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# The Book of Daniel - Number One-Hundred and Eighty

Incwadi kaDaniyeli — Inombolo Ikhulu elinamashumi asibhozo

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Umdibano Wesiprofeto weRoma, amaMaccabee, namaXesha anamhlanje: Isifundo kwiMibono kaDaniyeli

Author

Jeff Pippenger

Published

April 10, 2024

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

U-Uriah Smith wabhala wathi, “IRoma yanxulumana nabantu bakaThixo, amaYuda, ngomnqophiso, ngowama-162 BC.” Uninzi lwababhali-mbali bale mihla luphawula lo mhla njengowama-161 BC, yaye uSmith ngokwakhe ubhekisa kabini kowama-161 BC kwakwelo ncwadi inye. Ingqikelelo yam yeyokuba esi sibhekiso sowama-162 BC, yimpazamo yokuchwetheza.

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

> “Ngeendinyana 23 no-24 siziswa kweli cala lomnqophiso phakathi kwamaYuda namaRoma, ngowama-161 BC, ukuya kwixesha apho iRoma yayisele ifumene ubukhosi behlabathi lonke.” Uriah Smith, Daniel and the Revelation, 273.

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

Iindinyana zeshumi elinanye neshumi elinesibini zichaza uloyiso neziphumo zasemva kweMfazwe yaseRafiya, eyenzeka ngowama-217 BC, phakathi koBukhosi bamaSeleucid, obabukhokelelwa nguAntiochus III Omkhulu, noBukumkani baseYiputa bamaPtolemy, obabukhokelelwa nguKumkani uPtolemy IV Philopator.

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

Imfazwe yasePanium, eyenzeka kwiminyaka elishumi elinesixhenxe kamva ngowama-200 BC, yaphinda yaba phakathi kobukumkani bamaSeleucid nobukumkani bamaPtolemy.

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

Uvukelo lwamaMaccabean lwaqala ngowe-167 BC, yaye lwaluluvukelo lwamaYuda ngokuchasene neenzame zoBukhosi bamaSeleucid zokucinezela izenzo zonqulo lwamaYuda nokunyanzelisa inkcubeko yamaGrike.

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

Ukunikezelwa kwakhona kweTempile Yesibini eYerusalem, okuphawula isiganeko sembali esibhiyozelwa ngexesha leHanukkah, kwenzeka ngonyaka ka-164 BC, kwiminyaka emithathu ngaphambi “komnqophiso” wevesi yamashumi amabini anesithathu. Esi siganeko salandela iphulo lemfazwe elaphumelela lamaMaccabee ngokuchasene nemikhosi yoBukhosi lwamaSeleucid, eyayikhokelwa nguAntiochus IV Epiphanes odume kakubi, owayeyingcolisile iTempile waza wenza izenzo zonqulo zamaYuda zaba zingekho semthethweni. UAntiochus IV Epiphanes wasweleka kungekudala emva koloyiso olukhunjulwa yiHanukkah, yaye oko kuphawula ukuhla kwamandla amaSiriya ukususela kuloo ndawo ukuya phambili kwimbali.

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

Ngowama-200 BC, (okwakukwangexesha leMfazwe yasePanium), iRoma, okokuqala, yazingenisa kwimbali yesiprofeto kaDaniyeli isahluko seshumi elinanye. Kukho umqondiso omisela umbono. Impembelelo yawo enenjongo kuloo mbali ichaza umsebenzi kaIzebhele, umqondiso webandla elitsala imitya lisemva kwezigcawu. UIzebhele wayekhayeni eSamariya xa umyeni wakhe uAhabhi wayebukele abaprofeti bakhe bebulawa nguEliya. UHerodiya wayengekho emthendelekweni wokuzalwa kukaHerode, apho intombi yakhe uSalome yahenda uHerode. Kwimbali yaseUnited States, upopu, omelwe lihenyukazi laseTire, uyalityalwa, kude kube sekupheleni kweminyaka engamashumi asixhenxe engumqondiso. Emva koko uqala ukucula iingoma zakhe zenkohliso kookumkani bomhlaba. Unyaka ka-200 BC ungumfuziselo wexesha aqalisa ngalo ukuculela ookumkani ngokuphandle ngemihla yokugqibela, kanye phambi komthetho weCawa osondelayo ukufika, njengoko umelwe kwindima yeshumi elinesithandathu.

