Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
USeleucus III Ceraunus wabusa isikhashana njengenkosi kusukela ku-226 kuya ku-223 BC ngaphambi kokubulawa noma ukufa ngaphansi kwezimo eziyimfihlakalo. USeleucus III wayengumanduleli oqondile ka-Antiochus III. Laba bazalwane ababili bamele “amadodana” evesini leshumi, futhi bamele uReagan noBush ngo-1989.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Kepha amadodana akhe ayakuvuswa, abuthele inqwaba yamabutho amakhulu; futhi elilodwa liyakuza impela, likhukule, lidabule; khona-ke liyakubuya, livuswe futhi, lize lifike enqabeni yalo. Daniyeli 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Ivesi yeshumi ingumugqa wesithathu, futhi imele “isikhathi sokuphela” ngo-1989. Ihlanganisana nevesi lamashumi amane lesahluko seshumi nanye kanye no-Isaya 8:8. Ukuhlobana kwala mavesi amathathu kuveza ukuthi ivesi leshumi nanye limele impi yamanje yase-Ukraine, uPutin noZelenskyy bengabaphikisi abamelwe eMpini yaseRaphia ebekwe evesini leshumi nanye. Ivesi leshumi nambili lichaza umphumela wempi yase-Ukraine nesiphetho sikaPutin. Ivesi leshumi nantathu kuya kweleshumi nanhlanu liyimpi yasePanium.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Indikimba levesi leshumi “yisikhathi sokuphela,” futhi ngokuvumelana nezimiso ezihambisana nokwambulwa kweqiniso “ngesikhathi sokuphela,” leli vesi, nakuba liyivesi elilodwa kuphela, limelela inqwaba yemigqa yesiprofetho. Ivesi leshumi libonisa ukuqala komlando ofihlekile wevesi lamashumi amane, ophawula ukuqala komnyakazo wengelosi yesithathu kanye nokubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Leli vesi lixhumanisa izikhathi eziyisikhombisa zikaLevitikusi amashumi amabili nesithupha njengoba zikhonjwe embonweni oqala ku-Isaya isahluko sesikhombisa. Lokho kuxhumana kuphawula ukuhlanganiswa kobuNkulunkulu nobuntu, okuyiwukupheleliswa kwemfihlakalo yokumesaba uNkulunkulu ngesikhathi sokukhala kwecilongo lesikhombisa, okuyiwusizi lwesithathu lweSulumane.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Leli vesi limaka u-1989 njengesikhathi sokuphela, futhi, ngokuxhumana nezikhathi eziyisikhombisa zikaLevitikusi isahluko samashumi amabili nesithupha, lifaka iqiniso eliyisisekelo likaWilliam Miller, kanye nokuvukela kuka-1863. Leli vesi liqala umlando ofihlekile wevesi lamashumi amane. Ngakho-ke liyingxenye ebalulekile yokwanda kolwazi olufika ngesikhathi sokuphela ngo-1989 futhi liqala umfanekiso wesiprofetho wezenzakalo zangaphandle ezakha umlando ofihlekile wevesi lamashumi amane, futhi, ngokuxhumana kwalo nezikhathi eziyisikhombisa, liphinde likhombe nezenzakalo zangaphakathi emlandweni ophakathi kuka-1989 nomthetho weSonto.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Inani eliyishumi liwuphawu lwesivivinyo, futhi ukuxhumana kwamavesi nombono ka-Isaya isahluko sesikhombisa kugcizelela ukuqonda iqiniso.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Ngokuba inhloko yeSiriya yiDamaseku, nenhloko yeDamaseku nguRezini; futhi phakathi kweminyaka engamashumi ayisithupha nanhlanu u-Efrayimi uyakwephulwa, angabe esaba yisizwe. Nenhloko ka-Efrayimi yiSamariya, nenhloko yeSamariya yindodana kaRemaliya. Uma ningakholwa, impela aniyikuma niqine. U-Isaya 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Anisoze naqina uma ningakholwa ukuthi “ikhanda” limelela inhloko-dolobha (iSamariya neDamaseku) nenkosi (uRezini noPeka indodana kaRemaliya). Uma ningaziqondi lezo zimpawu ezintathu ezishintshana zisetshenziswe ndawonye, esimweni sika-Isaya isahluko sesishiyagalombili, ivesi lesishiyagalombili, (okungumbono ofanayo nowesahluko sesikhombisa) khona-ke anisoze nakwazi ukubona uPutin neRussia njengenkosi yaseningizimu emavesini eshumi nanye kuya kweleshumi nanhlanu.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.
