Article

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

Incwadi kaDaniyeli - Inombolo Ikhulu Elinamashumi Amathandathu Anesixhenxe

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

Ukuqonda Isiprofeto Ngokunzulu: Ukutyhila Intsingiselo Yeembali Neyobuprofeto kaDaniyeli 11:10 Nangaphaya

Author

Jeff Pippenger

Published

March 30, 2024

Formats

PDF
Word
Song MP3

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

Ivesi yamashumi amane kaDaniyeli isahluko seshumi elinanye iqala ngexesha lesiphelo ngo-1798, xa ukumkani wasemntla efumana inxeba lakhe elibulalayo ezandleni zokumkani wasemzantsi. Loo mbali yabonakaliswa kwangaphambili ngonyaka ka-246 BC, xa uPtolemy wazisa impindezelo phezu kobukumkani basemntla, kwanangoFransi kaNapoleon eyathimba upopu ngo-1798. Emva kokuba ukumkani wasemzantsi ebuyele eYiputa kwivesi yesithoba, ivesi yeshumi ke ichaza ukuba ukumkani wasemntla wayeza kuqalisa uhlaselo lokuphindisela nxamnye nokumkani wasemzantsi.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> Ngoko ukumkani wasemazantsi uya kungena ebukumkanini bakhe, abuyele ezweni lakhe. Kodwa oonyana bakhe baya kuvuseleleka, bahlanganise inyambalala yemikhosi emikhulu; yaye omnye uya kufika ngokuqinisekileyo, aphuphume, adlule; aze ke abuye, avuseleleke kwakhona, ade afikelele kwinqaba yakhe. Daniyeli 11:9, 10.

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

Phambi kokuba siqwalasele inkcazo kaUriah Smith ngembali eyazalisekisa ivesi yeshumi, siqaphela intetho ethi “siphuphume, sidlule phakathi.” Ibinzana lesiHebhere eliguqulelwe ngolu hlobo, likwaguqulelwe kwivesi yamashumi amane ngokuthi, “siphuphume size sidlule phezu.” Lilo kanye ibinzana elifanayo kwisiHebhere sokuqala. Lifumaneka kwenye indawo enye kuphela eZibhalweni.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Yaye kuhamba kwaYuda; uya kuphalala aphuphume, afike ade entanyeni; kwanokunaba kwamaphiko akhe kuya kuzalisa ububanzi belizwe lakho, O Immanuel. Isaya 8:8.

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

KuDaniyeli isahluko seshumi elinanye, ivesi leshumi nakuvesi lamashumi amane, kwaza kwakhona kuIsaya isahluko sesibhozo, ivesi lesibhozo, ibinzana elifanayo lesiHebhere liguqulelwe ngeendlela ezintathu ezahlukeneyo, nangona zimela intsingiselo enye. Igama lokugqibela lebinzana, igama lesiHebhere elithi “abar,” limelwe nokuba “ukugqitha phakathi,” kuvesi leshumi, “ukugqitha phezu,” kuvesi lamashumi amane, lize ke kuIsaya limelwe ngokuthi “ukuwela.” Intsingiselo isisiseko iyafana kuzo zontathu ezi ndawo kubhekiswa kuzo, kodwa kuIsaya kukwakho nolunye unxibelelwano lwesiprofeto phakathi kwezi ndawo zibhekisiweyo.

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

Ivesi ekwiIsaya lazaliseka xa ukumkani waseAsiriya wayoyisa uYuda waza wafika eYerusalem, kodwa akazange asoyise isixeko ngokwaso. Wafika “kwada kwafikelela entanyeni,” kodwa akazange ayoyise “intloko.” Kuso kanye eso siprofeto sinye, uIsaya ubeka phambili umqondiso wesiprofeto wento emelwa “yintloko,” aze achaze “intloko” njengedolophu enkulu yobukumkani, yaye ukumkani wobukumkani naye ukwayi “ntloko.” Unika amangqina amabini enyaniso yesiprofeto yokuba intloko, ingukumkani, kwaye ingubukumkani, aze emva koko ngokufihlakeleyo achaze ukuba, ukuba umfundi wesiprofeto akayi kuyamkela aze ayiqonde le nyaniso, akayi kuqiniseka. Ivesi efihlakeleyo iyinxalenye yaso kanye eso siprofeto sinye esichaza ukuba ukumkani wasemantla wayeya kuphalala aze agqithe, kodwa kube kuphela “kwada kwafikelela entanyeni.”