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

Phambi “komfelandawonye” yamaYuda ngo-161 BC ukuya ku-158 BC, amaMaccabee aphinda angcwalisa itempile, njengoko kukhunjulwa nguHanukkah ngo-164 BC. Emva koko, kwiminyaka emithathu kamva, esesemzabalazweni oqhubekayo namaSiriya, amaYuda amaMaccabee acela inkxaso eRoma. “Komfelandawonye” neRoma eyathi ke ngoko yasekwa iba luvavanyo lwesiprofeto kubafundi bakaThixo besiprofeto bemihla yokugqibela.

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

Imbali ichonga u-161 BC njengexesha apho “umnqophiso” wenziwa khona, kodwa oovulindlela bayichonga loo mbali njenge-u-158 BC. Ngaba uMiller wayenyanisile, okanye ngaba ababhali-mbali banamhlanje banenyaniso? UMiller wongeza iminyaka engamakhulu amathandathu anamashumi amathandathu anesithandathu (666) kunyaka ka-158 BC, waza wafikelela kunyaka ka-508, xa “okwemihla ngemihla” kwasuswayo. Nokuba ungaphanda kangakanani na, kuya kuba nzima kakhulu, ukuba akusosona isenzo singenakwenzeka, ukufumana inkxaso yembali ka-158 BC njengomnqophiso phakathi kwamaYuda namaRoma.

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

Ivesi yeshumi elinesithandathu ngumthetho weCawa, kodwa ngaphambi kwelo bali iRoma iyangena kwimbali ukuze imise umbono ngonyaka ka-200 BC. Uvukelo lwamaMaccabee lwaqala eModein ngo-167 BC, yaye ekugqibeleni baphinda bayanikezela itempile ngo-164 BC. Emva koko, ukusuka ku-161 BC ukuya ku-158 BC, amaYuda angena emnqophisweni namandla aseRoma. U-161 BC ukuya ku-158 BC umele ixesha elalifuneka ukuze kumiswe “umfelandawonye.” Olu luvo luchaza “umfelandawonye” ngokuvumelana nobungqina beembali, kwanakwitshathi eyayikhokelwe sisandla seNkosi yaye engafanele kuguqulwa.

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

Ababhali-mbali basazisa ukuba inkqubo yokuthethathethana ngeminqophiso phakathi kweentlanga zakudala ezinjengoYuda neRoma ngenkulungwane yesibini phambi kukaKristu, yayahluka ngokuxhomekeka kwiimeko ezithile, imigaqo yobudlelane bezopolitiko, namandla obudlelwane ababandakanyekayo. Ngokwesiqhelo, le nkqubo yayiqala xa elinye iqela livakalisa umnqweno walo wokuseka umnqophiso okanye umanyano nelinye. Kwimeko kaYuda neRoma, uYuda nguye owaqalisa unxibelelwano neRoma ngenjongo yokuphakamisa umanyano olusesikweni.

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

Iindlela zonozakuzaku zaziya kusetyenziswa ekudluliseleni eso siphakamiso nasekuqaliseni uthethathethwano. Oku kwakumele kubandakanye ukuthunyelwa koonozakuzaku okanye kwabathunywa eRoma ukuze badibane neenkokeli zayo okanye nabameli bayo. Akuba uthethathethwano luqalile, omabini amacala ayeza kuxoxa ngemiqathango yesivumelwano esicetywayo. Oku kwakunokubandakanya uthotho lweentlanganiso, ukutshintshiselana ngemiyalezo yozakuzo, yaye mhlawumbi nokubandakanyeka kwabaphakathi okanye kwabalamli ukuze baququzelele iingxoxo. Ngexesha lothethathethwano, icala ngalinye laliya kuqwalasela imiqathango ecetyiswe lelinye yaye lisenokunikezela ngeziphakamiso eziphikisayo okanye lifune izilungiso kwimiqathango ethile. Le nkqubo yayinokubandakanya ukuqwalasela ngononophelo, ukubonisana nabacebisi, nokuhlolwa kweenzuzo ezinokubakho kunye neengxaki ezinokubakho zesivumelwano esicetywayo.

