Article

# The Book of Daniel - Number One-Hundred and Sixty-Seven

Bhuku ra Danieri - Zana Rimwe Nemakumi Matanhatu Nechinomwe

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Kufumura Ubutumwa bw’Ubuhanuzi: Guhishura Ubusobanuro bw’Amateka n’Ubw’Ubuhanuzi bwo muri Daniyeli 11:10 n’Ibikurikiraho

Author

Jeff Pippenger

Published

March 30, 2024

Formats

PDF
Word
Song MP3

Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Vhesi ya makumi mana ya Danieri chitsauko 11, inotanga panguva yokuguma muna 1798, apo mambo wokumusoro anopiwa ronda rwake runouraya namaoko amambo wokumaodzanyemba. Nhoroondo iyoyo yakafananidzirwa negore ra246 BC, apo Ptolemy akaunzira ushe hwokumusoro kutsiva, uyewo neFrance yaNapoleon kutora papa senhapwa muna 1798. Shure kwokunge mambo wokumaodzanyemba adzokera kuIjipiti mundima 9, ipapo ndima 10 inoratidza kuti mambo wokumusoro aizosimudza kurwisa kwekudzorera achirwa namambo wokumaodzanyemba.

> So the king of the south shall come into his kingdom, and shall return into his own land. 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 11:9, 10.

> Naizvozvo mambo wokumaodzanyemba achapinda muumambo hwake, agodzokera kunyika yake pachake. Asi vanakomana vake vachamutsa hasha, vakaunganidza uwandu hwamauto makuru; uye mumwe achauya zvirokwazvo, agopfachukira, agopfuura napo; ipapo achadzoka, agomutsidzirwazve, kusvikira kunhare yake. Danieri 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Tisati tafunga nezvetsananguro yaUriah Smith pamusoro penhoroondo yakazadzisa ndima yegumi, ngaticherechedzei chirevo chinoti “kufashukira, nokuyambuka.” Mutsara wechiHebheru wakashandurwa nenzira iyi, wakashandurwawo mundima yechina makumi mana, uchinzi “kufashukira nokupfuura pamusoro.” Ndiwo mutsara mumwe chete muchiHebheru chepakutanga. Unongowanikwa pane imwezve nzvimbo chete muMagwaro.

> 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 8:8.

> Uye achapfuura nomuJudha; achafashukira, agopfachukira; achasvika kusvikira pamutsipa; uye kutambanuka kwamapapiro ake kuchazadza upamhi hwenyika yako, iwe Imanueri. Isaya 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Muna Dhanieri chitsauko 11, ndima 10 ne ndima 40, uyezve muna Isaya chitsauko 8, ndima 8, mutsara mumwe chete wechiHebheru wakadudzirwa nenzira nhatu dzakasiyana, kunyange zvazvo uchimirira chirevo chimwe chete. Shoko rekupedzisira remutsara wacho, iro shoko rechiHebheru rinoti “abar,” rinomiririrwa richinzi “kupfuura nepakati” mundima 10, “kupfuura pamusoro” mundima 40, uyezve richinzi “kuyambuka” muna Isaya. Zvinorehwa zvakafanana pachazvo mune imwe neimwe yereferensi nhatu idzi, asi muna Isaya munowanikwawo humwe hukama hwechiporofita pakati pereferensi idzi.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Vhesi riri muna Isaya, rakazadziswa apo mambo weAsiria akakunda Judha akasvika kuJerusarema, asi haana kuzombokunda guta iro pacharo. Akakwira “kusvika kumutsipa,” asi haana kumbokunda “musoro.” Muuprofita ihwohwo humwe chete, Isaya anobudisa chiratidzo cheuprofita chinoratidza zvinomirirwa ne“musoro,” uye anotsanangura “musoro” seguta guru roumambo, uye mambo woumambo ihwohwo ndiye zvakare “musoro.” Anopa zvapupu zviviri zvechokwadi cheuprofita chokuti musoro mambo, uye umambo, uye zvino nenzira yakavanzika anoratidza kuti kana mudzidzi wouprofita asingagamuchiri nokunzwisisa chokwadi ichi, haazotsigirwi. Vhesi iri rakavanzika chikamu chouprofita humwe chete hunozivisa kuti mambo wokumusoro aizofashukira nokupfuura, asi kusvika chete “kumutsipa.”

