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# The Hidden History of Verse Forty - Number Thirteen

Imbali Efihlakeleyo Yevesi Yamashumi Amane — Inani Elineshumi Elinesithathu

Number Thirteen

Inani Leshumi Elinesithathu

Author

Jeff Pippenger

Published

May 28, 2026

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As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.

Njengomfuziselo oyintloko wekhulu elinamashumi amane anesine amawaka, uPetros umi ePanium ngowama-2026 esebenza ukulungisa isiprofeto sobuxoki sikaJulayi 18, 2020. Umsebenzi wakhe kuloo nkalo uyahambelana nomsebenzi wokulungiswa kukaJosiah Litch ka-Agasti 11, 1840 nowokuchongwa kukaSamuel Snow kuka-Oktobha 22, 1844. Ukulungiswa kukaLitch kwaxhobisa isigidimi sengelosi yokuqala, yaye okwikaSnow kwaxhobisa isigidimi sengelosi yesibini. Ukuxhotyiswa kwezigidimi zeengelosi yokuqala neyesibini kufuzisela ukuxhotyiswa kwesigidimi sengwezi yesithathu. Iimpawu zeyokuqala neyesibini zimelwe kweyesithathu njengendibaniselwano yesigidimi sikashwangusha sangaphandle kunye nesigidimi sangaphakathi sesikhalo saphakathi kobusuku somzekeliso weentombi ezilishumi.

In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.

Ekusebenziseni isiprofeto ngokuphindaphinda kathathu, esokuqala nesesithathu, ezikwayisiqalo nesiphelo, ziya kuba neempawu ezifanayo. Kutshanje, omnye umzalwana ufumene iinyaniso ezininzi ezinxulumene neshwangusha lokuqala lesiTyhilelo isahluko sesithoba, ezithi, xa zisetyenziswa phantsi komgaqo ka-Alpha no-Omega, zibonakalise esinye isiqinisekiso esinzulu “senyikima” yesiTyhilelo isahluko seshumi elinanye. Umthetho weCawa ngeCawa eUnited States “yinyikima” eyaqala yazaliseka kuQhushululu lwaseFransi, xa iFransi, eyayiyinxalenye enye kwezo zizwe zilishumi ezazenza ubume besiprofeto beRoma yobuhedeni encwadini kaDaniyeli, yabhukuqwayo. Ngaloo ndlela, isahluko seshumi elinanye sithi inxalenye yeshumi yesixeko yawa.

> 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.

> Kwaye ngaloo yure kwabakho inyikima enkulu, nesishumi sesixeko sawa, yaye kwinyikima kwabulawa abantu abangamawaka asixhenxe; yaza intsalela yoyika, yanika uzuko kuThixo wezulu. ISityhilelo 11:13.

Immediately after this verse Islam of the third woe arrives.

Ngoko nangoko emva kwale ndinyana kufika i-Islam yebhahla lesithathu.

> The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.

> Ishwangusha yesibini idlule; yaye, yabona, ishwangusha yesithathu liza kamsinya. ISityhilelo 11:14.

The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.

Oovulindlela babelindele ukuba “isishwangusha sesithathu” silandele ngoko nangoko emva kwesishwangusha sesibini, kodwa igama eliguqulelwe ngokuthi “ngokukhawuleza,” lithetha ngesiquphe nangokungalindelekanga, nto leyo eyimbonakaliso yohlaselo olungothusayo lobuSilamsi. Isishwangusha sesithathu sasingayi kufika ngomhla wama-22 Oktobha 1844 njengoko oovulindlela babecinga, kodwa xa sasifika sasiya kwenzeka “ngesiquphe nangokungalindelekanga,” njengoko kwenzekayo ngo-9/11, ngaloo ndlela siphawula ukuqala kokutywinwa kwekhulu elinamashumi amane anesine amawaka, okuphela kwayo kancinci ngaphambi kwenyikima yomthetho weCawa.

The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”

“Ukuzamazama komhlaba” komthetho weCawa kukungcangcazela kwerhamncwa “lomhlaba,” yaye xa kwafika u-9/11, uDade White wacacisa ukuba iNkosi yasuka ukuze “iwungcangcazelise kakubi umhlaba.” Ekuqaleni kokutywinwa nasekupheleni kwako, irhamncwa lomhlaba liyangcangcazeliseka, kungoko kukho “ukuzamazama komhlaba okukhulu.”