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

Ukuba omabini amacala afikelele kwisivumelwano ngemimiselo yesivumelwano, kwakuya kulungiswa uxwebhu olusemthethweni oluchaza imimiselo nemiqathango ekuvunyelwene ngayo ngamacala omabini. Emva koko isivumelwano sasinokufuna ukuqinisekiswa ngabasemagunyeni abafanelekileyo besizwe ngasinye. Kwimeko yaseRoma, oku kusenokuba kwakubandakanya ukuvunywa yiNdlu yeeNgwevu okanye ngamanye amabhunga olawulo. Ngokufanayo, kwaYuda, kusenokwenzeka ukuba isivumelwano sasifuna ukuvunywa bubunkokeli bayo okanye libhunga layo lolawulo. Sakuba siqinisekisiwe, isivumelwano sasiya kuphunyezwa, yaye omabini amacala ayelindeleke ukuba abambelele kwimimiselo yaso. Oku kusenokuba kwakubandakanya iintlobo ngeentlobo zentsebenziswano, izivumelwano zokukhuselana, ubudlelwane borhwebo, okanye ezinye iindlela zonxibelelwano lozakuzo ezichazwe kwisivumelwano.

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

Kwinkulungwane yesibini phambi kukaKristu, ukuhamba ukusuka kwaYuda (okukummandla osempuma woLwandle lweMeditera) usiya eRoma (eseMbindi weItali) bekuya kuba lilinge elinzima nelitya ixesha elide, ngakumbi xa kuqwalaselwa imida yeendlela zokuhamba zamandulo. Umgama ophakathi kwaYuda neRoma umi malunga neekhilomitha ezili-1 500 ukuya kwezi-2 000 (iimayile ezingama-930 ukuya kwezi-1 240), kuxhomekeka kwindlela ethile ethathiweyo. Ukuhamba ngolwandle kwakusoloko kukhawuleza ngakumbi kwaye kusebenza ngempumelelo kunokuhamba ngomhlaba kumaxesha amandulo, kodwa ukuhamba ngolwandle kwakuxhomekeke kwimimoya eyayikho ngelo xesha. Ukuhamba ngenqanawa ukusuka kwizibuko lakwaYuda ukuya kwizibuko laseItali (njenge-Ostia, izibuko laseRoma) kwakunokuthatha iiveki ezininzi, kuxhomekeka kwizinto ezinjengemeko yomoya, imisinga yolwandle, nohlobo lwenqanawa esetyenzisiweyo.

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

Ukuhamba ngomhlaba ukusuka kwaYuda ukuya eRoma kwakunokuba kucothe ngakumbi kwaye kube nzima ngakumbi. Abahambi babeya kufuneka banqumle kwiindidi ngeendidi zemimandla, kuquka iintaba, iintili, nemilambo, baze bajamelane nemiqobo enjengabaphangi nemimandla enobutshaba. Kuqikelelwa ukuba ukuhamba ngeenyawo okanye ngenqwelo etsalwa ngamahashe kwakunokuthabatha iinyanga ezininzi. Ixesha lohambo lalinokuthi lichatshazelwe nangeminye imiba, efana nemeko yeendlela, ukufumaneka kweendawo zokuhlala nezokuphumla, kwakunye nesidingo sokuphumla nokuzixhobisa kwakhona endleleni.

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

Xa amaYuda akwaMaccabean ayefuna umnqophiso neRoma, ngewayefanele ukuthumela oonozakuzaku eRoma. Zakuba ezo zithunywa zamkelwe ngabasemagunyeni baseRoma, ngekwakuba nexesha lothethathethwano. Ngokwengcamango yembali, kuba kungekho ngxelo ichanileyo ikhoyo, xa umnqophiso wawusele uqinisekisiwe ngokusesikweni, ngekwakufuneka ubuyiselwe kwaYuda ukuze uqinisekiswe, yaye kusenokwenzeka ukuba emva koko ngekwafuneka ubuyiselwe eRoma ukuze kuqinisekiswe ukwamkelwa kwawo ngamaYuda. Kunzima phantse akunakwenzeka ukukholelwa ukuba inkqubo yokusekwa komanyano ngelo xesha ngeyenziwe kwisithuba sonyaka omnye, ngoko ke ukuqonda ukuba “umnqophiso” umele inkqubo esusela ku-161 BC ukuya ku-158 BC kuhambelana neminye imiqolo yesiprofeto echaza imbali ekhokelela kumthetho weCawa wevesi yeshumi elinesithandathu.

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

“Umnqophiso” bonke ababhali bembali abavumelana ngawo ukuba waqalwa ngamaYuda amaMaccabean, waqala kwaYuda ngowama-161 BC. Injongo yayikukuba amaYuda afuna inkxaso ngokuchasene namaSiriya awayesilwa nawo ukususela oko kwaqalayo uvukelo lwawo ngowama-167 BC. Olu vukelo lwavuselelwa yimizamo kaMattathias, umbingeleli ongumYuda, noonyana bakhe abahlanu, ngakumbi uJudas Maccabee, yokuchasa imigaqo-nkqubo yokwenza amaGrike eyayinyanzeliswa ngumlawuli wamaSeleucid uAntiochus IV Epiphanes. Le migaqo-nkqubo yayiquka iinzame zokucinezela izenzo zonqulo zamaYuda nokunyanzela ukwamkelwa kwamasiko neenkolelo zamaGrike.

