As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Njengophawu oluyinhloko lwabayizinkulungwane eziyikhulu namashumi amane nane, uPetru umi ePanium ngo-2026 esebenza ukulungisa ukubikezela kwamanga kukaJulayi 18, 2020. Umsebenzi wakhe kulokho uhambisana nomsebenzi wokulungisa kukaJosiah Litch ka-Agasti 11, 1840 kanye nokuhlonzwa kukaSamuel Snow kuka-Okthoba 22, 1844. Ukulungisa kukaLitch kwanika amandla umlayezo wengeloshi yokuqala, kanti okukaSnow kwanika amandla umlayezo wengeloshi yesibili. Ukunikezwa kwamandla kwemiyalezo yengeloshi yokuqala neyesibili kufanekisela ukunikezwa kwamandla komlayezo wengeloshi yesithathu. Izici zeyokuqala neyesibili zimelelwa kweyesithathu njengokuhlangana komlayezo wangaphandle womaye kanye nomlayezo wangaphakathi wokukhala kwaphakathi kobusuku komfanekiso wezintombi eziyishumi.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Ekusetshenzisweni okuphindwe kathathu kwesiprofetho, okokuqala nokwesithathu, okuyisiqalo nokuphela futhi, kuyoba nezimpawu ezihambisanayo. Muva nje, omunye umzalwane uveze amaqiniso amaningana ahlobene nosizi lokuqala lwesAmbulo isahluko sesishiyagalolunye, okuthi, lapho esetshenziswa ngaphansi komgomo ka-Alfa no-Omega, abonise esinye isiqinisekiso esijulile “sokuzamazama komhlaba” kwesAmbulo isahluko seshumi nanye. Umthetho weSonto e-United States uyikho “ukuzamazama komhlaba” okwafezeka okokuqala eNguqukweni yaseFrance, lapho iFrance, eyayiyingxenye eyodwa yezizwe eziyishumi ezakha uhlaka lwesiprofetho lweRoma yobuqaba encwadini kaDaniyeli, yagumbuqelwa. Ngakho-ke, isahluko seshumi nanye sithi ingxenye yeshumi yomuzi yawa.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Ngalelo hora kwaba khona ukuzamazama komhlaba okukhulu, nengxenye yeshumi yomuzi yawa, futhi kulokho kuzamazama komhlaba kwabulawa abantu abayizinkulungwane eziyisikhombisa; abaseleyo besaba kakhulu, badumisa uNkulunkulu wezulu. IsAmbulo 11:13.
Immediately after this verse Islam of the third woe arrives.
Masinyane emva kwaleli vesi kufika ubuSulumane bosizi lwesithathu.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Maye owesibili selwedlulile; futhi, bheka, owesithathu uyeza masinyane. IsAmbulo 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Amaphayona ayelindele ukuthi “umaye wesithathu” ulandele ngokushesha ngemva komaye wesibili, kodwa igama elihunyushwe ngokuthi “ngokushesha” lisho ngokuzuma nangokungalindelekile, okuyisici sokuhlasela kwe-Islam okumangazayo. Umaye wesithathu wawungafanele ufike ngo-October 22, 1844, njengoba amaphayona ayecabanga, kodwa lapho usufika wawuzokwenzeka “ngokuzuma nangokungalindelekile,” njengoba kwenzeka ngo-9/11, ngaleyo ndlela uphawula ukuqala kokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okuphela kancane ngaphambi kokuzamazama komhlaba komthetho weSonto.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Ukuzamazama komhlaba” komthetho weSonto kuwukuzanyazanyiswa kwesilo “somhlaba,” futhi lapho u-9/11 ufika, uDade White waveza ukuthi iNkosi yasukuma ukuze “inyakazise umhlaba ngokwesabekayo.” Ekuqaleni kokubekwa uphawu nasekupheleni kwako, isilo somhlaba siyazanyazanyiswa, ngakho-ke “ukuzamazama komhlaba okukhulu.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Lokhu angikaze ngakusho. Ngike ngasho, njengoba ngangibuka izakhiwo ezinkulu ziphakama lapho, isitezi phezu kwesitezi, ‘Yeka izigcawu ezesabekayo eziyokwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba kabuhlungu! Khona-ke amazwi eSambulo 18:1–3 ayogcwaliseka.’” Review and Herald, Julayi 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
INkosi “iyasukuma” lapho kuba khona ushintsho emsebenzini wayo wesikhathi sezinhlelo zensindiso, njengoba kwakunjalo lapho uStefanu ekhandwa ngamatshe nango-October 22, 1844, lapho kwaqala ukwahlulelwa kwabafileyo. Lapho ukwahlulelwa kwabaphilayo kuqala ngo-9/11, iNkosi yaphinda yasukuma, yase inyakazisa-ke isilo somhlaba, njengoba iyakwenza ekupheleni kokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, lapho iguqula umsebenzi wayo wesikhathi sezinhlelo zensindiso usuke ebandleni layo uye komunye umhlambi wayo walabo abaseBabiloni.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Lokho umfowethu uDaniyeli akutholile yizimpawu zeshwa lokuqala, ezihambisana nobufakazi “bokuzamazama komhlaba okukhulu” besahluko seshumi nanye, ngokuvumelana nomlando kanye nokuqonda kwamaphayona ngomlando owagcwalisa ishwa lokuqala.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Ingelosi lesihlanu lakhala, ngabona inkanyezi iwe ivela ezulwini yehlela emhlabeni; yanikwa ukhiye womgodi ongenasiphelo. Yawuvula umgodi ongenasiphelo; kwase kunyuka intuthu iphuma emgodini, njengentuthu yesithando esikhulu; nelanga nomoya kwafiphazwa ngenxa yentuthu yomgodi. Entuthwini kwaphuma izinkumbi zehlela emhlabeni; zanikwa amandla, njengofezela bomhlaba benamandla. Zayalwa ukuba zingoni utshani bomhlaba, nanoma yini eluhlaza, nanoma yimuphi umuthi; kodwa kulabo bantu kuphela abangenalo uphawu lukaNkulunkulu emabunzini abo. IsAmbulo 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Amaphayona awasebenzisa ngokunembile lawa mavesi emlandweni owangenisa uMohammed, owazalwa ngo-570, wahlanganisa izizwe ngo-606, wamukela isambulo sakhe sokuqala ngo-610, wathuthela eMedina ngo-622, waqala impi yakhe ngo-624, futhi washona ngo-632. “Umgodi ongenasiphelo” umelela ngokwesiprofetho ukubonakaliswa okusha kukaSathane, kodwa uMohammed waqala e-Arabia, eyaziwa futhi njengomgodi ongenasiphelo ngenxa yezingwadule ezinkulu.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
