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# The Book of Daniel - Number One-Hundred and Twenty-Three

Incwadi kaDaniyeli – Inombolo Ikhulu Elinamashumi Amabini Anesithathu

Unveiling the Prophetic Significance of Daniel 11:40

Ukutyhilwa Kokubaluleka Kobuprofeti KukaDaniyeli 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Ivesi yamashumi amane kaDaniyeli ishumi elinanye yenye yeendima ezinzulu kakhulu eLizwini likaThixo, njengokuba kunjalo noDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine. Ivesi yamashumi amane imelwe nguMlambo iHidekeli, yaye uMlambo iUlayi umele uDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Indima yamashumi amane iqala ngamazwi athi, “kwaye ngexesha lesiphelo,” ngaloo ndlela ichaza ngokukodwa ukuba isiqalo sale ndima singu-1798. Amazwi angamashumi amahlanu ananye ale ndima atyhilwa ngo-1989, xa kwaqondwa ukuba achaza ukuwa kweSoviet Union ngelo xesha. La mazwi angamashumi amahlanu ananye akule ndima amele kokubini ixesha lesiphelo ngo-1798, aze kwakhona amele elinye ixesha lesiphelo ngo-1989. UAlpha noOmega wabeka utyikityo lwaKhe kule ndima ukuze bonke abavumayo ukubona nokuva baliqonde. Ixesha lesiphelo leentshukumo zengelosi yokuqala neyesithathu zombini limelwe kuloo ndima inye.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Le ndinyana ilandelayo ichaza ixesha apho upopu, omelwe njengokumkani wasemantla, oyisa iUnited States, emelwe njengelizwe elizukileyo, ngexesha lomthetho weCawa osondela ngokukhawuleza eUnited States. Ngoko ke, nangona amazwi endinyana yamashumi amane echaza ixesha lesiphelo ngo-1798, njengesiqalo, kunye nexesha lesiphelo ngo-1989, njengesiphelo, inyaniso yeyokuba imbali yesiprofeto emelwe kwindinyana yamashumi amane ayigqitywa de kufike indinyana yamashumi amane ananye, xa ukumkani wasemantla oyisa ilizwe elizukileyo. Oku kuthetha ukuba imbali esusela ekuweni kweSoviet Union ngo-1989, ide ifike kumthetho weCawa osondela ngokukhawuleza kwindinyana yamashumi amane ananye, imele imbali yeUnited States ukusukela kuMongameli Ronald Reagan ide ifike kumthetho weCawa osondela ngokukhawuleza. Loo mbali iquka umhla we-11 kuSeptemba, 2001, iqhubeke iye kutsho kwiyure yenyikima enkulu yesiTyhilelo isahluko seshumi elinanye.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Xa le ndinyana yaqala ukutyhilwa, kwavuswa impikiswano echasene nenyaniso ethi “ibango likaPippenger, lokuba le ndinyana imela imbali ukusukela ngo-1798, ide ifike kumthetho weCawa, lalilibango elingenangqiqo, kuba iindinyana eBhayibhileni azimeli maxesha amade kangako embali.” Sasingazange sicinge ngombono wokuba mhlawumbi kukho umda wobude bexesha onokufakwa ngaphakathi kwindinyana enye, kodwa sakhawuleza sakhumbula ukuba ISityhilelo isahluko seshumi elinesithathu, indinyana yeshumi elinanye, ichaza kanye loo mbali inye, yaye iyenza loo nto, kwindinyana enye. Imbali yerhamncwa lomhlaba yaqala ngo-1798, yaye ukuthetha kwerhamncwa lomhlaba njengenamba, kuzalisekiswa kumthetho weCawa oza kufika kungekudala.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Kwaye xa ubuPapa, buphunywe amandla alo, banyanzelwa ukuba buyeke intshutshiso, uYohane wabona amandla amatsha enyuka ukuze avakalise ilizwi lenamba, aqhubele phambili kwaloo msebenzi mkhohlakeleyo nowenyelisayo. La mandla, okokugqibela aya kulwa ibandla nomthetho kaThixo, afanekiswa lirhamncwa elineempondo ezifana nezezimvu.