Ngakho-ke manje, bhekani, iNkosi iletha phezu kwabo amanzi omfula, anamandla emaningi, okungukuthi inkosi yase-Asiriya, nayo yonke inkazimulo yayo; iyakukhuphuka phezu kwayo yonke imisele yayo, idlule phezu kwayo yonke imiphetho yayo: Iyakuqhubeka idabule kwaJuda; iyakukhukhula idlule, ifinyelele kuze kube sentanyeni; nokwelulwa kwamaphiko ayo kuyakugcwalisa ububanzi bezwe lakho, O Imanuweli. Isaya 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Isihloko sevesi leshumi siyinqubo yokuhlolwa enezigaba ezintathu eqala ngesikhathi sokuphela futhi iholela ekuvalweni kwesikhathi somusa emthethweni weSonto.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Wasesethi, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe futhi anamatheliswe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi bavivinywe; kepha ababi bayakwenza okubi; futhi akuyikuba khona noyedwa kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
“Ngesikhathi sokuphela” incwadi kaDaniyeli “iyavulwa,” futhi kuqala inqubo yokuvivinywa enezinyathelo ezintathu emelwe ngamazwi athi “bahlanjululwa, benziwa mhlophe, bavivinywa.” “Abahlakaniphileyo” bayaqonda, “ababi” abaqondi. Ukungaqondi kwabo, njengokuntula kwabo amafutha emfanekisweni wezintombi eziyishumi, kubabangela ukuba babhujiswe.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bami bayabhujiswa ngenxa yokuswela ulwazi; ngoba wena ulahle ulwazi, nami ngiyakukulahla, ukuze ungabi ngumpristi kimi; njengoba ukhohliwe umthetho kaNkulunkulu wakho, nami ngiyobakhohlwa abantwana bakho. Hoseya 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
Amazwi athi “Abantu bami” asho abantu besivumelwano, futhi laba bantu besivumelwano bayakulahlwa futhi babhujiswe ngenxa “yokuswela ulwazi.” Umthetho weSonto e-United States uyisibonakaliso sendlela lapho izinto zikhohlakala khona noma zikhunjulwa khona. “Khumbula usuku lweSabatha” kuyiqiniso lamanje ngaleso sikhathi. Kulapho isifebe saseThire sikhunjulwa khona. Kulapho uNkulunkulu ekhumbula khona izono zaseBabiloni eSambulweni.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kulo, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zalo, nokuba ningamukeli ezinhluphekweni zalo. Ngokuba izono zalo sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zalo. Liphe njengalokhu nalo laphindisela kini, uliphindisele kabili ngokwemisebenzi yalo; endebeni eliyigcwalisileyo, ligcwaliseleni kabili. IsAmbulo 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
Yilapho abantwana, okungukuthi isizukulwane sokugcina esiyisiprofetho se-Adventism yaseLawodikeya, benqunywa khona. Yilapho labo uDaniyeli abababiza ngokuthi “ababi” beveza khona ukuthi babe “bekhohliwe” umthetho kaNkulunkulu, futhi ingxenye yomthetho kaNkulunkulu abayikhohliwe yimithetho noma imiyalo kaNkulunkulu yesiprofetho. Umongo ucacile ukuthi baswela “ulwazi” olwandiswayo lapho incwadi kaDaniyeli isivuliwe. UDaniyeli uqhathanisa “abahlakaniphileyo” “nababi,” kanti uJesu uqhathanisa “izintombi ezihlakaniphileyo” “nezintombi eziyiziwula.” U-Amose ukhomba leso sigaba esifanayo ngokuthi “izintombi ezinhle” njengalabo abangakwazi ukuthola umlayezo wesiprofetho omelelwa yimpumalanga, inyakatho, nezilwandle.