kubukhosi bamaHasmonean lumele u-1776, yaye uvukelo olwaqhutyelwa ukumkani wasemntla olwenziwa ngamaMaccabee lwalumela iMfazwe yoGuquko. Iminyaka engamashumi amabini anesibini ukusuka ku-1776 ukuya ku-1798 imele uvukelo lwamaMaccabee olwakhokelela kubukhosi bamaHasmonean ngexesha lesiphelo ngo-1798, olwathi lwaqhubeka de kwaqala ubukhosi bukaHerode ngexesha lesiphelo ngo-1989. Ubukhosi bukaHerode baqhubeka de kwatshatyalaliswa iYerusalem ngo-70 AD.
What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.
Okubalulekileyo ukuba kuqatshelwe kulo mgca wembali kumacala amabini; ngowokuba ngumzekeliso welizwe lasemandulo elizukileyo elimele ilizwe lanamhlanje elizukileyo, yaye uqala ngaphakathi komgca wembali oqala ngendima yeshumi elinesithandathu, apho iRoma yoyisa ilizwe elizukileyo okokuqala, ngaloo ndlela ichonga umxholo oyintloko waloo mgca. Umgca osusela kwindima yeshumi elinesithandathu ukuya kwindima yamashumi amabini anesibini umele ilizwe elizukileyo, yaye umxholo wawo ngumthetho weCawa oza kungekudala. Lo mgca ukwamele neendidi ezimbini zabanquli ezinefuthe kuzo zombini oorhulumente bobukhosi. AbaSadusi babembalwa ngenani kodwa ngokubanzi babelawula iinkqubo zonqulo nezopolitiko zamaYuda kuzo zombini iixesha zobukhosi. Inkqubo yonqulo yayiqhutywa bububingeleli, yaye obo bubingeleli nabo babenempembelelo evela kubo bobabini, abaSadusi nabaFarisi. Oorhulumente bamaHasmonean nabamaHerode bobabini babenempembelelo yabaFarisi nabaSadusi, yaye ezo zikumkani zimbini zimele urhulumente waseUnited States ukusukela ngowe-1798 kude kube ngumthetho weCawa.
The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.
AbaFarisi nabaSadusi bamele amaqela amabini eemvakalelo zopolitiko ahlukaniswa kukuma kwawo kumbuzo wobukhoboka. AmaDemokhrasi axhasa ubukhoboka, kanti amaRiphabhlikhi achasene nobukhoboka; yaye omabini la maqela asebenzisana nesixhobo sopolitiko sikarhulumente womgaqo-siseko waseUnited States. Loo rhulumente ulirhamncwa lomhlaba leSityhilelo seshumi elinesithathu, yaye imbali yangaphandle yerhamncwa lomhlaba imelwe luphondo lwalo lweriphabhlikhi. Imbali yangaphakathi imelwe luphondo lobuProtestanti. Iimpondo zahluliwe erhamncweni, kuba irhamncwa linguMgaqo-siseko owahlula uphondo lukarhulumente kuphondo lwecawe, kodwa zihamba kunye kwimbali. Uphondo lweriphabhlikhi luneempembelelo ezimbini, nokuba zibe zezokuxhasa okanye zokuchasa ubukhoboka. Uphondo lobuProtestanti luneempembelelo ezimbini, nokuba zibe zezokuxhasa iSabatha yosuku lwesixhenxe okanye usuku lokuqala lwelanga.
Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.
Malunga neminyaka engamashumi amathathu emva kwedabi lasePanium, amaMaccabee aphawula imbali yaseUnited States njengobukumkani besithandathu besiprofeto seBhayibhile. Emva koko, malunga nenkulungwane kamva, ivesi yeshumi elinesithandathu iyazaliseka xa iYerusalem yoyiswa, nto leyo emela umnqamlezo. IYudeya yeyesibini kwizithintelo ezithathu ezoyiswa yiRoma njengoko ithabatha ulawulo lwehlabathi. UGeneral Pompey wayoyisa iSiriya ngowama-65 BC, aze ke ayoyise uYuda ngowama-63 BC. UAgasto Kesare wayeya koyisa isithintelo sesithathu edabini laseActium ngowama-31 BC. Le mbali imelwe kumgca weevesi zeshumi elinesithandathu ukuya kumashumi amabini anesibini.
By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.
Ngexesha lomnqamlezo, imbali yamaMaccabee yayisele iqhube phantse iminyaka engamakhulu amabini. U-Uriah Smith uchonga ukuba imbali emelwe ngumnqophiso namaYuda kwivesi yamashumi amabini anesithathu imele ukulungelelaniswa nesiqalo sembali esenzeka phantse iminyaka engamakhulu amabini ngaphambi kwembali yomnqamlezo ekwivesi yamashumi amabini anesibini. Imbali yomnqamlezo ekwivesi yamashumi amabini anesibini imele ukulungelelaniswa nevesi yeshumi elinesithandathu, kuba ivesi yeshumi elinesithandathu ikwangumthetho weCawa. Oku kuthetha ukuba umgca wamaMaccabee, oyimbali yelizwe elizukileyo lakwaYuda, uqala kudala ngaphambi komthetho weCawa okwivesi yeshumi elinesithandathu.
When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.