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kuba intloko yeSiriya yiDamasko, nentloko yeDamasko nguRezini; yaye phakathi kweminyaka emashumi mathandathu anesihlanu uEfrayim uya kwaphulwa, angabi saba ngabantu. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ngunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kuzinziswa. Isaya 7:8, 9.

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

“Intloko” yesizwe sakwaSiriya yayisisixeko saso esilikomkhulu, “iDamasko,” yaye “intloko” ye“Damasko” (isixeko esilikomkhulu) yayingu“Rezini,” ukumkani wakwaSiriya. Ngokunjalo, “intloko” yesizwe sakwaEfrayim yayisisixeko saso esilikomkhulu, “iSamariya,” yaye “intloko” ye“Samariya” (isixeko esilikomkhulu) yayingu“unyana kaRemaliya” (uPeka), ukumkani waseSamariya. Kulo kwangalo siprofeto, kwisahluko esilandelayo, kwindima yesibhozo, uKumkani uSenakeribhe wakwa-Asiriya wayingqinga iYerusalem, yaye kwindima yesibhozo, ukungqinga kwakhe iYerusalem kuchazwa njengokufika kude kuse entanyeni.

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

Iivesi zesixhenxe nezesibhozo, ezibeka phambi kwamangqina amabini, umqondiso wesiprofeto “wentloko,” omela kokubini ukumkani nesixeko esiyintloko sesizwe sokumkani, sisiprofeto seminyaka emashumi amathandathu anesihlanu esichaza indawo yokuqala yazo zombini iziprofeto zeminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini ezijoliswe kwizikumkani zakwaSirayeli ezisemantla nezisemazantsi. Ngoko ke, le yivesi entsonkothileyo kakhulu, kuba inxulumene nevesi yeshumi, neyeshumi elinamashumi amane, yesahluko seshumi elinanye sikaDaniyeli, ezikwachaza zombini iindibano zokulwa apho ukumkani wasemantla ahlasela ukumkani wasemazantsi, kanye njengoko uSenakeribhe, ukumkani wasemantla, wahlasela uYuda, ukumkani wasemazantsi, kwivesi yesibhozo, yesahluko sesibhozo sikaIsaya.

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

Isitshixo esidibanisa ndawonye ezi ndibano zookumkani basentla nabasemazantsi “yintloko,” kunye “nokuphuphuma nokudlula.” Xa ukumkani wasentla ephindezela kukumkani wasemazantsi kwivesi yeshumi, yesahluko seshumi elinanye, uyayiphumelela imfazwe, kodwa uyishiya “intloko,” kuba “uyeza, aphuphume, adlule” “aya” “enqabeni” yokumkani wasemazantsi. Imbali yevesi yeshumi imela uloyiso lokumkani wasentla phezu kokumkani wasemazantsi, kodwa akangeni eYiputa (inqaba), ikomkhulu—“intloko.”

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

Xa ukumkani wasemzantsi wayemoyisile ngaphambili ukumkani wasemantla kwiindinyana zesixhenxe nesesibhozo, “wangena enqabeni yokhuselo kakumkani wasemantla, waza” “woyisa, waza” “wathimba abathinjwa” wabasa “eYiputa.” Koloyiso lokuziphindezela lukakumkani wasemantla, akazange angene eYiputa, ngaloo ndlela ebonakalisa ngokomfuziselo ukuba xa iSoviet Union yatshatyalaliswayo ngowe-1989, iRashiya, ikomkhulu layo—intloko yayo—yashiywa isamile. “Ukuba anisayi kukholwa, inene anisayi kumiswa.” YiRashiya, emelwe njengokumkani wasemzantsi kwiindinyana zeshumi elinanye neshumi elinesibini, ephumelela idabi lelizwe lomda, elalisakuba yiRafiya mandulo, yaye namhlanje linguUkraine.