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

Umququzeleli wovukelo yayisisiganeko esenzeka kwilali yaseModein, apho uMattathias wala ukuthobela ummiselo wokunikela idini kuthixo wamaGrike. “Modein” lisusela kwigama lesiHebhere elithi “modi’a,” elithetha ukuthi “ukuvakalisa” okanye “ukuchasa.” Ekuchaseni kwakhe, uMattathias wabulala umYuda owawile elukholweni nowayesele eza kwenza umbingelelo lowo, yaye yena noonyana bakhe babalekela ezintabeni, ngaloo ndlela beqalisa iphulo lemfazwe yabanqolobi nxamnye nemikhosi yamaSeleucid. Uvukelo lwamaMaccabean lwaqhubeka iminyaka eliqela, ebudeni bayo amaMaccabean athabatha inxaxheba kwiimfazwe ezininzi nxamnye namaSeleucid nabamanyene nawo. Nangona ayengaphantsi kakhulu ngenani nangempahla yemfazwe, amaMaccabean aphumelela uloyiso oluninzi olubalulekileyo.

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

Ubukumkani bamaSeleucid babuzama ukunyanzelisa inkolo yamaGrike kumaYuda, yaye amaGrike amele ii-globalist zemihla yokugqibela. Inkolo yabo ibonakaliswa kuloo woke-ism ngoku inyanzeliswa phezu kwe-United States nehlabathi, yimikhosi ye-globalist yenkqubo yeebhanki, amajelo eendaba aphambili, amaziko emfundo, kwanokudilizwa kokwahluka kweentlanga ngokunyanzeliswa kokufuduswa kwabaphambukeli abangekho mthethweni. Xa uAntiochus Epiphanes wayenyanzelisa inkolo yamaGrike kumaYuda, kwakukho amaYuda ayesebenzisana nemizamo yakhe. AmaMaccabee amele udidi olunye lwamaYuda awexukileyo, awayechasa inkolo yamaGrike, kodwa kwakukho nolunye udidi lwamaYuda awexukileyo olwaluxhasa umsebenzi wokunyanzelisa inkolo yamaGrike.

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

Ivesi yeshumi elinesithandathu ngumthetho weCawe oqhubayo ukuza kungekudala, kunye nomanyano oluphindwe kathathu lwenamba, irhamncwa, nomprofeti wobuxoki. Loo mbali yandulelwa ziivesi zeshumi elinesithathu ukuya kweshumi elinesihlanu, apho iimfazwe ezintathu zevesi yamashumi amane zenzeka ukusuka kwivesi yeshumi (1989), iivesi zeshumi elinanye neshumi elinesibini (imfazwe yaseUkraine), kunye neMfazwe yasePanium. IMfazwe yasePanium imele imfazwe apho irhamncwa lomhlaba elineempondo ezimbini loyisa iifilosofi zonqulo nezopolitiko zeeglobalist.

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

Kulo mlo umongameli wokugqibela waseUnited States umele ukujongana neziphumo zempumelelo kaPutin nokudilika okwalandelayo okuboniswa kwiindima zeshumi elinanye neshumi elinesibini. Uya kwenza umanyano neNATO, okanye neZizwe eziManyeneyo, ukuze kusonjululwe iziphumo ezivela ekudilikeni kweRashiya, yaye ngaphakathi kwimbali yaloo manyano uya kubandakanya iZizwe eziManyeneyo kwiMfazwe yasePanium. Idabi lesithathu lendima yamashumi amane liya kufana nedabi lokuqala lendima yamashumi amane. Njengoko iSoviet Union yadilikayo phantsi kwamandla ezoqoqosho nawomkhosi eUnited States, ii-globalists zeZizwe eziManyeneyo ziya kunyanzelwa ukuba ziphinde “perestroika”, eliyinxalenye ephambili yemizamo kaGorbachev yokuhlaziya iSoviet Union, nangona ekugqibeleni ezo nzame zaba negalelo ekuqhawukeni kwenkqubo yaseSoviet nasekuchithakaleni kokugqibela kweSoviet Union.