UMohammed waba yinkosi engokwesiprofetho, noma njengoba ayebizwa, “othembekileyo” ngo-606, lapho exazulula ingxabano phakathi kwezizwe ezihlukahlukene ezazibhekene nenkinga yokuthi ubani okufanele avunyelwe ukubuyisela itshe legumbi “elimnyama” leKaaba. IKaaba iyisakhiwo esimise okwekhyubhu (ngakho-ke igama elithi “Kaaba,” elisho “ikhyubhu” ngesi-Arabhu) esisenkabeni yeMosque Enkulu yaseMecca eSaudi Arabia. Sicishe sibe ngamafidi angama-43 ukuphakama, ububanzi bungamafidi ayi-11 nobude bungamafidi ayi-10, sakhiwe ngegranithe nemabula, futhi simbozwe ngendwangu emnyama kasilika nekotini. IKaaba yayikhona kudala ngaphambi kukaMuhammad, futhi ngokwesiko lamaSulumane, ekuqaleni yakhiwa ngu-Abrahama nendodana yakhe u-Ishmayeli njengendlu yokukhulekela uNkulunkulu Oyedwa (uAllah). Ngokuhamba kwamakhulu eminyaka, yagcwala izithombe, futhi yasetshenziswa njengesigodlo sokukhonza sabahedeni yizizwe zama-Arabhu.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
I-Kaaba iyisikhungo somoya sezwe lamaSulumane—iyisakhiwo esilula, sasendulo, esimelela ukukholelwa kuNkulunkulu oyedwa, ubunye, nokuxhumana phakathi kokholo luka-Abrahama nobuSulumane. AmaSulumane awayibheki ngokomqondo oqondile njenge“ndlu kaNkulunkulu,” kodwa kunalokho njengendawo yokugxila ekukhonzeni emiswe nguNkulunkulu. Izenzo zikaMohammed ngesikhathi lapho i-Kaaba yayibhujisiwe yabe isiphinde yakhiwa, yilapho ubuholi bakhe baqala khona.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Isikhukhula esingalindelekile salimaza iKaaba, futhi isizwe samaQuraysh sayakha kabusha. Kwathi lapho kufika isikhathi sokubuyisela iTshe Elimnyama (iHajar al-Aswad) ekhoneni lalo, imindeni ehlukene yaxabana ngokuthi ngubani okufanele athole lolo dumo. Bavumelana ngokuthi umuntu olandelayo ozongena kuleyo ndawo uyena oyokwenza isinqumo. UMuhammad wangena, waluxazulula ngobuhlakani lolo daba lokuphikisana: Wabeka iTshe Elimnyama phezu kwendwangu, wenza ukuba omele umndeni ngamunye aliphakamise kanye nabanye, belithwele ndawonye, wabe eselimisela yena ngokwakhe endaweni yalo. Lesi sigameko samzuzela inhlonipho enkulu nesiqu esithi Al-Amin (“Othembekileyo”) phakathi kwabantu baseMecca. Singesinye sezigameko eziyinhloko zangaphambi kobuprofethi ezigqanyiswa ezinhlelweni eziningi zomlando. “Itshe Elimnyama” laliyitshe legumbi elabekwa nguMohammed, ongumbusi ongokwesiprofetho phezu kobuSulumane. Itshe legumbi elimnyama liyimbumbulu ecacile kaKristu (itshe legumbi leqiniso), futhi ukonakala kwendlu yeKaaba emva kweminyaka yokwethulwa kwezithixo nakho kwalungiswa nguMohammed.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Ngemva kokuba amaQuraysh ephule iSivumelwano saseHudaybiyyah, uMuhammad wamasha waya eMecca nebutho lamaSulumane elicishe libe yizi-10 000. Umuzi wazinikela kunokulwa okuncane kakhulu. Khona-ke uMuhammad wangena eKaaba, wabhubhisa izithombe ezingama-360 ezazingaphakathi kuyo, wayeseyinikezela kabusha le ndawo engcwele ekukhulekelweni kukaNkulunkulu oyedwa (u-Allah). Ngakho-ke, uMohammed inkosi yobuSulumane, wabeka itshe legumbi, futhi wahlanza ithempeli ekukhonzeni izithombe.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Kunamandla amathathu aphuma emgodini ongenasiphelo encwadini yeSambulo, futhi ngalinye kulawo amathathu limelela uKristu wamanga. USathane, udrako, ufuna ukuba njengoPhezukonke, ahlale esihlalweni saKhe sobukhosi nasebandleni laKhe.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Yeka kanjani ukuwa kwakho ezulwini, O Lusifa, ndodana yokusa! yeka indlela ogawulwe ngayo phansi emhlabathini, wena owawenza buthakathaka izizwe! Ngokuba usho enhliziyweni yakho ukuthi: Ngiyakukhuphukela ezulwini, ngiphakamise isihlalo sami sobukhosi ngaphezu kwezinkanyezi zikaNkulunkulu; ngiyakuhlala futhi entabeni yebandla, emaphethelweni asenyakatho; ngiyakukhuphukela ngaphezu kwezindawo eziphakeme zamafu; ngiyakuba njengoPhezukonke. Nokho uyakwehliselwa esihogweni, emaphethelweni omgodi. Isaya 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Udrako wokungakholelwa ebukhoneni bukaNkulunkulu wavela emgodini ongenasiphelo kusAmbulo isahluko seshumi nanye, futhi isilo sobuKatolika siyakhuphuka siphume emgodini ongenasiphelo lapho kuphulukiswa inxeba laso elibulalayo.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Isilo owasibonayo sasikhona, kodwa asisekho; siyakwenyuka siphume kwalasha ongenasiphelo, siye ekubhujisweni; futhi abahlala emhlabeni bayakumangala, labo amagama abo angalotshwanga encwadini yokuphila selokhu kwasekelwa izwe, lapho bebona isilo esasikhona, kodwa esingasekho, kanti nokho sikhona. IsAmbulo 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Isilo sobuKhatholika siyakhuphukela esihlalweni sobukhosi bomhlaba ngesikhathi somthetho weSonto lapho sekuqaliswa khona ubunye obuphindwe kathathu. Njengodrako, ubuKhatholika buzisho ukuthi bunguNkulunkulu, njengoba uPawulu akubona ngokunembile.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Makungabikho umuntu onikhohlisayo nangayiphi indlela; ngoba lolo suku aluyikufika, ngaphandle kokuba kufike kuqala ukuhlubuka, kwambulwe lowo muntu wesono, indodana yokubhujiswa; omelana nakho konke okubizwa ngokuthi nguNkulunkulu, noma okukhulekelwayo, aziphakamise ngaphezu kwakho konke; aze athi engathi unguNkulunkulu ahlale ethempelini likaNkulunkulu, ezibonakalisa ukuthi unguNkulunkulu. 2 Thesalonika 2:3, 4