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Bhekani, izinsuku ziyeza, isho iNkosi uJehova, lapho ngizakuthumela khona indlala ezweni, kungabi yindlala yesinkwa, noma ukoma kwamanzi, kodwa kube ngokuzwa amazwi kaJehova; bayakuzulazula besuka olwandle beya kolunye ulwandle, besuka enyakatho baze bayofika empumalanga, begijima lapha nalaphaya befuna izwi likaJehova, kodwa bangalitholi. Ngalolo suku izintombi ezinhle nezinsizwa ziyakuquleka ngenxa yokoma. Labo abafunga ngesono saseSamariya, bathi, UNkulunkulu wakho, Dani, uyaphila; bathi futhi, Indlela yaseBherishebha iyaphila; labo bayakuwa, bangabe besavuka futhi. Amose 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Umlayezo abangeke bakwazi ukuwuthola ufanekiswa yindawo ababheka kuyo njengoba “bezula besuka olwandle beya olwandle, besuka enyakatho baze baye empumalanga.” U-Amose uthi lezi “zintombi ezinhle” zisek “endlaleni” yokuzwa “iZwi likaJehova,” nokuthi “ngalolo suku ziyogijima ziye le nale ukufuna izwi likaJehova, kodwa zingalitholi.” Umlayezo owavulwa uphawu encwadini kaDaniyeli ngesikhathi sokuphela ngonyaka ka-1989 ekugcwalisekeni kwevesi lamashumi amane kanye neleshumi lesahluko seshumi nanye, ufingqiwe emavesini amabili okugcina esahluko seshumi nanye.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Kodwa izindaba ezivela empumalanga nezivela enyakatho ziyakumkhathaza; ngalokho uyakuphuma ngokufutheka okukhulu ukuba achithe, futhi aqothule abaningi ngokupheleleyo. Futhi uyakumisa amatende esigodlo sakhe phakathi kwezilwandle entabeni engcwele ekhazimulayo; nokho uyakufika ekupheleni kwakhe, kungabikho oyakumsiza. Daniyeli 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Izintombi eziyizintombi eziwubuwula, ezinhle nezikhohlakeleyo ezingenawo amafutha, umlayezo wasempumalanga, wasenyakatho nowasolwandle, ezala ulwazi nesivumelwano sikaNkulunkulu noMthetho wakhe, ziyakhunjulwa nguNkulunkulu ngesikhathi somthetho weSonto. Izimpi ezintathu zimelwe emavesini ayishumi kuya kwayishumi nanhlanu. Ngihlukanisa lezi zimpi ezintathu zibe yimilandvo emithathu, kodwa futhi ziyisigaba esisodwa lapho zicatshangelwa ndawonye, ngoba ivesi leshumi livula “isikhathi sokuphela” futhi ngalokho liqalisa inqubo yokuvivinywa enezinyathelo ezintathu.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Ivesi yeshumi ixhumana nezikhathi eziyisikhombisa zikaLevitikusi 26, ngakho-ke nezisekelo zobu-Adventisti nomsebenzi kaWilliam Miller. Isinyathelo sesibili sezinyathelo ezintathu siyisivivinyo esibonakalayo esaqala lapho ukukhanya kwevesi leshumi nanye kanye nempi yase-Ukraine kuvuleka. Isivivinyo sesibili singesokubonwayo futhi simele isivivinyo esimayelana nekhono lethu lokuqaphela izehlakalo zamanje ekukhanyeni kweZwi likaNkulunkulu lesiprofetho. Isivivinyo sesithathu yiMpi yasePanium yevesi leshumi nanhlanu, lapho igama likaSimoni Barjona laguqulwa laba nguPetru, ngaleyo ndlela kwaphawulwa ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane ngaphambi nje kokuba isikhathi somusa sivalwe emthethweni weSonto wevesi leshumi nesithupha.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Lapho sicabangela ukuvela kuka-Antiochus Magnus empini ngayinye kwezintathu ezimelelwe yivesi leshumi, elelishumi nanye, neleshumi nanhlanu, sibona futhi emlandweni wevesi lesishiyagalolunye kuya kweleshumi nesithupha ukuvela nokuwa komprofethi wamanga wesiprofetho seBhayibheli.