Xa siqonda ukuba imbali yamaMillerite ibonakalisa imbali yabaliwaka elinamakhulu alikhulu anamashumi amane anesine, sinokulungelelanisa ixesha lesiphelo lamaMillerite ngo-1798, kunye nexesha lesiphelo labaliwaka elinamakhulu alikhulu anamashumi amane anesine ngo-1989. Xa sisenza oku, sidibanisa imbali yengelosi yokuqala neyesibini, kunye nembali yengelosi yesithathu. U-1798 no-1989 ziziphawuli zendlela ze-alpha ne-omega zembali yendima yamashumi amane kaDaniyeli ishumi elinanye.
Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.
Ivesi yamashumi mane iqala “ngexesha lokuphela,” nto leyo enokungqinwa ngokulula ukuba yayingu-1798; yaye xa iqondwa kakuhle, ukuwa kweSoviet Union ngowe-1989 kwazalisekisa ivesi yamashumi mane, yaye oko kuzaliseka nako kwakuli “xesha lokuphela.” “Amaxesha amabini okuphela,” kwivesi enye, ekwisahluko esinye nomgca wamaMaccabee. Uvukelo lwamaMaccabee olakhokelela kubukhosi bamaHasmonean lumelela iminyaka engamashumi amabini anesibini ukusuka kowe-1776 kuse kowe-1798. Ngowe-1798 kwaqalisa ubukhosi bamaHasmonean, yaye ubukhosi bamaHerode baqalisa ngowe-1989.
Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.
Ivesi yeshumi kuDaniyeli ishumi elinanye lichaza u-1989, yaye ivesi yeshumi elinesithandathu ngumthetho weCawa. Umgca wembali ongaphakathi kwezo vesi umele iimfazwe ezintathu, nokutshabalala kokumkani wasemazantsi nokungena kweRoma kwimbali yesiprofeto. Ukwanalo nomgca weendlalifa ezimbini zolawulo ezifanekisela utshintsho olwenzekayo xa irhamncwa lomhlaba lesiTyhilelo ishumi elinesithathu, elalina “iimpondo ezimbini ezifana nezegusha, lathi” “lathetha njengenamba.” Ngokulandelelana, ulawulo lokuqala lwamaYuda luyigusha, kwaye ulawulo lwesibini lwamaRoma luyinamba. Ulawulo lokuqala lwalungolwamaYuda, olwesibini lwalungolwamaRoma. Nokuba lwalungolwamaYuda okanye olwamaRoma, irhamncwa lomhlaba lalinamaphondo amabini.
The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.
Ubukhosi bamaYuda bumela uphondo lwamaProtestanti, yaye ubukhosi baseRoma bumela uphondo lwamaRiphabhlikhi. Omabini la maphondo akwanelwa kukwahlulwa kobuprofeti kube kubini. AbaSadusi nabaFarisi babonelela ngesakhelo samaDemokhrasi axhasa ubukhoboka ngokuchasene namaRiphabhlikhi achasene nobukhoboka; ngoxa kananjalo bemela ukwahlulwa okumbini kweentombi ezizizidenge ngokuchasene neentombi ezizizilumko. AbaFarisi njengeentombi ezizizidenge bayahluzwa ekudanisekeni kokuqala, kanti abaSadusi bayahluzwa ekucocweni kwesibini kwetempile. AbaFarisi, befana nebandla laseSardesi, babesithi banegama lobomi, kanti babefile, yaye bahluzwa kuqala; emva koko kuza abaSadusi abaphikayo amandla kaThixo, abaphikayo amandla nesigidimi seSikhalo sasezinzulwini zobusuku. AbaSadusi ngabantu bomnqophiso abagqithwayo; abaSadusi ngabo banelisekayo ziimvakalelo zeemvakalelo ezilungileyo.
“The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.
“Ukuza kukaKristu, njengoko kwakubhengezwe sisigidimi sengelosi yokuqala, kwaqondwa njengokumelwa kukuza komyeni. Uhlaziyo olwasasazeka ngokubanzi phantsi kokubhengezwa kokuza kwaKhe okusondeleyo, lwaluhambelana nokuphuma kweentombi. Kulo mzekeliso, njengakulo kaMateyu 24, kuboniswa amaqela amabini. Bonke babethabathe izibane zabo, iBhayibhile, baza ngokukhanya kwayo baphuma baya kuhlangabeza uMyeni. Kodwa lo gama ‘iimfama zathabatha izibane zazo, azathabatha oli kunye nazo,’ ‘ezizilumko zathabatha oli ezityeni zazo kunye nezibane zazo.’ Elo qela lokugqibela lalifumene ubabalo lukaThixo, amandla oMoya oyiNgcwele avuselela ngokutsha aze akhanyise, awenza ilizwi laKhe libe sisibane seenyawo nokukhanya kwendlela. Ngokoyika uThixo babezifundile iZibhalo ukuze bafunde inyaniso, baza ngokunyanisekileyo bafuna ubunyulu bentliziyo nobobomi. Aba babenamava obuqu, ukholo kuThixo nakwilizwi laKhe, olwalungenakubhukuqwa kukudana nokulibaziseka. Abanye ‘bathabatha izibane zabo, kodwa abazange bathabathe oli kunye nabo.’ Babeqhutywa yintshukumo yemvakalelo. Uloyiko lwabo lwaluvusiwe sisigidimi esinzulu, kodwa babexhomekeke elukholweni lwabazalwana babo, banelisekile kukukhanya okudanyazayo kweemvakalelo ezilungileyo, bengenakuqonda ngokunzulu inyaniso, kungekho nomsebenzi wobabalo oyinyaniso entliziyweni. Aba babephumile baya kuhlangabeza iNkosi, bezele lithemba ngethemba lomvuzo okhawulezileyo; kodwa babengakulungelanga ukulibaziseka nokudana. Xa kwafika izilingo, ukholo lwabo lwasilela, nezibane zabo zatshisa mfiliba.” Imbambano Enkulu, 393.
Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.
Nokuba zezopolitiko okanye zezenkolo, omabini amaqela amanyana nxamnye nezilumko ngexesha loxinzelelo oluphakathi kobusuku. Oku sele kutshiwo, siqale inqaku ngokuphakamisa umba wokuba ndisebenzisa ivesi yeshumi elinesine ngokusekelwe endaweni yayo ekuhambahambeni kweevesi, oko kuchasene nolandelelwano lwembali olumelwe zii vesi. Ndisebenzisa loo ngqiqo ngokuvumelana nendawo ekuyo ivesi yamashumi amabini anesithathu. Ukubekwa kophawu lwendlela makuhambelane nokuzaliseka kwalo ngokwembali. Umnqophiso amaYuda awawenza neRoma ngexesha lamaMaccabees wachaza apho le vesi iya kusetyenziswa khona. “Abaphangi” bevesi yeshumi elinesine, abamisa umbono, bakwenza oko ngo-200 BC, kanye kuloo nyaka wedabi lasePanium, kodwa idabi nabaphangi ziimpawu ezimbini ezahlukeneyo.
The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.
“Abarhwaphilizi” baba yinxalenye yebali, kungekhona ukuze kusekwe unxibelelwano oluthe ngqo nomhla wedabi lasePanium, kodwa ukuze kuchongwe ubudlelane abalenzayo nomlawuli waseYiputa oneminyaka emihlanu ubudala owayesele ebutyhakala nowayeseza koyiswa nguAntiochus. Babengafuni kuphazamiseka kokungeniswa kwengqolowa yaseYiputa kuBukhosi baseRoma. Ubudlelane bobuprofeti beRoma nokumkani waseYiputa osesichengeni oneminyaka emihlanu ubudala sisona sifundo sendinyana. Oko kungenelela kuchonga iziphumo zokuwa okulandela umzamo kaPutin wokubandakanya ukuthotyelwa kwebandla laseUkraine phantsi kwebandla laseRashiya njengoko kwakunjalo ngaphambili, phambi ko-1989. Loo mzamo uqala ukutshabalala ngokuthe ngcembe kobukumkani bakhe basemazantsi, yaye xa uPutin esifa njengoko kwafa uPtolemy, okanye ngandlela yimbi athinjwe njengoko kwenzeka kuUziya nakuNapoleon, uyasuswa ngokobuprofeti yaye ubukumkani bakhe bube sele buphathwa lulandelelwano lweenkokeli ezinganobuchule kangako. Emva koko, ngexesha lokumkani oneminyaka emihlanu ubudala, iRoma yobupopu iyangenelela ukuze ikhusele izilangazelelo zayo, ezizezi, ibandla laseUkraine.
The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.
Upopu abuthathi cala phakathi kobuOthodoki baseRashiya okanye baseUkraine; udlala kuwo onke amacala ukuze azise yonke imibutho yonqulo phantsi kwegunya lakhe, njengoko kumelwe kuIsaya 4.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.
Ngaloo mini abafazi abasixhenxe baya kubambelela endodeni ibe nye, besithi, Siya kudla esethu isonka, size sinxibe esethu isambatho; makasibizwe kuphela ngegama lakho, ukuze kususwe ihlazo lethu. Ngaloo mini ihlumelo likaYehova liya kuba lihle, libe nozuko, nesiqhamo somhlaba sibe sesigqwesileyo, sibe sihle kwabasindileyo bakwaSirayeli. Kuya kuthi ke oseleyo eZiyon, nosalayo eYerusalem, kubizwe ngokuba ungcwele, wonke obhaliweyo phakathi kwabaphilayo eYerusalem. Isaya 4:1–3.
The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.
Ubupopu buthatha ulawulo phezu kwazo zonke iziqumrhu zonqulo, ezimelwe njengabafazi abasixhenxe, okuthetha onke amabandla. Loo mabandla asixhenxe anqwenela ukubizwa ngokuba ngawamaKatolika, okuthetha ukuba ngawendalo iphela, yaye ngokucacileyo asingabantu bakaThixo, kuba azimisele ukunxiba ezawo iingubo. Umanyano lwazo zonke iziqumrhu zonqulo ezinqwenela ukunxiba ezazo iingubo zobuntu lwenzeka ngelo xesha abo base “Yerusalem baya kubizwa ngokuba bangcwele,” elo xesha kulapho ihlumelo leNkosi liguquka lisuke kubantu baseLawodike lisiya kubantu baseFiladelfiya, kulapho ubupopu buba yintloko yazo zonke iziqumrhu zonqulo kanye ngelo xesha luya kwenziwa nalo lube yintloko yeziqumrhu zopolitiko.
In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.
