Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.
Ivesi lamashumi amane likaDaniyeli isahluko 11 lingelinye lamavesi ajule kakhulu eZwini likaNkulunkulu, njengoba kunjalo nangoDaniyeli isahluko 8, ivesi 14. Ivesi lamashumi amane limelelwa ngumfula iHidekeli, kanti umfula iUlayi umelela uDaniyeli isahluko 8, ivesi 14.
Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.
Ivesi yamashumi amane iqala ngamazwi athi, “futhi ngesikhathi sokuphela,” ngaleyo ndlela ikhomba ngokukhethekile ukuthi ukuqala kwaleyo vesi kungu-1798. Amazwi angamashumi amahlanu nanye aleyo vesi ambulwa ngo-1989, lapho kwaqashelwa ukuthi akhomba ukuwa kweSoviet Union ngaleso sikhathi. Lawo mazwi angamashumi amahlanu nanye akuleyo vesi amele kokubili isikhathi sokuphela ngo-1798, bese kuba khona nesinye isikhathi sokuphela ngo-1989. U-Alpha no-Omega wabeka uphawu lwaKhe kuleyo vesi ngenxa yabo bonke abazimisele ukubona nokuzwa. Isikhathi sokuphela seminyakazo yengelosi yokuqala neyesithathu kokubili simelwe kuleyo vesi eyodwa.
The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.
Ivesi elandelayo ichaza ukuthi ubupapa, obumele inkosi yasenyakatho, bunqoba nini i-United States, emelwe njengezwe elikhazimulayo, emthethweni weSonto ozayo maduze e-United States. Ngakho-ke, nakuba amazwi evesi lamashumi amane ekhomba isikhathi sokuphela ngo-1798, njengesiqalo, kanye nesikhathi sokuphela ngo-1989, njengokuphetha, iqiniso liwukuthi umlando wesiprofetho omelelwe evesini lamashumi amane awupheli kuze kube yivesi lamashumi amane nanye, lapho inkosi yasenyakatho inqoba izwe elikhazimulayo. Lokhu kusho ukuthi umlando osuka ekuweni kweSoviet Union ngo-1989, kuze kube semthethweni weSonto ozayo maduze evesini lamashumi amane nanye, umelela umlando we-United States kusukela kuMongameli Ronald Reagan kuze kube semthethweni weSonto ozayo maduze. Lowo mlando uhlanganisa uSepthemba 11, 2001, kanye nokuqhubeka kuze kufike ihora lokuzamazama komhlaba okukhulu kwesAmbulo isahluko seshumi nanye.
When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.
Lapho ivesi liqala ukuvulwa uphawu, kwaphakanyiswa ukuphikisa iqiniso lokuthi “isimangalo sikaPippenger, sokuthi ivesi limelela umlando ka-1798 kuze kufike emthethweni weSonto, kwakuyisimangalo esingamampunge, ngoba amavesi eBhayibheli awakaze amele izikhathi ezinde kangako zomlando.” Besingakaze sicabange ngomqondo wokuthi ngabe kukhona yini umkhawulo esikhathini esingatholakala evesini elilodwa, kodwa sakhumbula masinyane ukuthi iSambulo isahluko seshumi nantathu, ivesi leshumi nanye, sikhomba wona kanye lowo mlando, futhi sikwenza lokho, evesini elilodwa. Umlando wesilo somhlaba waqala ngo-1798, futhi ukukhuluma kwesilo somhlaba njengodrako, kugcwaliseka emthethweni weSonto osuzayo maduze.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Kwathi lapho ubuPapa, sebuphucwe amandla abo, baphoqeleka ukuba buyeke ukushushisa, uJohane wabona kuvela omunye umbuso omusha ukuze uphindaphinde izwi likadrako, uqhubekisele phambili lowo msebenzi ofanayo ononya nowokuhlambalaza. Lo mbuso, owokugcina ozolwa nebandla nomthetho kaNkulunkulu, wamelwa ngesifanekiso sesilo esinezimpondo ezifana nezewundlu.” Signs of the Times, November 1, 1899.
If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.
