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# Panium - Number Eleven Eleven

Panium — Inani Elishumi Elinanye Elinanye

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

Ishumi elinanye, ishumi elinanye: Ubungqina bobuprofeti bukaDaniyeli neSityhilelo

Author

Jeff Pippenger

Published

August 9, 2025

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It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Kube yinkqubo ende kum ukufikelela kweli nqanaba kufundo lwePanium, yaye isihloko esithi “Ishumi elinanye, Ishumi elinanye” senzelwe ukugxininisa ukuba iNgonyama yesizwe sakwaYuda yaququzelela zombini incwadi kaDaniyeli nencwadi yeSityhilelo ukuze zibeke phambili imigca yangaphakathi neyangaphandle yembali yokutywinwa kwabantu bakaThixo kwisahluko seshumi elinanye nakwivesi yeshumi elinanye. Kanye phambi kokuba ixesha lovavanyo luvalwe kwakho umyalelo wokuvula isiprofeto esiseSityhilelweni esasisitywiniwe kwada kwafika ixesha apho iimbali zesiprofeto zangaphakathi nezingaphandle ezimelwe yimigca emibini yeshumi elinanye—ishumi elinanye, ezifumaneka kwiincwadi zikaDaniyeli neSityhilelo—zaba yinyaniso yangoku.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha likufuphi. Lowo ungolilungisa, makabe ngongolilungisa kusesekho; nalowo ongcolileyo, makabe ngongcolileyo kusesekho; nalowo ulilungisa, makabe ngolilungisa kusesekho; nalowo ungcwele, makabe ngongcwele kusesekho. ISityhilelo 22:10, 11.

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

“ixesha lisondele” kanye nje ngaphambi kokuvalwa kwexesha lobabalo, kwaye “ixesha lisondele” xa “ISityhilelo sikaYesu Kristu” sityhilwa.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> ISityhilelo sikaYesu Kristu, awasinikwa nguThixo, ukuze abonakalise kubakhonzi bakhe izinto ezimele ukwenzeka kwakamsinyane; wasithumela ngesithunywa sakhe, wasazisa kumkhonzi wakhe uYohane: owangqinayo ilizwi likaThixo, nobungqina bukaYesu Kristu, nazo zonke izinto awazibonayo. Unoyolo lowo ulufundayo, nabo balivayo amazwi esi siprofeto, bazigcine izinto ezibhaliweyo kuso; kuba ixesha likufuphi. ISityhilelo 1:1–3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Xa iNgonyama yesizwe sakwaYuda ityhila i“SiTyhilelo sikaYesu Kristu” njengoko ibisenza ukususela ekufikeni komyalezo weSikhalo Sasezinzulwini Zobusuku ngoJulayi ka-2023, oko kutyhilwa kuquka isityhilelo sokuba Yena ungu“Palmoni,” uMbali-manani Omangalisayo, okanye uMbali-manani Weemfihlelo. Ukusilela ukwamkela le nyaniso kukusilela kwinkqubo yokuvavanywa etywina ikhulu elinamashumi amane anesine amawaka.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Mna ke ndinibhaptiza ngamanzi ukuze niguquke; kodwa lowo uzayo emva kwam unamandla kunam, endingafanele nokuzithwala izihlangu zakhe; yena uya kunibhaptiza ngoMoya oyiNgcwele nangomlilo; ifolokhwe yakhe yokwela isesandleni sakhe, yaye uya kuwucokisa ngokupheleleyo umgangatho wakhe wokubhula, aqokelele ingqolowa yakhe esibayeni; kodwa wona umququ uya kuwutshisa ngomlilo ongacimekiyo. Mateyu 3:11, 12.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Andinakutsho ukuba le nkqubo yokusulungekisa iya kuqalisa kunini na, kodwa ayiyi kulityaziswa ixesha elide. Lowo ifotsholo yakhe yokwela isesandleni saKhe uya kuyihlambulula itempile yaKhe ekungcolisweni kwayo ngokokuziphatha. Uya kuwucoca ngokupheleleyo umgangatho waKhe.” Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