Ngowe-1989, ibandla laseUkraine lalingumfuziselo wokumkani wasentla etshayela kude iSoviet Union, yaye uPutin uya kufuna ukubuyisela ubudlelane bangaphambili bokuthobela, aze afumane iqhenqa ebunzini bakhe aze aqalise intshutshiso nxamnye nenkolo eyala iimfuno zakhe. Loo ntshutshiso yenzeka kwesakwaPtolemy ngokwakhe, kwisixeko saseAlexandria, ngoko ke amabandla angaphakathi eRashiya aphenjelelwa yiRoma aya kuba yinto ekujoliswe kuyo nguPutin, kwanisiphelo sakhe. Njengoko uTrump elungiselela idabi lasePanium, ubudlelane bakhe obuvulekileyo nomkhuseli wokumkani womntwana waseYiputa obuthathaka buchongwa ngowama-2025. Amandla aseRoma awathi ngowama-200 BC akhusela ukumkani womntwana waseYiputa, akayi kuthi ngelo xesha amkhusele ukumkani womntwana. Yena uya kunceda ekupheliseni ukumkani womntwana. IRoma njengomkhuseli weYiputa ngowama-200 BC, imele iRoma njengomtshabalalisi weYiputa kwidabi lasePanium.
Millerites
AmaMillerite
The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.
AmaMillerite awazange abone amagunya amathathu amaRoma, abonayo mabini kuphela, kodwa inyaniso yawo yayiyinyaniso, nangona kunjalo. Ingqiqo yobuprofeti ka-Antiochus njengophawu isivumela ukuba sisebenzise indinyana yeshumi elinesine kwimbali eyandulela indinyana yeshumi elinesihlanu, nokuba imbali eyazalisekisa ezi ndinyana ekuqaleni yabeka zombini indinyana yeshumi elinesine neyeshumi elinesihlanu kunyaka wama-200 BC. Ndibanga ukuba indinyana yeshumi elinesithandathu ngumthetho weCawa oza kungekudala, nokuba indinyana yeshumi elinesine yayingu-2025, yaye indinyana yeshumi elinesihlanu yidabi lasePanium elisekwixesha elizayo. UAntiochus ungqina ukuba la madabi mathathu ngumgca omnye wobuprofeti kuba ukho kuwo onke la madabi mathathu, kodwa ukwakwangqinela nebango endilenzayo lokuba ukusetyenziswa kwezi ndinyana kwimihla yokugqibela, xa zahlulwe ngokufanelekileyo kusetyenziswa indlela yomgca phezu komgca.
Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.
UAntiyokwe wayekho kuzo zontathu iimfazwe, yaye kwimihla yokugqibela umele amandla obugxwayiba bobupopu ngo-1989 (uReagan ne-USA), ngo-2014 (uZelenskyy ne-Ukraine), yaye ke kwidabi lasePanium ngamandla obugxwayiba afanayo nawango-1989, kuba uYesu usoloko emele isiphelo ngesiqalo. URonald Reagan ufile waza wangcwatywa, ngoko ke ubungqina bembali buka-Antiyokwe buchanekile ngokwengqiqo yamaMillerite, kodwa buphantsi kwemithetho elawula ukusetyenziswa komgaqo womgca phezu komgca. Amandla okugqibela obugxwayiba bobupopu kwezi ndinyana nguTrump, nangona ngokwembali uAntiyokwe wayekho kuzo zontathu iimfazwe. Ukuze azalisekise indima yendima yeshumi elinesithathu, kwafuneka uTrump alahlekelwe lunyulo lwesibini, kuba kwindima yeshumi elinesithathu “uyabuya,” enamandla kunanini na ngaphambili, enamandla ngokwaneleyo ukuba afumane imbumbulu idlule endlebeni, nto leyo, kunye nobhontsi wesandla sokunene nozwanana olukhulu lonyawo lwasekunene, eyayimele ukuthanjiswa ngegazi, xa ababingeleli babethanjiswa.
Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.
UReagan wayengumfuziselo kaTrump, kuba uReagan ngowokuqala kubongameli abasibhozo bokugqibela ukususela kwixesha lesiphelo ngowe-1989. ULincoln wayengumfuziselo kaTrump, kuba wayengowokuqala ongumongameli weRiphabhlikhi. ULincoln wabulawa ngamaDemokhrasi axhasa ubukhoboka, emanyene neRoma, yaye bobabini uRonald Reagan neqabane lakhe lobupopu uJohn Paul II basinda kwiinzame zokubabulala. UTrump wabulawa kwezopolitiko ngowe-2020, ngonyulo olwebiweyo ekuzalisekeni kweSityhilelo 11, ivesi 7, waza ke ngowe-2024 wavuswa ekuzalisekeni kwevesi 11.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.
Kwaye xa baya kuba begqibile ubungqina babo, irhamncwa elinyuka liphuma emhadini ongenasiphelo liya kwenza imfazwe nabo, liboyise, lize libabulale. … Kwaye emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; lwaza uloyiko olukhulu lwabafikela abo babebabona. ISityhilelo 11:7, 11.
Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.
Ukuvuka kukaTrump kwakuku “buya” kwakhe kwivesi yeshumi elinesithathu, yaye kwakwabonelela ngokungqamana nophawu oluthile lweRoma, kuba iRoma “iyeyesibhozo ephuma kwesixhenxe,” yaye uTrump ungumfanekiso weRoma.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Kwaye irhamncwa ebelikho, kodwa elingasekhoyo, lingelesibhozo, livela kwesisixhenxe, kwaye liya entshabalalweni. ISityhilelo 17:11.
Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”
Ixesha lesibini likaTrump limenza abe ngumongameli wesibhozo ukususela kuReagan, yaye ngenxa yokuba wayekwangowesithandathu, uTrump, ngokuhambelana nobupopu, “ungowesibhozo, yaye ungowabasixhenxe.” Isibhozo luphawu lovuko, nto leyo egxininisa ukuba yena, njengomfanekiso wobupopu, kwakufuneka abe nenxeba elibulalayo elaphiliswa ukuze “abuye.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ndabona enye yeentloko zayo ngathi inenxeba lokufa; laza inxeba layo elibulalayo laphiliswa; lathi lonke ihlabathi layimangalela irhamncwa. IsiTyhilelo 13:3.
When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.
Xa inxeba elibulalayo liphilisiwe, ihlabathi “lalandela irhamncwa limangaliswe,” yaye xa uTrump wavuswa njengowesibhozo ophuma kwabasixhenxe ngowama-2024, “wabuyela,” yaza ihlabathi liphela lamangaliswa nguye.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Yaye emva kweentsuku ezintathu nesiqingatha uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; lwaza uloyiko olukhulu lwehlela abo babebabona. Beva ilizwi elikhulu liphuma ezulwini lisithi kubo, Nyukani nize apha. Benyuka baya ezulwini besefini; zaza iintshaba zabo zababona. ISityhilelo 11:11, 12.
Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.
UTrump “wabuyela” kunyulo luka-2024, yaye ke ngo-2025 yena nopopu Leo bobabini bamiselwa ngokusesikweni. UYesu wanika isilumkiso esithe ngqo nesinobulungisa, kuye nabani na owayenqwenela ukubona.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Ngoko ke, xa nithe nalibona isinyangiso sencithakalo, ekwathethwa ngaso nguDaniyeli umprofeti, simi endaweni engcwele, (ofundayo makaqonde.) Mateyu 24:15.
Mark says it perhaps a little clearer.
UMarko uyitsho mhlawumbi ngokucace ngakumbi.
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.
Kodwa ke xa nithe nalibona isikizi sesiphanziso, ekwathethwa ngaso nguDaniyeli umprofeti, simi apho singafaneleyo khona, (makakuqonde lowo ufundayo,) ngoko mabathi abo baseYuda basabele ezintabeni. Marko 13:14.
The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.
Isikizi sencithakalo yiRoma kuzo zonke izigaba zayo ezintathu. IRoma yobuhedeni, eyobupopu neyanamhlanje nganye ingumfuziselo wesilumkiso kubantu bakaThixo. Isilumkiso eso simelwe ukuqondwa xa iRoma ikwindawo “engcwele” okanye apho “ingafanele” ukuba khona. Ilizwe elizukileyo lilizwe elingcwele esiBhalweni, yaye iUnited States lilizwe elizukileyo ngokwasemoyeni.
And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.
Kwaye uYehova uya kuyidla ilifa iYuda, ibe sisabelo sakhe ezweni elingcwele, aze aphinde ayinyule iYerusalem. Thulani, nonke nina nyama, phambi koYehova; kuba evukile ephuma endaweni yakhe yokuhlala engcwele. Zekariya 2:12, 13.
When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.
Xa nibona iRoma imi endaweni engcwele, iNkosi ikhetha iYerusalem njengabantu bayo bomnqophiso okokugqibela. Xa uReagan, owokuqala kubongameli abasibhozo, walungiselela umanyano oluyimfihlo nomchasi-kristu wesiprofeto seBhayibhile, lwalumela umanyano oluvulekileyo neRoma ngowesibhozo nowokugqibela umongameli ukususela kwixesha lesiphelo ngo-1989. Iimpawu ze-Omega zisoloko ziguqula iimpawu zophawu lwe-alpha.
The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.
Ukubekwa esihlalweni kukaPopu Leo noTrump ngo-2025 kuchaza ubudlelwane obuvulekileyo phakathi kwerhamncwa lolwandle nerhamncwa lomhlaba lesiTyhilelo seshumi elinesithathu. Ukuguqukela kumanyano oluvulekileyo lukaTrump noLeo, olwalufanekiswe ngumanyano oluyimfihlo lukaReagan noJohn Paul II, kusazisa ukuba inkxaso yomntwana-kumkani waseYiputa eyazalisekisa indima yendinyana yeshumi elinesine ngo-200 BC, imele ukusilela kwenkxaso ngemihla yokugqibela.
2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.
Unyaka ka-2025 umisela umbono okanye isiprofeto esisiseko sangaphandle, kuba uphakamisa iRoma njengesilumkiso seRoma esichongwa nguDaniyeli ngomfuziselo “wesikizi sentshabalalo.” Isilumkiso sesikizi sentshabalalo senzeka kwangaphambili kunentshabalalo emelwe “yintshabalalo.” Ekuvinjweni kweYerusalem phantsi kukaCestius, isilumkiso samelwa ziiflegi zegunya laseRoma ezabekwa phakathi kwemida engcwele yengcwele. Abo babonayo, baqonda, bathobela, baza basishiya isixeko, bakhuselwa xa ukuvinjwa kwaqalwa kwakhona. Basibona isibonakaliso sesilumkiso saseRoma. AmaKristu awazahlula ecaweni yasePergamo eyayisele yonakele, yaye emva koko ecaweni yaseTiyatira, abalekela entlango xa abona umntu wesono ehleli etempileni kaThixo. Abo bangqina bachaza isilumkiso sesikizi sentshabalalo esathethwa nguDaniyeli ngemihla yokugqibela.