Uma umuntu efuna ukukhuluma ngokunembile, ivesi lamashumi amane lihlanganisa umlando ka-1798 kuze kube yivesi lamashumi amane nanye, futhi evesini lamashumi amane nanye umthetho weSonto uyakhonjiswa, ngakho-ke ngokungafani nevesi elilodwa elikuSambulo isahluko seshumi nantathu, ivesi lamashumi amane empeleni lifushane kancane ngoba umthetho weSonto usevesini elilandelayo, kanti eSambulweni isahluko seshumi nantathu, ukusuka ku-1798 kuya emthethweni weSonto kusevesini elilodwa. USister White usazisa ukuthi “umugqa ofanayo wesiprofetho” oseNcwadini kaDaniyeli uthathwa futhi eNcwadini yesAmbulo, futhi iSambulo isahluko seshumi nantathu, ivesi leshumi nanye, sidlula kalula phezu kwevesi lamashumi amane, uma ukhetha ukusebenzisa isimiso somugqa phezu komugqa.
When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.
Lapho usebenzisa isimiso somugqa phezu komugqa, uthola ukuthi ukumelwa kwesilo somhlaba seSambulo 13 evesini lamashumi amane (i-United States), esimelelwa kulelo vesi “ngezinqola, ngemikhumbi nangabagibeli bamahhashi,” kuyaguquka kusuke esilweni esinjengewundlu esinezimpondo ezimbili ngo-1798 kube yisilo esikhuluma njengodrako emthethweni weSonto osuzofika maduze, futhi nokuthi leso silo esinjengewundlu sinezimpondo ezimbili.
Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).
Ivesi lamashumi amane nalo limelela iminyaka engamashumi ayisikhombisa engokomfanekiso lapho isifebe saseTire sikhohlakala khona, ngokuba leyo minyaka engamashumi ayisikhombisa engokomfanekiso injengezinsuku zenkosi eyodwa, kanti inkosi ingumbuso. Ngokusekelwe evesini lamashumi amane, nasekulandeleni komugqa wesAmbulo isahluko seshumi nantathu, umbuso wesiprofetho seBhayibheli obusa kuleyo minyaka engamashumi ayisikhombisa engokomfanekiso ka-Isaya isahluko samashumi amabili nantathu uyisilo somhlaba, esinezimpondo ezimbili zamandla. Isilo somhlaba siqala sinezimpondo ezimbili zamandla ezimelela ubuRiphabhulikhi nobuProthestani, kodwa njengoba umlando wevesi lamashumi amane usondela ekugcwalisekeni kwawo evesini lamashumi amane nanye, lawo mandla aso amabili esiprofetho abe esechazwa ngokuthi “imikhumbi” (amandla omnotho), kanye “nezinqola namahhashi nabagibeli bamahhashi” (amandla ezempi).
During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.
Phakathi neminyaka engamashumi ayisikhombisa engokomfanekiso ka-Isaya isahluko samashumi amabili nantathu, isifebe saseTire, esisesigabeni samashumi amane siyinkosi yasenyakatho, siyakhohlakala. Kodwa-ke ekupheleni kwaleyo minyaka engamashumi ayisikhombisa engokomfanekiso siyophinde senze ubufebe namakhosi omhlaba, njengoba kwenzeka emlandweni owaholela ekuweni kweSoviet Union lapho zonke izazi-mlando ziqinisekisa ukuthi uMongameli Reagan waqinisekisa umfelandawonye oyimfihlo nomphikukristu wesiprofetho seBhayibheli ngenhloso yokuwisa iSoviet Union. Esikhathini esaholela ku-1989 uReagan wayeseqalile kakade ubudlelwane obuyimfihlo obungekho emthethweni nomuntu wesono; ngalokho abaculi bakaNebukhadinezari baqala ukuziqeqeshela umtshingo ingoma eyayisiqalwa ukuculwa yisifebe esasikhohliwe. Inkonzo yomhlaba wonke kaJohane Pawulu II eyayingakaze ibonwe ngaphambili, kulowo mlando uqobo, yaba ngukuqala “kwengoma nomdanso” okwabangela ukuba “izwe lonke” “limangale lilandele isilo”.
Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.
Ivesi lamashumi amane nalo limelela umlando wobu-Adventist baseLawodikeya, obaqala ngo-1798 njengeSardisi; kwathi labo abaseSardisi bamukela ukukhanya okwakuvulwe uphawu lwakho, kwase kuphuma inhlangano yaseFiladelfiya eSardisi. Lapho inhlangano yaseFiladelfiya yenqaba ukukhanya kwango-1856, base beshintsha besuka ekubeni yinhlangano baya ebandleni laseLawodikeya ngo-1863. Ngalokho lelo bandla limiselwe ukuba likhafulelwe liphume emlonyeni weNkosi evesini lamashumi amane nanye, okuwumthetho weSonto ozofika maduze. Ivesi lamashumi amane alimeleli kuphela umlando we-United States, kodwa futhi limelela umlando wobu-Adventist baseLawodikeya.
Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.
I-Adventism yaseLawodikeya yanikwa ukukhanya kwaphezulu kweZwi likaNkulunkulu njengendawo yayo yokubambelela namandla ayo, futhi uhulumeni wase-United States wanikwa ukukhanya kwaphezulu koMthethosisekelo wase-United States njengendawo yawo yokubambelela namandla awo. Kokubili kwaqala ngokwesiprofetho njengezimpondo ngonyaka ka-1798, futhi ekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso, uphondo oluhlubukileyo lweRiphabhulikhi nophondo oluhlubukileyo lwamaProthestani kuzohlangana kube uphondo olulodwa futhi lukhulume njengodrako.
Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.
Izimpondo ezimbili zevesi lamashumi amane zinguhulumeni, kanye nebandla elikhethiweyo, ezimele imigqa emibili yesiprofetho ehamba ndawonye, ngoba zimelelwa njengezimpondo ezimbili phezu kwesilo esisodwa. Nomaphi lapho isilo siya khona, izimpondo zombili nazo ziya khona, futhi zenza kanjalo emlandweni ofanayo wesiprofetho. Uphondo lobuProthestani lunobunjalo besiprofetho obuphindwe kabili obumele uLaodicea noFiladelfiya. Uphondo lobuRiphabhulikhi nalo lunobunjalo besiprofetho obuphindwe kabili obumele amaqembu ezombusazwe amaRiphabhulikhi namaDemokhrasi. Okwesibili kwalobo bunjalo obuphindwe kabili bophondo ngalunye kuvela ekugcineni futhi kuvela kuphakeme, ngokukaDaniyeli isahluko sesishiyagalombili.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Ngase ngiphakamisa amehlo ami, ngabona; futhi, bheka, kwakumi phambi komfula inqama eyayinezimpondo ezimbili; zombili lezo zimpondo zazinde; kepha esinye sasinde kunesinye, futhi esiside kakhulu savele kamuva. Daniyeli 8:3.
The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.
Izici eziphindwe kabili zophondo ngalunye zibonakaliswa ohlwini lukaKristu ngabaSadusi nabaFarisi, okuthi ophondweni lweRiphabhulikhi kulinganiswe nenkululeko-ntando (ukweseka ubugqila, intando yeningi, i-woke-ism kanye ne-globalism), kanye nokulondoloza amasiko (ukuphikisa ubugqila, iRiphabhulikhi yomThethosisekelo, abalandela amasiko endabuko, i-MAGA). Izici eziphindwe kabili zophondo lwamaProthestani zilinganiswe neFiladelfiya neLawodikeya. Akukho ukuhambelana okuphelele phakathi kokwehlukaniswa kwezimpawu ezimbili zalezi zimpongo ezimbili, ngokuba inkululeko-ntando eqhubekela phambili noma i-MAGA-ism elondolozayo akuphumi ngasohlangothini olufanele odabeni lomthetho weSonto, ngokuba abaFarisi nabaSadusi bahlangana ndawonye esiphambanweni; kodwa emthethweni weSonto osuzofika maduzane, owawufanekiselwa yisiphambano, iLawodikeya iyakhafulelwa iphume emlonyeni weNkosi, kuthi uphondo lwaseFiladelfiya luphakanyiswe njengophawu. Nokho, isimo esiphindwe kabili sazo zombili izimpondo simelelwa yimpikiswano yezenkolo phakathi kwabaFarisi nabaSadusi, futhi isithunywa kwabeZizwe (uPawulu), emlandweni kaKristu, ngaphambili sasiyisiFarisi yabaFarisi.