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Njengodrako, isilo sobuKhatholika singumphikukristu, kokubili sizisho ukuthi singuNkulunkulu, futhi kokubili ukubhujiswa kwaso kokugcina kuhlotshaniswa nobufakazi baso obuseBhayibhelini, ngoba udrako wehliselwa esihogweni, kanti isilo siyindodana yokubhujiswa. Ukubhujiswa kuyincithakalo yokugcina.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Ukuzimisela kukamphikukristu ukuqhubekisela phambili ukuhlubuka akuqala ezulwini kuyoqhubeka ukusebenza kubantwana bokungalaleli.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Ngopapa waseRoma lowo msebenzi ofanayo uqhutshwe lapha emhlabeni njengoba waqhutshwa ezinkantolo zasezulwini ngaphambi kokuxoshwa kwenkosi yobumnyama. USathane wafuna ukulungisa umthetho kaNkulunkulu ezulwini, futhi anikeze isichibiyelo esingesakhe. Waphakamisa ukwahlulela kwakhe ngaphezu kwalokho koMdali wakhe, wabeka intando yakhe ngaphezu kwentando kaJehova, futhi ngaleyo ndlela wamemezela ngokuyisisekelo ukuthi uNkulunkulu uyaphazama. Nopapa naye uthatha leyo ndlela efanayo futhi, ezibiza ngokuthi akanaphutha, ufuna ukuvumelanisa umthetho kaNkulunkulu nemibono yakhe siqu, ecabanga ukuthi uyakwazi ukulungisa amaphutha acabanga ukuthi uyawabona emithethweni naseziyalezweni zeNkosi yezulu nomhlaba. Ngokuyisisekelo uthi emhlabeni, Ngizoninika imithetho engcono kunekaJehova. Yeka ukuthuka lokhu kuNkulunkulu wasezulwini!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
I-Islamu, emelwe nguMohammed emlandweni wekhulu lesikhombisa, nayo yaphuma emgodini ongenasiphelo lapho ukhiye owanikwa uMohammed usuphendulwa. Lapho umgodi uvulwa, kwaphuma “intuthu” eyafiphaza ilanga nomoya. Amaphayona akubona ngokunembile ukuthi “ukhiye” owavula umgodi kwakuyimpi yaseNineveh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Lapho sisondela emavesini amathathu okuqala eSambulo isahluko sesishiyagalolunye ngokombono wabaqalayo, ngaphakathi komongo wokusebenza okuphindwe kathathu kwesiprofetho, sithola ukuthi izimpawu zesiprofetho zalawo mavesi, ezimelela umaye wokuqala, zifanekisa izimpawu zesiprofetho zomaye wesithathu ofika “masinyane” ngesikhathi sokuzamazama komhlaba okukhulu. Umthetho weSonto umelelwa yimpi yaseNineve.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
UPetru unesibopho sokulungisa isibikezelo samanga samabhola omlilo aseNashville, futhi uyaqonda ukuthi ukusetshenziswa okufanele kwesixwayiso sika-Ellen White mayelana namabhola omlilo phezu kweNashville kuphawula ukuqala “kokubhujiswa kwezinkulungwane zemizi ecishe yanikelwa ngokuphelele ekukhonzeni izithixo.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Amabhola omlilo aseNashville aphawula ukuqala kwesikhathi sokubhujiswa phezu kwamadolobha, futhi futhi aphawula ukuqala kokumenyezelwa komlayezo omfushane wokukhala kwaphakathi kobusuku. Lowo mlayezo uqala ngokuhlasela okungalindelekile okuvela e-Islamu, kanti leso sikhathi siphela ngokuhlasela okungalindelekile okuvela e-Islamu ngesikhathi sokuzamazama komhlaba okukhulu. Isikhathi sokumenyezelwa kokukhala kwaphakathi kobusuku siphawula ukuphela kwesikhathi sokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane, esaqala ngokuhlasela okungalindelekile kwe-Islamu ngo-9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Ukubekwa uphawu kwabangekhulu namashumi amane nane ezinkulungwane kwase kuqala ngokuvumelana nomugqa kaBhalami nembongolo, lapho kukhona khona izigameko ezintathu ezishayayo ezifinyelela emthethweni weSonto, kodwa lapho ukuhlasela kwesibili okungalindelekile kuhlanganisa u-Okthoba 7, 2023 phezu kwezwe lasendulo elikhazimulayo bese kuba semabholeni omlilo aseNashville. Yonke imigqa iyavumelana, futhi uPetru uyaqonda ukuthi ukwambulwa kwala maqiniso, amelwe njengendoda enebhulashi lothuli eqoqela ndawonye amagugu ahlakazekile iwaphonse ebhokisini, kuwumsebenzi weNgonyama yesizwe sakwaJuda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