> “‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

> “‘IVESI 10. Ke zona zakhe ziya kuvuselelwa, ziqokelele indimbane yemikhosi emikhulu; aze omnye ngokuqinisekileyo eze, aphuphume, adlule: aze ke abuye, avuselelwe, ade afike enqabeni yakhe.’

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

> “Inxalenye yokuqala yale ndima ithetha ngoonyana, ikwisinzi; inxalenye yokugqibela ithetha ngomnye, ikwisinye. Oonyana bakaSeleucus Callinicus babengoSeleucus Ceraunus noAntiochus Magnus. Bobabini bangena ngenzondelelo emsebenzini wokukhusela nokuphindezela ibango likayise nelizwe labo. Omdala kubo, uSeleucus, wathabatha itrone kuqala. Wahlanganisa isihlwele esikhulu ukuze abuyise ulawulo lukayise; kodwa ekubeni wayeyinkosana ebuthathaka nenesibindi esincinane, emzimbeni nakwimeko yakhe, engenamali, yaye engenako ukugcina umkhosi wakhe usekuthobeleni, watyhefywa ziinjengele zakhe ezimbini emva kolawulo olungenadumo lweminyaka emibini okanye emithathu. Umntakwabo owayenobuchule ngakumbi, uAntiochus Magnus, emva koko wabhengezwa njengokumkani; waza, esamkela uxanduva lomkhosi, wayithimba kwakhona iSeleucia, walibuyisa neSiriya, ezenza inkosi kwezinye iindawo ngesivumelwano, nakwezinye ngamandla ezikhali. Kwalandela uxolo lokunqumama kwemfazwe, apho omabini amacala athetha ngoxolo, kanti ngelo xesha elungiselela imfazwe; emva koko uAntiochus wabuya, waza wamoyisa edabini uNicolas, injengele yaseYiputa, waza wacinga ngokuhlasela iYiputa ngokwayo. Nanku ke ‘omnye’ owayeza ngokuqinisekileyo kuphuphuma adlule.” Uriah Smith, Daniel and the Revelation, 253.

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

Ukuwa kweSoviet Union ngo-1989 kwaphawula “ixesha lokugqibela,” yaye oonyana ababini abakule ndinyana bamele iimpawu ezimbini zendlela zikaReagan noBush wokuqala. Ukusukela “kwixesha lokugqibela,” ngo-1798, apho kwaqala khona ivesi yamashumi amane kaDaniyeli ishumi elinanye, ihenyukazi laseRoma belilityalwe, kuba lona, njengoIzebhele, lisahleli ngasemva eSamariya, lo gama indoda yalo uAhabhi ithetha noEliya eNtabeni yeKarmele. Belizimele, kodwa litsala imitya ngasese, njengoko lalinjalo kwiMfazwe Yehlabathi yokuQala nakwiMfazwe Yehlabathi yesiBini. Indoda yalo ngumkhosi walo omela lona ngokuchasene nokumkani wasemzantsi. Xa laziphindezela ngo-1989, lona, njengokumkani wasemantla, lazisa iinqwelo, iinqanawa, nabakhweli bamahashe.

> 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 wasemzantsi uya kumhlasela; aze ukumkani wasemntla eze nxamnye naye njengesaqhwithi, neenqwelo zokulwa, nabakhweli-mahashe, neenqanawa ezininzi; yaye uya kungena emazweni, aphuphume agqithe. Daniyeli 11:40.

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

Ummeli wakhe ekuziphindezeleni umelwe “ziinqanawa,” ezisisakhono soqoqosho, nangoku “ziinqwelo zokulwa namahashe nabakhweli bazo,” ezisisakhono semfazwe. Isakhono semfazwe nesakhono soqoqosho ziziziphawu ezibini zesiprofeto ze-United States kwiziprofeto zemihla yokugqibela, kuba i-United States iya kuthintela abo bangayi kuqubuda kuJezebhele ekuthengeni nasekuthengiseni, yaye ukuba besaya kuqhubeka besala uphawu lwegunya lukaJezebhele, baya kubulawa. Yayisisakhono soqoqosho namandla omkhosi e-United States awasetyenziswa ngokusebenzisana nobupopu aza azisa ukuchithakala kweSoviet Union ngowe-1989, nangona iRashiya yashiywa imi.