Imigca yesiprofeto echaza ixesha lokutywinwa njengenkqubo yokuvavanywa yesiprofeto ingaphezulu kokwaneleyo. Kucacile ukuba inkqubo yokuvavanywa isekelwe kubuchule bomfundi nakwisakhono sakhe sokusebenzisa indlela echanekileyo okanye engachanekanga yokufunda iLizwi likaThixo lesiprofeto. Le nyaniso nayo ibekwe ngokutyebileyo ngaphakathi kwengxelo ephefumlelweyo.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Ke zona zine, uThixo wazinikela ulwazi nobuchule kuzo zonke izifundo nobulumko; yaye uDaniyeli wayenokuqonda kuyo yonke imibono namaphupha. Ke kaloku ekupheleni kwemihla awathi ukumkani mabaziswe ngayo kuye, inkosana yamathenwa yazizisa phambi koNebhukadenetsare. Waza ukumkani wathetha nazo; yaye phakathi kwazo zonke akufunyanwanga nanye injengoDaniyeli, noHananiya, noMishaeli, noAzariya; ngenxa yoko bema phambi kokumkani. Yaye kuzo zonke izinto zobulumko nokuqonda, awazibuza ngazo ukumkani, wabafumana bengcono ngokuphindwe kalishumi kunabo bonke oosiyazi nabavumisi ngeenkwenkwezi ababelapho kubo bonke ubukumkani bakhe. Daniyeli 1:17–20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Umgaqo oyintloko wokutolika isiprofeto kukuba inyaniso imiselwa phezu kobungqina bababini, yaye abo basilelayo ukuba nentembelo kulo mgaqo bazibekela ukusilela. Inxalenye yenkqubo yokuvavanywa ngexesha lokutywinwa ibandakanya ukuqondwa konxulumano lweembali zangaphakathi nezangaphandle ezimelwe kwisahluko seshumi elinanye nendima yeshumi elinanye nguDaniyeli noYohane.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “ISityhilelo yincwadi etywiniweyo, kodwa ikwangencwadi evuliweyo. Irekhoda iziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, azisiso ezimfihlakalo nezingaqondakaliyo. Kuyo kuthatyathwa kwa loo mgca mnye wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba makunikwe ukubaluleka kuzo. INkosi ayiphindi izinto ezingenanto ibalulekileyo kakhulu.” Manuscript Releases, volume 9, 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Iincwadi zikaDaniyeli neSityhilelo zibonisa amangqina amabini, yaye ikhulu elinamashumi amane anesine amawaka limelwe njengamangqina amabini kwiSityhilelo isahluko seshumi elinanye. Kwivesi yeshumi elinanye yeso sahluko amangqina amabini, amelwe nguEliya noMoses, ayavuswa njengoko efuziselwe nguYohane kwioyile ebilayo nangoDaniyeli emhadini weengonyama. Ikhulu elinamashumi amane anesine amawaka limelwe nguDaniyeli noYohane, kwanangoEliya noMoses. Ukuze aphumelele kwinkqubo yokuvavanywa evelisa ikhulu elinamashumi amane anesine amawaka, umfundi kufuneka aqonde ukuba inyaniso imiselwa phezu kwamangqina amabini, nokuba iincwadi zikaDaniyeli neSityhilelo zimele amangqina amabini, kwanokuba ikhulu elinamashumi amane anesine amawaka lifuziselwe njengoEliya noMoses kwanomDaniyeli noYohane.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Ezi nyaniso zimbalwa nje kuphela kwiinyaniso zesiprofeto ezinxulumene nembali yangaphakathi nangaphandle emelwe “lishumi elinanye, ishumi elinanye” kuzo zombini uDaniyeli neSityhilelo. NjengoPalmoni, uKristu wakhokela ekuhambisaneni kwezi ndawo zimbini, kwanokuba ishumi elinanye, kunye neshumi elinanye zilingana namashumi amabini anesibini, wona ke wona alishumi okanye isishumi samakhulu amabini anamashumi amabini, nto leyo engumfuziselo wokudityaniswa kobuThixo nobuntu. UPalmoni wamisela phezu kwamangqina angaphezu kwesibini ukuba “amakhulu amabini anamashumi amabini” amele ukudityaniswa kobuThixo nobuntu, nto leyo ekwangumchazo wokwenziwa inyama kukaKristu xa Wathabatha phezu kwaKhe inyama ewileyo. Ngokwenjenjalo Wamisela phambi koluntu umzekelo wokuba ukuba bazimisele ukuhlangabezana neemfuno zevangeli, uKristu ukulungele ukudibanisa ubuThixo baKhe nobuntu bethu. UbuThixo nobuntu ngoko ke bangamangqina amabini.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“ISityhilelo sikaYesu Kristu” esatyhilwa kanye ngaphambi kokuba kuvalwe ixesha lovavanyo siquka ukuba uYesu ‘uliLizwi’ likaThixo.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ekuqaleni wayekho uLizwi, noLizwi wayekuThixo, kwaye uLizwi wayenguThixo. Lowo wayekho ekuqaleni ekuThixo. Izinto zonke zenziwa nguye; yaye ngaphandle kwakhe akubangakho nanye into eyenziwayo eyenziweyo. Kuye kwakukho ubomi; yaye obo bomi babulukhanyiso lwabantu. Kwaye ukhanyiso lukhanya ebumnyameni; bube ubumnyama abuzange bubuqonde. Yohane 1:1–5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

IBhayibhile “liLizwi” likaThixo, elithi, kanye njengoko uKristu emele umanyano lobuthixo nobuntu. IBhayibhile imele amangqina amabini eTestamente eNdala neLutsha, akwanguMoses noEliya kwincwadi yesiTyhilelo isahluko seshumi elinanye.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ngokuphathelele la mangqina mabini umprofeti uqhubeka athi: ‘Ngawo la imithi emibini yomnquma, neziphatho zezibane ezibini ezimi phambi koThixo womhlaba.’ ‘Ilizwi lakho,’ watsho umhobe, ‘sisibane seenyawo zam, nokukhanya endleleni yam.’ ISityhilelo 11:4; INdumiso 119:105. La mangqina mabini amela iziBhalo zeTestamente eNdala nezeTestamente eNtsha.” Imbambano Enkulu, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Amangqina amabini yimithi yemiNquma emibini, iziphatho zezibane ezibini, neTestamente eNdala neNtsha, emelwe kulo mhlathi ngokuthi “ilizwi lakho.” “ISityhilelo sikaYesu Kristu” esityhilwayo yiNgonyama yesizwe sakwaYuda kanye ngaphambi kokuvalwa kwexesha lokuvavanywa, “luloyilo lokugqibela lolwazi” oluvavanya abo bangabagqatswa bokuba phakathi kwekhulu elinamashumi amane anesine amawaka. “Ukwanda kokugqibela kolwazi” ikwanguwo nomyalezo weSikhalo saphakathi kobusuku emzekelisweni weentombi ezilishumi.

> “‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

> “Ndaza ndaphendula ndathi kuye, Yintoni le mithi yomnquma mibini esekunene kwesiphatho sezibane nakwasekhohlo kwaso? Ndaza ndaphinda ndaphendula ndathi kuye, Yintoni na la masebe mabini omnquma athi ngemibhobho emibini yegolide akhuphe ioli yegolide ephuma kuwo? Waza wandiphendula wathi, Awuyazi na into eziyiyo? Ndaza ndathi, Hayi, nkosi yam. Wandula ke wathi, Aba ngabathanjiswa ababini, abemi phambi kweNkosi yomhlaba wonke. Zekariya 4:11–14. Ezi ziyazithulula ezingqayini zegolide, ezimela iintliziyo zabathunywa bakaThixo abaphilayo, abathwala iLizwi leNkosi balise ebantwini ngezilumkiso nangokubongoza. ILizwi ngokwalo limele libe njengoko limelwe, liyioli yegolide, ethululwa iphuma kwimithi emibini yomnquma emi phambi kweNkosi yomhlaba wonke. Olu lubhaptizo loMoya oyiNgcwele ngomlilo. Oku kuya kuwuvula umphefumlo wabangakholwayo ekweyisekeni. Iintswelo zomphefumlo zinokuhlangatyezwa kuphela ngumsebenzi woMoya oyiNgcwele kaThixo. Umntu ngokwakhe akanakwenza nto ukwanelisa iminqweno nokuhlangabezana nemilangazelelo yentliziyo.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