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Ukuba umntu ebefuna ukuthetha ngokungqongqo, ivesi yamashumi amane ibandakanya imbali ka-1798, ide iye kutsho kwivesi yamashumi amane ananye, yaye kwivesi yamashumi amane ananye umthetho weCawa uchongiwe; ngoko ke, ngokwahlukileyo kwivesi enye ekwiSityhilelo isahluko seshumi elinesithathu, ivesi yamashumi amane eneneni imfutshane kancinane kuba umthetho weCawa usekwivesi elandelayo, kanti ke, kwiSityhilelo isahluko seshumi elinesithathu, ukusuka ku-1798 ukuya kumthetho weCawa kukwivesi enye. USister White usazisa ukuba “umgca omnye wesiprofeto” okhoyo encwadini kaDaniyeli uyaphinde uthathwe encwadini yeSityhilelo, yaye iSityhilelo isahluko seshumi elinesithathu, ivesi yeshumi elinanye, ngokulula sidlula kanye phezu kwevesi yamashumi amane, ukuba ukhetha ukusebenzisa umgaqo womgca phezu komgca.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Xa usebenzisa ngokwenene umgaqo wokuba umgca phezu komgca, ufumanisa ukuba umfanekiso osemqolo wamashumi amane werhamncwa lomhlaba leSityhilelo seshumi elinesithathu (i-United States), elithi kuloo mqolo wamashumi amane limelwe “ziinqwelo, ziinqanawa nabamahashe,” liyatshintsha lisuke ekubeni lirhamncwa elifana nemvana elineempondo ezimbini ngo-1798 libe lirhamncwa elithetha njengenamba ngexesha lomthetho weCawa ozayo kungekudala, yaye kananjalo nokuba irhamncwa elifana nemvana lineempondo ezimbini.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Ivesi yamashumi amane ikwamele kwaneminyaka engamashumi asixhenxe yokomfuziselo xa ihenyukazi laseTire lilityalwa; kuba iminyaka engamashumi asixhenxe yokomfuziselo injengeemihla zokumkani omnye, yaye ukumkani bubukumkani. Ngokusekelwe kwivesi yamashumi amane, nakumgca weSityhilelo isahluko seshumi elinesithathu, ubukumkani besiprofeto seBhayibhile obulawula iminyaka engamashumi asixhenxe yokomfuziselo kaIsaya isahluko samashumi amabini anesithathu lirhamncwa lomhlaba, elineempondo ezimbini zamandla. Irhamncwa lomhlaba liqala lineempondo ezimbini zamandla ezimele iRiphabhlikhanizim neProtestantizim, kodwa njengoko imbali yevesi yamashumi amane isondela ekuzalisekeni kwayo kwivesi yamashumi amane ananye, la mandla alo mabini esiprofeto ke achazwa “njengeenqanawa” (amandla oqoqosho), “neenqwelo zokulwa nabakhweli bamahashe” (ubugorha basemkhosini).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Ngexesha leminyaka engamashumi asixhenxe engokomfuziselo yesahluko samashumi amabini anesithathu sikaIsaya, ihenyukazi laseTire, elikuthi kwivesi yamashumi amane libe ngukumkani wasemantla, liyalibaleka. Kodwa ke ekupheleni kwaloo minyaka ingamashumi asixhenxe engokomfuziselo liya kuphinda lenze uhenyuzo nookumkani bomhlaba, njengoko kwenziwayo kwimbali eyakhokelela ekuweni kweSoviet Union xa bonke ababhali-mbali beqinisekisa ukuba uMongameli Reagan waqinisekisa umanyano oluyimfihlo nomchasi-Kristu wesiprofeto seBhayibhile ngenjongo yokuwisa iSoviet Union. Kwixesha elalikhokelela ku-1989 uReagan wayesele eqalile ubudlelane obuyimfihlo obungekho mthethweni nomntu wesono; ngaloo ndlela iimvumi zikaNebhukadenetsare zaqalisa