> 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.

> Nokuti musoro weSiria iDhamasiko, uye musoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efraimi achaputswa, kuti arege kuzova rudzi. Uye musoro waEfraimi iSamaria, uye musoro weSamaria mwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. Isaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Musoro” werudzi rweSiria waive guta raro guru, “Dhamasiko,” uye “musoro” we“Dhamasiko” (guta guru) waive “Rezini,” mambo weSiria. Saizvozvowo, “musoro” werudzi rwaEfuremu waive guta raro guru, “Samaria,” uye “musoro” we“Samaria” (guta guru) waive “mwanakomana waRemaria” (Peka), mambo weSamaria. Muuporofita humwe chete uhu, muchitsauko chinotevera, pandima yechisere, Mambo Senakeribhu weAsiria akakomba Jerusarema, uye pandima yechisere, zvinotsanangura kukomba kwake Jerusarema sokusvika kumutsipa.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Mavesi echinomwe neechisere, ayo anoburitsa, pamusoro pezvapupu zviviri, chiratidzo chechiporofita che“musoro,” chinomirira vose mambo neguta guru renyika yamambo, ndiwo uporofita hwemakore makumi matanhatu namashanu hunozivisa panotangira zvose zviri zviviri zviporofita zvemakore zviuru zviviri namazana mashanu namakumi maviri zvinorwisana noushe hwokumusoro nohwekumaodzanyemba hwaIsraeri. Naizvozvo, iri ivhesi rakaoma zvikuru, nokuti rinobatana nevhesi yegumi neye makumi mana yechitsauko chegumi nerimwe chaDhanieri, ayo ose ari maviriwo anozivisa kupindirana kwekurwa uko mambo wokumusoro anorwisa mambo wokumaodzanyemba, sezvakaita Seniakeribhi, mambo wokumusoro, paakarwisa Judha, mambo wokumaodzanyemba, muvhesi yechisere yaIsaya chitsauko chechisere.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Ufunguo unaounganisha mapambano haya ya wafalme wa kaskazini na kusini ni “kichwa,” na “kufurika na kupita juu.” Mfalme wa kaskazini anapolipiza kisasi dhidi ya mfalme wa kusini katika aya ya kumi ya sura ya kumi na moja, anashinda vita, lakini anaacha “kichwa,” kwa maana “huja, na kufurika, na kupita” “hata” kwenye “ngome” ya mfalme wa kusini. Historia ya aya ya kumi inawakilisha ushindi wa mfalme wa kaskazini juu ya mfalme wa kusini, lakini haingii Misri (ngome), mji mkuu—“kichwa.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Vhesi ya sumbe na nhungu, hosi ya dzonga loko yi hlurile hosi ya n’walungu eka tindzimana ta nkombo na nhungu, yi “nghene etshaveni ya matimba ya hosi ya n’walungu, naswona” yi “hlurile, naswona” yi “rhwale vanhu va bohiwa” yi tlhela na vona “Egipta.” Eka ku hlula ka ku tlherisela ka hosi ya n’walungu, a yi nghenanga eEgipta, hi ndlela leyi yi fanekisaka leswaku loko Soviet Union yi kukuriwile yi susiwa hi 1989, Rhaxiya, ntsindza wa rona—nhloko ya rona—yi siyekile yi ha yimile. “Loko mi nga pfumeli, hakunene a mi nge tiyisiwa.” I Rhaxiya, leyi yimeleriwaka tanihi hosi ya dzonga eka tindzimana ta khume na yin’we na khume na mbirhi, leyi hlulaka enyimpini ya ndhawu ya le mindzilakaneni, leyi emikarhini ya khale a yi ri Raphia, naswona namuntlha ku ri Ukraine.

