Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith wabhala wathi, “IRoma yaxhumana nabantu bakaNkulunkulu, amaJuda, ngesivumelwano sobumbano, ngo-162 BC.” Iningi lezazi-mlando zesimanje libeka lolu suku ku-161 BC, kanti uSmith uqobo ubhekisa ku-161 BC kabili encwadini efanayo. Ukucabanga kwami ukuthi lokhu kubhekisa ku-162 BC kuyiphutha lokubhala.

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

“Ngamavesi 23 no-24 silethwa siye ngalapha kwaleso sivumelwano phakathi kwamaJuda namaRoma, ngo-161 B.C., siye esikhathini lapho iRoma yayisithole ukubusa komhlaba wonke.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Amavesi eshumi nanye neshumi nambili akhomba ukunqoba nemiphumela yempi yaseRafiya, eyenzeka ngowe-217 BC, phakathi koMbuso wamaSeleucid, owawuholwa ngu-Antiochus III Omkhulu, noMbuso wamaPtolemy waseGibhithe, owawuholwa yiNkosi uPtolemy IV Philopator.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Impi yasePanium, eyenzeka eminyakeni eyishumi nesikhombisa kamuva ngonyaka ka-200 BC, yaphinde yaba phakathi kombuso wakwaSeleucid nombuso wakwaPtolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Ukuvukela KwamaMaccabee kwaqala ngonyaka ka-167 BC, futhi kwaba ukuvukela kwamaJuda ngokumelene nemizamo yoMbuso WamaSeleucid yokucindezela imikhuba yenkolo yamaJuda nokuphoqelela isiko lamaGreki.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Ukungcweliswa kabusha kweThempeli Lesibili eJerusalema, okuyisona esiyisenzakalo somlando esigujwa ngesikhathi seHanukkah, kwenzeka ngo-164 BC, eminyakeni emithathu ngaphambi “kwesivumelwano” sevesi lamashumi amabili nantathu. Lesi sehlakalo salandela umkhankaso wezempi ophumelelayo wamaMakkabi wokulwa namabutho oMbuso wamaSeleukusi, owawuholwa u-Antiochus IV Epiphanes odume kabi, owayelingcolisile iThempeli futhi evimbele imikhuba yenkolo yamaJuda. U-Antiochus IV Epiphanes wafa ngokushesha ngemva kokunqoba okukhunjulwa yiHanukkah, futhi lokhu kuphawula ukwehla kwamandla aseSiriya kusukela kuleso sikhathi kuya phambili emlandweni.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Ngo-200 BC, (okwakuyisikhathi futhi seMpi yasePanium), iRoma, ngokokuqala, yazifaka emlandweni wesiprofetho kaDaniyeli isahluko seshumi nanye. Kukhona uphawu olumisa umbono. Umthelela walo onenhloso kulowo mlando uveza umsebenzi kaJezebeli, uphawu lwebandla elidonsa izintambo ngemuva kwezigcawu. UJezebeli wayesekhaya eSamariya ngesikhathi umyeni wakhe u-Ahabi ebuka abaprofethi bakhe bebulawa ngu-Eliya. UHerodiyase wayengekho edilini losuku lokuzalwa lukaHerode, lapho indodakazi yakhe uSalome ayenga khona uHerode. Emlandweni we-United States, ubupapa, obumelwe yisifebe saseThire, buyakhohlakala, kuze kube sekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso. Bese buqala ukuculela amakhosi omhlaba izingoma zabo zenkohliso. Unyaka ka-200 BC uyisifanekiselo sesikhathi aqala ngaso ukuculela amakhosi ngokusobala ezinsukwini zokugcina, ngaphambi nje komthetho weSonto osuzofika maduze, njengoba umelwe evesini leshumi nesithupha.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Ngaphambi “kwesivumelwano” samaJuda ngo-161 BC kuya ku-158 BC, abakwaMaccabee baphinde bangcwelisa ithempeli, njengoba kukhunjulwa nguHanukkah ngo-164 BC. Kwathi eminyakeni emithathu kamuva, besesezabalazweni eziqhubekayo namaSiriya, amaJuda akwaMaccabee afuna ukwesekwa eRoma. “Isivumelwano” neRoma esabe sesakhiwa siba uvivinyo olungokwesiprofetho kubafundi bakaNkulunkulu besiprofetho sezinsuku zokugcina.