ukuziqhelanisa nengoma awayeqalisa ukuyicula ihenyukazi elalityelweyo. Ubulungiseleli bukaYohane Pawulos II behlabathi lonke, obungazange bubonwe ngaphambili, kuloo mbali kanye, babuyisiqalo “sengoma nomdaniso” eyabangela ukuba “ihlabathi liphela” “limangaliswe lalandela irhamncwa”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Ivesi yamashumi amane ikwamele nembali ye-Adventism yaseLawodike, eyaqala ngo-1798 njengoSardisi; baza abo baseSardisi balwamkela ukhanyiso olwalutyhiliwe, kwaza ke kwaphuma intshukumo yaseFiladelfiya eSardisi. Xa intshukumo yaseFiladelfiya yala ukhanyiso luka-1856, ngoko yatshintsha isuka ekubeni yintshukumo yaya ebandleni laseLawodike ngo-1863. Ngoko ke elo bandla limiselwe ukuba likhutshelwe ngaphandle emlonyeni weNkosi kwivesi yamashumi amane ananye, ongumthetho weCawa oza kufika kungekudala. Ivesi yamashumi amane ayimele kuphela imbali yaseUnited States, kodwa ikwamele nembali ye-Adventism yaseLawodike.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

I-Adventism yaseLawodike yanikwa ukukhanya kobuthixo beLizwi likaThixo ukuba kube yindawo yayo yokuxhoma namandla ayo, yaye urhulumente waseUnited States wanikwa ukukhanya kobuthixo boMgaqo-siseko waseUnited States ukuba kube yindawo yawo yokuxhoma namandla awo. Zombini zaqala ngokwesiprofeto njengeempondo ngowe-1798, yaye ekupheleni kweminyaka engamashumi asixhenxe engumfuziselo, uphondo oluwexuki lweRiphabhlikhi nophondo oluwexuki lwamaProtestanti luya kuhlangana lube luphondo lunye, lwathethe njengenamba.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Iimpondo ezimbini zendima yamashumi amane ngurhulumente, nebandla elinyuliweyo, ezimele imigca emibini yesiprofeto ehamba kunye, kuba zimelwe njengeempondo ezimbini phezu kwerhamncwa elinye. Naphi na apho irhamncwa liya khona, nezo mpondo zimbini nazo ziya khona, yaye zenza njalo kwimbali enye yesiprofeto. Uphondo lobuProtestanti lunendalo yesiprofeto ephindwe kabini emelwe yiLaodikea neFiladelfiya. Uphondo lobuRiphabhlikhi nalo lunendalo yesiprofeto ephindwe kabini emelwe ngamaqela ezopolitiko eRiphabhlikhi neDemokhrasi. Okwesibini kwindalo ephindwe kabini yophondo ngalunye kuvela ekugqibeleni, yaye kuvela kuphakame ngakumbi, ngokukaDaniyeli isahluko sesibhozo.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ndaza ndawaphakamisa amehlo am, ndabona, yaye, khangela, kwakumi phambi komlambo inkunzi yegusha eyayineempondo ezimbini; kwaye ezo mpondo zimbini zaziphakamile; kodwa enye yayiphakame kunenye, yaye eyona yayiphakame ngakumbi yavela ekugqibeleni. Daniyeli 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Iimpawu ezimbini zophawu ngalunye lophondo zibonakaliswa kumgca kaKristu ngabaSadusi nabaFarisi, nto leyo ethi kuphondo lweRiphabhlikhi ilinganiswe nenkululeko-ntshukumo (exhasa ubukhoboka, idemokhrasi, i-woke-ism nobhanyabhanya behlabathi), kunye nokugcinwa kwesithethe sezopolitiko (okuchasa ubukhoboka, iriphabhlikhi yoMgaqo-siseko, abagcina izithethe, i-MAGA). Iimpawu ezimbini zophondo lwamaProtestanti zilinganiswe neFiladelfiya neLawodike. Akukho kuhambelana kugqibeleleyo phakathi kokwahlulwa kweempondo ezimbini kube ngumfuziselo oneempawu ezimbini, kuba nokuba yinkululeko-ntshukumo eqhubela phambili okanye i-MAGA-ism yogcino-zithethe aziphumi