> “‘VERSE 10. 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.’

> “‘Vhesi 10. Asi vanakomana vake vachamutswa, uye vachaunganidza boka guru remauto makuru; uye mumwe achauya zvirokwazvo, achafashukira, apfuure; ipapo achadzoka, uye achamutswazve, kusvikira kunhare yake.’

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> “Chikamu chokutanga chevhesi iri chinotaura nezvevanakomana, muchimiro cheuwandu; asi chikamu chekupedzisira, chinotaura nezvemumwe, muchimiro cheumwe. Vanakomana vaSeleucus Callinicus vaiva Seleucus Ceraunus naAntiochus Magnus. Ava vose vakapinda nechido chikuru mubasa rokururamisira nokutsiva mhaka yababa vavo nenyika yavo. Mukuru wavo, Seleucus, ndiye akatanga kugara pachigaro choushe. Akaunganidza boka guru kuti adzosere ushe hwababa vake; asi sezvo akanga ari muchinda asina simba uye aitya, mumuviri nomupfuma hwakewo, asina mari, uye asingagoni kuchengeta hondo yake mukuteerera, akaputirwa muchetura navakuru vake vaviri vehondo mushure mokutonga kusingakudzwi kwemakore maviri kana matatu. Munun’una wake aikwanisa zvikuru, Antiochus Magnus, akabva aziviswa samambo; iye, achitora utariri hwehondo, akatorazve Seleucia uye akadzorera Siria, achizviitira ishe wedzimwe nzvimbo nechibvumirano, uye wedzimwe nesimba rezvombo. Chibvumirano chokumbomira kurwa chakatevera, umo mativi ose akataurirana rugare, asi achigadzirira hondo; mushure maizvozvo Antiochus akadzoka akakunda muhondo Nicolas, mukuru wehondo weIjipiti, uye akafunga kupinda muIjipiti imene. Uyu ndiye ‘mumwe’ uyo zvirokwazvo aizofashukira ndokupfuura.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Kuanguka kwa Umoja wa Kisovieti mwaka 1989 kuliashiria “wakati wa mwisho,” na hao wana wawili katika aya hiyo wanawakilisha alama mbili za Reagan na Bush wa kwanza. Tangu “wakati wa mwisho,” mwaka 1798, ambapo aya ya arobaini ya Danieli kumi na moja ilianza, kahaba wa Rumi amesahaulika; kwa maana yeye, kama Yezebeli, amebaki nyuma katika Samaria, wakati mumewe Ahabu anashughulika na Eliya katika Mlima Karmeli. Alikuwa mafichoni, lakini kwa siri akivuta kamba, kama alivyokuwa katika Vita vya Kwanza vya Dunia na Vita vya Pili vya Dunia. Mumewe ndiye jeshi lake wakala dhidi ya mfalme wa kusini. Alipolipiza kisasi mwaka 1989, yeye, kama mfalme wa kaskazini, alileta magari ya vita, meli, na wapanda farasi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ne panguva yokupedzisira mambo wokumaodzanyemba achamurwisa; uye mambo wokumusoro achamuwira sechamupupuri, ane ngoro, navatasvi vamabhiza, nezvikepe zvizhinji; uye achapinda munyika dzakawanda, akukure achipfuura. Danieri 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Mumiriri wake mukutsiva anomiririrwa ne“ngarava,” zvinova simba rehupfumi, uye ne“ngoro navatasvi vemabhiza,” zvinova simba rechiuto. Simba rechiuto nesimba rehupfumi ndizvo zvimiro zviviri zvechiporofita zveUnited States muzviporofita zvemazuva okupedzisira, nokuti United States icharambidza avo vasingazokotami kuna Jezebheri kutenga nokutengesa, uye kana vakaramba vachiramba chiratidzo chaJezebheri chesimba, vachaurayiwa. Raiva simba rehupfumi nesimba rechiuto reUnited States rakashandiswa richibatana napapacy izvo zvakakonzera kuparara kweSoviet Union muna 1989, kunyange zvazvo Russia yakasara yakamira.