The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.
Indlela yemvula yamuva, njengoba iyisiyalo phezu kwesiyalo, ikhiqiza ukukhanya okukhulu evesini lamashumi amane lapho isetshenziswa. IZambulo izahluko ezimbili kuya kwezilishumi nesishiyagalombili, zonke ziyavumelana nevesi lamashumi amane. Ubufakazi buka-Isaya isahluko samashumi amabili nantathu mayelana nesifebe saseThire buyavumelana nalelo vesi. Impela, kunezinye izindima eziningana okufanele zibekwe phezu kwevesi lamashumi amane, kodwa mhlawumbe ukusetshenziswa okubaluleke kakhulu kwesiyalo phezu kwesiyalo kwevesi lamashumi amane yivesi lamashumi amane uqobo lwalo.
In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!
Evesini yamashumi amane kubekwa obala kokubili isikhathi sokuphela sango-1798 nesikhathi sokuphela sango-1989. Lokhu kuqondisa umfundi wesiprofetho ukuba abeke isikhathi sokuphela sango-1798 phezu kwesikhathi sokuphela sango-1989. Uma lokho sekwenziwe, umlando wevesi yamashumi amane ukhiqiza imigqa emibili, ngayinye eqala ngo-1798, iqhubeke kuze kube ngumthetho weSonto osuzayo maduze wevesi lamashumi amane nanye. Umugqa oqala ngo-1798 ukhomba umlayezo wangaphakathi wabantu bakaNkulunkulu bezinsuku zokugcina, kanti umugqa oqala ngo-1989 ukhomba umlayezo wangaphandle wabantu bakaNkulunkulu bezinsuku zokugcina phakathi kwalowo mlando ofanayo impela. Ngakho-ke, ivesi yamashumi amane liqukethe ngaphakathi kwalo uphawu olufanekiselwa yilobo budlelwano besiprofetho obufanayo bangaphakathi nangaphandle bamasonto ayisikhombisa nezimpawu eziyisikhombisa encwadini yesAmbulo. Futhi lesi simo sesiprofetho simelelwe evesini elilodwa, elakhiwe ngamazwi angamashumi amahlanu nanye!
The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.
AmaMillerite aqaphela umlayezo wangaphakathi-nowangaphandle wamabandla ayisikhombisa nezimpawu eziyisikhombisa, kodwa futhi aqaphela ukuthi namacilongo ayisikhombisa ayemele omunye umugqa wesithathu weqiniso owawuyingxenye yomlando omelelwa ngamabandla ayisikhombisa nezimpawu eziyisikhombisa. Amacilongo ayeyikho, njengoba uMiller esho, “izahlulelo eziyingqayizivele” ezalethelwa iRoma. AmaMillerite aqonda ukuthi izahlulelo zikaNkulunkulu ezimelelwa amacilongo ayisikhombisa zazixhumene nomlando wamabandla ayisikhombisa kanye nomlando ohambisanayo wezimpawu eziyisikhombisa.
Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.
Ivesi yamashumi amane ihlanganisa umlando kaSepthemba 11, 2001, futhi evesini yamashumi amane umugqa wesiprofetho wamacilongo ayisikhombisa ngalokho-ke nawo uyahambisana. Ingelosi yokuqala yafika ngo-1798 ukuze imemezele ukuvulwa kokwahlulela ngo-1844. Lokho kwahlulela kwehlukaniseka kube ukwahlulela kophenyo nokwahlulela kokwenziwa kwesigwebo. Umlando wevesi yamashumi amane ungumlando wokwahlulela kophenyo, kanti umlando wevesi yamashumi amane nanye kuya phambili kuze kube uMikayeli esukuma futhi izifo eziyisikhombisa zokugcina zithululwa, ungumlando wokwahlulela kokwenziwa kwesigwebo.