kwicala elilungileyo kumbandela womthetho weCawa, kuba abaFarisi nabaSadusi bahlangana kunye emnqamlezweni; kodwa kumthetho weCawa osondela ngokukhawuleza, owawufanekiselwa ngumnqamlezo, iLawodike iyagabha iphume emlonyeni weNkosi, yaye ngoko uphondo lweFiladelfiya luphakanyiswa njengomqondiso. Sekunjalo, ubume obuneempawu ezimbini bazo zombini iimpondo bumelwe yimpikiswano yezakwalizwi phakathi kwabaFarisi nabaSadusi, yaye umthunywa kwiintlanga (uPawulos), kwimbali kaKristu, wayekade engumFarisi wabaFarisi.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Indlela yokusebenza yemvula yasemva, ekubeni ingumgca phezu komgca, ivelisa ukukhanya okukhulu kwivesi yamashumi amane xa isetyenziswa. ISityhilelo izahluko zesibini ukuya kweleshumi elinesibhozo, zonke ziyahambelana nevesi yamashumi amane. Ubungqina bukaIsaya isahluko samashumi amabini anesithathu obuphathelele ihenyukazi laseTire buhambelana nale vesi. Kakade ke, kukho nezinye iindinyana ezininzi ezimele zibekwe phezu kwevesi yamashumi amane, kodwa mhlawumbi olona setyenziso lubalulekileyo lomgca phezu komgca lwevesi yamashumi amane yile vesi yamashumi amane ngokwayo.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Kwindima yama-40 kubekwe phambili kokubini ixesha lesiphelo ngo-1798 nexesha lesiphelo ngo-1989. Oku kukhokela umfundi wesiprofeto ukuba abeke ixesha lesiphelo lika-1798 phezu kwexesha lesiphelo lika-1989. Xa kusenziwa oko, imbali yekwindima yama-40 ivelisa imigca emibini, ngamnye uqala ngo-1798, ize iqhube de ifike kumthetho weCawa osondelayo wekwindima yama-41. Umgca oqala ngo-1798 uchaza umyalezo wangaphakathi wabantu bakaThixo bemihla yokugqibela, yaye umgca oqala ngo-1989 uchaza umyalezo wangaphandle wabantu bakaThixo bemihla yokugqibela kwangolo hlobo lwembali lunye. Ngoko ke ikwindima yama-40 iqulethe ngaphakathi kuyo umqondiso omelweyo ngulo lwalamano lunye lwesiprofeto lwangaphakathi nolwangaphandle lweecawa ezisixhenxe namatywina asixhenxe encwadini yeSityhilelo. Kwaye le nto yesiprofeto imelwe kwikwindima enye, eyenziwe ngamagama angamashumi amahlanu ananye!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

AmaMillerite ayiqonda umyalezo wangaphakathi-nowangaphandle weecawe ezisixhenxe namatywina asixhenxe, kodwa kwangaxeshanye ayiqonda nokuba amaxilongo asixhenxe nawo ayemela umgca wesithathu wenyaniso owawuyinxalenye yembali emelwe ziicawe ezisixhenxe namatywina asixhenxe. Amaxilongo lawo ayengawo, njengoko uMiller esitsho, “izigwebo ezizodwa” ezaziswe phezu kweRoma. AmaMillerite ayeqonda ukuba izigwebo zikaThixo ezimelwe ngamaxilongo asixhenxe zazinxulumene nembali yeecawe ezisixhenxe kwakunye nembali ehambelanayo yamatywina asixhenxe.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Ivesi yamashumi amane iquka imbali kaSeptemba 11, 2001, yaye ke ngoko, kwivesi yamashumi amane, umgca wesiprofeto weexilongo ezisixhenxe nawo uyahambelana. Ingelosi yokuqala yafika ngowe-1798, ukuze ivakalise ukuvulwa komgwebo ngowe-1844. Lowo mgwebo wahlulahlulwa waba ngumgwebo wophando nowokuphumeza. Imbali yevesi yamashumi amane yimbali yomgwebo wophando, yaye imbali esusela kwivesi yamashumi amane ananye ukuya phambili de uMikayeli eme, zize izibetho ezisixhenxe zokugqibela ziphalazwe, yimbali yomgwebo wokuphumeza.