INgonyama yakwaJuda ikhomba umyalezo kaPeter olungisiweyo waseNashville njengowenzeka esikhathini sokugcina sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okumelwe emlandweni ofihlekile wevesi lamashumi amane likaDaniyeli ishumi nanye, futhi ngokucacile kakhulu engxenyeni yalowo mlando ofihlekile emelwe emavesini ayishumi nanye kuya kwayishumi nanhlanu esahluko esifanayo. Kulawo mavesi impi yaseRaphia kanye nempi yasePanium kuholela emthethweni weSonto wevesi leshumi nesithupha, omelwe yimpi yase-Actium. Lapho impi yasePanium ihlangana nempi yase-Actium emthethweni weSonto, impi yaseNineve nayo iyaphindwa.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Ukhiye” owanikwa uMohammed, inkosi yamaSulumane, ogama lakhe lingesilo kuphela uphawu lobuSulumane, kodwa futhi liyindawo yokubhujiswa ephawulwe yimpi yaseNineve. Igama lenkosi “ngolimi lwesiHeberu lingu-Abaddoni,” futhi “ngolimi lwesiGreki unegama elithi u-Apholiyoni.” IsiGreki nesiHeberu kugcizelela iTestamente Elidala neLisha futhi kusifundisa ukuthi u-Abaddoni usho “indawo yokubhujiswa” kanti u-Apholiyoni usho “umbhubhisi.” Evesini leshumi nanye lesAmbulo isahluko sesishiyagalolunye inkosi ephezu kobuSulumane nguMohammed, kodwa futhi “iyingelosi yomgodi ongenasiphelo,” okunguSathane. Njengoba nje upapa engumphikukristu njengendoda yesandla sokunene sikaSathane emhlabeni, noMohammed futhi ulawulwa ngokuqondile nguSathane, ingelosi yomgodi ongenasiphelo.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Emthethweni weSonto, inyunyana ephindwe kathathu iphoqelelwa phezu komhlaba, futhi inxeba elibulalayo elalethwa ebupapeni ngo-1798, ngaleyo ndlela limaka ukuphela kweNkathi Yobumnyama, liyaphulukiswa. Lapho inxeba elibulalayo seliphulukisiwe, kufika inkathi yesibili yeNkathi Yobumnyama, futhi ekuzamazameni okukhulu komhlaba okuyiwo umthetho weSonto, ubuSulumane buphendula isihluthulelo, kwase kuthi intuthu enjengephuma esithandweni icime ilanga nezinkanyezi njengoba ubumnyama bubuyela. Impi yaseNineve iyaphindwa emthethweni weSonto, ngoba iyona isihluthulelo esiletha inkathi yesibili yobumnyama. Lapho ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe. Lapho “ubushiqela obusebenzayo” bubusa ngokuphelele, ngoba intuthu yobuSulumane emnyama ilanga nezinkanyezi empini yaseNineve injengesithando esivuthayo. “Isithando esivuthayo” sasingesinye sezici zesivumelwano sikaNkulunkulu no-Abrahama.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Kwase kwathi, lapho ilanga selishonile, futhi kwase kumnyama, bheka, kwabonakala isithando somlilo esibhemayo, nesibani esivuthayo esadlula phakathi kwalezo zicucu. UGenesise 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Isithando esikhipha intuthu esadlula phakathi kwemihlatshelo yesivumelwano ka-Abrama sabonakalisa ubugqila baseGibhithe obumelwe yileyo ndima esevesini leshumi nantathu.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Wayesethi ku-Abrama: Yazi ngokuqiniseka ukuthi inzalo yakho iyoba yisihambi ezweni elingelona elayo, futhi iyakubakhonza; bona bayakuyihlupha iminyaka engamakhulu amane. UGenesise 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Isithando somlilo ovuthayo,” njengaleso sikaNebukadinesari esahlukweni sesithathu sikaDaniyeli, sifanekisela ukuboshwa nobugqila, njengoba kwakunjalo esimweni sikaShadiraki, uMeshaki no-Abhedinego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Kodwa njengezinkanyezi emjikelezweni omkhulu wendlela yazo emisiwe, izinhloso zikaNkulunkulu azikwazi ukushesha futhi azilibali. Ngezifanekiso zobumnyama obukhulu nesithando somlilo esibhemayo, uNkulunkulu wayembulele u-Abrahama ukuboshwa kuka-Israyeli eGibhithe, futhi wayememezele ukuthi isikhathi sokuhlala kwabo njengezihambi sasiyokuba yiminyaka engamakhulu amane. “Emva kwalokho,” esho, “bayakuphuma benempahla enkulu.” Genesise 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Kepha uJehova unithathile, wanikhipha esithandweni sensimbi, yebo, eGibhithe, ukuze nibe ngabantu befa lakhe, njengalolu suku. Duteronomi 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Intuthu esenza ilanga nenyanga kube mnyama lapho kuphendulwa ukhiye wempi yaseNineve ibonisa ukuhlushwa okuqala ngokugcwele emthethweni weSonto. Khona-ke ukuhlushwa kweNkathi Yobumnyama kuyaphindwa. Amaphayona achaza kahle ukuthi impi yaseNineve yayiyilo “khiye” owaletha ubuSulumane emlandweni wesiprofetho njengenhlupho yokuqala ngo-627. Impi yayiphakathi kweRoma nePheresiya, futhi yayimelela ukunqoba kweRoma, kodwa kwakuyikho okubizwa ngokuthi ukunqoba kukaPyrrhus. Ukunqoba okuyilimaza ngempela lowo onqobayo. Leli gama livela ekunqobeni kwenkosi uPyrrhus wase-Epirus. Emva kwezimpi ezimbili elwa namaRoma (iHeraclea ngo-280 BC kanye ne-Asculum ngo-279 BC), wayinqoba impi yamaRoma kodwa walahlekelwa yingxenye enkulu kakhulu yamabutho akhe siqu. Ngokwenganekwane, wabe esethi, “Olunye futhi ukunqoba olunjalo, bese silahlekile.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Impi yaseNineve yayiyinqoba yamasu yeRoma, kodwa lapho isiphelile, iRoma nePheresiya kwakungasenawo amandla okuthi ngemva kwalokho zimelane ngempumelelo nokuhlasela kwe-Islamu. IPheresiya iyi-United States kanti iRoma ingubupapa ekugcwalisekeni kwanamuhla kwempi yaseNineve. IMedo-Pheresiya njengamandla anezimpondo ezimbili imele amandla anezimpondo ezimbili e-United States. Emthethweni weSonto i-United States iseyimpondo eyodwa nje, ngokuba ekuholeleni emthethweni weSonto umfanekiso wesilo usumisiwe, futhi lokho kumiswa kuqukethe ukuhlanganiswa kwazo zombili izimpondo zibe yinto eyodwa. KuDaniyeli 8, kunezimpondo ezimbili ezimele uMbuso wamaMede namaPheresiya, futhi uphondo lwasePheresiya lwavela ekugcineni.