We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.
Sibonise ngokuphindaphindiweyo ukuba u-1888 wayengukungqingwa kukaCestius, yaye isiphelo sentlekele yomthetho weCawa kukungqingwa kukaTitus. Imithetho-miselo yeBlair Sunday law yee-1880, ihamba kunye nemithetho yeCawa eyaphunyezwa kwamanye amazwe asemazantsi ngoo-1880, yayisisilumkiso sikaCestius esakwaphawula umgca wokwahlula kwicebo likaDade White ngokuphathelele ukuhlala emaphandleni. Phambi koo-1880 icebo lakhe lalisithi kwixesha elizayo siya kufuna ukufudukela emaphandleni, kodwa emva koo-1880 ukuhlala emaphandleni kwakuyinto eyayisele ifanele ukuba yenziwe. Uphawu lwesilumkiso seMithetho-miselo kaBlair, esasikhuthaza uphawu lwegunya lamandla kapopu ukuba luxoxwe ngoo-1880, lwafuzisela iPatriot Act ngexesha le-9/11, kuba ingelosi yeSityhilelo seshumi elinesibhozo yabonakala kuzo zombini ezo mbali.
9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.
I-9/11 yayisisilumkiso sikaCestius ebeka igunya lakhe endaweni engcwele apho bekungafanele libe khona, kuba ngomhla we-9/11 umthetho waseRoma wathabatha indawo yomthetho wesiNgesi. KwiZilingo zikaPelosi zika-2021 isiqendu senkqubo efanelekileyo yomthetho salahlwa, yaye simela olunye unyathelo olusingise ekungqingweni kukaTitus, okuphela kumthetho weCawa osondelayo eUnited States. Ukungqinga lixesha elithile. U-1888 uthetha ngemvukelo yophondo lwangaphakathi lwamaProtestanti, yaye i-9/11 ithetha ngemvukelo yophondo lwangaphandle lwamaRepublican. Ukumiselwa kukapopu evela kwilizwe elizukileyo kwakuloo nyaka mnye apho umongameli wokugqibela naye amiselwa khona kumela isilumkiso sokugqibela sesinengiso sencithakalo simi apho singafanele sime khona, kanye phambi kwedabi lasePanium. Idabi lasePanium likhokelela ngqo kumthetho weCawa nakwidabi laseActium, elalimela umqobo wesithathu nowokugqibela kwiRoma yobuhedeni, yaye emva koko iRoma yobuhedeni yalawula ngobungangamsha iminyaka engama-360 ekuzalisekisweni kukaDaniyeli 11:24. Kumthetho weCawa ubukumkani besithandathu nobesixhenxe bobabini boyiswa yiRoma, yaye iRoma yanamhlanje ke ilawula iyure enye yomfuziselo, okanye iinyanga ezingamashumi amane anesibini zomfuziselo.
In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.
Kwindima yeshumi elinesithandathu uPompey, osandula ukoyisa imiqobo yokuqala yeRoma yobuhedeni yaseSiriya, emveni koko woyisa iYerusalem. UPompey wehlisa imiqobo emibini yokuqala yeRoma, yaye uAgasto Kesare woyisa owesithathu eActium. IRoma yanamhlanje yaqala ngokoyisa ukumkani wasezantsi ngowe-1989 ekuzalisekisweni kwevesi yamashumi amane, kwaye njengoko kufanekisiwe yivesi yeshumi. Emva koko, kumthetho weCawa, iRoma yanamhlanje yoyisa umqobo wayo wesibini nowesithathu ngeUnited States, kwaza kwangoko neZizwe eziManyeneyo zavuma ukunika ubukumkani bazo kumandla opopu. IRoma yobuhedeni yoyisa ababini ngoPompey, yaza emva koko yoyisa omnye; kwaye iRoma yobupopu yoyisa omnye ngowe-1989, ize ke emveni koko yoyise ababini bayo abalandelayo kwivesi yeshumi elinesithandathu, apho uPompey ephawulwa ngokoyisa kwakhe kwesibini.
Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.
Nokuba yayisisithintelo sesithathu e-Actium kuRoma yobuhedeni, okanye xa isithintelo sesithathu, esimelwe ngamaGoth agxothwa kwisixeko saseRoma ngo-538, sisuswa, xa iRoma yoyisa isithintelo sesithathu ilawula ngobukhosi obupheleleyo.
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Inene iNkosi uYehova ayiyi kwenza nto, ingatyhilanga imfihlelo yayo kubakhonzi bayo abaprofeti. Amos 3:7.
The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.
INkosi ngokuqinisekileyo iya kunika ukubonakaliswa kokugqibela komqondiso wesilumkiso omelwe njengeliso elizothe lentshabalalo encwadini kaDaniyeli, phambi kokuba intshabalalo ifike. Loo mqondiso wesilumkiso ngumanyano oluvulekileyo, ngokwahlukileyo kumanyano olufihlakeleyo lukaReagan, olumelwe ngowama-2025. INkosi ayiyi kuzisa isohlwayo ingakhange kuqala inike isilumkiso, yaye uAmosi ucace gca ngoko kusisityhilelo esiyimfihlo kubakhonzi baYo, kwanokuba sibhekiswe koobani.
Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.