The executive judgment begins when the United States speaks as a dragon.

Umgwebo wokuphumeza uqala xa i-United States ithetha njengenamba.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> “Iimpondo ezinjengezegusha nelizwi lenamba lalo mqondiso zibonisa ukungqubana okuphawulekayo phakathi kokuvumayo nokwenziwayo sisizwe esimelwe ngolo hlobo. ‘Ukuthetha’ kwesizwe kukusebenza kwamagunya aso okuwisa imithetho nawokugweba. Ngesenzo esinjalo siya kububuxokisa abo mgaqo benkululeko nabanoxolo esibabeke njengesiseko somgaqo-nkqubo waso. Uqikelelo lokuba siya kuthetha ‘njengenamba’ size sisebenzise ‘onke amandla erhamncwa lokuqala’ luxela ngokucacileyo ukukhula komoya wokunganyamezeli nowokutshutshisa owabonakaliswa zizizwe ezazimelwe yile namba nelerhamncwa elifana nengwe. Kwaye amazwi athi irhamncwa elineempondo ezimbini ‘lenza umhlaba nabo bahlala kuwo banqule irhamncwa lokuqala’ abonisa ukuba igunya lesi sizwe liya kusetyenziswa ekunyanzeliseni uhlobo oluthile lokugcinwa konqulo oluya kuba sisenzo sokuhlonela ubupapa.” Imbambano Enkulu, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Xa iUnited States “ithetha,” ize inyanzelise umthetho weCawa oza kufika kungekudala, “ilizwi lesibini” leSityhilelo isahluko seshumi elinesibhozo, “lithetha,” ngokubiza amadoda nabafazi ukuba baphume eBhabhiloni.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Ndaza ndeva elinye izwi livela ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngababelani ngezono zakhe, nize ningamkelwa zizibetho zakhe. Kuba izono zakhe zifike zaya kufika ezulwini, yaye uThixo uzikhumbule izenzo zakhe ezigwenxa. Mvuzelani kwangokunjalo njengoko wanivuza nina, niphinde kabini kuye ngokwemisebenzi yakhe; endebeni awayizalisayo, zimzalisele kabini. ISityhilelo 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Kwivesi yamashumi amane ananye, xa iUnited States ithetha, abo basahleli kwimeko emacala mathathu yeBhabhiloni yale mihla babizwa baphume xa “ilizwi lesibini” lesiTyhilelo isahluko seshumi elinesibhozo lithetha. Abo ke babizwa baphume ngelo xesha bamelwe kwivesi yamashumi amane ananye njengo “Edom, noMowabhi, nentloko yabantwana bakwa-Amon.” Kule vesi, abo bamelwe kumfuziselo omacala mathathu weBhabhiloni yale mihla, bayasinda esandleni sokumkani wasentla (ubupopu). Igama lesiHebhere elithi “sinda,” lithetha ukusinda ngobutyibilizi, yaye intsingiselo yalo engaphakathi yeyokuba ukusinda kwenziwa kusetyenziswa into eyayikade, ngaphambi koko kusinda, ibabambe abo basindayo ekuthinjweni.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Yaye kungena kananjalo ezweni elizukileyo, yaye amazwe amaninzi aya kubhukuqwa; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, neenkokheli zoonyana baka-Amon. Uya kolula isandla sakhe kananjalo phezu kwamazwe; nelizwe laseYiputa aliyi kusinda. Daniyeli 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Kwivesi yamashumi amane anesibini ubupopu (ukumkani wasentla) boyisa umqobo wabo wesithathu wejografi xa buthabatha iYiputa, engumqondiso weZizwe eziManyeneyo, njengoko kufanekisiwe ngumhla wokuzalwa kukaHerode, xa ewanikezela kumdaniso okhohlisayo kaSalome (i-United States), intombi kaHerodiya (ubupopu). Oku kuchaza ixesha apho iZizwe eziManyeneyo (“ookumkani abalishumi” beSityhilelo ishumi elinesixhenxe), zivuma ukunika irhuluneli yazo kwirhamncwa iyure enye. Leyo yure yiyo iyure “yenyikima enkulu” yeSityhilelo ishumi elinanye, yaye “iyure” apho ihenyukazi laseBhabheli ligwetywa khona. Kwivesi yamashumi amane anesibini, iYiputa (iZizwe eziManyeneyo), “ayiyi kusinda.