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Umlando ubeka u-161 BC njengendawo lapho “isivumelwano” senzeka khona, kodwa amaphayona abeka lowo mlando ku-158 BC. Ingabe uMiller wayeqinisile, noma izazi-mlando zanamuhla ziqinisile? UMiller wanezela iminyaka eyizinkulungwane eziyisithupha namakhulu ayisithupha namashumi ayisithupha nesithupha (666) onyakeni ka-158 BC, wafinyelela onyakeni ka-508, lapho “okwemihla ngemihla” kwasuswa khona. Noma ungasesha kangakanani, kuyoba nzima kakhulu, uma kungenzeki nhlobo, ukuthola ubufakazi bomlando obusekela u-158 BC njengesivumelwano phakathi kwamaJuda namaRoma.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Ivesi leshumi nesithupha liwumthetho weSonto, kodwa ngaphambi kwalowo mlando iRoma iyangena emlandweni ukuze imise umbono ngonyaka ka-200 BC. Ukuvukela kwamaMakkabi kwaqala eModein ngo-167 BC, futhi ekugcineni baphinda banikezela ithempeli ngo-164 BC. Khona-ke kusukela ku-161 BC kuya ku-158 BC, amaJuda angena esivumelwaneni namandla aseRoma. U-161 BC kuya ku-158 BC umelela inkathi yesikhathi eyayidingeka ukuze kumiswe “isivumelwano.” Lokhu kuqonda kukhomba “isivumelwano” ngokuvumelana nobufakazi bezazi-mlando, futhi nangokwesivivinyo esaqondiswa yisandla seNkosi futhi okungafanele siguqulwe.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Izazi-mlando zisitshela ukuthi inqubo yokuxoxisana ngezivumelwano phakathi kwezizwe zasendulo ezinjengoJuda neRoma ngekhulu lesibili ngaphambi kukaKristu yayihluka kuye ngezimo ezithile, izinqubo zobudlelwane bamazwe, kanye namandla ayebandakanyekile. Ngokuvamile, inqubo yayiqala lapho uhlangothi olulodwa luveza isifiso sokumisa isivumelwano noma umfelandawonye nolunye uhlangothi. Endabeni kaJuda neRoma, uJuda waqala ukuxhumana neRoma ukuze aphakamise umfelandawonye osemthethweni.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Izindlela zobudlelwano bezombusazwe bezizobe zisetshenzisiwe ukuze kudluliselwe lesi siphakamiso futhi kuqaliswe izingxoxo. Lokhu kwakudingeka ukuba kuhlanganise ukuthunyelwa kwezithunywa noma amanxusa eRoma ukuba ziyohlangana nabaholi bayo noma nabameleli bayo. Lapho izingxoxo seziqalile, zombili izinhlangothi bezizoxoxa ngemigomo yesivumelwano esiphakanyisiwe. Lokhu kwakungase kuhlanganise uchungechunge lwemihlangano, ukushintshisana kwemiyalezo yezobudlelwano bezombusazwe, futhi mhlawumbe nokubandakanywa kwabaxhumanisi noma abaluleki bokulamula ukuze kusizwe izingxoxo. Ngesikhathi sezingxoxo, uhlangothi ngalunye beluzocabangela imigomo ehlongozwe olunye futhi lungase lunikeze iziphakamiso eziphikisayo noma lufune ukuchibiyelwa kwemigomo ethile. Le nqubo yayingase ihlanganise ukucabangisisa ngokucophelela, ukubonisana nabeluleki, kanye nokuhlolwa kwezinzuzo ezingaba khona kanye nobubi obungase buvele besivumelwaneni esiphakanyisiwe.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Uma zombili izinhlangothi zafinyelela esivumelwaneni ngemibandela yesivumelwano, kwakuzobe sekulungiswa umbhalo osemthethweni ochaza ngokuningiliziwe imigomo nemibandela okuvunyelwene ngayo yizinhlangothi zombili. Isivumelwano sasizobe sesidinga ukuqinisekiswa yiziphathimandla ezifanele zesizwe ngasinye. Endabeni yaseRoma, lokhu kwakungase kubandakanye ukuvunywa yiSigele noma ezinye izinhlaka ezibusayo. Ngokufanayo, kwaJuda, kungenzeka kakhulu ukuthi isivumelwano sasizodinga ukuvunywa ubuholi bayo noma umkhandlu wayo obusayo. Uma sesiqinisekisiwe, isivumelwano sasizosebenza, futhi izinhlangothi zombili zaziyolindeleka ukuba zinamathele emigomeni yaso. Lokhu kwakungase kubandakanye izinhlobo ezihlukahlukene zokubambisana, izivumelwano zokuvikelana, ubudlelwane bezohwebo, noma ezinye izinhlobo zokuxhumana kwezombusazwe ezichazwe esivumelwaneni.