ILizwi likaThixo libandakanya zombini iBhayibhile noKristu, yaye iBhayibhile noKristu bamele amangqina amabini, njengoko benjalo nabangamakhulu alikhulu anamashumi amane anesine amawaka. La mangqina mabini ke amele ukudityaniswa kobuThixo nobuntu. Kwakhona amele iimbali zangaphakathi nezangaphandle zesiprofeto. Njengamangqina, anikela ubungqina bokuba ubuThixo obudityaniswe nobuntu aboni. Kwakhona amele unxibelelwano oluphakathi kobuThixo nobuntu. Nokuba ileli, umjelo, imibhobho, iingelosi, okanye nayiphi na eminye imiqondiso yonxibelelwano phakathi koThixo nomntu, umyalezo odluliselwa emntwini usoloko ungowobomi okanye wokufa.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abathanjisiweyo abemi ngaseNkosini yomhlaba wonke, banesikhundla esasakha sanikwa uSathana njengokerubhi osigqumayo. Ngezidalwa ezingcwele ezingqonge itrone yakhe, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo agcina ngalo izibane zamakholwa zinikwa, ukuze zingaqhwanyazi zize zicime. Ukuba bekungekho ukuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “UThixo uyahlaziswa xa singazamkeli izigidimi asithumela zona. Ngolo hlobo siyala ioli yegolide anqwenela ukuyithululela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa ubizo luya kufika, ‘Yabonani, umyeni uyeza; phumani niye kumkhawulela,’ abo bangayamkelanga ioli engcwele, abangakhange balixabise ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi eziziziyatha, ukuba abalungelanga ukudibana neNkosi yabo. Abanawo, ngaphakathi kubo, amandla okufumana ioli, yaye ubomi babo buyatshabalala. Kodwa ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba sibongoza, njengoko wenzayo uMoses, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kuthululelwa ngokubanzi ezintliziyweni zethu. Ngemibhobho yegolide, ioli yegolide iya kudluliselwa kuthi. ‘Asikokobugorha, asikokwamandla, koko kungoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga loBulungisa, abantwana bakaThixo bayakhanya njengezikhanyiso ehlabathini.” Review and Herald, Julayi 20, 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Ukuthululwa koMoya oyiNgcwele kwenzeka ngexesha leembali zangaphakathi nezangaphandle eziphawulwe nguDaniyeli nesiTyhilelo 11:11. Kukho “ubuncinane” abalinganiswa abane besiprofeto abamelwe kwiindima zeshumi elinanye neshumi elinesibini zesahluko seshumi elinanye sikaDaniyeli ekufuneka bachongiwe. Kukwakho nabane ekufuneka bachongiwe kwiindima zeshumi elinesithathu ukuya kweyeshumi elinesihlanu, kwanabane kwindima yeshumi elinesithandathu. Ngoku siphila kanye kuloo mbali, ngoko kusifanele thina, njengabafundi besiprofeto, ukuba sicacise ukuba ngoobani abalinganiswa abangumfuziselo beendima zeshumi elinanye ukuya kweyeshumi elinesithandathu, kuba bamele umgca wesiprofeto ogubungela imbali efihlakeleyo yendima yamashumi amane yeso sahluko sinye.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Kukwabonakala kufanelekile nokuchonga abantu abamelweyo kwimbali yendinyana yamashumi amane ebisoloko ityhilwa ukususela ngo-1989.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wathi yena, Hamba indlela yakho, Daniyeli; kuba la mazwi avaliwe aza atywinwa kwade kwafika ixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza ngokungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:9, 10.

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Ivesi yamashumi amane iqala ngexesha lokuphela ngo-1798, xa uNapoleon waseFransi wathabatha upopu wasiwa ekuthinjweni. Isizathu sikaNapoleon sasisekelwe kuMnqophiso waseTolentino owaphulwayo ngo-1797. Idabi likaNapoleon nopopu lalisele limelwe kwangaphambili kwimbali eyazalisekisa iivesi zesithandathu nezesixhenxe zikaDaniyeli isahluko seshumi elinanye. Umnqophiso womtshato owaphulwayo kunye nokoyiswa kokumkani wasentla ngukumkani wasemzantsi ekuzalisekisweni kweevesi zesithandathu nezesixhenxe kwaphindwa kwimbali ka-1798, yaye ngokwenjenjalo kumela kokubini isiprofeto seLizwi likaThixo kwiivesi zesithandathu nezesixhenxe, nokuzaliseka kwezo vesi ekuqaleni kwemfazwe phakathi kukaPtolemy Philadelphus, owesibini nokumkani waseYiputa, noAntiochus Theos, ukumkani wesithathu waseSiriya. UPtolemy wayemela ukumkani wasemzantsi, yaye uAntiochus wayemela ukumkani wasentla.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Isiprofeto sale miqolo, xa sihlanganiswe nokuzaliseka kwaso kwimbali kaPtolemy noAntiochus—leyo yona eyaba ngumfuziselo kwaye imbali kaNapoleon nopopu ngowe-1798 inika imigca emithathu efuzisela imbali kaPutin noZelenskyy kwimiqolo yeshumi elinanye neyeshumi elinesibini. Ngaloo ndlela, ukuqonda ukuba ixesha lesiphelo ngowe-1798 limela imbali kaNapoleon nopopu akuphelelanga xa kuphelela apho. Simele siqonde oko imiqolo yesithandathu neyesixhenxe ikuprofetayo ngoNapoleon nopopu, kwakunye noko imbali kaPtolemy noAntiochus ikufundisayo ngaloo xesha linye. Xa siyayiqonda loo migca yenyaniso, sinako ke ukuqonda ukuba ezo zaliseko zembali zangaphambili zichonga imbali yokuqala yomqolo wamashumi amane, yaye ngokwenjenjalo zikwayichonga nokuphela komqolo wamashumi amane xa uPutin, oye wafuziselwa nguNapoleon noPtolemy—uPutin oye waxelwa kwangaphambili kwimiqolo yesithandathu neyesixhenxe, ezalisekisa imiqolo yeshumi elinanye neyeshumi elinesibini.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Ukuqwalasela okubalulekileyo ngokuphathelele ubudlelwane besiprofeto phakathi kwenyoka nenkomo njengoko uYohane wayeza kuzichaza, okanye njengoko uDaniyeli wayeza kuzimela ngazo “umbingelelo wemihla ngemihla nento elisikizi elenza incithakalo,” kukuba ziyafana kakhulu ngokwesiprofeto. UYohane ukusitsho ngolu hlobo.