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Igama lesiHebhere eliguqulelwe ngokuthi “ukusinda” kwivesi yamashumi amane anesibini lahlukile kwigama lesiHebhere elikwivesi yamashumi amane ananye. Kwivesi yamashumi amane anesibini igama elithi “ukusinda” lithetha “ukungafumani kukhululwa”, kodwa ivesi yamashumi amane ananye ichaza ixesha apho abo bangaphambi komthetho weCawa oza kufika kungekudala bebehlanganisene nopopu, baza emva koko basinde ngokungathi kungokutyibilika. Ngaphambi kweyure yengxaki yomthetho weCawa, abo bakumanyano lweBhabheli yale mihla bebemkela ingcamango kaSathana yokuba iCawa lusuku lukaThixo lonqulo. Xa uphawu lwerhamncwa lunyanzeliswa, umntu unokulwamkela nangasiphi na isizathu, okanye alukholelwe ngenene ukuba lunjalo. Ukulukholelwa kukufumana uphawu ebunzi, yaye ukulamkela nje kuphela kukufumana uphawu esandleni sakho.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Abo basindayo esandleni sobupopu ngexesha lomthetho weCawa, bayalikhaba elo cebo likaSathana lokuba usuku lukaThixo lonqulo lusuku lwelanga, kanye ngexesha apho i-United States ne-United Nations zidibanisa izandla nehenyukazi laseRoma, amandla obupopu, ukumkani wasemantla.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “AmaProtestanti ase-United States aya kuba ngawona aya kuqala ekoluleni izandla zawo ngaphesheya komsantsa ukuze abambe isandla soMimoya; aya kuwela ngaphezu kwenzonzobila ukuze axhawule namandla aseRoma; yaye phantsi kwempembelelo yalo manyano luthathu, eli lizwe liya kulandela emkhondweni waseRoma ekunyatheleni amalungelo esazela.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Kubalulekile ukuthabatha ixesha ukumisela ulwakhiwo lweendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye njengoko siqhubeka nokuqwalasela kwethu indinyana yamashumi amane. Ukumkani wasemntla, onguRoma yale mihla, woyisa imiqobo emithathu yendawo ukuze amiselwe etroneni yomhlaba. IRoma yobuhedeni yoyisa imiqobo emithathu yendawo, kwanjalo neRoma yobupapa; ngoko ke iRoma yale mihla yoyisa ukumkani wasemzantsi (owayeliManyano laseSoviet) kwindinyana yamashumi amane, ize ke yoyise ilizwe elizukileyo (i-United States) kwindinyana yamashumi amane ananye, ize ke yoyise iYiputa (iZizwe eziManyeneyo) kwiindinyana zamashumi amane anesibini nezamashumi amane anesithathu.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Kodwa njengoko isicatshulwa sangaphambili sikaDade White sibonisa, iUnited States idibanisa izandla nopopu kunye neZizwe eziManyeneyo ngaxeshanye. Umanyano oluphindwe kathathu lwenamba, lwerhamncwa, nolomprofeti wobuxoki luzaliseka kumthetho weCawa oza kufika kungekudala, nangona uDaniyeli isahluko seshumi elinanye iindinyana zamashumi amane ananye ukuya kumashumi amane anesithathu zichaza olo loyiso lwenzeka ngaxeshanye ngokulandelelana. Ulandelelwano olubonisiweyo lumele ukuhamba kweziganeko, kodwa zonke ezo zinto zizaliseka kumthetho weCawa oza kufika kungekudala.