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

Imbali eyazalisekisa indima yeshumi kaDaniyeli isahluko seshumi elinanye iyaphindwa embalini yenxalenye yesibini yendima yamashumi amane, echaza ixesha lesiphelo ngowe-1989. Imbali yeendima zesithandathu ukuya kweyesithoba imele imbali eyakhokelela kwixesha lesiphelo, elichazwe kwinxalenye yokuqala yendima yamashumi amane. Iindima zesihlanu ukuya kweyeshumi zikaDaniyeli isahluko seshumi elinanye zibonakalisa ngokugqibeleleyo imbali yendima yamashumi amane kaDaniyeli ishumi elinanye, kuba, njengoko uDade White wabhala, “ininzi yembali ethe yazaliseka kweyeshumi elinanye kaDaniyeli iya kuphindwa.”

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

Iivesi zokuqala ukuya kwesine zikaDaniyeli ishumi elinanye zichaza uKoreshi, ukumkani wesibini wesizwe seempondo ezimbini ngexesha lesiphelo kwimihla yokugqibela. “Ixesha lesiphelo” kwimihla yokugqibela lalingo-1989, yaye umongameli wesibini, omelwe nguKoreshi, useka ulandelelwano lwesiprofeto oluvumela umfundi wesiprofeto ukuba abale aye kumongameli wesithandathu emva ko-1989, oya kuba ngoyena mongameli osisityebi, nowaya kuvuselela (awavuse) amagunya enamba yobuglobhalisti, nokuba ngababuglobhalisti behlabathi, okanye abo baseUnited States. Emva koko loo mbali yesiprofeto itsibela kubukumkani besixhenxe besiprofeto seBhayibhile, ookumkani abalishumi beZizwe eziManyeneyo, yaye ichaza ukumkani wayo oyintloko nowokuqala, njengoko emelwe nguAleksandire Omkhulu (othetha ukuthi “IQhawe laMadoda”), nokuchithakala kokugqibela kobukumkani bakhe xa imimoya emine yobuSilamsi ikhululwa ngokupheleleyo ekuvalweni kwexesha lovavanyo loluntu.

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

Ke iindima zesihlanu ukuya kwezethoba zibonakalisa imbali emelwa lixesha elandulela ukumiselwa kobupopu etroneni ngowama-538, kuba kuqala igunya eliya kuba ngukumkani wasentla limele loyise imiqobo emithathu yejografi, njengoko wenza uSeleucus, owathi ke ngoko wamiselwa njengokumkani wasentla. Emva koko kangangeminyaka emithathu enesiqingatha, njengoko imelwe yiminyaka engamashumi amathathu anesihlanu yokwenene, ukumkani wasentla walawula, kwada ukumkani wasemazantsi wangena enqabeni yakhe waza wamthimba, apho kamva wafa eYiputa ngenxa yokuwa ehasheni. Ngoko ke, ezi ndima zichonga imbali eyafikelela esiphelweni ngexesha lesiphelo ngowe-1798.

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

Ivesi yeshumi ichaza imbali yexesha lesiphelo ngo-1989, yaye kunye neevesi zesihlanu ukuya kweyesithoba, zimela imbali yevesi yamashumi amane, kanye njengokuba kusenjalo nembali yeevesi zamashumi amathathu ukuya kwamashumi amathathu anesithandathu. Ngoko ke, ukusuka kwivesi yokuqala ukuya kweyeshumi, umgca phezu komgca, kukho imigca emibini yesiprofeto. Owokuqala ujongene neenkokeli zobukumkani besithandathu nobesixhenxe, nangona kukho isithuba esingenanto phakathi kobesithandathu nowona mongameli usisityebi wobukumkani besithandathu, kunye nobukumkani besixhenxe.