> “This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.

> “Andizange ndikutsho oku. Ndathi, njengoko ndandikhangele ezo zakhiwo zikhulu ziphakama apho, umgangatho phezu komgangatho, ‘Hayi, ziya kuba mbi kanjani na iziganeko eziya kwenzeka xa iNkosi iya kusuka ukunyikimisa ihlabathi ngokoyikekayo! Emva koko amazwi eSityhilelo 18:1–3 aya kuzaliseka.’” Review and Herald, Julayi 5, 1906.

The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.

INkosi “iyavuka” xa kukho utshintsho emsebenzini waYo wolawulo lwezabelo zexesha, njengoko kwakunjalo xa uStefano wayexulutywa ngamatye, nango-Oktobha 22, 1844, xa kwaqalayo umgwebo wabafileyo. Xa umgwebo wabaphilayo waqalayo ngomhla we-9/11, iNkosi yaphinda yavuka, yaza ke yalinyikimisa irhamncwa lomhlaba, njengoko iya kwenza ekupheleni kokutywinwa kwekhulu elinamashumi amane anesine amawaka, xa Itshintsha umsebenzi waYo wolawulo lwezabelo zexesha usuka ebandleni laYo uye komnye umhlambi waYo, wabo baseseseBhabheli.

What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.

Into uMzalwana uDaniel ayifumeneyo ziimpawu zeshwangusha sokuqala, ezihambelana nobungqina “benyikima enkulu” besahluko seshumi elinanye, ngokuvumelana nembali nokuqonda koovulindlela ngembali eyazalisekisa ishwangusha sokuqala.

> And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.

> Yaza ke ingelosi yesihlanu yavuthela isigodlo sayo, ndabona inkwenkwezi isiwa ezulwini isiya emhlabeni; yanikwa isitshixo somhadi ongenasiphelo. Yawuvula umhadi ongenasiphelo; kwenyuka umsi uphuma emhadini, unjengomsi weziko elikhulu; ilanga nomoya kwenziwa mnyama ngenxa yomsi womhadi. Emva koko kwaphuma emsini iinkumbi zeza emhlabeni; zanikwa amandla, njengoko oonomadudwane bomhlaba benamandla. Kwayalelwa kuzo ukuba zingawonakalisi utyani bomhlaba, nento eluhlaza nokuba yiyiphi, nomthi nokuba nguwuphi; koko zenzakalise abantu bodwa abangenalo itywina likaThixo emabunzini abo. ISityhilelo 9:1–4.

The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.

Oovulindlela bazisebenzisa ngokuchanileyo ezi ndima kwimbali eyazisa uMohammed, owazalwa ngowe-570, wadibanisa izizwe ngowe-606, wafumana isityhilelo sakhe sokuqala ngowe-610, wafudukela eMedina ngowe-622, waqalisa iimfazwe zakhe ngowe-624, waza wasweleka ngowe-632. “Umhadi ongenasiphelo” ngokwesiprofeto umela ukubonakaliswa okutsha kukaSathana, kodwa uMohammed waqala eArabhiya, ekwaziwa kananjalo njengomhadi ongenasiphelo ngenxa yeentlango ezibanzi.

Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.

UMohammed waba ngukumkani wesiprofeto, okanye njengoko wayebizwa, “othembekileyo,” ngo-606, xa wasombulula impikiswano phakathi kweentlanga ezahlukahlukeneyo ezazikwimeko yokungazi ukuba ngubani owayefanele ukuvunyelwa ukuba abuyisele “ilitye elimnyama” lelitye lembombo leKaaba. IKaaba sisakhiwo esinemilo yekyubhu (kungoko igama elithi “Kaaba,” elithetha “ikyubhu” ngesiArabhu) esikumbindi weMosque eNkulu yaseMecca eSaudi Arabia. Imalunga neenyawo ezingama-43 ukuphakama, iinyawo ezili-11 ububanzi neenyawo ezili-10 ubude, yakhiwe ngegranite nemabhile, yaye igqunywe ngelaphu elimnyama lesilika nekotoni. IKaaba yayikho kudala kakhulu ngaphambi kukaMuhammad yaye ngokwesithethe samaSilamsi, ekuqaleni yakhiwa nguAbraham nonyana wakhe uIshmael njengendlu yonqulo yoThixo omnye (uAllah). Kwiinkulungwane ezininzi, yazaliswa zizithixo yaza yasetyenziswa njengeendawo engcwele yobuhedeni ziintlanga zama-Arabhu.