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Ngelo xesha “ilizwi lesibini” leSityhilelo 18 “lithetha,” kanye apho iUnited States “ithetha” khona. UThixo uthetha apho nangenxa yexesha uSathana athetha ngalo. Kwindima 44, iindaba ezivela empuma nasemantla ziyamkhathaza ukumkani wasentla, yaye kubhencwa ukubulawa kwegazi kokugqibela kobupopu. Indima 44, njengokuba kunjalo ngeendima 42 no-43, iqala kwindima 41, xa ingelosi enamandla yeSityhilelo 18 iqala ubizo lwaYo lokuba eminye imihlambi yaYo iphume eBhabheli.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Umyalezo awusondezayo ngumyalezo ochaza ubuSilamsi bayo imbandezelo yesithathu njengesixhobo saKhe somgwebo, kunye nesohlwayo sehenyukazi yaseBhabheli. UbuSilamsi bumelwe “ziindaba zasempumalanga”, yaye upopu (ukumkani wasemantla wobuxoki) “ziindaba zasemantla”. UDaniyeli ishumi elinanye ivesi yamashumi amane ichaza umgwebo wophando, yaye iivesi zamashumi amane ananye ukuya kwamashumi amane anesihlanu zichaza umgwebo wokuphunyezwa.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Siya kuqhuba ukuqwalasela kwethu ivesi yamashumi amane kaDaniyeli ishumi elinanye kwinqaku elilandelayo.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ngesinye isihlandlo, xa ndandiseSixekweni saseNew York, ndathi ngexesha lasebusuku ndabizwa ukuba ndibone izakhiwo zinyuka umgangatho phezu komgangatho zisinga ezulwini. Ezi zakhiwo kwakusithiwa azinakutsha ngumlilo, yaye zazakhiwe ukuze kuzukiswe abanini bazo nabazakhayo. Zaqhubeka zinyuka, ziphakama nangakumbi nangakumbi, yaye kuzo kwasetyenziswa ezona zinto zibiza kakhulu. Abo ezo zakhiwo zazingezabo babengazibuzi bathi: ‘Singamzukisa njani na uThixo ngcono kunako konke?’ INkosi yayingekho ezingqondweni zabo.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Ndacinga ndathi: “Akwaba abo batyala iindlela zabo ngolu hlobo babenokuyibona indlela yabo njengoko uThixo eyibona! Baqokelela izakhiwo ezizukileyo, kodwa hayi indlela obubudenge ngayo emehlweni oMlawuli wendalo yonke ukuceba nokuyila kwabo. Abafundi, ngamandla onke entliziyo nengqondo, indlela abanokumzukisa ngayo uThixo. Bayilibele le nto, yona uxanduva lokuqala lomntu.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Njengoko ezi zakhiwo zikhulu ziphakama, abanini bazo bavuyiswa likratshi elinamabhongo lokuba babenemali yokuyisebenzisa ekwaneliseni isiqu sabo nasekuvuseleleni umona kubamelwane babo. Inxalenye enkulu yemali ababethe ngayo ngaloo ndlela yayifunyenwe ngokucinezela, ngokubhuqa amahlwempu. Balibala ukuba ezulwini kugcinwa ingxelo yawo wonke umcimbi wentengiselwano; wonke umcimbi ongenabulungisa, sonke isenzo sobuqhophololo, kubhalwa khona. Ixesha liyeza apho, ngobuqhophololo babo nangokuzidla kwabo ngokugqithisileyo, abantu baya kufikelela kwinqanaba iNkosi engayi kubavumela ukuba balidlule, yaye baya kufunda ukuba kukho umda ekunyamezeleni kukaYehova.