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

Umgca wesibini uquka imbali yokususwa kwemiqobo emithathu, ixesha ukumkani wasemntla awawalawula ngalo, nokuba ngubani owathi emva koko wasuswa ngowe-1798, kwaze kwasa kutsho kowe-1989, kwakunye nomongameli wesibini, omelwe kumgca ongaphambili nguKoreshi.

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

Iindima zeshumi elinanye nezeshumi elinesibini zimele umgca wesithathu wembali owenzeka emva komongameli osisityebi wendima yesibini, kodwa ngexesha elithile emva kokuwa kweSoviet Union ngexesha lokuphela ngowe-1989, yaye ndaweni ithile ngaphambi komthetho weCawa eUnited States njengoko umelwe kwindima yeshumi elinesithandathu.

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

Imbali emva kwexesha lesiphelo ngowe-1989, ithatyathwa isiyiswe kumongameli wesithandathu nowona usisityebi, ovuselela abaxhasa ubuzwe behlabathi eqala ngowe-2016, kumgca wokuqala. Imbali yesiprofeto ithatyathwa isiyiswe ku-1989, kumgca wesibini. Idabi laseRaphia (“Umda”) kwiivesi zeshumi elinanye neshumi elinesibini, landulela ivesi yeshumi elinesithathu, apho ukumkani wasemntla owayesandul’ ukoyiswa abuyisela umkhosi wakhe aze emva koko oyise ukumkani wasemzantsi, kanye phambi komthetho weCawa wevesi yeshumi elinesithandathu. Amandla ommeli wokumkani wasemntla kwivesi yeshumi elinesithathu, ngawokugqibela koomongameli abasibhozo abalawula ukusuka ku-1989 kuse kwaba ngumthetho weCawa. Ngoko ke ivesi yeshumi elinesithathu imele ukwenzeka ngexesha lonyulo, okanye emva kwalo, lomongameli wesibhozo, ongowabasixhenxe. Iivesi zeshumi elinanye neshumi elinesibini ziqala kanye phambi komongameli wesithandathu, nowona usisityebi, yaye kusenokwenzeka ukuba ziphele kanye phambi konyulo lwalo kwaloo mongameli mnye, oba ngowesibhozo ongowabasixhenxe, yaye oyisayo kwidabi lesithathu lemfazwe yabameli, kwiivesi zeshumi elinesithathu kuse kweleshumi elinesihlanu.

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

Impindezelo yokuziphindezela kakumkani wasezantsi kwiindinyana zeshumi elinanye neshumi elinesibini, iyimpendulo kukoyiswa awakufumanayo ukumkani wasezantsi kwindinyana yeshumi. Indinyana yeshumi ichaza uloyiso lukakumkani wasemantla ngowe-1989, olwaziswa yintsebenziswano efihlakeleyo yeUnited States neVatican. Uloyiso lomkhosi wasemantla lwaluyidabi lokuqala lemfazwe esilwelwa ngabameli. Imfazwe eshushu yokoqobo eyazalisekiswa kumaxesha amandulo yayiyimfuziselo yemfazwe elwelwa ngabameli ngemihla yokugqibela, yaye ngoko ke uloyiso lwendinyana zeshumi elinanye neshumi elinesibini luya kuba luloyiso lukakumkani wasezantsi, kwidabi lesibini leemfazwe ezilwelwa ngabameli.

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

Kukho amadabi amathathu kwiindinyana zeshumi ukuya kweshumi elinesihlanu, yaye onke azalisekiswa kudala ngamazwe alwa iimfazwe ezishushu zokwenene, kodwa amele amadabi amathathu kwiimfazwe zabameli zemihla yokugqibela. Idabi lokuqala laphunyelelwa ngumanyano oluyimfihlo lwerhamncwa nomprofeti wobuxoki, nxamnye nenamba ngowe-1989. Idabi lesibini leemfazwe zabameli liya kuphunyulelwa ngamandla enamba angakholelwayo kuThixo, awenkosi yasemzantsi, nxamnye nomanyano lukapopu nomkhosi wakhe ongowabameli. Idabi lesithathu leemfazwe zabameli liya kuphunyulelwa ngumkhosi ongowabameli wenkosi yasemntla, njengoko umelelwe kwiindinyana zeshumi elinesithathu ukuya kweshumi elinesihlanu.