The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.

IKaaba liziko lokomoya lehlabathi lamaSilamsi—isakhiwo esilula, samandulo, esifuzisela unqulo loThixo omnye, umanyano, nonxibelelwano phakathi kokholo luka-Abraham nobuSilamsi. AmaSilamsi akayithathi ngokuba “yindlu kaThixo” ngengqiqo yokoqobo, koko ayijonga njengendawo egxininiswe nguThixo ukuba ibe yindawo ekugxilwa kuyo kunqulo. Izenzo zikaMohammed ngexesha apho iKaaba yayitshatyalalisiwe yaza yaphinda yakhiwa, kulapho ubunkokeli bakhe baqala khona.

A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.

Umkhukula wesiquphe wonakalisa iKaaba, yaye isizwe samaQuraysh sayakha kwakhona. Xa kwafika ixesha lokubuyisela iLitye eliMnyama (Hajar al-Aswad) ekoneni yalo, iziduko ezahlukahlukeneyo zaxabana ngokuba ngubani owayefanele ukufumana olo zuko. Zavumelana ukuba umntu olandelayo oza kungena kuloo ndawo nguye oya kuthabatha isigqibo. Wafika uMuhammad, waza wayisombulula loo mbambano ngobulumko: Wabeka iLitye eliMnyama phezu kwelaphu, wenza ukuba ummeli wesiduko ngasinye aliphakamise kunye nabanye, belithwele kunye, waza yena ngokwakhe walibeka endaweni yalo. Esi siganeko samzisela imbeko enkulu nesiqu esithi Al-Amin (“Othembekileyo”) phakathi kwabantu baseMecca. Sesinye seziganeko eziphambili zangaphambi kobuprofeti eziqaqanjiswa kwiingxelo zexesha ezininzi. “ILitye eliMnyama” laliyilitye lembombo elabekwa nguMohammed, ongukumkani wobuprofeti phezu kwe-Islam. Ilitye lembombo elimnyama liyinkohliso ecacileyo kaKristu (ilitye lembombo eliyinyaniso), yaye ukonakala kwendlu yeKaaba emva kweminyaka yokungeniswa kwezithixo nako kwasonjululwa nguMohammed.

After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.

Emva kokuba amaQuraysh ephule iSivumelwano saseHudaybiyyah, uMuhammad wamatsha waya eMecca enomkhosi wamaSilamsi amalunga ne-10,000. Isixeko sanikezela kungabikho kulwa kuninzi. Emva koko uMuhammad wangena eKaaba, watshabalalisa izithixo ezingama-360 ezaziphakathi kuyo, waza waphinda wanikezela loo ndawo ingcwele kunqulo loThixo omnye (uAllah). Ngaloo ndlela, uMohammed ukumkani wobuSilamsi, wabeka ilitye lembombo, waza wayihlambulula itempile kunqulo-zithixo.

There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.

Kukho amagunya amathathu aphuma emhadini ongenasiphelo encwadini yeSityhilelo, yaye ngalinye kula mathathu limele uKristu wobuxoki. USathana, inamba, ufuna ukufana noPhezukonke, ehleli etroneni yaKhe naphezu kwebandla laKhe.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.

> Hayi, uwe njani ukuwa ezulwini, wena Lusifa, nyana wokusa! Hayi, uwe njani phantsi emhlabeni, wena owazenza buthathaka iintlanga! Kuba watsho entliziyweni yakho ukuthi, Ndiya kunyukela ezulwini, ndiphakamise itrone yam ngaphezu kweenkwenkwezi zikaThixo; ndiya kuhlala phezu kwentaba yebandla, emacaleni asentla; ndiya kunyukela ngaphezu kweendawo eziphakamileyo zamafu; ndiya kufana noPhezukonke. Kanti ke uya kuthotyelwa ezantsi esihogweni, emacaleni omhadi. Isaya 14:12–15.

The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.