> And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

> Baza baqubuda inamba eyalinika irhamncwa amandla; baza baliqubuda irhamncwa, besithi, Ngubani na ofana nerhamncwa? Ngubani na onako ukulwa nalo? ISityhilelo 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Ukunqula inamba kukunqula irhamncwa, kuba zombini zimele inkolo yobugqili. NjengoYohane, uDaniyeli usebenzisa “uphondo oluncinane” lukaDaniyeli isahluko sesibhozo iindinyana zesithoba ukuya kweshumi elinesibini ukumela zombini iRoma yobugqili neRoma yobupopu, nangona ezahlula ngokucacileyo ezi zimbini ngokubonakalisa uphondo oluncinane lweRoma yobugqili ngendlela yesini sobudoda, aze uphondo oluncinane lweRoma yobupopu alubonakalise ngendlela yesini sobufazi. Kwisahluko sesixhenxe uDaniyeli uchaza iRoma yobugqili njengaleyo “yahlukileyo” kwizikumkani ezayandulelayo, yaye uDaniyeli uqhubeka achaze ukuba neRoma yobupopu nayo “yayahlukile.” IRoma, nokuba yeyobugqili okanye yeyobupopu, yahlukile. Umfuziselo wobudoda weRoma omele iRoma yobugqili uxhaswa nguAhabhi noHerode. Bobabini babetshate nemifuziselo yobupopu. Umfazi bubuchule becawa, yaye indoda bubuchule borhulumente, ngoko ke kwinqanaba lesiprofeto xa iLizwi likaThixo lithetha ngendoda nomfazi besiba nyama-nye, liqinisekisa inyaniso yokuba iRoma yobugqili neRoma yobupopu ziyafana kakhulu ngokwengqiqo yesiprofeto, kuba ziyinyama-nye.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Ubudlelane beFransi nopopu ngowe-1798 bubonakalisa ubudlelane beUnited States nopopu xa ookumkani abalishumi beyitshisa iRoma ngomlilo baze badle inyama yayo.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Yaye iimpondo ezilishumi owazibonayo phezu kwerhamncwa ziya kulithiya ihenyukazi, zilishiye libhungcile lize, ziyidle inyama yalo, zilitshise ngomlilo. ISityhilelo 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Ubudlelwane baseFransi nopopu, xa iFransi yabeka upopu emandleni ngowama-538, bubonakalisa umsebenzi we-United States ekuphiliseni inxeba lokufa lopopu kumthetho weCawa oza kusetyenziswa kungekudala.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Ndabona elinye irhamncwa linyuka livela emhlabeni; lalinamaphondo amabini anjengewegusha, lathetha njengenamba. Lasebenza onke amandla erhabncwa lokuqala phambi kwalo, labangela ukuba umhlaba nabo bahlala kuwo balinqule irhamncwa lokuqala, elalisiphilisiwe inxeba lalo lokufa. Lenza imiqondiso emikhulu, ngokokude lenze umlilo wehle ezulwini uze emhlabeni phambi kwabantu, likhohlise abo bahlala emhlabeni ngezo zimanga elalinikwe amandla okuzenza phambi kwerhamncwa; lisithi kwabo bahlala emhlabeni mabenzele umfanekiselo irhamncwa elo lalinonxeba lwekrele, laza laphila. ISityhilelo 13:11–14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

“Ixesha lesiphelo” ngo-1798, ekuzalisekeni kwendima yamashumi amane, lichaza ukumkani wasemntla ongokomoya esuswa ngukumkani wasemazantsi ongokomoya. Leyo mbali yesiprofeto yimbali yokuphela kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yolawulo lobupopu, yaye ngenxa yoko iimpawu zesiprofeto zokuqala kwaloo mbali yesiprofeto zimelwa ekupheleni kwayo. Ngo-538 ubukumkani besine besiprofeto seBhayibhile banikela indawo kubukumkani besihlanu besiprofeto seBhayibhile, yaye ngo-1798 ubukumkani besihlanu besiprofeto seBhayibhile banikela indawo kubukumkani besithandathu besiprofeto seBhayibhile.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

U-538 ukwangumqondiso ophakathi wesiqalekiso “samaxesha asixhenxe” sikaLevitikus amashumi amabini anesithandathu nxamnye nobukumkani basentla bakwaSirayeli esaqala ngo-723 BC, xa iAsiriya yathimba uEfrayim. Ngoko ke u-1798 akanazo kuphela iimpawu zesiprofeto zika-538, kodwa kwanazo zika-723 BC. Ngo-723 BC izizwe ezilishumi zakwaSirayeli zazibhukuqwa yiAsiriya, yaye kwiminyaka eliwaka elinamakhulu amabini anamashumi amathandathu kamva, ngo-538, iRoma yobuhedeni yayibhukuqwa yiRoma yobupopu, eyathi yona kamva yabhukuqwa yiFransi ngo-1798 ekupheleni “kwamaxesha asixhenxe.”