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

Ngokwasesiprofetweni kukho iimfazwe ezinkulu zehlabathi ezintathu ezishushu, iimfazwe ezintathu zommeli, eziquka amadabi amathathu, kwanemfazwe yeentlupheko ezintathu zobuSilamsi. Kukho kananjalo iMfazwe Yamakhaya neMfazwe Yovukelo. Idabi lesibini leemfazwe zommeli ngoku liyaqhubeka eUkraine, “Umda”, njengoko limelwe yiRafiya, eyayiyindawo yomda phakathi kokumkani wasemzantsi nokumkani wasemntla, xa iindima zeshumi elinanye neshumi elinesibini zaqala ukuzaliseka embalini.

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

Kwangelo elo xesha kanye kanye idabi lesibini leemfazwe zabameli eUkraine liqhutywayo, nolwesibini kuhlaselo oluthathu lweSilamsi nxamnye nelizwe elizukileyo luyenzeka. Uhlaselo lokuqala lweshwangusha lesithathu lwafika ngoSeptemba 11, 2001, kwaza kwaqalwa ukutywinwa kwekhulu elinamashumi amane anesine amawaka. Ixesha lokutywina liphela kumthetho weCawa osele uza kufika eUnited States, xa ubuSilamsi beshwangusha lesithathu buya kuphinda buhlasele iUnited States. Uhlaselo lokuqala nolokugqibela luyafana, yaye omabini aphawula ilizwi lengelosi yeSityhilelo seshumi elinesibhozo, ekwangelizwi lengelosi yesithathu, ekwakwisandi sexilongo lesixhenxe, ekwakwishwangusha lesithathu.

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

Phakathi kwezo zihlaselo zimbini, ezingamazwi amabini, ezisiso isandi sexilongo lesixhenxe, ubuSilamsi bembandezelo yesithathu bahlasela, kungekhona ilizwe elizukileyo langoku elingokomoya, kodwa ilizwe elizukileyo lakudala eliyinyani, ngomhla we-7 Oktobha 2023.

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

Imfazwe eyaqalayo ngelo xesha, ngoku iqhubeka kanye kummandla ochanekileyo apho iMfazwe yaseRafiya yenzeka khona njengoko ichazwe kwiindinyana zeshumi elinanye neshumi elinesibini. Ummandla waseGaza ngumda ophakathi kobukumkani basezantsi bakwaYuda neYiputa. Umhla wesi-7 kuOktobha 2023, ulivili eliphakathi kwamanye amavili eliphawula uvukelo, okanye unobumba weshumi elinesithathu kwi-alfabhethi yesiHebhere othi kunye noonobumba bokuqala nowokugqibela wakhe igama elithi “inyaniso.”

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

Uhlaselo lwesibini oluchasene nelizwe elizukileyo olwenziwa yiSilamsi seshwangusha sesithathu, lwenzeka ngomhla wesi-7 kuOktobha, 2023, yaye lwenzeka kanye kuloo ndawo ichanileyo apho iDabi lakudala laseRafiya lenzeka khona, ekuzalisekeni kweendima zeshumi elinanye neshumi elinesibini. Uhlaselo lwesibini phezu kwelizwe elizukileyo lunxulunyaniswa, ngophawu lwejografi lwesiprofeto, nedabi lesibini leemfazwe zabameli, njengoko limelwe yimfazwe yaseUkraine.

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

Umgca phezu komgca, idabi lesibini leemfazwe zabameli esele liqhuba ngoku eUkraine (Umda Welizwe), liquka inqaku lesibini lexilongo lentlekele yesithathu (Oktobha 7, 2023), elizalisekiswa kwixesha lokugqibela lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Loo mava okutywinwa abonakaliswa nguDaniyeli kwisahluko seshumi, xa ebona umbono ka-“marah” emva kwexesha leentsuku ezingamashumi amabini ananye lokuzila, elizizo iintsuku ezintathu ezinesiqingatha abaprofeti ababini babefile esitratweni. Umbono lowo watolikwa njengenkcazo “yoko kwakumele kwehlele abantu bakaThixo ngemihla yokugqibela.”