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Mbiri imene inakwaniritsa vesi la khumi la Danieli chaputala 11 ikubwerezedwanso m’mbiri ya gawo lachiwiri la vesi la makumi anayi, limene limazindikiritsa nthawi ya mapeto mu 1989. Mbiri ya mavesi lachisanu ndi chimodzi kufikira lachisanu ndi chinayi ikuyimira mbiri imene inatsogolera ku nthawi ya mapeto, imene yazindikiritsidwa m’gawo loyamba la vesi la makumi anayi. Mavesi lachisanu kufikira la khumi a Danieli chaputala 11 akuwonetsa mwangwiro mbiri ya vesi la makumi anayi la Danieli 11, pakuti monga Mlongo White analembera, “mbiri yambiri imene inakwaniritsidwa mu Danieli chaputala 11 idzabwerezedwa.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Mavesi ekutanga kusvika kune rechina aDhanieri gumi neimwe anozivisa Kirose, mambo wechipiri worudzi rune nyanga mbiri panguva yokuguma mumazuva okupedzisira. “Nguva yokuguma” mumazuva okupedzisira yakanga iri 1989, uye mutungamiri wechipiri, anomiririrwa naKirose, anomisa nhevedzano youporofita inobvumira mudzidzi wouporofita kuverenga kusvika kumutungamiri wechitanhatu mushure ma1989, uyo aizova mutungamiri akapfuma kupfuura vose, uye uyo aizomutsa (kumutsiridza), masimba eshato eglobalist, kungava ari eglobalist enyika, kana kuti ari muUnited States. Nhoroondo iyoyo youporofita inobva yasvetukira kuumambo hwechinomwe houporofita hweBhaibheri, madzimambo gumi eUnited Nations, uye inozivisa mambo wahwo mukuru nowokutanga, sezvaanomiririrwa naArekizanda Mukuru (zvichireva kuti “Murwi weVanhu”), pamwe nokuparadzwa kwokupedzisira koumambo hwake apo mhepo ina dzeIslam dzinenge dzasunungurwa zvizere pakupera kwenguva yokuedzwa kwavanhu.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Ipapo and bersikulo singko tubtob nuwebe nagailustrar han kasaysayan nga ginrerepresentaran han panahón nga nag-una han pagkatukod han kapapahan dida han trono han 538, kay siyahan, an gahum nga magigin hadi han amihanan kinahanglan magdaug han tulo nga heograpikal nga mga babag, sugad han ginbuhat ni Seleuco, nga kataposan natukod sugad nga hadi han amihanan. Katapos hini, sulod hin tulo ngan tunga ka tuig, sugad han ginrerepresentaran han traynta’y singko ka aktuwal nga mga tuig, an hadi han amihanan nagmando, tubtob nga an hadi han habagatan sinulod ha iya kuta ngan gindakop hiya, diin ha urhi namatay hiya didto ha Egipto tungod han pagkahulog tikang ha kabayo. Sanglit, an mga bersikulo nagkikilala han kasaysayan nga nagtapos ha panahon han katapusan han 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Vhesi regumi rinoratidza nhoroondo yenguva yokupedzisira muna 1989, uye pamwe chete nemavhesi mashanu kusvika mapfumbamwe, zvinomiririra nhoroondo yevhesi makumi mana, sezvinoitawo nhoroondo yemavhesi makumi matatu kusvika makumi matatu nematanhatu. Naizvozvo, kubva pavhesi imwe kusvika pavhesi regumi, mutsara pamusoro pomutsara, pane mitsara miviri yechiporofita. Wokutanga unobata vatungamiri voumambo hwechitanhatu nehwoumambo hwechinomwe, kunyange hazvo pane nzvimbo isina chinhu pakati peweumambo hwechitanhatu nomutungamiri akapfuma zvikuru woumambo hwechitanhatu, nehwoumambo hwechinomwe.