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, phambi komfula kwakumi inqama eyayinezimpondo ezimbili; futhi lezo zimpondo zombili zaziphakeme; kodwa olunye lwaluphakeme kunolunye, futhi oluphakeme lwavela ekugcineni. Daniyeli 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Izimpondo ezimbili ze-United States, ezobuRiphabhulikhi nezobuProthestani, zihlangana zibe yinto eyodwa lapho ibandla nombuso behlangana ukuze kwakhiwe umfanekiso wesilo. Lokho kwakheka kufezeka ngokuphelele lapho uphawu lwesilo luphoqelelwa emthethweni weSonto. Lokhu kukhomba i-United States njengokuthi imane iyisiPheresiya emthethweni weSonto. IPheresiya yanqotshwa yiRoma empini yaseNineve. Indlela iRoma eyanqoba ngayo iPheresiya ibaluleke ngokomlando, ngenxa yamaqhinga kaHeraclius, uMbusi waseRoma.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Kalula nje, uHeraclius wenza ukuhlasela okungalindelekile, kunokuhlasela okuqondile okuqhubekela phambili. Imizamo yakhe yokufeza lokho kumangala ibhalwe emlandweni. Lokho kumangala kwakuhlanganisa isinqumo sakhe sokuhlasela ebusika, okwakungavamile ngalezo zikhathi zomlando, kodwa akugcinanga lapho. UHeraclius waqala ukuhlasela kwakhe phakathi noSepthemba 627 esuka enyakatho (ezindaweni eziphakeme zase-Armenia). Esikhundleni sokuthatha indlela eyayilindelekile eya eningizimu ngokuqondile ibheke enhlokodolobha yamaPheresiya iCtesiphon, wenza umjikelezo obanzi, ehambela eningizimu-mpumalanga eduze kwezifunda zemingcele (cishe emngceleni wanamuhla waseTurkey ne-Iran). Wabe esephendukela eningizimu nasentshonalanga, ewela uMfula iGreat Zab ngoDisemba 1, 627. Lokhu kwabeka ibutho lakhe eThafeni laseNineveh (osebeni olusempumalanga loMfula iTigris), eduze namanxiwa eNineveh yasendulo. Lokhu kuhamba kwakusuka eningizimu kuya enyakatho maqondana namabutho amaPheresiya—okuphambene nalokho amaPheresiya ayekulindele. Babelindele ukuthi aqhubeke ecindezela eningizimu ebheke eCtesiphon. Lokhu kwabamba umkhuzi wamaPheresiya uRhahzadh engazelele futhi kwamphoqa ukuba axoshe uHeraclius angene endaweni engamfavoreli. Kwavumela amaRoma ukuba akhethe inkundla yempi emathafeni aseduze neNineveh. Lelo qhinga lavimbela amaRoma ukuba angabanjwa phakathi kwamabutho amaPheresiya futhi labanika indlela yokubaleka uma kwakudingeka. Kuhlanganiswe nenkungu ngosuku lwempi kanye neqhinga lokuhlehla mbumbulu ngesikhathi sokulwa uqobo, kwakukhona izigaba eziningana zokumangala. Lokhu kuhlasela kobusika ngesibindi kanye nendlela yokuzungeza ejulile ezweni lamaPheresiya kubhekwa njengokunye kokufeza okukhulu kakhulu kwezempi kukaHeraclius. Kwasiza ukuphahlaza ukuzethemba kwamaPheresiya futhi kwaba negalelo elikhulu ekunqobeni kokugcina kwamaRoma kuleyo mpi ende.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Empini yaseNineve, eyalwa ngamandla kusukela ekuseni kuze kube yihora leshumi nanye, kwathathwa kumaPheresiya amabhanela angamashumi amabili nesishiyagalombili, ngaphandle kwalawo okungenzeka ayephukile noma adabukile; ingxenye enkulu kakhulu yebutho lawo yanqunywa yaba yizicucu, futhi abanqobi (amaRoma), befihla ukulahlekelwa kwabo siqu, bachitha ubusuku enkundleni yempi. Imizi nezigodlo zase-Asiriya zavulelwa amaRoma okokuqala.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Umbusi waseRoma akazange aqiniswe ukunqoba ayekufezile; futhi ngesikhathi esifanayo, nangazo lezo zindlela, kwalungiselelwa indlela izixuku zamaSaracens ezivela e-Arabia, njengentethe ezivela kuleso sifunda esifanayo, ezathi, zisakaza endleleni yazo inkolo kaMohammed emnyama nedukisayo, zashesha zamboza kokubili umbuso wasePheresiya nowaseRoma.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Umfanekiso ophelele ngokwengeziwe waleli qiniso ubungeke ufiseke kunalowo onikezwa ngamazwi okuphetha esahluko sikaGibbon, lapho kuthathwe khona izingcaphuno ezandulelayo. ‘Nakuba ibutho elinqobayo lase lakhiwe ngaphansi kwesibhengezo sikaHeraclius, lowo mzamo ongowokuphambana nemvelo ubonakala sengathi waqeda amandla abo kunokuba uwaqeqeshe. Ngenkathi umbusi enqoba eConstantinople noma eJerusalema, idolobha elingaziwa emingceleni yaseSiriya laphangwa amaSaracen, futhi anquma aba yizicucu abanye amabutho ayethuthukele ukuyolisiza,—okwenzeka okuvamile nokuncane, ukuba kwakungeyona isandulela soguquko olukhulu. Laba baphangi babengabaphostoli bakaMohammed; ubuqhawe babo obuhlanyayo babuphume ehlane; futhi eminyakeni eyisishiyagalombili yokugcina yokubusa kwakhe, uHeraclius walahlekelwa kuma-Arabhu yilezo zifundazwe kanye kanye ayeziqhweshe kumaPheresiya.