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

Ngo-1798 iFransi, ukumkani wasemazantsi, walususa upopu etroneni. Ngo-538 iFransi, uphawu oluphambili lokuqhekeka kweRoma yobuhedeni ibe zizikumkani ezilishumi, lwabeka upopu etroneni. Ngexesha lomthetho weCawa iUnited States iphinda indima yeFransi ngo-538, yaye xa ookumkani abalishumi bemtshisa upopu ngomlilo baze badle inyama yakhe, iUnited States iphinda indima yeFransi ngo-1798.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

Umgwebo “wezihlandlo ezisixhenxe” nxamnye nezikumkani ezisemantla nezisemazantsi zakwaSirayeli wazalisekiswa zizikumkani ezaphuma emantla.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> USirayeli yigusha elichithakeleyo; iingonyama zimxoshele kude; kuqala ukumkani waseAsiriya umdlile; yaye ekugqibeleni lo Nebhukadenetsare, ukumkani waseBhabheli, uwaphule amathambo akhe. Yeremiya 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

I-Asiriya yavela emantla yaza yawoyisa izizwe ezilishumi ngowama-723 BC, yaye iBhabhiloni yathimba uYuda ngowama-677 BC. Nangona uSirayeli wayebubukumkani basemantla ngokunxulumene noYuda, sekunjalo omabini la mabukumkani oyiswa ziintshaba ezivela emantla, ngaloo ndlela kusenziwa ukuba bobabini uSirayeli noYuda babe ngamabukumkani asemzantsi ngokunxulumene notshaba olwabathabathayo lwabasa ekuthinjweni. U-723 BC umele ukumkani wasemantla owoyisa ubukumkani basemzantsi obuphindwe kalishumi. U-538 umele inguquko ukusuka kubuhedeni ukuya kubupopu, kananjalo ubukumkani basemantla oboyisa ubukumkani obuphindwe kalishumi. U-1798 umele ukumkani wasemantla oyiswayo ngukumkani wasemzantsi omele ubukumkani obuphindwe kalishumi.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Ke kaloku kwangelo lixa kwabakho inyikima enkulu; kwaza kwawa inxalenye yeshumi yesixeko, kwaza kwabulawa abantu abangamawaka asixhenxe yiyo loo nyikima; baza abaseleyo boyika, baza banika uzuko kuThixo wezulu. ISityhilelo 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

Ixesha lotshintsho elinxulunyaniswa no-538, xa iRoma yatshintsha isuka kubuhedeni yaya kubupopu, likwangulo utshintsho olukuDaniyeli isahluko sesibhozo olusuka kwisidoda lusiya kwisini sobufazi, nto leyo ethi ngokomfuziselo isuke kubugcisa bolawulo lombuso iye kubugcisa bolawulo lwebandla. Isiprofeto “samaxesha asixhenxe” sithwele uphawu “lwenyaniso,” kuba unobumba wokuqala (723 BC) ubonakalisa unobumba wamashumi amabini anesibini nowokugqibela wealfabhethi yesiHebhere (1798), logama ke unobumba weshumi elinesithathu, nowaphakathi, umele imvukelo (538). UDaniyeli uchaza ukuba “ukreqo” olufuziselwayo yintetho ethi “ukreqo lwentshabalalo” yayikukudityaniswa kwebandla norhulumente, ibandla lilawula olo lwalamano. Olo “kreqo” lumele u-538, oluphakathi yaye ngokomfuziselo lungunobumba weshumi elinesithathu kwiimpawu zendlela ezintathu eziphambili kwixesha lamaxesha asixhenxe nxamnye nezizwe ezilishumi ezisemantla zakwaSirayeli.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

Ngowe-1798, “ngexesha lokuphela” njengoko kuchaziwe kwivesi yamashumi amane yesahluko seshumi elinanye sikaDaniyeli, iFransi engakholelwayo kuThixo, ukumkani wasemazantsi, yanikela inxeba elibulalayo kubupopu, ukumkani wasemantla. Ngowe-1989 ubupopu baphinde baziphindezela kukumkani wasemazantsi ongakholelwayo kuThixo, owayesele enguMbutho weSoviet. Oko kuziphindezela kwakubandakanya umnqophiso ofihlakeleyo phakathi kweUnited States neVatican. Ukukhukuliswa koMbutho weSoviet ngowe-1989 kuphelisa umyalezo wesiprofeto obhaliweyo wevesi yamashumi amane, ize ivesi elandelayo, ivesi yamashumi amane ananye, imele umthetho weCawa eUnited States. Ngako oko, ukususela ekuweni koMbutho weSoviet ngowe-1989 kude kube ngumthetho weCawa okwivesi elandelayo, besiphila kwimbali efihlakeleyo yevesi yamashumi amane.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Ivesi yamashumi amane iqala ngokuchonga ukumkani wasezantsi nowasemantla ngowe-1798, ize ke ngowe-1989 kubekho ukumkani wasezantsi nowasemantla, kwanegunya lesithathu elimelwe ziinqwelo zokulwa, ziinqanawa, namahashe nabakhweli bawo.

> 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.

> Kwaye ngexesha lokuphela ukumkani wasezantsi uya kumtyhala; aze ukumkani wasemantla eze nxamnye naye njengoqhwithela, eneenqwelo zokulwa, nabasehashe, neenqanawa ezininzi; aze angene emazweni, aphuphume, adlule. Daniyeli 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