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Mutsetse wechipiri unobata nhoroondo yokubviswa kwezvipingamupinyi zvitatu, nguva yakatonga mambo wokumusoro, uye kuti ndiani akazobviswa muna 1798, uye kusvikira muna 1989, pamwe chete nomutungamiri wechipiri, anomiririrwa mumutsetse wapfuura naKoreshi.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Mavhesi yegumi nerembiri anomirira mutsara wechitatu wenhoroondo unoitika mushure memutungamiri akapfuma anotaurwa mundima yechipiri, asi pane imwe nguva mushure mekuparara kweSoviet Union panguva yekuguma muna 1989, uye pane imwe nzvimbo isati yasvika mutemo weSvondo muUnited States sezvaanomirirwa mundima yegumi nenhanhatu.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Nhoroondo iri shure kwenguva yokupedzisira muna 1989, inotorwa ichienda kumutungamiri wechitanhatu uye akapfuma kupfuura vose, anomutsa va-globalist kutanga muna 2016, mumutsara wokutanga. Nhoroondo yechiporofita inotorwa ichidzoserwa kuna 1989, mumutsara wechipiri. Hondo yeRaphia (“Muganhu”) mundima yegumi neimwe neye gumi nembiri, inotangira pamberi pendima yegumi nenhatu, umo mambo wokumusoro, akanga achangobva kukundwa, anodzorera uto rake, obva akunda mambo wokumaodzanyemba, nguva pfupi pamberi pomutemo weSvondo wendima yegumi nenhanhatu. Simba remumiriri ramambo wokumusoro mundima yegumi nenhatu, ndirwo rwokupedzisira rwevatungamiri vasere vanotonga kubva muna 1989 kusvikira pamutemo weSvondo. Naizvozvo ndima yegumi nenhatu inofanira kuitika panguva yesarudzo dzomutungamiri wechisere, kana kuti mushure madzo, iye ari wevanomwe. Ndima dzegumi neimwe negumi nembiri dzinotanga nguva pfupi pamberi pomutungamiri wechitanhatu, akapfuma kupfuura vose, uye zvichida dzinopera nguva pfupi pamberi pesarudzo dzomutungamiri mumwe chete iyeye, anova wechisere anobva kune vanomwe, uye anokunda muhondo yechitatu yehondo yomumiriri, mundima dzegumi nenhatu kusvika kugumi neshanu.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Kwisasira kwa mambo ya yumo wa kusini katika mistari ya kumi na moja na kumi na miwili ni jibu kwa kushindwa ambako yumo wa kusini alipata katika mstari wa kumi. Mstari wa kumi unatambulisha ushindi wa yumo wa kaskazini katika mwaka wa 1989, ambao uliletwa na muungano wa siri wa Marekani na Vatikani. Ushindi kwa jeshi la kaskazini ulikuwa vita ya kwanza ya vita vya wakala. Vita halisi vya moto vilivyotimizwa katika nyakati za kale vilikuwa mfano wa vita vya wakala katika siku za mwisho, na kwa hiyo ushindi wa mistari ya kumi na moja na kumi na miwili utakuwa ushindi kwa yumo wa kusini, katika vita ya pili ya vita vya wakala.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Kune hondo nhatu mundima yegumi kusvikira yegumi neshanu, uye dzose dzakazadzikiswa kare-kare munguva dzekare nehondo dzepanyama chaidzo dzinopisa, asi dzinomirira hondo nhatu dziri muhondo dzevamiririri mumazuva okupedzisira. Hondo yokutanga yakakundwa nesungano yakavanzika yechikara nomuporofita wenhema, ichirwa neshato muna 1989. Hondo yechipiri yehondo dzevamiririri ichakundwa nesimba reshato risingatendi kuna Mwari ramambo wokumaodzanyemba, richirwa nesungano yapapa neuto rayo revamiririri. Hondo yechitatu yehondo dzevamiririri ichakundwa neuto revamiririri ramambo wokuchamhembe, sezvinomiririrwa mundima yegumi nenhatu kusvikira yegumi neshanu.