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

Imfazwe yesithathu ibonakaliswa yimfazwe yokuqala, yaye ngoxinzelelo lwezoqoqosho nolwasemkhosini uTrump, njengoko emelwe nguReagan, uya kunyanzela iZizwe eziManyeneyo ukuba zingene “perestroika,” okuthetha ukuhlelwa ngokutsha okanye uhlaziyo. Oko kuhlelwa ngokutsha kuya kubeka iUnited States phezu kwentloko yenkqubo yookumkani abalishumi, eyiyo iZizwe eziManyeneyo. Kule mfazwe ubupopu buya kuthi ke buzazise embalini, bubanga ukuba bungumkhuseli wenkqubo leyo uTrump aya kuthi ngelo xesha ayoyisa.

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

Kwelo mbali yembali inye, uTrump uya kujamelana neMfazwe Yamakhaya yangaphakathi aya kunyanzelwa ukuba ayisingathe, kanye njengoko uAbraham Lincoln wanyanzelwayo ukuba ayisingathe. IMfazwe Yamakhaya iya kuba phakathi kwamaqela amabini aphikisayo, awexukileyo, ngaphakathi kwe-United States. Elinye iqela limelwe ngabo bamkele inkolo nefilosofi ye-woke-ism, abangama-globalists aqhubela phambili kuwo omabini amaqela ezopolitiko. Elinye iqela (iMAGA-ism) lithi lingamaProtestanti enyani, nangona balahlekelwa seso sambatho ngo-1844.

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

Iqela likaMongameli limelwe yi-MAGA-ism, yaye lisekelwe kwibango elilahlekisayo lokuxhasa ubuProtestanti bokwenene noMgaqo-siseko. Ibango le-Woke-ism yinkolo yoMama woMhlaba, i-New Age, nenkolelo yokuba uMgaqo-siseko usebenza ngokweemeko ezikhoyo zemilinganiselo yoluntu, kungekhona ngokweengcamango zakudala zooTata abaSungulayo.

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

UMattathias (uTrump) uya kuphelisa iinzame zamaDemokhrasi ehlabathi-jikelele anenkqubela-phambili ngaphakathi eUnited States njengoko zimelwe luvukelo olwaqala eModein ngowe-167 BC. Emva koko uTrump uya kuphinda imbali yowe-164 BC, xa amaMaccabee ayinikela kwakhona itempile, njengoko kukhunjulwa ngokugcinwa kweHanukkah. Emva koko, ngexesha elimelwe ukusukela kowe-161 BC ukuya kowe-158 BC, uTrump uya kuqalisa uxinzelelo lokugqibela lokumisa umfanekiso wobupopu, ongumfanekiso ochonga ulwalamano olungekho mthethweni phakathi kwamandla enkolo namandla ezopolitiko. Ngowe-158 BC umnqophiso uya kumiselwa njengoko umthetho weCawa oza kufika kungekudala wesahluko seshumi elinesithandathu unyanzeliswa.

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

UDaniyeli ishumi elinanye kuqala uchaza indlela iRoma eyathabatha ngayo ulawulo ngokwezopolitiko, aze ke uDaniyeli aphinde aze andise kwaloo mbali inye ngomgca ochaza indlela iRoma eyaphatha ngayo abantu bakaThixo kwakwelo bali linye. Ukusuka kwindinyana yeshumi elinesithandathu kude kuse kwindinyana yeshumi elinesithoba kuboniswa imiqobo emithathu eyayimi endleleni yokuba iRoma yobuhedeni ithabathe ulawulo lwehlabathi. Kwindinyana yeshumi elinesithandathu, iSiriya yoyiswa yiRoma yobuhedeni ngowama-65 BC, yaza ke iYuda yoyiswa nguPompey ngowama-63 BC. Indinyana yeshumi elinesithandathu ichaza ixesha iRoma eyayiza kuma ngalo ezweni elizukileyo, yaye ngokwenjenjalo ifanekisela umthetho weCawe wangeCawa wendinyana yamashumi amane ananye yeso sahluko sinye.

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

Kubalulekile ukuqaphela ukuba imbali yokoyiswa yenzeke ngo-63 BC [ehambelana no-1863], phakathi kweMfazwe yamakhaya eyayiqhutywa ngaphakathi eYerusalem. U-Uriah Smith wathi, “Ekubuyeni kukaPompey kuhambo lwakhe lokulwa noMithridates, ukumkani wasePontus, abo babini babekhuphisana, uHyrcanus noAristobulus, babebambene ngamandla ngenxa yesithsaba sakwaYuda.”