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Amavesi okuqala kuya kwelesine aveza ukuvuka nokuwa kwamandla kadrako. Amavesi ayisishiyagalolunye neleshumi aveza iminyaka ka-1798 neka-1989 ngokulandelana, futhi ngokwenza kanjalo, amavesi ayisishiyagalolunye kuya kweleshumi nesithupha aveza ukuvuka nokuwa komprofethi wamanga. Amavesi angamashumi amane kuya kwangamashumi amane nanhlanu amele ukuvuka nokuwa kwesilo. Amavesi ayisishiyagalolunye neleshumi futhi ahambisana “nezikhathi ezimbili zokuphela” zevesi lamashumi amane ngo-1798 nango-1989.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
USisi White usazisa ngokucacile ukuthi ukungaqondi kahle “isikhathi sokuphela” kubangela ukudideka mayelana nokuthi iziprofetho kufanele zisetshenziswe kuphi.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“Abaningi benza yona le nto namuhla, ngowe-1897, ngoba bengakabi nakho okuhlangenwe nakho emlayezweni wokuvivinya oqukethwe emilayezweni yezingelosi zokuqala, zesibili, nezesithathu. Bakhona labo abaphenya imiBhalo befuna ubufakazi bokuthi le milayezo isesikhathini esizayo. Bahlanganisa ndawonye ubuqiniso bale milayezo, kodwa bayehluleka ukuyinika indawo yayo efanele emlandweni wesiprofetho. Ngakho-ke abanjalo basengozini yokudukisa abantu maqondana nokubekwa kwale milayezo. Abasiboni futhi abasiqondi isikhathi sokuphela, noma ukuthi le milayezo kufanele ibekwe nini. Usuku lukaNkulunkulu luyeza ngezinyathelo ezicashile, kodwa amadoda okuthiwa ahlakaniphile namakhulu akhuluma ngobudedengu ‘ngemfundo ephakeme’ acabanga ukuthi ivela kubantu abanesiphetho. Abazazi izibonakaliso zokufika kukaKristu, noma zokuphela komhlaba.” Sermons and Talks, umqulu 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Ingqikithi yevesi leshumi “yisikhathi sokuphela,” futhi kunezikhathi eziningana “zokuphela” ezikhonjiswe esahlukweni seshumi nanye. Uma “ningaboni futhi ningaqondi” “izikhathi zokuphela” esahlukweni seshumi nanye, ngeke nazi ukuthi “niyibeke nini imilayezo.” Uthi, “kukhona labo abaphenya imiBhalo,” futhi njengakwabo bonke abaprofethi amazwi akhe aqondiswe ezinsukwini zokugcina, ngakho ezinsukwini zokugcina labo abakhomba kubo bayisigaba esingasiqondi isikhathi sokuphela, ngakho futhi bayizo “zintombi ezinhle” zika-Amose eziwayo zingaphinde zivuke.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
Esahlukweni seshumi nanye ivesi lokuqala uDariyu noKoresi bema ndawonye ukuphawula isikhathi sokuphela ngo-1989. Lapho uPtolemy eya eBhabhiloni wathumba inkosi yasenyakatho wayiyisa ekuthunjweni eGibhithe ngo-246 BC, ngalokho emelela ngokufanekisayo u-1798 njengoba kuvezwe emavesini ayisikhombisa kuya kwayisishiyagalolunye, kwakuyisikhathi “sokuphela.” Ivesi leshumi liyisikhathi “sokuphela” ngo-1989.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
U-1798 ungukuphela kweminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuhlakazwa okumelene nombuso wasenyakatho wakwa-Israyeli, owaqala ngo-723 BC. Eminyakeni eyinkulungwane namakhulu amabili namashumi ayisithupha kamuva, ngo-538, ubupapa babusa iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha kwaze kwaba ngu-1798. U-1798 “uyisikhathi sokuphela,” ngokuba ungukuphela kwezikhathi eziyisikhombisa, kanye neminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, kanjalo neminyaka eyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye yesahluko seshumi nambili sikaDaniyeli. U-1798 “uyisikhathi sokuphela,” ngakho-ke no-538 futhi “uyisikhathi sokuphela.” U-538 ungukuphela kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho ubuqaba banyathela phansi ingcwele kaNkulunkulu nebutho laKhe, okwalandulela ukuthi ubupapa benze umsebenzi ofanayo ngesikhathi esilinganayo.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