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Ngekhulu lesibili ngaphambi kukaKristu, ukuhamba usuka eJudiya (etholakala esifundeni saseMpumalanga yeMedithera) uya eRoma (etholakala maphakathi ne-Italy) kwakuyoba ngumzamo onzima futhi odla isikhathi eside, ikakhulukazi uma kubhekwa imingcele yezindlela zokuhamba zasendulo. Ibanga eliphakathi kweJudiya neRoma lingaba cishe amakhilomitha ayi-1,500 kuya kwangama-2,000 (amamayela angama-930 kuya kwangama-1,240), kuye ngomzila othile othathiwe. Ezikhathini zasendulo, ukuhamba ngolwandle kwakuvame ukuba kusheshe futhi kusebenze kangcono kunokuhamba ngomhlaba, kodwa ukuhamba ngolwandle kwakuncike emimoyeni ebusayo. Ukuhamba ngomkhumbi usuka ethekwini laseJudiya uya ethekwini lase-Italy (njenge-Ostia, itheku laseRoma) kwakungathatha amasonto amaningana, kuye ngezinto ezinjengesimo somoya, imisinga yolwandle, nohlobo lomkhumbi osetshenzisiwe.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Ukuhamba ngomhlaba usuka eJudiya uya eRoma kwakuyoba kancane kakhulu futhi kube nzima ngokwedlulele. Abahambi kwakudingeka badabule ezindaweni ezinhlobonhlobo, kuhlanganise nezintaba, izigodi, nemifula, futhi babhekane nezingqinamba ezinjengabaphangi nezindawo ezinobutha. Kulinganiselwa ukuthi ukuhamba ngezinyawo noma ngenqola edonswa amahhashi kwakungathatha izinyanga eziningana. Isikhathi sohambo sasiyophinde sithonywe yizici ezifana nesimo semigwaqo, ukutholakala kwezindawo zokulala nezokuphumula, kanye nesidingo sokuphumula nokuzilungiselela kabusha ngezinto ezidingekayo endleleni.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Lapho amaJuda amaMakkhabi efuna isivumelwano neRoma, kwakuyodingeka ukuba athumele izithunywa eRoma. Lapho lezo zithunywa sezamukelwe yiziphathimandla zaseRoma, kwakuyoba nesikhathi sokuxoxisana. Ngokwemfundiso yomlando, ngoba awekho amarekhodi aqondile atholakalayo, lapho isivumelwano sesibhaliswe ngokusemthethweni, kwakuyodingeka ukuba sibuyiselwe eJudiya ukuze siqinisekiswe, bese mhlawumbe sidingeke ukuba siphindiselwe eRoma ukuze kuqinisekiswe ukwamukelwa kwaso ngamaJuda. Cishe akunakwenzeka ukukholwa ukuthi inqubo yokwakha umfelandawonye ngaleso sikhathi yayingafezwa ngonyaka owodwa, ngakho ukuqonda ukuthi “isivumelwano” simele inqubo eqala ku-161 BC iye ku-158 BC kuhambisana neminye imigqa yesiprofetho ekhomba umlando oholela emthethweni weSonto wevesi leshumi nesithupha.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Isivumelwano” bonke osomlando abavumelana ukuthi saqalwa amaJuda amaMakkabi, saqala eJudiya ngo-161 BC. Inhloso kwakuwukuthi amaJuda ayefuna ukwesekwa ngokumelene namaSiriya ayesehlushisene nawo selokhu ukuvukela kwawo kwaqala ngo-167 BC. Lokho kuvukela kwaqalwa yimizamo kaMatatiyasi, umpristi ongumJuda, namadodana akhe amahlanu, ikakhulukazi uJuda Makkabi, yokumelana nezinqubomgomo zokwenziwa amaGreki ezabekwa ngumbusi wakwaSeleukidi u-Antiyokhu IV Epifanesi. Lezi zinqubomgomo zazihlanganisa imizamo yokucindezela imikhuba yenkolo yamaJuda nokuphoqelela ukwamukelwa kwamasiko nezinkolelo zamaGreki.