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

Amagama athi “Hyrcanus” no “Aristobulus” omabini anemvelaphi yesiGrike yaye anentsingiselo yembali, ngakumbi kumxholo wembali yamaYuda ngexesha lamaHellenistic nobukhosi bamaHasmonean. “Hyrcanus” livela kwigama lesiGrike elithi “Hurkanos,” ekusenokwenzeka ukuba lona lavela kwigama elithi “hurkan,” elithetha “ingcuka” ngolwimi lwasePersi. UHyrcanus wayeligama elalithwalwa ngabalawuli abaliqela bamaHasmonean. “Aristobulus” lithetha “umcebisi ogqwesileyo” okanye “umeluleki ongcono kunabo bonke.” UAristobulus wayelinye igama elalithwalwa ngabalawuli abaliqela bamaHasmonean. Omabini la magama, “Hyrcanus” no “Aristobulus,” anxulunyaniswa nabantu ababalulekileyo kwimbali yamaYuda ngexesha lamaHasmonean. Babengabalawuli ababe neendima ezibalulekileyo kulawulo nasekwandisweni koBukumkani bamaHasmonean eYudeya. Inzala engokuprofeto nabameli boBukumkani bamaHasmonean ngexesha likaKristu yayingabaFarisi.

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

Xa uPompey wayeyisa iYerusalem, amaqela amabini ezopolitiko omabini alanda imvelaphi yawo ukuya kwixesha lovukelo olumelwe yiModein ngowe-167 BC. Akuba uPompey etsalelekile kolo vukelo, wagqiba kwelokuba ayithabathe iYerusalem, kwaye iqela lezopolitiko lika-Aristobulus lagqiba kwelokuba limchase; kodwa iqela likaHyrcanus lagqiba kwelokuba livulele uPompey amasango. Wandula ke uPompey waqalisa ukuhlasela iYerusalem, yaye kwiinyanga ezintathu kamva iYerusalem yaba phantsi kolawulo lweRoma ngonaphakade.

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

Ngendima yeshumi elinesithoba iYiputa, umqobo wesithathu nowokugqibela, yathatyathwa yiRoma. Kwandula ke kwindima yamashumi amabini ukuzalwa kukaKristu kuchongwe njengoko uDaniyeli eqalisa ukubeka phambili indlela iRoma eya kuqhubana ngayo nabantu bakaThixo kuloo mbali. Kwindima yamashumi amabini ananye nakweyamashumi amabini anesibini uKristu uyabethelelwa emnqamlezweni. Kwindima yamashumi amabini anesithathu, umnqophiso owaqalayo ngowama-161 BC ukuya kowama-158 BC, uchongwa ngoko nangoko emva kweendima ezichaza umnqamlezo apho amaYuda awawexukileyo avakalisa ukuba “akanakumkani, ngaphandle koKesare.” Umgca wamaYuda awawexukileyo, amelwe ngabaMaccabee, awayechasile ukungena kwefilosofi yenkolo yamaGrike, aza ngokwenjenjalo enza ubudlelane obungcwele ngokungekho mthethweni neRoma, ulandela indima echonga imbali yomnqamlezo, apho isiqhamo sobudlelane bawo obungcwele ngokungekho mthethweni sabonakaliswa ngokupheleleyo.

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

IShekinah ayizange ibuyele etempileni eyakhiwa emva kweminyaka engamashumi asixhenxe yokuthinjwa. Ubungqina bokugqibela besiprofeto, obabuvakaliswa nguMalaki, banikwa malunga naphakathi kwenkulungwane yesihlanu phambi kukaKristu. Kwakungekho kubakho bubukho bukaThixo obubonakalayo, kwanobungqina besiprofeto, kangangamakhulu eminyaka ngaphambi kokuba amaMaccabees aphakame achasene nefuthe lamaGrike elalijolise kwihlabathi lonke. Ekuqaleni kovukelo lwawo, afezekisa kanye loo mvukelo eyayizanywe nguPtolemy noKumkani u-Uziya, xa bobabini abo kumkani babefuna ukuzalisekisa indima yobupristi nokunikela umnikelo etempileni.