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Umoya wokukhohlisa nowokushiseka ngokweqile, indawo yokuhlala kwawo engekho ezulwini,’ wadedelwa emhlabeni. Umgodi ongenasiphelo wawudinga ukhiye nje kuphela ukuze uvulwe, futhi lowo khiye wawuwukuwa kukaChosroes. Wayelidabule ngendelelo incwadi yesakhamuzi esingaziwa saseMecca. Kodwa lapho esuka ‘ekhazimulweni lakhe elivuthayo’ ecwila ‘embhoshongweni wobumnyama’ okungekho liso elalingawungenela, igama likaChosroes lase lizodlulela masinyane ekukhohlweni phambi kwelikaMohammed; futhi inyanga ecijile yayibonakala ilindele kuphela ukuphakama kwayo kuze kube ukuwa kwenkanyezi. UChosroes, emva kokwehlulwa kwakhe okuphelele nokulahlekelwa umbuso, wabulawa ngonyaka ka-628; futhi unyaka ka-629 uphawulwa ‘ngokunqotshwa kwe-Arabia,’ kanye ‘nempi yokuqala yamaMohammedan yokulwa nombuso wamaRoma.’ ‘Ingelosi yesihlanu yakhala ngecilongo, ngabona inkanyezi iwile ivela ezulwini yehlela emhlabeni; yanikwa isihluthulelo somgodi ongenasiphelo. Yawuvula umgodi ongenasiphelo.’ Wawela emhlabeni. Lapho amandla ombuso wamaRoma esephelile, nenkosi enkulu yaseMpumalanga ilele ifile embhoshongweni wayo wobumnyama, ukuphangwa komuzi ongaziwa emingceleni yaseSiriya kwakuyisandulela ‘senguquko enkulu kakhulu.’ ‘Abaphangi babengabaphostoli bakaMohammed, futhi ubuqhawe babo obuhlanyayo baqhamuka ehlane.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Impi yaseNineve imelela iRoma yanamuhla enqoba i-United States ngesikhathi somthetho weSonto, kodwa lokho kuwukunqoba kwePyrrhic, ngoba ukwahlulela okuqhubekayo phezu kweRoma kuqala ngomthetho weSonto.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
UKhosroes wayeyinhloko yombuso wamaPheresiya; ngakho-ke iPheresiya, emelela ukuwa kwe-United States emthethweni weSonto, iyisihluthulelo esivula umgodi ongenasiphelo ekuweni kombuso wesithupha wesiprofetho seBhayibheli. Imele umthetho weSonto wamavesi eshumi nesithupha, amashumi amathathu nanye, namashumi amane nanye kaDaniyeli ishumi nanye, kanye nakuSambulo ishumi nantathu ivesi leshumi nanye.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Qaphelani amazwana ompayona uStephen Haskell ngala mavesi afanayo nangalo mlando:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Ama-Arabhu, noma amaSaracen, ayengakaze asebenzise nhlobo ithonya emhlabeni. Emlandweni wezizwe, la madoda akhululekile asogwadule ayedlule cishe enganakwa. UbuMohamedi bahlanganisa izizwe ezazihlakazekile, zabathumela ukuba baphume njengabanqobi bezizwe. Ukuthuthuka okusheshayo okwahambisana nezikhali zamaSaracen kwakubangelwa, ngezinga elikhulu, ukulwa phakathi kwamaRoma noKhosrow, inhloko yombuso wanamuhla wasePheresiya. Lokhu kulwa kwagcina ngokuwiswa kwalowo wokugcina. IPheresiya yanamuhla yayime njengodonga oluvimbelayo, ibamba amandla kaMohamedi ukuba angadluli; kodwa lapho lawo mandla ewa, isivimbelo sase singasekho, ‘kwalasha ongenasiphelo’ wavuleka, amaSaracen agubuzela umhlaba wonke njengozamcolo. Ngesikhathi ‘kwalasha ongenasiphelo uvulwa, kwavela intuthu eyafihla ubuso belanga.’ Lesi sifanekiso sinamandla kakhulu, simelela umphumela wokufiphaza wobuMohamedi, njengoba basakazeka ebusweni bomhlaba.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Lolo donga oluyisithiyo emlandweni waseRoma luwudonga lokwehlukanisa ibandla nombuso olususwayo emthethweni weSonto. Kukhona olunye ungqimba kulokho kunqoba kukaRoma iPheresiya okwakuyimpumelelo yePyrrhic empini yaseNineve, ngokuba kwakukhona impi yangaphambili yaseNineve, emele i-Alpha, kanti impi ka-627 imele i-Omega. Leyo mpi yayingo-612 BC, cishe ihlukaniswe ngeminyaka eyinkulungwane namakhulu amabili. Kuleyo mpi i-Asiriya yanqotshwa umfelandawonye onezingxenye ezintathu, futhi lokho kwaphawula ukuphela koMbuso wase-Asiriya.