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Isikhuthazo sokuvukela kwaba yisigameko esenzeka emzaneni waseModein, lapho uMathathiya enqaba ukulalela umyalo wokunikela umhlatshelo kunkulunkulu wamaGreki. “Modein” lisuselwa egameni lesiHebheru elithi “modi’a,” elisho “ukumemezela” noma “ukuphikisa.” Ekuphikiseni kwakhe, uMathathiya wabulala isihlubuki somJuda esasizimisele ukwenza lowo mhlatshelo, yena namadodana akhe base bebalekela ezintabeni, baqalisa umkhankaso wempi yabashokobezi wokulwa namabutho amaSeleucid. Ukuvukela kwamaMaccabee kwaqhubeka iminyaka eminingana, phakathi nesikhathi lapho amaMaccabee alwa khona izimpi eziningi namaSeleucid nabalingani bawo. Naphezu kokuba ayembalwa kakhulu futhi enezikhali nezinsiza ezingaphansi kakhulu, amaMaccabee anqoba ukunqoba okuningana okukhulu.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Umbuso WamaSeleucid wawufuna ukuphoqelela inkolo yamaGreki phezu kwamaJuda, futhi amaGreki amele abakhuthaza ubumbano lomhlaba wezinsuku zokugcina. Inkolo yabo ivezwe kulokho okubizwa ngokuthi i-woke-ism, okwamanje okuphoqelelwa phezu kwe-United States nomhlaba, ngamandla omhlaba wonke ohlelo lwamabhange, abezindaba abajwayelekile, izikhungo zemfundo, kanye nokubhidlizwa kokwehluka kwezizwe ngokufuduswa okuphoqelelwe kwabokufika abangekho emthethweni. Ngesikhathi u-Antiochus Epiphanes ephoqelela inkolo yamaGreki phezu kwamaJuda, kwakukhona amaJuda ayebambisana nemizamo yakhe. AbaMaccabee bamele isigaba esisodwa samaJuda ahlubukayo, esasimelana nenkolo yamaGreki, kodwa kwakukhona nesinye isigaba samaJuda ahlubukayo esasixhasa umsebenzi wokuphoqelela inkolo yamaGreki.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Ivesi yeshumi nesithupha iwumthetho weSonto ozayo maduze, kanye nenyunyana ephindwe kathathu yedrako, yesilo, nomprofethi wamanga. Lowo mlando wandulelwa amavesi eshumi nantathu kuya kweleshumi nanhlanu, lapho izimpi ezintathu zevesi lamashumi amane zenzeka zisukela evesini leshumi (1989), amavesi eshumi nanye neshumi nambili (impi yase-Ukraine), kanye neMpi yasePanium. IMpi yasePanium imelela impi lapho isilo somhlaba esinezimpondo ezimbili sinqoba khona phezu kwefilosofi zenkolo nezombusazwe zomhlaba wonke zomuntu osekela uhlelo lokubusa komhlaba.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Kuleyo mpi umongameli wokugcina wase-United States kumele abhekane nemiphumela yokunqoba kukaPutin kanye nokubhidlika okwalandela okumelwe emavesini ayishumi nanye nayeshumi nambili. Uzokwakha umfelandawonye ne-NATO, noma neZizwe Ezihlangene, ukuze axazulule imiphumela yokuwa kweRussia, futhi emlandweni walowo mfelandawonye uzobandakanya iZizwe Ezihlangene eMpini yasePanium. Impi yesithathu yevesi lamashumi amane iyoba njengempi yokuqala yevesi lamashumi amane. Njengoba iSoviet Union yabhidlika ngaphansi kwamandla ezomnotho nezempi e-United States, abomhlaba wonke beZizwe Ezihlangene bayophoqeleka ukuba baphinde “perestroika”, okuyingxenye eyinhloko yemizamo kaGorbachev yokuguqula iSoviet Union, nakuba ekugcineni leyo mizamo yanikela ekuqaqekeni kwesimiso saseSoviet nasekuhlakazekeni kokugcina kweSoviet Union.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Impi yesithathu ifanekiswa yimpi yokuqala, futhi ngomfutho wezomnotho nowezempi uTrump, njengoba emelwe uReagan, uyophoqa iZizwe Ezihlangene ukuba zingene “ku-perestroika,” okusho ukuhlelwa kabusha noma ukuguqulwa. Lokho kuhlelwa kabusha kuyobeka i-United States phezu kwekhanda lohlelo lwamakhosi ayishumi oluyiziZizwe Ezihlangene. Empini leyo ubuPapa buyobe sebuzingenisa emlandweni, buthi bungumvikeli wohlelo uTrump ayobe eselunqoba ngaleso sikhathi.