The executive judgment begins when the United States speaks as a dragon.
Ukwahlulela kokuphatha kuqala lapho i-United States ikhuluma njengodrako.
““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.
“Izimpondo ezifana nezewundlu kanye nezwi likadrako lophawu kukhomba ukuphikisana okukhulu phakathi kwezithembiso nezimemezelo, kanye nokwenza kwaleso sizwe esimelelwa ngaleyo ndlela. ‘Ukukhuluma’ kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela. Ngesenzo esinjalo siyakuphikisa ngamanga leyo migomo yenkululeko nokuthula esiyivezile njengesisekelo senqubomgomo yaso. Isiprofetho sokuthi siyakukhuluma ‘njengodrako’ futhi sisebenzise ‘wonke amandla esilo sokuqala’ sibikezela ngokusobala ukuthuthuka komoya wokungabekezelelani nokushushisa owabonakaliswa yizizwe ezazimelelwa udrako kanye nesilo esinjengengwe. Futhi isitatimende sokuthi isilo esinezimpondo ezimbili ‘sibangela umhlaba nabakhileyo kuwo ukuba bakhulekele isilo sokuqala’ sikhombisa ukuthi igunya lalesi sizwe liyakusetshenziswa ekuphoqeleleni ukugcinwa kwesimiso esithile esiyokuba yisenzo sokuhlonipha ubupapa.” The Great Controversy, 443.
When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.
Lapho i-United States “ikhuluma,” futhi iphoqelela umthetho weSonto ozayo maduze, “izwi lesibili” lesAmbulo isahluko seshumi nesishiyagalombili “liyakhuluma,” ngokubiza amadoda nabesifazane ukuba baphume eBhabhiloni.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuba ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zakhe. Mvuzeni njengalokhu enivuza nani, nimphindisele ngokuphindiwe kabili ngokwemisebenzi yakhe; enkomishini ayigcwalisileyo, yigcwaliseleni kabili. IsAmbulo 18:4–6.
In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.
Evesini lamashumi amane nanye, lapho i-United States ikhuluma, labo abasese semvelweni ephindwe kathathu yeBabiloni lesimanje bayabizwa baphume lapho “izwi lesibili” lesAmbulo isahluko seshumi nesishiyagalombili likhuluma. Labo ababizwa baphume ngaleso sikhathi bamelwe evesini lamashumi amane nanye ngokuthi “u-Edomi, noMowabi, kanye nabakhulu babantwana bakwa-Amoni.” Kuleli vesi, labo abamelwe kuleso sibonakaliso esiphindwe kathathu seBabiloni lesimanje bayaphunyuka esandleni senkosi yasenyakatho (ubupapa). Igama lesiHebheru elithi “phunyuka,” lisho ukuphunyuka ngokushelelayo, futhi incazelo yalo engaphakathi iwukuthi lokho kuphunyuka kwenziwa kususwa entweni eyayikade, ngaphambi kokuphunyuka, ibabambe labo abaphunyukayo ekuthunjweni.
He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.
Uyongena futhi ezweni elikhazimulayo, futhi amazwe amaningi ayakuchithwa; kodwa laba bayakuphunyuka esandleni sakhe, okungukuthi u-Edomi, noMowabi, nenhloko yabantwana bakwa-Amoni. Uyokwelulela futhi isandla sakhe phezu kwamazwe; nezwe laseGibhithe aliyikuphunyuka. Daniyeli 11:41, 42.