Liveni eli zwi athe uYehova ulithethileyo nxamnye nani, bantwana bakwaSirayeli, nxamnye nendlu yonke endayinyusayo emhlabeni waseYiputa, esithi, Nguwe wedwa endimaziyo kuzo zonke iintsapho zomhlaba; ngenxa yoko ndiya kunohlwaya ngabo bonke ubugwenxa benu. Amos 3:1, 2.
Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.
UAmos uthetha nesizukulwana sokugqibela sabantu bakaThixo abakhethiweyo bomnqophiso, abaza kohlwaywa, ngokuvumelana namadoda angamashumi amabini anesihlanu aqubuda elangeni kuHezekile isibhozo. UAmos uzisa umyalezo waseLawodike, ongumyalezo wengelosi yesithathu ngexesha lokucinywa kwesono ngexesha lomgwebo wabaphilayo. Isilumkiso sikaAmos sisekelwe ekudibaneni kwamaqela amabini.
Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.
Bangahamba na na ababini, bengavumelananga yini na? Ingonyama ingagquma na ehlathini, ingenaxhoba? Ingonyama encinane ingakhala na emqolombeni wayo, ukuba ayibambanga nto? Intaka ingawa na emgibeni emhlabeni, kungekho sirhintyelo sayo? Umgibe ungaphakanyiswa na emhlabeni, ungabanjanga nto konke? Isigodlo singavuthelwa na esixekweni, abantu bangoyiki? Kungakho ububi na esixekweni, iNkosi ingabenzanga? Amosi 3:3–6.
The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.
Isilumkiso sababini abahamba kunye banye, sibekwe ngaphakathi komxholo womgibe obamba intaka emhlabeni. Iintaka ziyimiqondiso yamaziko enkolo, yaye upopu bubuhlanti bazo zonke iintaka ezingcolileyo nezithiyekileyo kwiSityhilelo.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.
Waza wadanduluka ngamandla ngezwi elikhulu, esithi, Iwile, iwile iBhabheli enkulu, yaza yaba yindawo yokuhlala yeedemon, nenqaba yoomoya bonke abangcolileyo, nentolongo yeentaka zonke ezingcolileyo nezicekisekayo. Kuba zonke iintlanga ziselile iwayini yengqumbo yombulo wayo, nookumkani bomhlaba benze umbulo nayo, nabarhwebi bomhlaba batyebile ngobuninzi bezinto zayo ezinqwenelekayo. ISityhilelo 18:2, 3.
A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.
Intaka esekhejini yintaka ebanjiweyo, yaye xa uhlanga lukrexeza nehenyukazi laseRoma luba yintaka ebanjiweyo, yaye intaka ephakanyiswa ngaphezu kwazo zonke ezinye iintaka zesiprofeto ngulo mandla ondlu yawo enamacala amathathu eyakhiwayo, emiswayo emthethweni weCawa, endaweni yawo, enguShinare, enguBhabheli. Yiyo intaka eyafumana inxeba elibulalayo ngowe-1798, okanye, njengoko uZekariya esitsho, yabekwa isigqubuthelo selothe phezu kwengobozi yayo, kodwa kamva yaphakanyiswa ziintaka zemimoya nobuProtestanti obuwileyo.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Yandula ke isithunywa esasithetha nam, sathi kum, Phakamisa ngoku amehlo akho, ubone ukuba yintoni na le iphumele phandle. Ndaza ndathi, Yintoni na? Saza sathi, Le yiefa ephumele phandle. Sathi kwakhona, Lo ngumfuziselo wabo ehlabathini lonke. Kwaye, yabonakala iphakanyisiwe italente yelothe; nali ibhinqa elihleli phakathi kweefa. Saza sathi, Obu bubungendawo. Saza sabuphosa phakathi kweefa; saphosa nobunzima belothe emlonyeni wayo. Ndaza ndaphakamisa amehlo am, ndajonga, yaye, yabona kuphuma abafazi ababini, umoya usemaphikweni abo; kuba babenamaphiko anjengamaphiko engwamza; bayiphakamisa iefa phakathi komhlaba nezulu. Ndaza ndathi kwisithunywa esasithetha nam, Ezi ziyisa phi iefa? Saza sathi kum, Ziyokwakhela indlu ezweni laseShinari; yaye iya kumiselwa, ibekwe khona phezu kwesiseko sayo. Zekariya 5:5–11.
Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.
Umgibe ka-Amosi ubambisa intaka emhlabeni, kuba umele umanyano olwandulela umthetho weCawa osondelayo, apho intaka yomhlaba iya kubanjwa; yaye ngokuka-Amosi, olo manyano lukukhalimela ubu-Adventist boSuku lwesiXhenxe baseLawodike, kuba kuya kuvuthelwa ixilongo lesilumkiso esixekweni, abangayi kuvuma ukuliva.
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.
Ngaba liya kuvuthelwa na ixilongo esixekweni, abantu bangoyiki na? kungabakho ububi na esixekweni, abe uYehova engabenzanga? Inene iNkosi uYehova ayiyi kwenza nto, ingatyhilanga icebo layo elifihlakeleyo kubakhonzi bayo abaprofeti. Ingonyama igqumkile, ngubani na ongayi koyika? INkosi uYehova ithethile, ngubani na ongenakuprofeta? Amos 3:6–8.
The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.