U-538 umele ukugunyazwa kobupapa, futhi ngokwenza kanjalo umele futhi ukugunyazwa kobupapa futhi ngesikhathi somthetho weSonto. Umthetho weSonto ukhomba “isikhathi sokuphela.” Ngakho-ke, ivesi leshumi nesithupha, kanye nevesi lokuqala, elesikhombisa kuze kube elesishiyagalolunye, kanye nevesi leshumi, konke kuphawula “isikhathi sokuphela.” Leli qiniso kumele liqondwe yilabo abakwaziyo ukuthi imiyalezo kufanele ibekwe nini. UPompey wagcwalisa ivesi leshumi nesithupha lapho ethatha iJerusalema. Walandelwa nguJulius Caesar, u-Augustus Caesar, noTiberias Caesar. Ukuzalwa kukaJesu kwakuyisikhathi “sokuphela,” futhi kwenzeka ngesikhathi sika-Augustus Caesar.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Kuyakusukuma esikhundleni sakhe ovusa umthelisi entweni yenkazimulo yombuso; kepha zingakapheli izinsuku ezimbalwa uyakuchithwa, kungabi ngentukuthelo noma ngempi. Daniyeli 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Ivesi lamashumi amabili lanezela ohlwini lwezikhathi “zokuphela” esahlukweni seshumi nanye, kanjalo noKhesari uTiberiya, owabusa ngesikhathi sokubethelwa kukaKristu.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Esikhundleni sakhe kuyakusukuma umuntu odelekileyo, abangayikumupha udumo lombuso; kodwa uyakungena ngokuthula, awuthathe umbuso ngokuyengela. Izikhukhula zamabutho ziyakukhukhulwa phambi kwakhe, zephulwe; yebo, kanye nomholi wesivumelwano. Daniyeli 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Isiphambano simi enkabeni yesonto lesiprofetho uKristu eza ukuliqinisa nabaningi.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Futhi uyakuqinisa isivumelwano nabaningi isonto elilodwa; kuthi phakathi nesonto enze umhlatshelo nomnikelo kuphele, futhi ngenxa yokusabalala kwezinengiso uyakwenza kube yincithakalo, kuze kube sekupheleni; nalokho okumisiwe kuyakuthululwa phezu kwencithakalo. Daniyeli 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
Phakathi neviki, sinesiqalo nesiphetho, ngoba izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha zokuqala zaphela khona kanye lapho ezilandelayo eziyinkulungwane namakhulu amabili namashumi ayisithupha zaqala khona. Iviki lihambisana nezikhathi eziyisikhombisa zokusakazwa ezamelana nombuso wasenyakatho owawumele kokubili ubuhedeni nobupapa, kunyathela phansi indawo engcwele nebandla.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ngase ngizwa ongcwele ekhuluma, omunye ongcwele wasesethi kulowo ongcwele othile owayekhuluma: Kuyakuba kuze kube nini umbono mayelana nomhlatshelo wemihla ngemihla, nesiphambeko sencithakalo, ukuze kokubili indlu engcwele nebutho kunikelwe ukuba kunyathelwe phansi? Danieli 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
U-538 uyisi“sikhathi sokuphela” futhi uhambisana nesiphambano, naso esiyisiphetho senkathi yesiprofetho. U-538 kanye nesiphambano kunikeza ofakazi ababili bokuthi kokubili ukuqala nokuphela kwesiprofetho kuphawulwa ngokwesiprofetho njengo“sikhathi sokuphela.”