In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”
Evesini yamashumi amane nambili, upapa (inkosi yasenyakatho), unqoba isithiyo sawo sesithathu sendawo lapho ethatha iGibhithe, eliwuphawu lweZizwe Ezihlangene, njengoba kufanekiswa ngosuku lokuzalwa lukaHerode, lapho enqotshwa khona umdanso wokukhohlisa kaSalome (i-United States), indodakazi kaHerodiya (upapa). Lokhu kukhomba isikhathi lapho iZizwe Ezihlangene (amakhosi ayishumi “eSambulo” isahluko seshumi nesikhombisa), zivuma ukunikeza isilo umbuso wazo ihora elilodwa. Lelo hora liyihora “lokuzamazama okukhulu komhlaba” kweSambulo isahluko seshumi nanye, futhi “ihora” lapho isifebe saseBhabhiloni sahlulelwa khona. Evesini yamashumi amane nambili, iGibhithe (iZizwe Ezihlangene), “alisoze laphunyuka.”
The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.
Igama lesiHeberu elihunyushwe ngokuthi “ukuphunyuka” evesini lamashumi amane nambili lihlukile egameni lesiHeberu elisevesini lamashumi amane nanye. Evesini lamashumi amane nambili igama elithi “ukuphunyuka” lisho “ukungatholi kukhululwa”, kodwa ivesi lamashumi amane nanye likhomba ukuthi labo ababekade, ngaphambi komthetho weSonto osuzofika maduzane, bebambene ngezandla nobupapa, bese bephunyuka kungathi kungenxa yokushelela. Ngaphambi kwehora lenhlekelele yomthetho weSonto, labo abasekuhlanganyeleni kweBabiloni lesimanje bebemukela umqondo kaSathane wokuthi iSonto luwusuku lukaNkulunkulu lokukhonza. Lapho uphawu lwesilo luphoqelelwa, umuntu angalwamukela nganoma yisiphi isizathu, noma empeleni akholwe ukuthi kunjalo. Ukukholwa ukuthi kunjalo kungukwamukela uphawu ebunzini, kanti ukulwamukela nje kuphela kungukwamukela uphawu esandleni sakho.
Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.
Labo abaphunyuka esandleni sobupapa ngesikhathi somthetho weSonto, bayawenqaba umqondo kaSathane wokuthi usuku lukaNkulunkulu lokukhonza luwusuku lwelanga, ngaso kanye leso sikhathi lapho i-United States neNhlangano Yezizwe Ezihlangene zihlanganisa izandla nesifebe saseRoma, amandla obupapa, inkosi yasenyakatho.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“AmaProthestani ase-United States ayoba ngabaphambili ekweluleni izandla zawo ngaphesheya komhosha ukuze abambe isandla soMoya; ayokwelulela ngaphesheya kwalasha ukuze axhawulane nombuso waseRoma; futhi ngaphansi kwethonya lalobu bunye obuphindwe kathathu, leli zwe liyolandela ezinyathelweni zaseRoma ekunyatheleni amalungelo kanembeza.” The Great Controversy, 588.
It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.
Kubalulekile ukuthatha isikhathi ukubeka obala ukwakheka kwamavesi ayisithupha okugcina kaDaniyeli ishumi nanye njengoba siqhubeka nokucabangela kwethu ivesi lamashumi amane. Inkosi yasenyakatho, okuyiRoma yanamuhla, inqoba izithiyo ezintathu zendawo ukuze imiswe esihlalweni sobukhosi bomhlaba. IRoma yobuhedeni yanqoba izithiyo ezintathu zendawo, njengoba kwenza neRoma yobupapa; kanjalo-ke iRoma yanamuhla inqoba inkosi yaseningizimu (eyayiyiSoviet Union yangaphambili) evesini lamashumi amane, bese inqoba izwe elikhazimulayo (i-United States) evesini lamashumi amane nanye, bese kuba yiGibhithe (i-United Nations) emavesini amashumi amane nambili namashumi amane nantathu.
But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.
Kodwa, njengoba isicaphuno sangaphambilini sikaDade White sibonisa, i-United States ihlanganyela izandla nobupapa kanye ne-United Nations ngesikhathi esifanayo. Inhlangano ephindwe kathathu kadrako, yesilo, neyomprofethi wamanga iyafezwa emthethweni weSonto ozayo maduze, nakuba uDaniyeli isahluko seshumi nanye amavesi amane nanye kuya kwamane nantathu ekhomba ngokulandelana ukunqoba okwenzeka ngesikhathi esifanayo. Ukulandelana okubonisiwe kumelela ukugeleza kwezehlakalo, kodwa konke kuyafezwa emthethweni weSonto ozayo maduze.