INgonyama egqumayo yiNgonyama yesizwe sakwaYuda, emele uKristu xa etywina aze avule iLizwi laKhe lesiprofeto. Umanyano oluvulekileyo luka-2025 lulungqingqo lukaKestiyo, yaye umqondiso wabaphangi babantu bakaThixo uyamiselwa xa nibona ababini behamba kunye ekungafanelekanga nangaliphi na ixesha ukuba babe kunye. IRoma idibene yaza yazilungelelanisa namaProtestanti yinto ephikisanayo ngokwayo, kuba ukuba ngumProtestanti kuthetha ukuphikisa iRoma.
We will continue these things in the next article.
Siza kuqhubekisa ezi zinto kwinqaku elilandelayo.
Too Late to Escape the Snare
Sekulibaziseke Kakhulu Ukubaleka Kumgibe
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Kwaye makukhunjulwe, kukuzingca kweRoma ukuthi akaze atshintshe. Imigaqo kaGregory VII nekaInnocent III isenguye nangoku imigaqo yeCawa yamaRoma Katolika. Kwaye ukuba ibinawo nje amandla, ibiya kuyenza isebenze ngamandla amakhulu ngoku njengakwiminyaka edlulileyo. AmaProtestanti awazi kancinane oko akwenzayo xa eceba ukwamkela uncedo lweRoma emsebenzini wokuphakanyiswa kweCawa. Ngoxa ezimisele ukuzalisekisa injongo yawo, iRoma ijolise ekubuyiseleni amandla ayo, ekufumaneni kwakhona ubukhosi bayo obalahlekayo. Makuthi nje kusekwe eUnited States umgaqo wokuba icawa inokusisebenzisa okanye ilawule amandla karhulumente; wokuba izigqibo zonqulo zinokunyanzeliswa ngemithetho yesizwe; ngamafutshane, wokuba igunya lecawa nelorhulumente limelwe lulawule isazela, yaye uloyiso lweRoma kweli lizwe luqinisekile.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ilizwi likaThixo linike isilumkiso ngengozi esondelayo; makangahoywa ke lo myalezo, ibe ihlabathi lamaProtestanti liya kwandula ukwazi ukuba ziyintoni ngenene iinjongo zeRoma, kuphela xa sele kusemva kwexesha ukuba kusinde emgibeni. Yena ukhula ethe cwaka esiya emandleni. Iimfundiso zakhe zisebenzisa impembelelo yazo kwiiholo zowiso-mthetho, emabandleni, nasezintliziyweni zabantu. Uqokelela izakhiwo zakhe eziphakamileyo nezinkulu, ekusithekeni kweendawo zazo zangaphakathi apho iintshutshiso zakhe zangaphambili ziya kuphindwa khona. Ngokunyenya, engakhange aqatshelwe, uqinisa imikhosi yakhe ukuze aqhubele phambili ezakhe iinjongo xa ixesha lokuba ahlasele lifikile. Yonke into ayinqwenelayo yindawo eluncedo, yaye le sele inikwa yena. Kungekudala siya kubona yaye siya kuva ukuba iyintoni injongo yecandelo lamaRoma. Nabani na oya kukholwa aze alithobele ilizwi likaThixo uya kuthi ngaloo nto azizisele isingcikivo nentshutshiso.” Imbambano Enkulu, 581.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Kukho ihlabathi elilele ebubini, ekukhohlisweni nasekudukisweni, emthunzini kanye wokufa,—bulele, bulele. Ngoobani abavakalelwa ziintlungu zomphefumlo ukuze babavuse? Liliphi na ilizwi elinokubafikelela? Ingqondo yam ithwalelwa kwixesha elizayo xa kuya kunikelwa umqondiso, ‘Nanko uMyeni esiza; phumani niye kumhlangabeza.’ Kodwa abanye baya kube belibazisile ukufumana ioli yokuzalisa kwakhona izibane zabo, yaye kade kakhulu baya kufumanisa ukuba isimilo, esimelwe yile oli, asinakudluliselwa komnye. Loo oli bubulungisa bukaKristu. Imela isimilo, yaye isimilo asinakudluliselwa komnye. Akukho mntu unokusifumanela omnye. Ngamnye umele azifumanele ngokwakhe isimilo esihlanjululwe kuso sonke isiphako sesono.” Bible Echo, Meyi 4, 1896.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.
“Njengoko ndandibona imiphefumlo ehluphekileyo isifa ngenxa yokuswela inyaniso yangoku, yaye abanye ababethi bayakholelwa enyanisweni beyiyeka isifa ngokubamba iindlela eziyimfuneko zokuqhubela phambili umsebenzi kaThixo, loo mbono wawubuhlungu gqitha, ndaza ndacela isithunywa ukuba siwususe kum. Ndabona ukuba xa umsebenzi kaThixo wawufuna inxalenye yempahla yabo, njengomfana osisityebi oweza kuYesu (Mateyu 19:16–22), bemka bedakumbile, nokuba kungekudala isibetho esiphuphuma ngokugqithileyo siya kudlula phezu kwabo size sitshayele yonke impahla yabo, yaye ngoko kuya kuba semva kakhulu ukuncama izinto zasemhlabeni nokuzibekelela ubuncwane emazulwini.” Early Writings, 49.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.
“UYudas wabona ukuba izibongozo zakhe zililize, waza waphuma ngokungxama eholweni esithi, Kusemva kwexesha! Kusemva kwexesha! Waziva ukuba wayengenakuphila ade abone uYesu ebethelelwa emnqamlezweni, waza ngokudakumba waphuma waya kuzixhoma.” The Desire of Ages, 722.