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

UYonatan Apphus (okwabizwa nangokuthi nguYonatan Maccabeus) wayengomnye woonyana bakaMatatiya, owaqalisa uVukelo lwakwaMaccabeus, yaye wadlala indima ebalulekileyo ekukhokeleni imvukelo yamaYuda nxamnye noBukhosi bamaSeleucid. Emva kokufa komntakwabo uYuda Maccabee edabini, uYonatan wathabatha ubunkokeli bemikhosi yakwaMaccabeus. Ukongezelela kubunkokeli bakhe bezomkhosi nezopolitiko, uYonatan wathabatha nendima yombingeleli omkhulu, ekhonza njengenkokeli yokomoya yabantu bamaYuda. Indima ephindwe kabini kaYonatan njengenkokeli nanjengombingeleli omkhulu yaphawula inkqubela ebalulekileyo kwimbali yamaYuda, kuba yadibanisa igunya lezopolitiko nelonqulo phakathi kolawulo lwakwaHasmonean. Ubunkokeli bakhe banceda ukomeleza ukuzimela kwamaYuda nokumisela ulawulo lwakwaHasmonean kwaYuda.

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

Kanye kanye isono awazama ukusenza uPtolemy emva koloyiso lwaseRaphia sazalisekiswa kanye ekuqaleni kovukelo lwamaMaccabee. Yayisesona sono sinye esachaswa ngababingeleli ngexesha lokumkani uUziya, kodwa ukhuseleko olwavakaliswayo ngamaMaccabee lweenkonzo zetempile kaThixo lwalulubonakaliso olulahlekisayo noluvukelayo lomanyano lwebandla norhulumente, yaye, ngenxa yoko, lufuzisela uvukelo lobuProtestanti obuwileyo obuthi ngoku buhlanganisana ukuxhasa uTrump ngokuchasene nokungenela kwe-woke-ism yobuzwe behlabathi kaBiden.

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

IBhayibhile ifundisa ukuba niya kubazi ngeziqhamo zabo, yaye abaFarisi ngexesha likaKristu babeyintsalela yokugqibela yobukhosi bamaHasmoneya obaqala ngoMattathias. UMattathias, novukelo awaluvusayo, lwavelisa iziqhamo zobuFarisi, njengoko kunjalo nakumaProtestanti awexukileyo axhasa ingcamango ethi “Make America Great Again”. IMelika yayinkulu xa uMgaqo-siseko wawuqondwa njengogcina ibandla norhulumente behlukanisiwe omnye komnye, kodwa kummangaliso wobuxoki omelwe luloyiso olukhunjulwa ngumthendeleko weHanukkah, intshukumo yomthetho weCawa iya kuphumela elubala.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

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

> “Kude kube ngoku abo baye bazisa iinyaniso zomyalezo wengelosi yesithathu baye bathathwa rhoqo njengabavusi-bungozi nje. Iingxelo zabo zokuba ukunganyamezelani ngokwenkolo kuya kulawula eUnited States, zokuba ibandla norhulumente baya kumanyana ukuze batshutshise abo bagcina imithetho kaThixo, ziye zabhengezwa njengezingenasiseko nezingenangqondo. Kuye kwabhengezwa ngokuqiniseka ukuba eli lizwe alinakuze libe yenye into ngaphandle koko belikuko—umkhuseli wenkululeko yonqulo. Kodwa njengoko umbandela wokunyanzeliswa kokugcinwa kweCawa uvuselelwa ngokubanzi, isiganeko ekudala sithandatyuzwa singakholelwa kuso sibonakala sisondela, yaye umyalezo wesithathu uya kuvelisa impembelelo ebengenako ukuba nayo ngaphambili.

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

> “Kuzo zonke izizukulwana uThixo uthumele izicaka zaKhe ukuba zohlwaye isono, kokubini ehlabathini nasebandleni. Kodwa abantu banqwenela ukuthethelelwa izinto ezimnandi kubo, yaye inyaniso ecocekileyo, engenazihombiso, ayamkeleki. Abahlaziyi abaninzi, ekungeneni kwabo emsebenzini wabo, bazimisela ukusebenzisa ubulumko obukhulu ekuhlaseleni izono zebandla nezelizwe. Babenethemba lokuba, ngomzekelo wobomi obucocekileyo bobuKristu, baya kubakhokelela abantu babuyele kwiimfundiso zeBhayibhile. Kodwa uMoya kaThixo wehlela phezu kwabo njengoko wehlela kuEliya, emshukumisela ukuba ahlwaye izono zokumkani okhohlakeleyo nabantu abawileyo elukholweni; abakwazanga ukuzibamba ekushumayeleni amazwi acacileyo eBhayibhile—Iimfundiso ababe bezamathidala ukuziveza. Batyhalwa ukuba ngenzondelelo bavakalise inyaniso nengozi eyayisongela imiphefumlo. Amazwi awawanikwa yiNkosi bawathetha, bengenaloyiko lweziphumo, yaye abantu banyanzeleka ukuba basive isilumkiso.”