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Kulowo mlando ofanayo uTrump uzobhekana neMpi Yombango yangaphakathi azophoqeleka ukuyisingatha, njengoba no-Abraham Lincoln waphoqeleka ukuyisingatha. Le Mpi Yombango iyoba phakathi kwezinhlangothi ezimbili eziphikisayo zokuhlubuka ngaphakathi kwe-United States. Isigaba esisodwa simelwe yilabo abamukele inkolo nefilosofi ye-woke-ism, abangabomhlaba wonke abathuthukayo bamaqembu omabili ezombusazwe. Esinye isigaba (i-MAGA-ism) sizibiza ngokuthi singamaProthestani eqiniso, nakuba salahlekelwa yileso sikhundla ngo-1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Iqembu likaMongameli limelwe yi-MAGA-ism, futhi lisekelwe esimisweni esidukisayo sokuthi livikela ubuProthestani beqiniso noMthethosisekelo. Isimangalo se-Woke-ism siyinkolo kaMama uMhlaba, i-New Age, kanye nenkolelo yokuthi uMthethosisekelo usebenza ngokwezimo ezikhona zemigomo yomphakathi, hhayi ngemibono eseluphelelwe isikhathi yobaba abasungula.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

UMatathiya (Trump) uzoqeda imizamo yamaDemokhrasi omhlaba wonke athambekele enqubekelaphambili ngaphakathi e-United States njengoba imelwe ukuvukela okwaqala eModein ngo-167 BC. UTrump uyobe esebuye ephinda umlando ka-164 BC, lapho amaMaccabee enikezela kabusha ithempeli, njengoba kukhunjulwa ngokugujwa kweHanukkah. Bese kuthi esikhathini esimelwe kusukela ku-161 BC kuya ku-158 BC, uTrump aqale umfutho wokugcina wokumisa umfanekiso wobupapa, okuwumfanekiso okhomba ubudlelwane obungekho emthethweni phakathi kwamandla enkolo namandla ezombusazwe. Ngo-158 BC isivumelwano siyokwenziwa sisebenze njengoba umthetho weSonto osuzayo maduzane wevesi leshumi nesithupha uphoqelelwa.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

UDaniyeli isahluko seshumi nanye uqala ngokukhomba indlela iRoma ethatha ngayo ukulawula kwezombusazwe, bese uDaniyeli ephinda futhi andise lowo mlando ofanayo ngomugqa okhomba indlela iRoma ephatha ngayo abantu bakaNkulunkulu kulowo mlando ofanayo uqobo. Kusukela evesini leshumi nesithupha kuze kube evesini leshumi nesishiyagalolunye, kuvezwa izithiyo ezintathu ezazivimbela iRoma yobuhedeni ekuthatheni ukulawula umhlaba. Evesini leshumi nesithupha, iSiriya yanqotshwa iRoma yobuhedeni ngo-65 BC, kwase kuthi iJudiya yanqotshwa uPompey ngo-63 BC. Ivesi leshumi nesithupha likhomba isikhathi lapho iRoma yayizoma khona ezweni elikhazimulayo, futhi ngokwenza kanjalo lifanekisa umthetho weSonto wevesi lamashumi amane nanye leso sahluko esifanayo.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Kubalulekile ukuqaphela ukuthi umlando wokunqotshwa kwenzeka ngo-63 BC [okuhambisana no-1863], phakathi neMpi Yombango eyayiqhubeka ngaphakathi eJerusalema. U-Uriah Smith wathi, “Ekubuyeni kukaPompey emkhankasweni wakhe wokulwa noMithridates, inkosi yasePontus, izimbangi ezimbili, uHyrcanus no-Aristobulus, zazilwela umqhele wakwaJuda.