At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.
Ngaleso sikhathi “izwi lesibili” lesAmbulo isahluko seshumi nesishiyagalombili “liyakhuluma,” khona kanye lapho i-United States “ikhuluma” khona. UNkulunkulu ukhuluma lapho futhi ngesikhathi uSathane ekhuluma khona. Evesini lamashumi amane nane, imibiko evela empumalanga nasenyakatho iyamkhathaza inkosi yasenyakatho, futhi ukugeza kwegazi kokugcina kobupapa kuyaqalwa. Ivesi lamashumi amane nane, njengamavesi angamashumi amane nambili nangamashumi amane nantathu, liqala evesini lamashumi amane nanye, lapho ingelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili iqala khona ubizo lwayo lokuba omunye umhlambi wayo uphume eBabiloni.
The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.
Umlayezo awethulayo ungumyalezo ohlonza ubuSulumane bosizi lwesithathu njengethuluzi laKhe lokwahlulela, nesijeziso sesifebe saseBabiloni. UbuSulumane bumelwe “njengezindaba ezivela empumalanga”, kanti upapa (inkosi yasenyakatho yomgunyathi) “uyizindaba ezivela enyakatho”. UDanieli isahluko sokuqala neseshumi ivesi lamashumi amane lihlonza ukwahlulela kophenyo, kanti ivesi lamashumi amane nanye kuya kwelamashumi amane nanhlanu lihlonza ukwahlulela kokuphothula.
We will continue our consideration of verse forty of Daniel eleven in the next article.
Sizoqhubeka nokucubungula kwethu ivesi lamashumi amane likaDaniyeli ishumi nanye esihlokweni esilandelayo.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ngesinye isikhathi, lapho ngiseDolobheni laseNew York, ngabizwa ngesikhathi sasebusuku ukuba ngibone izakhiwo ziphakama zinezitezi ngezitezi ziya ezulwini. Lezi zakhiwo zaziqinisekiswe ukuthi azibanjwa umlilo, futhi zazakhiwe ukuze zikhazimulise abanikazi bazo nabazakhi bazo. Lezi zakhiwo zaqhubeka ziphakama, ziye zanda ukuphakama, futhi kuzo kwasetshenziswa izinto ezibiza kakhulu. Labo ababeziphethe lezi zakhiwo babengazibuzi ukuthi: ‘Singamkhazimulisa kanjani kakhulu uNkulunkulu na?’ INkosi yayingekho emicabangweni yabo.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Ngacabanga ngathi: ‘O, sengathi labo abatshala izimali zabo ngale ndlela bebengabona inkambo yabo njengoba uNkulunkulu eyibona! Baqongelela izakhiwo ezinhle kakhulu, kodwa yeka ukuthi kuwubuwula kangakanani emehlweni oMbusi wendawo yonke ukuhlela nokusungula kwabo. Abafundi ngawo wonke amandla enhliziyo nengqondo ukuthi bangamdumisa kanjani uNkulunkulu. Sebelahlekelwe ukubona lokhu, okuyisibopho sokuqala somuntu.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Njengoba lezi zakhiwo eziphakeme zazakhiwa, abanikazi bazo bajabula ngokuziqhenya okunesifiso esikhulu, ngokuthi babenemali yokusebenzisa ekuzithokoziseni nasekuvuseni umona komakhelwane babo. Iningi lemali ababeyitshale ngaleyo ndlela lalitholwe ngokucindezela, ngokukhinyabeza abampofu. Bakhohlwa ukuthi ezulwini kugcinwa umbhalo wazo zonke izivumelwano zebhizinisi; yonke inkohlakalo, sonke isenzo sobuqili, kubhalwe khona. Isikhathi siyeza lapho, ngobuqili babo nangokudelela kwabo, abantu beyofinyelela ezingeni iNkosi engayikubavumela ukuba baledlule, futhi bayofunda ukuthi kukhona umkhawulo ekubekezeleni kukaJehova.