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

Inyaniso emelwe ngumbono woMlambo iHiddekel, oyinyaniso yokutywina, izaliseka kwimbali yesiprofeto yeevesi zeshumi elinanye ukuya kweshumi elinesihlanu. Yimbali yevesi yamashumi amane eqala ngowe-1989, ize iqhubele phambili iye kwivesi yamashumi amane ananye nakumthetho weCawa oza kufika kungekudala. Yimbali kamongameli wesithandathu, osisityebi kunabo bonke, okhankanywe kwivesi yesibini, emelwe de kube kubukumkani besixhenxe buka-“Alexander the Great” njengoko kuphawuliwe kwivesi yesithathu.

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

Imbali eyaqalayo ekuqaleni kwedabi lesibini leemfazwe zabameli ngo-2014, elalandelwa ngowona mongameli usisityebi eqala iphulo lakhe ngo-2015, yindawo engenanto yendinyana yamashumi amane, ukusuka ku-1989 kuse kuma kuMthetho weCawa okwindinyana yamashumi amane ananye, yaye ikwayindawo engenanto ukusuka kowesithandathu, owona mongameli usisityebi okwindinyana yesibini, kuse kubukumkani besixhenxe. Yimbali eyaqalayo ngelizwi lokuqala leSityhilelo isahluko seshumi elinesibhozo ngoSeptemba 11, 2001, ize iphele ngelizwi lesibini ngexesha leyure yenyikima enkulu kwisahluko seshumi elinanye seSityhilelo. Loo mbali ikwalixesha lembali elichongwe nguHezekile kwisahluko seshumi elinesibini, apho yonke imibono izalisekiswa. Elo xesha lixesha lokutywinwa labo balikhulu elinamashumi amane anesine amawaka. Ukungcwaliswa kwabantu bakaThixo kufezekiswa ngelizwi laKhe.

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

> Bangcwalise ngenyaniso yakho: ilizwi lakho liyinyaniso. Yohane 17:17.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

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

> “Lo mbono wanikwa kuHezekile ngexesha apho ingqondo yakhe yayizele zizityhilelo ezimnyama zezinto ezaziza kuza. Wabona ilizwe looyise lilele liyintlango. Isixeko esasakha sazala ngabantu sasingasenabemi. Ilizwi lovuyo nengoma yokudumisa zazingasaviwa phakathi kweendonga zaso. Umprofeti ngokwakhe wayengumphambukeli ezweni lasemzini, apho ulangazelelo olungenasiphelo nenkohlakalo eyoyikekayo kwakulawula ngokungenakuphikiswa. Oko wakubonayo wakukuva ngengcinezelo nokungalungi kwabantu kwamkhathaza umphefumlo wakhe, waza walila kabuhlungu imini nobusuku. Kodwa imifuziselo emangalisayo eyabonakaliswa phambi kwakhe ngasemlanjeni iKhebha yatyhila amandla alawulayo aphakamileyo kunalawo abalawuli basemhlabeni. Ngaphezu kookumkani baseAsiriya naseBhabheli, abanekratshi nabakhohlakeleyo, uThixo wenceba nenyaniso wayehleli etroneni.

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

> “Iingxaki ezinjengeevili ezabonakala kumprofeti ngathi zibandakanyeka kuloo mbhidlango zaziphantsi kokhokelo lwesandla esingenasiphelo. UMoya kaThixo, owatyhilwa kuye njengoshukumisayo nowalathisayo ezo vili, wazisa ukuvumelana apho kwakukho isiphithiphithi; ngokunjalo nehlabathi liphela laliphantsi kolawulo lwaKhe. Amakhulu ngamawaka ezidalwa ezizukisiweyo ayelungele, ngelizwi laKhe, ukulawula ngaphezu kwamandla nomgaqo-nkqubo wabantu abakhohlakeleyo, aze azisele okulungileyo abo bathembekileyo kuYe.