Ngexesha “lokuphela” ngowe-1798 injengele yokwenene kaNapoleon yangena eVatican yaza yamthabatha ngokwenene upopu yaza yamvalela entolongweni. Ngowe-1989 kwenzeka impindezelo ngenxa yowe-1798. Kwakukho iinguqu zobufundisi besiprofeto ezenzeka kwimbali ephakathi kowe-1798 nowe-1989 ezibalulekileyo ukuba ziqatshelwe. IFransi engakholelwayo kubukho bukaThixo, ukumkani wasemzantsi kwixesha lowe-1798, yayiyeyokuqala ukumkani wasemzantsi ongokomoya, yaye iRashiya kaPutin imiselwe ukuba ibe yeyokugqibela. IFransi ichongiwe kwiSityhilelo seshumi elinanye, apho ichongwe ngokuthe ngqo nguDade White njengeFransi engakholelwayo kubukho bukaThixo. Omnye wemiqondiso emibini echonga iFransi kwisahluko seshumi elinanye yiYiputa, leyo uDade White ayichonga njengomfuziselo wokungakholelwa kubukho bukaThixo. Kweso sahluko irhamncwa elinyuka liphuma enzonzobileni yayikukungakholelwa kubukho bukaThixo okwangena embalini ngelo xesha.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Ukungakholelwa kubukho bukaThixo kungena embalini kuqalela eFransi kwixesha lika-1798, yaye ngowe-1989 ukumkani womoya wokungakholelwa kubukho bukaThixo sele enguManyano lwaseSoviet. Ukutshayelwa kude koManyano lwaseSoviet ngowe-1989, ekuzalisekisweni komfelandawonye oyimfihlo phakathi koPopu John Paul II noRonald Reagan, kwakusele kufanekisiwe kwindima yeshumi kaDaniel isahluko seshumi elinanye; yaye ubungqina besibini bendima yeshumi bufumaneka kwisiqendu sikaIsaya esithetha ngeziqalekiso ezibini zeminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini nxamnye nezikumkani zakwaSirayeli zasemantla nezasezantsi, njengoko kubekiwe kwizahluko zesixhenxe ukuya kweshumi elinanye.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

Ngoko ke u-1989 uba yindawo ekubhekiselwa kuyo ekusonjululeni amaqhina esiprofeto emihla yokugqibela. Kwakungelo xesha apho ivesi yamashumi amane yatyhilwayo. Ngoku kungaqondwa ukuba ivesi yamashumi amane iqala ngo-1798 ize iphele ngomthetho weCawa wevesi yamashumi amane ananye.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

Ngomthetho weCawa, i-United States iya kuthetha njengenamba ize iphelise ulawulo lwayo njengobukumkani besithandathu besiprofeto seBhayibhile. Yaqalisa ixesha layo lokulawula ngowe-1798, xa ubukumkani besihlanu bamkela inxeba elibulalayo. Ngowe-1798 i-United States yaphumeza iMithetho yeAlien neSedition, ngaloo ndlela ibonakalisa kwasekuqaleni kwayo kanye ukuphela kobukumkani besithandathu. Ngoko ke ivesi yamashumi amane yimbali ye-United States njengobukumkani besithandathu besiprofeto seBhayibhile.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

U-1798 ngumlinganiswa wokuqala woonobumba besiHebhere, umthetho weCawa ungumlinganiswa wamashumi amabini anesibini nowokugqibela woonobumba besiHebhere, yaye u-1989 uluphawu olusembindini olumele uvukelo olufuziselwe linani elishumi elinesithathu nangumlinganiswa weshumi elinesithathu woonobumba besiHebhere. U-1989 umele uvukelo lomanyano oluyimfihlo lukaReagan nomchasi-Kristu wesiprofeto seBhayibhile. U-1989 wazisa owokuqala koomongameli abasibhozo bokugqibela abalawulayo ngexesha lokwanda kovukelo oluchasene noMgaqo-siseko. U-1989 waqalisa inkqubo yokuvavanywa phakathi kwamaSeventh-day Adventists eyilelwe ukuvelisa iindidi ezimbini zabanquli. Abathembekileyo ngabambalwa; abangathembekanga baninzi. U-1989 umele uphawu olusembindini lwendinyana yamashumi amane, yaye umele uvukelo olufuziselwe ngumlinganiswa weshumi elinesithathu. Indinyana yamashumi amane ithwala uphawu “lwenyaniso.”

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

Ivesi yamashumi mane inookumkani basemantla nabasezantsi abahlukileyo kwimbali ekupheleni kwevesi. Ikwanalo neUnited States, ethi ngokukaYohane ibe ngumprofeti wobuxoki osebenza kunye nenamba nerhamncwa ukuze ikhokelele ihlabathi eArmagedon. Ukumkani wasezantsi kwivesi yamashumi mane yinenamba, ukumkani wasemantla lirhamncwa; iinqwelo zokulwa, iinqanawa nabakhweli bamahashe ngumprofeti wobuxoki. Ukuzaliseka kwevesi yamashumi mane ngowe-1989 kuba luphawu olubalulekileyo lwesiprofeto ekuqondeni iivesi zeshumi elinanye ukuya kweshumi elinesihlanu. Ukuba awuchananga ngo-1989, akunakwenzeka ngokwengqiqo ukuba uchaneke ngembali esikuyo namhlanje.

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Ukususela ngowe-1989 kude kube ngumthetho weCawa, iimfazwe ezintathu ezimele omnye egameni labanye ngenxa yobupopu zimelwe kwiindinyana zeshumi kude kube zezilishumi elinesihlanu. Ezi ndinyana zimele ukuqondwa njengembali enye eqhubekayo, kuba kwaloo “Antiochus Magnus” mnye kufumaneka kwiimfazwe ezintathu ezimelwe ekuzalisekeni kwembali kweendinyana zeshumi kude kube zezilishumi elinesihlanu.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Zontathu zontathu iimfazwe zintathu zingumgca omnye wesiprofeto, kuba uAntiochus Magnus wayekhona kuzo zontathu ezo mfazwe. Ivesi yeshumi, kunye noIsaya 8:8, zinika amangqina amabini okuzaliseka kwevesi yamashumi amane ngowe-1989. Ivesi yamashumi amane yeyona ndawo kubhekiswa kuyo kwivesi yeshumi nakuIsaya 8:8. “Iinqwelo, iinqanawa namahashe nabakhweli bawo” zimela iimpondo ezimbini zerhamncwa lomhlaba kwisahluko seshumi elinesithathu seSityhilelo. Ekupheleni, xa iUnited States “ithetha njengenamba,” ezo mpondo zimbini azisayi kuba yiRiphabhlikhi nobuProtestanti. Ngelo xesha abo babizwa ngokuba ngamaProtestanti baya kudibana nobuKatolika, yaye iRiphabhlikhi yoMgaqo-siseko iya kuguqulwa ibe lulawulo lobuzwilakhe. Ngelo xesha ezo mpondo zimbini zerhamncwa lomhlaba ziya kuba ngamandla ezoqoqosho nangamandla omkhosi. Kwisahluko seshumi elinesithathu seSityhilelo iUnited States inyanzela ihlabathi ukuba lamkele uphawu lwerhamncwa ukuze likwazi ukuthenga nokuthengisa, kwanaphantsi kwesoyikiso sokufa. Ezo mpondo zimbini zii“nqanawa” zikaDaniyeli ezimele amandla ezoqoqosho, kwakunye “namahashe nabakhweli bawo neenqwelo” zakhe ezimele amandla omkhosi.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