A. T. Jones comments on the alpha battle of Nineveh:
U-A. T. Jones uphawula ngempi ye-alpha yaseNineve:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Izindaba embusweni wase-Asiriya zasuka ekubeni zimbi zaya ekubeni zimbi nakakhulu, kwaze kwaba ukuthi ngo-612 BC kwaba khona olunye futhi uvukelo olukhulu olwenziwa yila mazwe amathathu afanayo, kulokhu luholwa nguNabopolassar uqobo. Lona lwaphumelela ngokuphelele: iNineve yenziwa yaba yinqwaba yamanxiwa; futhi uMbuso wase-Asiriya wahlukaniswa waba yizingxenye ezintathu ezinkulu,—iMede, ibambe ingxenye esenyakatho-mpumalanga kanye nenyakatho ekude, iBhabhiloni libambe i-Elamu nawo wonke amathafa nezigodi zoMfula i-Ewufrathe neTigrisi, kanti iGibhithe libambe lonke izwe elisentshonalanga ye-Ewufrathe. Uphawu lwalesi sivumelwano phakathi kweBhabhiloni neMede lwaluwumshado wendodakazi yenkosi yaseMede noNebukadinesari, indodana kaNabopolassar. Kwakungukugcwaliswa kwesabelo sakhe kulesi sivumelwano sokulwa ne-Asiriya lapho uFaro-Neko inkosi yaseGibhithe enyukela khona imelene nenkosi yase-Asiriya ukuyolwa neKharikemishi ngase-Ewufrathe, lapho iNkosi uJosiya yakwaJuda yaphuma khona ukuyolwa naye, yabulawa eMegido. Khona-ke njengoba yonke le ndawo yasentshonalanga yayingeyenkosi yaseGibhithe, kwakungukusetshenziswa kobukhosi bayo obusemthethweni, obatholwa ngokunqoba, ukuba isuse uShalumi, indodana kaJosiya, ekubeni yinkosi yakwaJuda, futhi imise u-Eliyakimi abe yinkosi yakwaJuda esikhundleni sakhe, iguqula igama lakhe libe nguJehoyakimi, futhi yabeka intela phezu kwezwe.” 1 IziKronike 3:15; 2 AmaKhosi 23:31–35.” A. T. Jones, Review and Herald, Mashi 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Empini ye-Asiriya yafinyelela ekupheleni empini ye-alpha yaseNineve yango-612 BC, njengoba nje nombuso wesithupha wesiprofetho seBhayibheli uphela emthethweni weSonto. Owanqoba kuleyo mpi kwakuyinhlangano ephindwe kathathu yaseBhabhiloni, iGibhithe neMede. Ezimpini zaleyo nkathi iNkosi uJosiya iyafa eMegido, ngaleyo ndlela imele i-Armagedoni. Empini ye-omega yaseNineve ngo-627, ubuSulumane bomaye wesithathu buyakhululwa njengoba udonga lokuvikela olukuMthethosisekelo lususwa njengoba kwakufanekisiwe, njengoba uHaskell aphawula ngePheresiya “njengodonga lokuvimba” lokuvikela olwasuswa ngokunqotshwa kwePheresiya. Ukufa kweNkosi uJosiya eMegido kukhomba impi yokuqala yaseNineve njengokuba iyimpi yesibili ezinsukwini zokugcina. Eyokugcina kulezi zimpi ezimbili zaseNineve ngo-627, lapho ukhiye uphendulwa nomgodi uvulwa, iyiyo eyokuqala ezinsukwini zokugcina, ngokuba owokuqala uyakuba ngowokugcina. Impi yokuqala yaseNineve phakathi kwe-Asiriya nenhlangano ephindwe kathathu iholela e-Armagedoni. Isikhathi seNkathi Yobumnyama yesibili siqala ngempi yaseNineve futhi siphela ngempi yaseNineve.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Amaqiniso ephalambazo lwesihlanu, olungowokuqala usizi kuSambulo isahluko sesishiyagalolunye, yilokho amaphayona akuqonda njengobufakazi obucace kakhulu bomlando kunanoma iyiphi enye indima encwadini yeSambulo. U-Uriah Smith uveza lelo qiniso kanje:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘IVESI 1. Ingelosi yesihlanu yase ikhalisa, ngabona inkanyezi iwa ivela ezulwini iye emhlabeni; yanikwa yona ukhiye womgodi ongenamkhawulo.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Ngokuchazwa kwalesi siphalaphala, sizophinda sithathele emibhalweni kaMnu. Keith. Lo mbhali usho ngeqiniso ukuthi: ‘Kunokungabi bikho kokuvumelana okungaka phakathi kwabachazi nganoma iyiphi enye ingxenye ye-Apocalypse njengalokho okuphathelene nokusetshenziswa kwesiphalaphala sesihlanu nesesithupha, noma usizi lokuqala nolwesibili, kumaSaracens nakumaTurkey. Kusobala kakhulu kangangokuba akunakwenzeka cishe ukuba kuqondwe kabi. Esikhundleni sevesi noma ezimbili ezichaza ngayinye, sonke isahluko sesishiyagalolunye seSambulo, ezingxenyeni ezilinganayo, sigxile encazelweni yako kokubili.’ Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
UPetru usePanium enomthwalo wokulungisa umyalezo wamabhola omlilo aseNashville, futhi kubonakala okokuqala ukuthi izingxenye zesishayo sokuqala zivumelana ngokuphelele nezingxenye zomthetho weSonto osuzofika maduze. INgonyama yesizwe sakwaJuda yatyhila lokhu kuqonda ngokuvumelana neminye imigqa yesiprofetho eyayisivele iyibekile. Izazi-mlando zizofakaza ngokubaluleka kokuhlasela okwamangaza okwenziwa yiRoma kumaPheresiya ngo-627, futhi lapho zenza kanjalo, zaphawula ukujika-jika kukaHeraclius ezungeza nangemuva kwePheresiya ngesikhathi sasebusika njengeqhinga lokuhlala efihlekile kuze kube yisikhathi sokuhlasela.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