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Muuporofita pane hondo nhatu dzinopisa dzepasi rose, hondo nhatu dzevamiririri, dzine hondo nhatu, uye kurwa kwenhamo nhatu dzechiIslam. Panewo Hondo yeVagari vemo uye Hondo yeChimurenga. Hondo yechipiri yehondo dzevamiririri yava kuitika muUkraine, “Muganhu”, inomiririrwa neRafiya, yaiva muganhu pakati pamambo wokumaodzanyemba namambo wokuchamhembe, apo ndima gumi neimwe negumi nembiri dzakatanga kuzadzikiswa munhoroondo.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Panguva chaiyo iyo hondo yechipiri yehondo dzemumiriri muUkraine iri kuitwa, kurwiswa kwechipiri pakati pezvitatu zvechiIslam pamusoro penyika inobwinya kuri kuitikawo. Kurwiswa kwekutanga kwenhenda yechitatu kwakasvika musi wa11 Gunyana, 2001, uye kuiswa chisimbiso kwezana nemakumi mana nezvina ezviuru kwakatanga. Nguva yekuiswa chisimbiso inopera pamutemo weSvondo uri kuswedera kuuya muUnited States, apo chiIslam chenhenda yechitatu chicharovazve United States. Kurwiswa kwekutanga nekwekupedzisira kwakafanana, uye zvose zviri zviviri zvinoratidza inzwi remutumwa waZvakazarurwa gumi nesere, iro zvakare riri inzwi remutumwa wechitatu, iro zvakare riri kuridzwa kwehwamanda yechinomwe, iro zvakare riri nhenda yechitatu.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Pakati peizvo zviviri zvinorwisa, zvinova inzwi mbiri, zvinova ndirwo ruzha rwehwamanda yechinomwe, ChiIslam chedambudziko rechitatu chakarwisa, kwete nyika inobwinya yemweya yemazuva ano, asi nyika inobwinya yekare chaiyoiyo, musi wa7 Gumiguru, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Hondo iyo yakatanga panguva iyoyo, yava kuitika zvino munzvimbo chaiyo yakaitikira Hondo yeRaphia sezvinotsanangurwa mundima yegumi neimwe neye gumi nembiri. Mutsetse weGaza ndiwo muganhu uri pakati poushe hwokumaodzanyemba hwaJudha neIjipiti. Gumiguru 7, 2023, vhiri riri mukati mamamwe mavhiri rinoratidza kupanduka, kana kuti tsamba yegumi nenhatu mualfabheti yechiHebheru iyo pamwe chete netsamba yokutanga neyokupedzisira inoumba shoko rokuti “chokwadi.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Kurwiswa kwechipiri kwenyika inobwinya neIslam yenhamo yechitatu, kwakaitika musi wa7 Gumiguru 2023, uye kwakaitika munzvimbo chaiyo yakaitikira Hondo yekare yeRaphia mukuzadziswa kwemavhesi gumi nerimwe negumi nembiri. Kurwiswa kwechipiri pamusoro penyika inobwinya, kubudikidza nechiratidzo cheuprofita chejogirafi, kwakabatana nehondo yechipiri yehondo dzevamiririri, sezvinomiririrwa nehondo iri muUkraine.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Mstari juu ya mstari, vita ya pili ya vita vya mawakala ambayo sasa inaendelea katika Ukraina (Nchi ya Mpaka), inajumuisha sauti ya pili ya tarumbeta ya ole ya tatu (Oktoba 7, 2023), ambayo hutimizwa katika kipindi cha mwisho cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Uzoefu huo wa kutiwa muhuri umeonyeshwa na Danieli katika sura ya kumi, anapoona maono ya “marah” baada ya kipindi cha siku ishirini na moja cha maombolezo, ambacho ni siku tatu na nusu ambazo manabii wawili walikuwa wamekufa barabarani. Maono hayo yalifasiriwa kuwa ni ufafanuzi wa “mambo yatakayowapata watu wa Mungu katika siku za mwisho.