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Isigcawu esalandela esadlula phambi kwami kwakuyisixwayiso somlilo. Abantu babheka izakhiwo ezinde nezokuthiwa azibaselwa umlilo, bathi: ‘Ziphephe ngokuphelele.’ Kodwa lezi zakhiwo zashiswa zaphela sengathi zenziwe ngetiyela. Izinjini zomlilo azibange zisakwazi ukwenza lutho ukuvimba ukubhujiswa. Izicishamlilo azibange zisakwazi ukusebenzisa lezo zinjini.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Ngiyalelwa ukuthi lapho kufika isikhathi seNkosi, uma kungekho nguquko eseyenzekile ezinhliziyweni zabantu abaziqhenyayo, abanesifiso sokuphakama, abantu bayothola ukuthi isandla ebesinamandla okusindisa siyoba namandla okubhubhisa. Akukho mandla asemhlabeni angavimba isandla sikaNkulunkulu. Akukho nto ebonakalayo engasetshenziswa ekwakheni izakhiwo eyozigcina zingabhubhi lapho kufika isikhathi esimisiwe sikaNkulunkulu sokuthumela impindiselo kubantu ngenxa yokungayinaki kwabo umthetho waKhe nangenxa yesifiso sabo sobugovu sokuphakama.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
Ababaningi, ngisho naphakathi kwabafundisi nababusi bezwe, abaziqondi izimbangela ezisemqoka ezakha isimo samanje somphakathi. Labo abaphethe izintambo zombuso abakwazi ukuxazulula inkinga yokonakala kokuziphatha, ubumpofu, ubuzenzisi bokuncika osizweni, kanye nokwanda kobugebengu. Bazabalaza ngeze ukubeka imisebenzi yezohwebo esisekelweni esiqinile ngokwengeziwe. Ukube abantu bebenganaka ngokwengeziwe imfundiso yeZwi likaNkulunkulu, bebeyothola isixazululo sezinkinga ezibadidayo.
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“ImiBhalo ichaza isimo sezwe ngaphambi nje kokubuya kwesibili kukaKristu. Ngabantu abathi ngokuphanga nangokuphangisa baqongelele ingcebo enkulu, kulotshiwe ukuthi: ‘Niziqongelele ingcebo yezinsuku zokugcina. Bhekani, inkokhelo yabasebenzi abavune amasimu enu, enigodlile ngenkohliso, iyakhala; futhi ukukhala kwabavuni sekufikile ezindlebeni zeNkosi yamabandla. Niphile ngokuzitika emhlabeni, naphila ngokuxhwalela; nikhulise izinhliziyo zenu, njengangosuku lokuhlatshwa. Nimsolile nambulala olungileyo; yena akanimelani.’ Jakobe 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Kodwa ngubani ofunda izixwayiso ezinikezwa yizibonakaliso zezikhathi ezigcwaliseka ngokushesha? Yimuphi umthelela owenziwa kubantu bezwe? Yiluphi ushintsho olubonakala esimweni sabo sengqondo? Akukho olungaphezu kwalolo olwabonakala esimweni sabahlali bezwe likaNowa. Begxile emisebenzini nasentokozweni yezwe, abantu bangaphambi kukazamcolo ‘abazange bazi kwaze kwafika uzamcolo, wabakhukhula bonke.’ Mathewu 24:39. Babenikezwe izixwayiso ezivela ezulwini, kodwa benqaba ukulalela. Nanamuhla izwe, lingayinaki nhlobo izwi lesixwayiso sikaNkulunkulu, ligijimela ekubhujisweni kwaphakade.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”
“Izwe liyanyakaziswa ngumoya wempi. Isiprofetho sesahluko seshumi nanye sikaDaniyeli sesiseduze kakhulu nokufinyelela ekugcwalisekeni kwaso okuphelele. Maduze izigigaba zosizi ezakhulunywa ngazo eziprofethweni zizokwenzeka.”
Testimonies to the Church, volume NINE, page ELEVEN.
Ubufakazi Ebandleni, umqulu WESISHIYAGALOLUNYE, ikhasi LESHUMI NANYE.