UDade White uyasazisa ukuthi iRoma imane ilindele “indawo enenzuzo,” bese-ke ishaye.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Izwi likaNkulunkulu linikeze isixwayiso ngengozi esondelayo; makunganakwa lokhu, bese izwe lamaProthestani liyofunda ukuthi ziyini ngempela izinhloso zeRoma, kuphela lapho sekwephuze kakhulu ukuphunyuka ogibeni. Yona ikhula buthule ingena emandleni. Izimfundiso zayo zisebenzisa ithonya lazo ezindlini zomthetho, emasontweni, nasezinhliziyweni zabantu. Iyaqongelela izakhiwo zayo eziphakeme nezinkulu, emakhoneni ayimfihlo azo okuyophindwa kuwo ukushushisa kwayo kwakuqala. Ngobuqili nangokungasolwa, iqinisa amabutho ayo ukuze iqhubekisele phambili izinhloso zayo lapho isikhathi sayo sokushaya sesifikile. Konke ekufisayo yindawo enenzuzo, futhi lokhu seyiyinikiwe kakade. Sizobona maduze futhi sizokuzwa ukuthi iyini inhloso yengxenye yamaRoma. Lowo nalowo oyokholwa alalele izwi likaNkulunkulu, ngalokho uyodonselwa ihlazo nokushushiswa.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Njengoba kwakunjalo ngoMbusi uHeraclius, upapa ubulokhu uqhubekela emgomweni walo “ngokucasha nangokungalindelekile,” ekugcwalisekeni kuka-Isaya isahluko samashumi amabili nantathu, lapho isifebe saseThire sikhohlakala khona ngenxa yomlando wombuso wesithupha wesiprofetho seBhayibheli. Ukuhlasela okuyimfihlo nokumangalisayo kukaHeraclius kuwukukhohlwa kwezwe ngopapa kusukela ngo-1798 kuze kube semthethweni weSonto. Umugqa phezu komugqa, umaye wokuqala umelela umaye wesithathu nowokugcina. Kumaye wokuqala kwenziwa isimemezelo esivumelana futhi nomlando wobuSulumane kanye nesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Futhi bayalwa ukuba bangoni utshani bomhlaba, nanoma yini eluhlaza, nanoma yimuphi umuthi; kodwa bonakalise kuphela labo bantu abangenalo uphawu lukaNkulunkulu emabunzini abo. Futhi banikwa ukuba bangababulali, kodwa ukuba bahlushwe izinyanga ezinhlanu; nokuhlushwa kwabo kwakunjengokuhlushwa kukafezela, lapho ehlaba umuntu. Futhi ngalezo zinsuku abantu bayakufuna ukufa, kodwa bangakutholi; bayakufisa ukufa, kodwa ukufa kuyakubabalekela. IsAmbulo 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Ngaphambi kokuba isihluthulelo sijikiswe empini yaseNineve, okuwumthetho weSonto ozayo maduze, abayizinkulungwane eziyikhulu namashumi amane nane sebevele babekwe uphawu. Emthethweni weSonto, ukubhujiswa kwemizi, okuqalwa ngamabhola omlilo aseNashville, kumelwe njengenkathi “yezinyanga ezinhlanu,” lapho impi ihlasela ngamandla futhi kuqalwa ukugezwa kwegazi kwesibili kobupapa, ekugcwalisekeni kwempendulo eyanikwa abafel’ ukholo beNkathi Yobumnyama esitywini sesihlanu.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Kwathi lapho esevule uphawu lwesihlanu, ngabona ngaphansi kwe-altare imiphefumulo yalabo ababebulelwe ngenxa yezwi likaNkulunkulu nangenxa yobufakazi ababebubambile: Bamemeza ngezwi elikhulu, bethi: Koze kube nini, Nkosi engcwele neyiqiniso, ungakakhiphi ukwahlulela futhi ungakaphindiseli igazi lethu kulabo abahlezi emhlabeni na? Banikwa ngamunye wabo izingubo ezimhlophe; kwase kuthiwa kubo mabaphumule isikhashana nje, kuze kugcwaliseke nezinceku ezikanye nabo nabafowabo, ababeyakubulawa njengabo. IsAmbulo 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Abafel’ ukholo ezinkathini zobumnyama bayiqembu lokuqala elifanekisela abafel’ ukholo beRoma yanamuhla ngesikhathi senhlekelele yomthetho weSonto. Ngaphambi kokuba leyo nhlekelele ifike, abayikhulu namashumi amane nane ezinkulungwane bayabekwa uphawu, futhi lowo msebenzi wokubekwa uphawu waqala ngo-9/11 ngokufika kwe-Islami kosizi lwesithathu, nangokufafazwa kwemvula yokugcina. Lapho abafel’ ukholo bezinkathi zobumnyama bokuqala bebuza ukuthi ubupapa buyokwahlulelwa nini, batshelwa ukuthi kuyoba khona iqembu lesibili labafel’ ukholo lapho izinkathi zobumnyama ziphindaphindwa, okuyisikhathi lapho ukhiye wempi yaseNineve ugcwaliseka khona emthethweni weSonto osusondele ukuza. Ngaphambi kokuba iqembu lesibili labafel’ ukholo ligcwaliseke, abayikhulu namashumi amane nane ezinkulungwane bayabekwa uphawu, futhi isikhathi sokubekwa uphawu esaqala ngo-9/11 sikhonjiswa ophawini lwesihlanu, ngoba ingxoxo ebekwe lapho itholakala kusAmbulo isahluko sesithupha, amavesi ISISHIYAGALOLUNYE kuya koweSHUMI NANYE, ngaleyo ndlela kuphawulwa ukuqala nokuphela kokubekwa uphawu ngo-9/11. Ukuphela kwako kwethula ukubhujiswa kwe-Islami njengoba kubekiwe kusAmbulo ISISHIYAGALOLUNYE, ELISHUMI NANYE, futhi labo ababekwe uphawu bayobe begcwalise isipiliyoni sikaDaniyeli esimelwe kuDaniyeli ISISHIYAGALOLUNYE, ELISHUMI NANYE.
We will continue these things in the next article.
Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.