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Chaizvo chinomiririrwa nechiratidzo cheRwizi rweHidhekeli, chinova chokwadi chisimbisa, chinozadzikiswa munhoroondo yechiporofita yemavhesi gumi nerimwe kusvika gumi neshanu. Icho inhoroondo yevhesi makumi mana inotanga muna 1989, ichienderera mberi kusvika kuvhesi makumi mana nerimwe uye kumutemo weSvondo uri kuuya nokukurumidza. Icho inhoroondo yemutungamiri wechitanhatu, akapfuma kupfuura vose, ari muvhesi rechipiri, inoratidzirwa kusvikira kuumambo hwechinomwe hwa “Alexander the Great” sezvazvacherechedzwa muvhesi rechitatu.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Nhoroondo yakatanga pakutanga kwehondo yechipiri dzeproxy wars muna 2014, yakazoteverwa nemutungamiri wenyika akapfuma zvikuru paakatanga mushandirapamwe wake muna 2015, ndiyo nzvimbo isina chinhu yendima makumi mana, kubva muna 1989 kusvikira pamutemo weSvondo mundima makumi mana neimwe, uye ndiyo zvakare nzvimbo isina chinhu kubva kune wechitanhatu, mutungamiri akapfuma zvikuru mundima yechipiri, kusvikira kuhumambo hwechinomwe. Ndiyo nhoroondo yakatanga nenzwi rokutanga raZvakazarurwa chitsauko gumi nesere musi wa11 Gunyana 2001, uye inoguma nenzwi rechipiri paawa yekudengenyeka kukuru kwenyika muchitsauko chegumi nerimwe chaZvakazarurwa. Nhoroondo iyoyo ndiyo zvakare nguva yenhoroondo inoratidzwa naEzekieri muchitsauko chegumi nembiri, umo chiratidzo chiri chose chinozadzikiswa. Nguva iyoyo ndiyo nguva yokuiswa chisimbiso kwezana rimwe namakumi mana nezvina zvuru. Kucheneswa kwevanhu vaMwari kunoitwa kubudikidza neshoko Rake.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Uwaheshe kwa njia ya kweli yako; neno lako ni kweli. Yohana 17:17.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Chiono ichi chakapiwa kuna Ezekieri panguva iyo pfungwa dzake dzakanga dzakazara nokutya kwakasviba kwezvaizouya. Akaona nyika yamadzibaba ake yava dongo. Guta iro raimbova rakazara navanhu rakanga risisagarwi. Inzwi romufaro norwiyo rwokurumbidza zvakanga zvisisanzwiki mukati memasvingo aro. Muporofita wacho pachake akanga ari mutorwa munyika yokumwe, umo kuda kukuru kusina muganhu noutsinye hwakaipisisa zvaitonga kupfuura zvose. Zvaakaona nezvaakanzwa pamusoro poudzvinyiriri hwavanhu nokusaruramisira zvakashungurudza mweya wake, uye akachema zvikuru masikati nousiku. Asi zviratidzo zvinoshamisa zvakaiswa pamberi pake parwizi Khebhari zvakaratidza simba rinotonga pamusoro pezvose, rine ukuru hunopfuura iro ravatongi vapanyika. Pamusoro pamadzimambo eAsiria neBhabhironi aiva nokuzvikudza noutsinye, Mwari wetsitsi nowechokwadi akanga agere pachigaro choushe.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> “මෝටර් රෝදවලට සමාන වූ, එතරම් අවුලකට සම්බන්ධ වී ඇති බව දේශනාකරුට පෙනී ගිය සංකීර්ණතා, අනන්ත හස්තයක මඟපෙන්වීම යටතේ තිබුණි. දෙවියන්වහන්සේගේ ආත්මය, එම රෝද ගමන් කරවමින් ඒවාට දිශානතිය දෙන ලෙස ඔහුට ප්‍රකාශ වූයේ, අවුලෙන් සමාදානය ගෙන ආවේය; එසේම මුළු ලෝකයම උන්වහන්සේගේ පාලනය යටතේ තිබුණි. මහිමයට පත් වූ අසංඛ්‍යාත සත්ත්වයෝ, උන්වහන්සේගේ වචනයට සූදානම්ව සිටියේ, දුෂ්ට මනුෂ්‍යයන්ගේ බලය හා ප්‍රතිපත්තිය අභිබවා, උන්වහන්සේගේ විශ්වාසවන්තයන්ට යහපත ගෙන දීමටය.”