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Amagama athi “Hyrcanus” kanye no-“Aristobulus” womabili anomsuka wesiGreki futhi anokubaluleka komlando, ikakhulukazi emlandweni wamaJuda ngesikhathi sobuHeleni kanye nobukhosi bamaHasmonean. Elithi “Hyrcanus” lisuselwa egameni lesiGreki elithi “Hurkanos,” okungenzeka ukuthi lasuselwa egameni elithi “hurkan,” elisho “impisi” ngolimi lwesiPheresiya. UHyrcanus kwakuyigama elaliphathwa ababusi abaningana bamaHasmonean. Elithi “Aristobulus” lisho “umeluleki ongcono kunabo bonke” noma “umeluleki ovelele kunabo bonke.” UAristobulus wayengelinye futhi igama elaliphathwa ababusi abaningana bamaHasmonean. Kokubili u-“Hyrcanus” no-“Aristobulus” bangamagama ahlotshaniswa nabantu ababalulekile emlandweni wamaJuda ngesikhathi samaHasmonean. Babengababusi abadlala izindima ezibalulekile ekubuseni nasekwandiseni umbuso wamaHasmonean eJudiya. Inzalo nabameleli besiprofetho bombuso wamaHasmonean ngesikhathi sikaKristu kwakungabaFarisi.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Lapho uPompey enqoba iJerusalema, amaqembu amabili ezombusazwe womabili ayelanda imvelaphi yawo emuva esikhathini sokuvukela esimelelwa yiModein ngo-167 BC. Kwathi lapho uPompey esengenele kulokho kuvukela, wanquma ukuyithumba iJerusalema, futhi iqembu lezombusazwe lika-Aristobulus lanquma ukumelana naye; kodwa iqembu likaHyrcanus lanquma ukuvulela uPompey amasango. Ngakho uPompey waqala ukuhlasela kwakhe iJerusalema, kwathi ezinyangeni ezintathu kamuva iJerusalema lase lingaphansi kombuso waseRoma kuze kube phakade.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Ngevesi leshumi nesishiyagalolunye iGibhithe, okuyisithiyo sesithathu nesokugcina, lanqotshwa yiRoma. Khona-ke evesini lamashumi amabili ukuzalwa kukaKristu kuyakhonjiswa njengoba uDaniyeli eqala ukubeka indlela iRoma eyayizobhekana ngayo nabantu bakaNkulunkulu kulowo mlando. Evesini lamashumi amabili nanye nakulamashumi amabili nambili uKristu uyabethelwa. Evesini lamashumi amabili nantathu, isivumelwano esaqala ngo-161 BC kuya ku-158 BC siyakhonjwa ngokushesha ngemva kwamavesi achaza isiphambano lapho amaJuda ayesehlubukile amemezela khona ukuthi “ayengenankosi ngaphandle kukaKhesari.” Uhla lwamaJuda ayesehlubukile, olumelelwa ngabakwaMaccabee, ababemelane nokungena kwefilosofi yenkolo yamaGreki, futhi ngokwenza kanjalo bakha ubudlelwane obungcwele obungengcwele neRoma, lulandela ivesi elikhomba umlando wesiphambano, lapho izithelo zobudlelwane babo obungengcwele zavezwa khona ngokugcwele.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

I-Shekina ayizange ibuyele ethempelini elakhiwa emva kweminyaka engamashumi ayisikhombisa yokuthunjwa. Ubufakazi bokugcina besiprofetho, obamenyezelwa nguMalaki, banikezwa cishe maphakathi nekhulu lesihlanu ngaphambi kukaKristu. Kwakungasekho ukuba khona kukaNkulunkulu okubonakalayo, futhi kwakungasekho nobufakazi besiprofetho amakhulu eminyaka ngaphambi kokuba amaMaccabee asukume amelane nethonya lamaGreki lomhlaba wonke. Ekuqaleni kokuvukela kwawo, enza yona kanye leyombubhiso uPtolemy neNkosi u-Uziya ababekade bezama ukuyenza, lapho womabili amakhosi ayefuna ukugcwalisa indima yompristi nokwethula umnikelo ethempelini.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