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Umboniso owalandelayo owadlula phambi kwam wawungowesilumkiso somlilo. Abantu bajonga izakhiwo eziphakamileyo ekwakusithiwa azinakutsha ngomlilo, baza bathi: ‘Zikhuselekile ngokugqibeleleyo.’ Kodwa ezi zakhiwo zatshiswa zaphela ngokungathi zenziwe ngentlaka. Iinjini zokucima umlilo azinakwenza nto ukuthintela intshabalalo. Abacimi-mlilo abazange bakwazi ukusebenza ngezo njini.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Ndiyalelwa ukuba xa kufika ixesha leNkosi, ukuba akukho tshintsho luya kube lwenzekile ezintliziyweni zabantu abanekratshi nabafuna ukuziphakamisa, abantu baya kufumanisa ukuba isandla ebesinamandla okusindisa siya kuba namandla okutshabalalisa. Akukho mandla asemhlabeni anokulinqanda isandla sikaThixo. Akukho nto eyenziweyo enokusetyenziswa ekwakhiweni kwezakhiwo eya kuzigcina ekutshatyalalisweni xa kufika ixesha elimisiweyo nguThixo lokuthumela impindezelo ebantwini ngenxa yokungawuhoyi kwabo umthetho waKhe nangenxa yokuzingca kwabo kobuqu.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Abaninzi, kwanaphakathi kwabafundisi nabaphathi bombuso, abaziqondi izizathu ezisisiseko semeko yangoku yoluntu. Abo babambe iintambo zolawulo abakwazi ukusombulula ingxaki yokonakala kokuziphatha, ubuhlwempu, intlupheko, nokwanda kobugebenga. Bazama ngelize ukubeka imisebenzi yorhwebo kwisiseko esikhuselekileyo ngakumbi. Ukuba abantu bebeya kulinika ingqalelo engakumbi imfundiso yeLizwi likaThixo, bebeya kufumana isisombululo seengxaki ezibaxakayo.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “IziBhalo zichaza imeko yehlabathi kanye ngaphambi kokubuya kwesibini kukaKristu. Ngabantu abathi ngokuphanga nangokuxhaphaza baqokelele ubutyebi obukhulu, kubhaliwe kwathiwa: ‘Niziqokelele ubutyebi ngemihla yokugqibela. Yabonani, umvuzo wabasebenzi abavune amasimi enu, enawubambayo ngobuqhophololo, uyakhala; nokukhala kwabavuni kungene ezindlebeni zeNkosi yeeMikhosi. Niphile kamnandi emhlabeni, nazinikela kubunewunewu; nizityebisile iintliziyo zenu, njengasemini yokuxhelwa. Nimgwebile nambulala olilungisa; akamchasi.’ Yakobi 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Kodwa ngubani ofunda izilumkiso ezinikelwa yimiqondiso yamaxesha ezaliseka ngokukhawuleza? Yiyiphi imbonakalo ezenzayo kwabangabomhlaba? Luluphi utshintsho olubonakalayo kwisimo sabo sengqondo? Alukho ngaphezu kolwabonakala kwisimo sengqondo sabemi behlabathi likaNowa. Bexakeke kakhulu zizinto zehlabathi nokuzonwabisa, abo babephila ngaphambi koNogumbe ‘abazanga baqonda kwada kwafika unogumbe, wabakhukulisa bonke.’ Mateyu 24:39. Babenazo izilumkiso ezithunyelwe lizulu, kodwa bala ukuva. Kwaye namhlanje ihlabathi, lingayinanzi kwaphela ilizwi lesilumkiso likaThixo, likhawuleza lisiya entshabalalweni engunaphakade.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> “Ihlabathi liyashukunyiswa ngumoya wemfazwe. Isiprofeto sesahluko seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwaso ngokupheleleyo. Kungekudala kuya kwenzeka iziganeko zenkathazo ekuthethwa ngazo eziprofetweni.”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Ubungqina eBandleni, umqulu WETHOBA, iphepha LESHUMI ELINANYE.

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