U-1989 umisela ukuba, xa kusetyenziswa ukuzaliseka kwembali kweemfazwe zaseRafiya nasePaniyam kwiindinyana zeshumi elinanye ukuya kweleshumi elinesihlanu, kufuneka kusetyenziswe kanye loo ndlela inye yesiprofeto eyasetyenziswa ukuqonda u-1989 nokuwa kweSoviet Union; kuba uAntiochus Magnus wayemelwe kuzo zontathu ezo mfazwe zimelwe kwiindinyana zeshumi ukuya kweleshumi elinesihlanu. UAntiochus umele amandla eenqwelo zokulwa, eenqanawa, nabakhweli bamahashe, lowo ngo-1989 wayenguRonald Reagan, owokuqala kubongameli abasibhozo, ekuthi kubo owokugqibela abe ngowesithandathu kananjalo ngoku abe ngowesibhozo ophuma kwabasixhenxe.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Ngokuka-Isaya wamashumi amabini anesithathu, igunya lobupapa, (ihenyukazi elikrexeza nookumkani bomhlaba) laliya kufihlwa ngexesha lolawulo lwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile. Ngowe-1989 i-United States, eyayimelwe ngokomfuziselo ngu-Antiochus Magnus, yayiligunya elisebenza egameni lobupapa emfazweni yalo nxamnye nerhamncwa lokungakholelwa kubukho bukaThixo elalinike inxeba elibulalayo ngowe-1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Iimfazwe ezintathu zevesi yeshumi ukuya kweyeshumi elinesihlanu zimele imfazwe phakathi kokumkani wasentla, othi, njengehenyukazi elifihlakeleyo laseTire, asebenzise amagunya angabameli njengoko esiya ekubuyiselweni kwamandla akhe nasekoyisweni kokumkani wokungakholelwa kuThixo—ukumkani wasemzantsi. Ukuzaliseka kwembali kweemfazwe ezintathu zeevesi zeshumi ukuya kweyeshumi elinesihlanu kusifundisa ukuba kwimfazwe yokuqala neyokugqibela uAntiochus Magnus waphumelela, kodwa kweyaphakathi woyiswa. Iimpawu zesiprofeto zeminyaka ka-1989 kaRonald Reagan kunye noPopu John Paul II kunye nokuwa kweSoviet Union ziya kuba nento ehambelanayo kweyokugqibela kwezi mfazwe zintathu, kuba ezi vesi zizizo ezityhilelwa emva kokuvulwa nje ngaphambi kokuba kuvalwe ithuba lovavanyo. Njengoko ivesi yamashumi amane yatyhilelwa ngo-1798 yaza yaphinda yatyhilelwa ngo-1989, loo vesi yatyhilelwa ekupheleni, ukuqala ngoJulayi 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

ISityhilelo sikaYesu Kristu sivulwa kanye nje phambi kokuba ithuba lovavanyo livale, yaye siquka inyaniso ephambili yokuba uYesu ngowokuqala nowokugqibela, yaye ngenxa yoko usoloko ebonakalisa isiphelo ngesiqalo. Ithuba lovavanyo livala kwi-Adventism kumthetho weCawa, yaye kanye nje phambi kokuvalwa kwethuba lovavanyo iSityhilelo sikaYesu Kristu siyavulwa. Isigidimi esiphela emnyango ovaliweyo womthetho weCawa sisigidimi sokuKhala kwasezinzulwini zobusuku, esakhokelela emnyango ovaliweyo kaOktobha 22, 1844 kwimbali yamaMillerite. Ukuvulwa kwango-1798 ekuqaleni kwevesi yamashumi amane, ekwangukuqala kwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile, kwaba ngumfuziselo wokuvulwa kwango-1989 embindini wevesi yamashumi amane nokuqala kokuphela okuqhubekayo kwe-United States. Ukuvulwa kwango-1798, okwakungumfuziselo ka-1989, kumele amangqina amabini okuvulwa kwesigidimi sokuKhala kwasezinzulwini zobusuku ngo-2023. Umgca, oneempawu zawo ezintathu zendlela, ezingu-1798, 1989 no-2023, uchaza umsebenzi wangaphakathi wokuhlanjululwa kweentombi ezilishumi nomgca wangaphandle wobukumkani besithandathu besiprofeto seBhayibhile.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

Idabi elichazwe kwivesi yeshumi elinanye, elazalisekiswa kwiDabi laseRaphia xa uAntiochus woyiswa nguPtolemy, limela ukoyiswa kwamandla ommeli wobupopu, athi kule dabi yangoku abe ngamaNazi aseUkraine amanyene neentlanga zaseNtshona Yurophu ezikhokelwa ngabaglobhalisti ezenza i-EU, i-NATO, kwaye ahamba ngesinyathelo esinye nabaglobhalisti bezopolitiko nabezoqoqosho beZizwe eziManyeneyo. Ukuba uAntiochus Magnus wayekhona kuzo zontathu iidabi yaye emele amandla ommeli wobupopu ngokuchasene nokumkani wasezantsi, kunokwenzeka njani ukuba abe yiUnited States ngowe-1989, aze emva koko abe ngamaUkraine njengoko kuchazwe ngohlobo lweDabi laseRaphia, aze aphinde abe yiUnited States kwakhona kwiDabi lasePanium? Ivesi yeshumi sisitshixo seevesi zeshumi elinanye ukuya kweleshumi elinesihlanu, kuba ukuzaliseka kwalo ngowe-1989 kunika umzekeliso weempawu zobuprofeti zemfazwe yokuqala kwezi zintathu zemfazwe zabameli. Sisiphi na isizathu sobuprofeti sokuchonga uAntiochus njengamandla ommeli wobupopu, ngoxa kungasetyenziswa iUnited States kuzo zontathu ezo dabi?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