UJonathani Apphusi (owaziwa futhi ngokuthi uJonathani Makkabeyu) wayengomunye wamadodana kaMathathiya, owaqala Ukuvukela KwamaMakkabi, futhi wabamba iqhaza elikhulu ekuholeni ukuvukela kwamaJuda ngokumelene noMbuso WamaSeleucid. Emva kokufa komfowabo uJuda Makkabeyu empini, uJonathani wathatha ubuholi bamabutho amaMakkabi. Ngaphezu kobuholi bakhe bezempi nezombusazwe, uJonathani waphinde wathwala nesikhundla sompristi omkhulu, ekhonza njengomholi wokomoya wesizwe samaJuda. Indima kaJonathani ephindwe kabili njengomholi nanjengompristi omkhulu yaba uphawu lwentuthuko enkulu emlandweni wamaJuda, njengoba yahlanganisa ndawonye kokubili igunya lezombusazwe nelokholo phakathi kobukhosi bakwaHashimoni. Ubuholi bakhe basiza ekuqiniseni ukuzimela kwamaJuda nasekusunguleni ukubusa kwakwaHashimoni eJudiya.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Sono kanye leso uPtolemy azama ukusenza emva kokunqoba kwaseRaphia sagcwaliseka ekuqaleni impela kokuvukela kwabaMaccabee. Kwakuyileso sono esifanayo esamelwa ngabapristi ngesikhathi senkosi u-Uziya, kodwa ukuzishaya isifuba kwabaMaccabee ngokuvikela imisebenzi yenkonzo yethempeli likaNkulunkulu kwakuyisibonakaliso esidukisayo nesivukelayo sokuhlangana kwebandla nombuso, futhi ngenxa yalokho kufanekisa ukuvukela kobuProthestani obuhlubukile obusabuthana manje ukweseka uTrump ngokumelene nokungena kokuvuka kwengqondo yomhlaba wonke kaBiden.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

IBhayibheli lifundisa ukuthi niyobazi ngezithelo zabo, futhi abaFarisi ngesikhathi sikaKristu babeyizinsalela zokugcina zobukhosi bamaHasmoneya obaqala ngoMathathiya. UMathathiya, kanye nokuvukela aqala kona, kwathela izithelo zobuFarisi, njengoba kunjalo nakumaProthestani ahlubukileyo asekela umqondo othi “Make America Great Again”. IMelika yayinkulu ngesikhathi uMthethosisekelo uqondwa njengogcina ibandla nombuso behlukanisiwe komunye nomunye, kodwa emangalisweni mbumbulu amelwe ukunqoba okukhunjulwa ngomkhosi weHanukkah, inhlangano yomthetho weSonto iyophumela obala.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

“Kuze kube manje labo ababethula amaqiniso omyalezo wengelosi yesithathu bevame ukubhekwa njengabantu abamemeza usongo nje kuphela. Izibikezelo zabo zokuthi ukungabekezelelani kwezenkolo kwakuyothatha umbuso e-United States, nokuthi ibandla nombuso kwakuyohlangana ukuze kuhlushwe labo abagcina imiyalo kaNkulunkulu, kuye kwamenyezelwa njengokungenasisekelo nokuyize. Kuye kwashiwo ngokuzethemba ukuthi leli zwe lalingasoze laba ngelinye ngaphandle kwalokho ebelikade liyikho—umvikeli wenkululeko yenkolo. Kodwa njengoba indaba yokuphoqelelwa kokugcinwa kweSonto ivuswa kabanzi, leso sehlakalo esase sithandabuzwa isikhathi eside futhi singakholwa siyabonakala sisondela, futhi umyalezo wesithathu uyoveza umphumela obungeke ube nawo ngaphambili.

“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

“Kuzo zonke izizukulwane uNkulunkulu uthumele izinceku zaKhe ukuba zisole isono, emhlabeni nasebandleni. Kodwa abantu bafisa ukukhulunyelwa izinto ezithambile, futhi iqiniso elimsulwa, elingenakuhlotshiswa, alamukeleki. Abavuseleli abaningi, lapho beqala umsebenzi wabo, bazimisela ukusebenzisa ukuhlakanipha okukhulu ekuhlaseleni izono zebandla nezesizwe. Babenethemba lokuthi, ngesibonelo sempilo yobuKristu emsulwa, bayoholela abantu babuyele ezimfundisweni zeBhayibheli. Kodwa uMoya kaNkulunkulu wehlela phezu kwabo njengoba wehlela ku-Eliya, wamshukumisela ukuba asole izono zenkosi embi nabantu abahlubukayo; abakwazanga ukuzibamba ekushumayeleni amazwi acacileyo eBhayibheli—izimfundiso ababe bemanqikanqika ukuzethula. Baphoqeleka ukuba bashumayele iqiniso ngentshiseko nangengozi eyayisongela imiphefumulo. Amazwi iNkosi eyayinika wona bawakhuluma, bengayesabi imiphumela, futhi abantu baphoqeleka ukuba bezwe isixwayiso.”