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

> “Ngendlela efanayo, xa uThixo wayeseza kumtyhilela kuYohane othandekayo imbali yebandla yamaxesha azayo, wamnika isiqinisekiso somdla noxanduva loMsindisi ngabantu baKhe ngokumtyhilela ‘One like unto the Son of man,’ ehamba phakathi kwezibane, ezazifuzisela amabandla asixhenxe. Ngelixa uYohane wayeboniswa imizabalazo yokugqibela emikhulu yebandla namagunya asemhlabeni, wavunyelwa kwanokuba abone uloyiso lokugqibela nenkululeko yabathembekileyo. Walibona ibandla lingeniswe kwimbambano ebulalayo nerhamncwa nomfanekiso walo, nokuba ukunqulwa kwelo rhamncwa kunyanzeliswa ngesoyikiso sokufa. Kodwa ekhangela ngaphaya komsi nengxolo yedabi, wabona isihlwele phezu kweNtaba yeZiyon sikunye neMvana, sinayo, endaweni yophawu lwerhamncwa, ‘igama likaYise libhaliwe emabunzini abo.’ Waphinda wabona ‘abo balufumeneyo uloyiso phezu kwerhamncwa, naphezu komfanekiso walo, naphezu kophawu lwalo, naphezu kwenani legama lalo, bemi phezu kolwandle lweglasi, bephethe iihadi zikaThixo’ becula ingoma kaMoses neyeMvana.

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

> “Ezi zifundo zenzelwe inzuzo yethu. Kufuneka sixhase ukholo lwethu kuThixo, kuba kanye phambi kwethu kukho ixesha eliya kuvavanya imiphefumlo yabantu. UKristu, eseNtabeni yemiNquma, wabalisa kwangaphambili imigwebo eyoyikekayo eyayiza kwandulela ukuza kwakhe kwesibini: ‘Niya kuva ngeemfazwe namarhe eemfazwe.’ ‘Uhlanga luya kuvukelana nohlanga, nobukumkani buvukelane nobukumkani; kuya kubakho indlala, nezifo eziyindyikitya yokufa, neenyikima, kwiindawo ngeendawo. Zonke ezi zinto zisiqalo seembandezelo.’ Nangona ezi ziprofeto zafumana ukuzaliseka okuyinxenye ekutshatyalalisweni kweYerusalem, zinokusetyenziswa ngokungqalileyo ngakumbi kwimihla yokugqibela.”

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

> “Simi emnyango weziganeko ezikhulu nezingcwele. Isiprofeto sizaliseka ngokukhawuleza. INkosi isemnyango. Kungekudala kuza kuvuleka phambi kwethu ixesha elinomdla omkhulu noloyikekayo kubo bonke abaphilayo. Iimpikiswano zangaphambili ziya kuphinda zivuselelwe; kuya kuvela iimpikiswano ezintsha. Iziganeko eziza kwenziwa ehlabathini lethu azikaphuphiwa nokuphuphiwa. USathana usebenza ngee-arhente ezingabantu. Abo benza umzamo wokutshintsha uMgaqo-siseko baze baqinisekise umthetho onyanzelisa ukugcinwa kweCawa, abaqondi kangako ukuba siya kuba yintoni na isiphumo. Ingxaki sele isemnyango kanye.”

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

> “Kodwa abakhonzi bakaThixo mabangazithembi bona ngokwabo kule ngxamiseko inkulu. Emibonweni eyanikwa uIsaya, kuHezekile, nakuYohane sibona indlela izulu elinxulumene ngokusondeleyo ngayo neziganeko ezenzeka emhlabeni kwanokuba mkhulu kangakanani umkhathalelo kaThixo kwabo banyanisekileyo kuye. Ihlabathi alikho ngaphandle komlawuli. Ucwangciso lweziganeko ezizayo lusezandleni zeNkosi. Ubungangamsha bezulu bunekamva leentlanga, kwakunye neenkxalabo zebandla laYo, phantsi kweliso laBo ngokwaBo.” Testimonies, umqulu 5, 752, 753.

Back to Articles