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “Saizvozvowo, Mwari paakanga ava kuda kuzarurira Johani anodikanwa nhoroondo yekereke yenguva dzaizouya, akamupa chisimbiso chokufarira nochengetedzo zveMuponesi kuvanhu Vake nokumuratidza ‘Mumwe wakafanana noMwanakomana womunhu,’ achifamba pakati pezvigadziko zvemarambi, izvo zvaimiririra makereke manomwe. Johani paakaratidzwa kurwisana kukuru kwokupedzisira kwekereke namasimba enyika, akabvumidzwawo kuona kukunda kwokupedzisira nokusunungurwa kwavatendeki. Akaona kereke yaiswa mukurwisana kunouraya nechikara nomufananidzo waso, uye kunamata kwechikara ichocho kuchimanikidzirwa nokutyisidzirwa norufu. Asi achitarisa mhiri kwoutsi nomheremhere yehondo, akaona boka riri paGomo reZioni pamwe chete neGwayana, rine, panzvimbo pechiratidzo chechikara, ‘zita raBaba rakanyorwa pahuma dzavo.’ Uyezve akaona ‘avo vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita raro, vamire pamusoro pegungwa regirazi, vane rudimbwa rwaMwari’ vachiridza rwiyo rwaMozisi norweGwayana.”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Zvifundo izvi ndezvekutibatsira. Tinofanira kutsigira rutendo rwedu pana Mwari, nokuti pamberi pedu chaipo pane nguva ichaedza mweya yavanhu. Kristu, ari paGomo reMiorivhi, akataura zvakare pamusoro pemitongo inotyisa yaizotangira kuuya kwake kwechipiri: ‘Muchanzwa nezvehondo nerunyerekupe rwehondo.’ ‘Rudzi ruchamukira rudzi, noushe huchamukira ushe; uye kuchava nenzara, nehosha, nokudengenyeka kwenyika munzvimbo dzakasiyana-siyana. Zvose izvi ndiko kutanga kwokurwadziwa.’ Kunyange zvazvo uporofita uhwu hwakazadzikiswa muchidimbu pakuparadzwa kweJerusarema, hune kushanda kwakanangana zvikuru namazuva okupedzisira.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Tili pa msuwo wa zochitika zazikulu ndi zoopsa zolemekezeka. Uneneri ukukwaniritsidwa mofulumira. Ambuye ali pakhomo. Posachedwapa padzatseguka patsogolo pathu nyengo ya chidwi chachikulu kwambiri kwa onse amoyo. Mikangano ya m’mbuyomu idzaukitsidwanso; mikangano yatsopano idzawuka. Zochitika zimene zidzachitidwe m’dziko lathu sizinayambe ngakhale kulotedwa. Satana akugwira ntchito kudzera mwa anthu. Iwo amene akuyesetsa kusintha Constitution ndi kukhazikitsa lamulo lokakamiza kusunga Lamlungu sazindikira bwino zimene zidzakhale zotsatira zake. Vuto lalikulu lili pafupi kutigwera.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Nokho inceku zikaNkulunkulu akufanele zizethembe kule nhlekelele enkulu. Emibono eyanikwa u-Isaya, uHezekeli, noJohane, sibona ukuthi izulu lixhumene eduze kangakanani nezehlakalo ezenzeka emhlabeni nokuthi lukhulu kangakanani ukunakekela kukaNkulunkulu labo abathembekile kuYe. Izwe alinaso isimo sokungabi nombusi. Uhlelo lwezehlakalo ezizayo lusezandleni zeNkosi. Ubukhosi basezulwini buphethe ezandleni zabo uqobo ikusasa lezizwe, kanye nezindaba zebandla laYo.” Testimonies, volume 5, 752, 753.

Back to Articles