“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

“Ngakho umlayezo wengelosi yesithathu uyakumenyezelwa. Lapho kufika isikhathi sokuba unikezwe ngamandla amakhulu kunawo wonke, iNkosi iyakusebenza ngezithunywa ezithobekileyo, iqondise izingqondo zalabo abazingcwelisela enkonzweni yaYo. Abasebenzi bayakufanelekiswa kakhulu ngokugcotshwa koMoya waYo kunokuqeqeshwa kwezikhungo zemfundo yezincwadi. Amadoda okukholwa nawomkhuleko ayakuphoqeleka ukuba aphume ngokushisekela okungcwele, ememezela amazwi uNkulunkulu awabanika wona. Izono zaseBhabhiloni ziyakudalulwa obala. Imiphumela esabekayo yokuphoqelelwa kwemigubho yebandla ngegunya lombuso, ukungena kukamoya, ukuqhubekela phambili kwamandla obupapa ngokuyimfihlo kodwa ngokushesha—konke kuyakwembulwa. Ngalezi zixwayiso ezinesizotha abantu bayakunyakaziswa. Izinkulungwane ngezinkulungwane ziyakulalela ezingakaze zizwe amazwi anjengalawa. Ngokumangala bezwa ubufakazi bokuthi iBhabhiloni liyibandla, liwile ngenxa yamaphutha nezono zalo, ngenxa yokwenqaba kwalo iqiniso elalithunyelwe kulo livela ezulwini. Lapho abantu beya kubafundisi babo bangaphambili benombuzo oshisekayo othi, Ingabe lezi zinto zinjalo na? abefundisi balandisa izinganekwane, baprofethe izinto ezibushelelezi, ukuze bathobe ukwesaba kwabo futhi bathulise unembeza ovusiwe. Kodwa njengoba abaningi benqaba ukwaneliswa yigunya labantu kuphela futhi befuna okucacile ukuthi, ‘Isho kanje iNkosi,’ inkonzo ethandwayo, njengabaFarisi basendulo, igcwele ulaka njengoba igunya layo libuzwisiswa, iyakuwulahla umlayezo ngokuthi ungokaSathane futhi ivuse izixuku ezithanda isono ukuba zidele futhi zishushise labo abawumemezelayo.”

“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

“Njengoba impikiswano inabela emikhakheni emisha futhi izingqondo zabantu zibizelwa emthethweni kaNkulunkulu onyathelwe phansi, uSathane uyanyakaza. Amandla ahambisana nalesi sigijimi ayokwenza bahlanye kuphela labo abamelene naso. Abefundisi bayokwenza imizamo ecishe ibe ngaphezu kwamandla abantu ukuze bavimbele ukukhanya, funa kukhanye phezu kwemihlambi yabo. Ngazo zonke izindlela abanakho, bayozama ukucindezela ingxoxo yale mibuzo ebaluleke kangaka. Ibandla lincenga ingalo enamandla yombuso, futhi, kulo msebenzi, amaKhatholika namaProthestani ayahlangana. Njengoba umkhankaso wokuphoqelelwa kweSonto uba nesibindi ngokwengeziwe futhi uqine ngokwengeziwe, umthetho uyobizelwa ukuba usetshenziswe ngokumelene nabagcini bemiyalo. Bayosatshiswa ngezinhlawulo nangokuboshwa, futhi abanye bayonikezwa izikhundla zethonya, kanye neminye imivuzo nezinzuzo, njengokuyengelwa ukuba balahle ukholo lwabo. Kodwa impendulo yabo engaguquki ithi: ‘Siboniseni eZwini likaNkulunkulu iphutha lethu’—yisicelo esifanayo esenziwa nguLuther ngaphansi kwezimo ezifanayo. Labo abamiswa phambi kwezinkantolo benza ukuvikela okuqinile kweqiniso, futhi abanye ababazwayo baholeleka ukuba bathathe ukuma kwabo kokugcina yonke imiyalo kaNkulunkulu. Kanjalo ukukhanya kuyolethwa phambi kwezinkulungwane ebezingeke ngenye indlela zazi lutho ngalawa maqiniso.” The Great Controversy, 605, 606.