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Amavesi amashumi amabili nanye namashumi amabili nambili, ivesi lamashumi amabili, ivesi leshumi nesithupha, ivesi leshumi, amavesi ayisikhombisa kuya kwelesishiyagalolunye, kanye nevesi lokuqala konke kubeka uphawu “lwesikhathi sokuphela.” Ivesi lamashumi amabili nantathu lichaza umfelandawonye amaJuda amaMaccabean awenza neRoma yobuqaba phakathi kuka-161 no-158 BC. Umlando woBukhosi bamaHasmonean kusukela empini yabo yokuqala kuze kube sekupheleni kwabo ekubhujisweni kweJerusalema ngo-70 AD umelela ubuProthestani obuhlubukayo e-United States obuqala ngo-1844, ukuphela kwesiprofetho sesikhathi, ngakho-ke “isikhathi sokuphela,” futhi uphela emthethweni weSonto njengoba umelelwa ngu-70 AD.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Ivesi lamashumi amabili nantathu likhomba “isikhathi sokuphela” ngo-167 BC empini yaseModein futhi futhi ngo-70 AD, kokubili kufanekisela u-1844 nomthetho weSonto ngeSonto ngokulandelana. Ivesi lamashumi amabili nantathu, amavesi amashumi amabili nanye namashumi amabili nambili, ivesi lamashumi amabili, ivesi leshumi nesithupha, ivesi leshumi, amavesi ayisikhombisa kuya kwelesishiyagalolunye kanye nevesi lokuqala konke kuphawula “isikhathi sokuphela.”
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Ivesi lamashumi amabili nane lichaza ubukhosi beminyaka engamakhulu amathathu namashumi ayisithupha beRoma yobuqaba, ngaleyo ndlela limaka kokubili ukuqala ngo-31 BC nokuphela ngo-330 “njengesikhathi sokuphela.” Ivesi lamashumi amabili nesikhombisa nelamashumi amabili nesishiyagalolunye akhomba kokubili ukuqala nokuphela kwaleyo nkathi, ngakho-ke ivesi lamashumi amabili nane, ivesi lamashumi amabili nesikhombisa, ivesi lamashumi amabili nesishiyagalolunye, ivesi lamashumi amabili nantathu, amavesi amashumi amabili nanye namashumi amabili nambili, ivesi lamashumi amabili, ivesi leshumi nesithupha, ivesi leshumi, amavesi ayisikhombisa kuya kwelesishiyagalolunye kanye nevesi lokuqala konke kumaka “isikhathi sokuphela.”
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Ivesi lamashumi amathathu nanye likhomba u-538, lapho kwamiselwa khona isinengiso esichithayo; kanti amavesi amashumi amathathu nesithupha namashumi amane akhomba u-1798 njengesithi “isikhathi sokuphela.” U-538 evesini lamashumi amathathu nanye no-1798 emavesini amashumi amathathu nesithupha namashumi amane, amavesi amashumi amabili nesikhombisa namashumi amabili nesishiyagalolunye, ivesi lamashumi amabili nane, ivesi lamashumi amabili nantathu, amavesi amashumi amabili nanye namashumi amabili nambili, ivesi lamashumi amabili, ivesi leshumi nesithupha, ivesi leshumi, amavesi ayisikhombisa kuya kwelesishiyagalolunye, kanye nevesi lokuqala konke kuphawula “isikhathi sokuphela.”
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
“Isikhathi sokuphela” siphawulwe izikhathi eziyishumi nantathu ngaphambi kwevesi lamashumi amane nanye, okuyiwumthetho weSonto, kanye nenye “isikhathi sokuphela,” njengasevesini lamashumi amane nanhlanu lapho upapa efika ekupheleni kwakhe kungabikho noyedwa ozomsiza. Izikhathi eziyishumi nanhlanu “zesikhathi sokuphela” zitholakala esahlukweni seshumi nanye. Ingqikithi yevesi leshumi “yisikhathi sokuphela.” Simelela amaqiniso ambulwa ngesikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane.
We will continue in the next article.
Sizoqhubeka esihlokweni esilandelayo.