Kwimbali yemfazwe yaseUkraine, ethe yafanekiswa lidabi laseRafiya, iUnited States yasebenzisa amaNazi aseUkraine njengamandla ayo abameli kweyona mbali kanye apho bakha umfanekiselo wobupopu, loo mandla ahlala esebenzisa, aze asebenzise kuphela, amagunya abameli ukwenza umsebenzi wakhe omdaka.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Ukuphendula umbuzo wamandla asebenzela egameni labanye kwiindinyana zeshumi ukuya kweshumi elinesihlanu kufuna uphando lwesiprofeto ngeempawu zika-Antiyokusi njengomfuziselo. Iimfazwe zamaDiadochi zazinguthotho lweembambano ukusuka ku-323–281 BC phakathi kwamaDiadochi (igama lesiGrike elithetha “abalandelayo”), iinjengele nabalandeli baka-Alesandire Omkhulu, abalwa ukuze balawule ubukumkani bakhe obukhulu emva kokufa kwakhe ngo-323 BC. UAntiyokusi wokuqala wayenguAntiyokusi I Soter, unyana kaSeleukosi I Nicator, omnye wamaDiadochi ka-Alesandire (abalandelayo), owaseka uBukhosi bamaSeleukosi.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

Igama elithi Antiochus linokuqondwa njengelithetha lowo umi esikhundleni somnye, ukuze axhase. UAntiochus ungumqondiso weRoma, yaye iRoma yobupopu ingumchasi-Kristu, onophawu olufanayo nolo lukaAntiochus. UAntiochus, njengegama, wayemele unyana womseki woBukhosi bamaSeleucid, yaye ngaloo ngqiqo uAntiochus wayemi esikhundleni sikayise, wayemi njengommeli wakhe. USister White uchaza bobabini uSathana nopopu njengomchasi-Kristu, yaye uthi upopu ngummeli kaSathana emhlabeni. Laba ligama eliphambili lobukhosi kwisizukulwana soBukhosi bamaSeleucid, ngokuyinxenye ngenxa yonxulumano lwalo noAntiochus I Soter nesixeko saseAntioch, esabizwa ngegama likayise okanye lonyana kaSeleucus I. Upopu ngummeli kaSathana, yaye ngokomqondiso igama elithi Antiochus limela ummeli kayise, umsunguli wobukumkani basentla owabeka ikomkhulu labo eBhabheli.

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

Emva kokufa kuka-Alesandire Omkhulu ngowama-323 BC, ubukhosi bakhe baqhekeka phakathi kwabaDiadochi (abalandelayo). KuKwabiwo lwaseBhabhiloni (323 BC), uSeleucus ekuqaleni wamiselwa njengomphathi womkhosi wamahashe amaQabane (isikhundla somkhosi esidumileyo nesihlonelwayo) phantsi kukaPerdiccas, owayengumlawuli obambeleyo wobukhosi buka-Alesandire. Ngowama-321 BC, uSeleucus wamiselwa njengosatrapi (irhuluneli) waseBhabhiloniya ngexesha loKwabiwo lwaseTriparadisus, emva kokufa kukaPerdiccas nangenxa yeengxoxo ezingakumbi phakathi kwabaDiadochi. Ngowama-316 BC, uAntigonus I Monophthalmus, omnye wabaDiadochi, wamnyanzela uSeleucus ukuba asabe eBhabhiloni ngenxa yamandla ka-Antigonus ayesanda ukwanda. USeleucus wafuna ikhusi kuPtolemy I Soter eYiputa. Ngowama-312 BC, uSeleucus wabuyela eBhabhiloni enomkhosi omncinane awawunikwa nguPtolemy. Wayoyisa imikhosi ka-Antigonus waza walithabatha kwakhona iBhabhiloni, nto leyo eyaphawula ukumiselwa kwesiseko samandla akhe. Esi siganeko sihlala sithathwa njengokusekwa koBukhosi lwamaSeleucid, yaye owama-312 BC uthathwa njengesiqalo seXesha lamaSeleucid ekubalweni kwembali.

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Igama elithi Seluecus lisuselwa kwisiGrike, livela kwingcambu ethi selas (σέλας), ethetha “ukukhanya,” “ubukhazikhazi,” okanye “ilangatye.” Eli gama libonisa ukuqaqamba okanye ukukhanyiselwa, nto leyo efanelekileyo kumntu obalulekileyo njengoSeleucus I Nicator, umseki woBukhosi bamaSeleucid, nowumfuzisayo uyise owayengumphathi wokukhanya ezulwini.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Ukuze kuqinisekiswe iinzuzo neembeko zehlabathi, ibandla lakhokelwa ekubeni lifune ubabalo nenkxaso yamadoda amakhulu omhlaba; yaye ngokwenjenjalo, lakuba limlahlile uKristu, laqhutyelwa ekubeni linikele ukuthobela kummeli kaSathana—ubhishophu waseRoma.” The Great Controversy, 50.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

UAntiyokwe Omkhulu umele isekela lamandla obupapa, njengoko upopu emele isekela likaSathana. Umfuziselo ka-Antiyokwe uvumela amagunya ahlukeneyo asebenza njengesekela, kanye njengoko kuye kwakho oopopu abaninzi. UReagan wayelisesekela lonyaka ka-1989, iUkraine yaba lisekela le-United States ngo-2014, yaye uTrump ulisesekela eDabini lasePanium. UReagan wayengowokuqala, uTrump ngowokugqibela, yaye uZelenskyy nguvukelo oluphakathi.

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