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

> “Ngoko ke isigidimi sengelosi yesithathu siya kuvakaliswa. Xa kufika ixesha lokuba sinikelwe ngamandla amakhulu kunawo onke, iNkosi iya kusebenza ngezixhobo ezithobekileyo, ikhokela iingqondo zabo bazinikezela enkonzweni yaYo. Abasebenzi baya kulungiselelwa ngakumbi kukuthanjiswa koMoya waYo kunokuba balungiselelwe luqeqesho lwamaziko emfundo yobunzululwazi bezoncwadi. Amadoda okholo nawomthandazo aya kunyanzelwa ukuba aphume enenzondelelo engcwele, evakalisa amazwi awanikwa nguThixo. Izono zaseBhabheli ziya kubhencwa. Iziphumo ezoyikekayo zokunyanzeliswa kwezikhumbuzo zecawa ngegunya likarhulumente, ukungenelela kwemimoya, inkqubela efihlakeleyo kodwa ekhawulezayo yamandla obupopu—zonke ezi zinto ziya kutyhilwa. Ngezi zilumkiso zindilisekileyo abantu baya kuvuswa. Amawaka ngamawaka aya kuphulaphula angazange eve amazwi anjengala. Ngokumangaliswa aya kuva ubungqina bokuba iBhabheli yicawa, iwe ngenxa yeziphoso nezono zayo, ngenxa yokwala kwayo inyaniso eyathunyelwa kuyo ivela ezulwini. Xa abantu besiya kubafundisi babo bangaphambili benombuzo onomdla omkhulu, Ziyinyaniso na ezi zinto? abalungiseleli baya kuxela iintsomi, baprofete izinto ezigudileyo, ukuze bathomalalise uloyiko lwabo baze bathulise isazela esivusiweyo. Kodwa ekubeni abaninzi bengavumi ukwaneliseka ligunya labantu lodwa, befuna ecacileyo ethi, ‘Utsho uYehova,’ ulungiselelo oluthandwayo ngabantu, njengabaFarisi bamandulo, luzaliswe ngumsindo ngenxa yokuba igunya lalo libuzwa, luya kusigxeka esi sigidimi njengesisuka kuSathana, luvuse izihlwele ezithanda isono ukuba zibatshabhise zize zibashutshise abo basivakalisayo.”

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

> “Njengoko impikiswano isanda iye kwimimandla emitsha, yaye iingqondo zabantu zibhekiswa emthethweni kaThixo onyhashiweyo, uSathana uyaxhalaba aze avuke asebenze. Amandla ahamba nomyalezo aya kubaphambanisa ngakumbi abo bawuchasayo. Abefundisi baya kwenza iinzame eziphantse zibe ngaphezu kwamandla oluntu ukuze bavalele ukukhanya kude, hleze kukhanye phezu kwemihlambi yabo. Ngazo zonke iindlela abanako ukuzisebenzisa baya kuzama ukucinezela ingxoxo yale mibuzo ibaluleke kangaka. Ibandla libhena kwingalo enamandla yolawulo lwaseburhulumenteni, yaye, kulo msebenzi, amaKatolika namaProtestanti ayamanyana. Njengoko intshukumo yokunyanzeliswa kweCawa iba nesibindi ngakumbi kwaye igqibe ngakumbi, umthetho uya kusetyenziswa nxamnye nabagcini bemithetho kaThixo. Baya kusongelwa ngeentlawulo zemali nangentolongo, yaye abanye baya kunikwa izikhundla zempembelelo, neminye imivuzo neenzuzo, njengezinto zokubarhwebeshela ukuba balulahle ukholo lwabo. Kodwa impendulo yabo engaguqukiyo ithi: ‘Siboniseni eLizwini likaThixo impazamo yethu’—sisibongozo esinye eso esenziwa nguLuther phantsi kweemeko ezifanayo. Abo baziswa phambi kweenkundla benza ukukhuselwa okuqinileyo kwenyaniso, yaye abanye kwabo babavayo bakhokelwa ekuthatheni indawo yabo yokugcina yonke imithetho kaThixo. Ngale ndlela ukukhanya kuya kuziswa phambi kwamawaka abantu ebebengenakuzazi kwanto ezi nyaniso.” The Great Controversy, 605, 606.

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