Inamba yokungakholelwa kubukho bukaThixo yaphuma emhadini ongenasiphelo kwiSityhilelo seshumi elinanye, yaye irhamncwa lobuKatolika liyenyuka liphuma emhadini ongenasiphelo xa inxeba lalo lokufa liphilisiwe.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Irhamncwa oyibonileyo yayikho, ayikho; iya kunyuka iphume enzonzobileni, ize iye entshabalalweni; bammangalise abo bemiyo emhlabeni, amagama abo angabhalwanga encwadini yobomi kwasekusekweni kwehlabathi, bakuyibona irhamncwa eyayikho, engekho, kanti ikho. ISityhilelo 17:8.

The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.

Irhamncwa yobuKatolika inyukela etroneni yomhlaba ngexesha lomthetho weCawa xa umanyano oluphindwe kathathu lusekwa. Njengenamba, ubuKatolika buthi bunguThixo, njengoko uPawulos wakuchaza ngokuchanileyo.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

> Makungabikho bani onikhohlisayo nangayiphi na indlela; kuba loo mini ayiyi kufika, kungakhange kuqale kufike ukreqo kuqala, ize ityhilwe loo mntu wesono, unyana wentshabalalo; lowo uchasayo, oziphakamisayo ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunquliwayo; ngokokude athi, enjengoThixo, ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo. 2 Tesalonika 2:3, 4.

Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.

Njengenamba, irhamncwa lobuKatolika lingumchasi-kristu; omabini athi anguThixo, yaye omabini anentshabalalo yawo yokugqibela enxulunyaniswe nobungqina bawo beBhayibhile, kuba inamba yehleliswa esihogweni, kanti irhamncwa lingu nyana wentshabalalo. Intshabalalo yintsingiselo yentshabalalo yokugqibela.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Ukuzimisela komchasi-kristu ukuphumeza uvukelo awaluluqalayo ezulwini kuya kuqhubeka ukusebenza kubantwana bokungathobeli.” Testimonies, volume 9, 230.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Ngepopu yaseRoma kwaqhutywa kwa lo mhlaba kanye loo msebenzi wawuqhutywa kwiinkundla zasezulwini ngaphambi kokugxothwa kwenkosana yobumnyama. USathana wazama ukulungisa umthetho kaThixo ezulwini, kwanokubonelela ngolungiso oluphuma kuye ngokwakhe. Waphakamisa isigwebo sakhe ngaphezu kwesikaMdali wakhe, wabeka intando yakhe ngaphezu kwentando kaYehova, yaye ngale ndlela wavakalisa ngokwenene ukuba uThixo unokuphosisa. Naye upopu uthabatha kwaloo ndlela inye, yaye, ebanga ukungaphosisi kuye ngokwakhe, uzama ukuhlenga-hlengisa umthetho kaThixo ukuze uhambelane nezimvo zakhe, ecinga ukuba unako ukulungisa iimpazamo acinga ukuba uyazibona kwimimiselo nakwimiyalelo yeNkosi yezulu nomhlaba. Ngokwenene uthi ehlabathini, Ndiya kuninika imithetho engcono kunekaYehova. Sisithuko esinjani na esi kuThixo wezulu!” Signs of the Times, November 19, 1894.

Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.

UbuSilamsi, obumelwe nguMohammed kwimbali yenkulungwane yesixhenxe, nabo baphuma enzonzobileni xa isitshixo esanikwayo kuMohammed sajikwa. Xa inzonzobila yavulwa “umsi” waphuma owawenza mnyama ilanga nomoya. Oovulindlela bachonga ngokuchanekileyo ukuba “isitshixo” esavula inzonzobila yayiyimfazwe yaseNineve.

When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.

Xa sisondela kwiivesi ezintathu zokuqala zesahluko sesithoba seSityhilelo ngokokukuqonda koovulindlela kwimeko yokusetyenziswa okuphindwe kathathu kwesiprofeto, sifumanisa ukuba iimpawu zesiprofeto zezo vesi ezimele usizi lokuqala, zifanekisela iimpawu zesiprofeto zosizi lwesithathu olufikayo “ngokukhawuleza” ngexesha lonyikima olukhulu. Umthetho weCawa umelelwa yimfazwe yaseNineve.

Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”

UPetros unoxanduva lokulungisa isiprofeto sobuxoki seebhola zomlilo zaseNashville, yaye uyaqonda ukuba ukusetyenziswa ngokuchanekileyo kwesilumkiso sikaEllen White ngeebhola zomlilo phezu kweNashville kuphawula ukuqala “kwentshabalalo yamawaka ezixeko eziphantse zanikelwa ngokupheleleyo kunqulo-zithixo.”

The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.

Iibhola zomlilo zaseNashville ziphawula ukuqala kwexesha lentshabalalo phezu kwezixeko, yaye zikwanjalo ziphawula ukuqala kokuvakaliswa komyalezo omfutshane wokukhala kwasezinzulwini zobusuku. Lowo myalezo uqala ngohlaselo olungalindelekanga oluvela kuSilamsi, yaye elo xesha liphela ngohlaselo olungalindelekanga oluvela kuSilamsi ngexesha lenyikima enkulu. Ixesha lokuvakaliswa kokukhala kwasezinzulwini zobusuku liphawula ukuphela kwexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, elaqala ngohlaselo olungalindelekanga lukaSilamsi nge-9/11.

The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.

Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kwaqalisa ke ngokungqinelana nomgca kaBhileham ne-esile, apho kukho izibetho ezithathu eziphelela emthethweni weCawa, kodwa apho uhlaselo lwesibini olungalindelekanga lubandakanya u-Oktobha 7, 2023 phezu komhlaba wamandulo ozukileyo, luze ke emva koko kwiibhola zomlilo zaseNashville. Yonke imigca iyangqinelana, yaye uPetros uyaqonda ukuba ukutyhilwa kwezi nyaniso, ezimelwe njengendoda enebrashi yothuli eqokelela amatye anqabileyo athe saa ize iwaphose ebhokisini, ngumsebenzi weNgonyama yesizwe sakwaYuda.

The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.

INgonyama yakwaYuda ichaza ukuba umyalezo kaPeter olungisiweyo waseNashville wenzeka kwixesha lokugqibela lokutywinwa kwekhulu elinamashumi amane anesine amawaka, elimelelwe kwimbali efihlakeleyo yevesi yamashumi amane kaDaniyeli ishumi elinanye, yaye ngokukodwa kwinxalenye yaloo mbali ifihlakeleyo emelwe ziivesi zeshumi elinanye ukuya kweleshumi elinesihlanu zesahluko esinye. Kwezo vesi, idabi laseRafiya kunye nedabi lasePaniyam zikhokelela kumthetho weCawa wevesi yeshumi elinesithandathu, omelwe lidabi laseAkthiyam. Xa idabi lasePaniyam lidibana nedabi laseAkthiyam kumthetho weCawa, idabi laseNineve nalo liyaphindwa.

The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.

“Isitshixo” esanikwa uMohammed, ukumkani wobuSilamsi, ogama lakhe lingengobume bobuSilamsi kuphela, kodwa likwayindawo yentshabalalo ephawulwe yimfazwe yaseNineve. Igama lokumkani “ngolwimi lwesiHebhere linguAbaddon,” yaye “ngolwimi lwesiGrike unegama elinguApollyon.” IsiGrike nesiHebhere zigxininisa iTestamente eNdala neTestamente eNtsha, zize zisifundise ukuba uAbaddon uthetha “indawo yentshabalalo” yaye uApollyon uthetha “umtshabalalisi.” Kwindinyana yeshumi elinanye yesiTyhilelo isahluko sesithoba ukumkani ophetheyo kubuSilamsi nguMohammed, kodwa ukwangulo “sithunywa sengelosi senzonzobila,” esinguSathana. Kanye njengokuba upopu engumchasi-Kristu njengendoda yasekunene kaSathana emhlabeni, noMohammed ulawulwa ngokuthe ngqo nguSathana, ingelosi yenzonzobila.

At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.

Ngexesha lomthetho weCawa, umanyano oluphindwe kathathu lunyanzeliswa phezu kwehlabathi, yaye inxeba elibulalayo elafikiselwa upopu ngowe-1798, ngaloo ndlela liphawula ukuphela kwamaXesha oBumnyama, liyaphiliswa. Xa inxeba elibulalayo liphilisiwe, kufika ixesha lesibini lamaXesha oBumnyama, yaye kulo nyikima mkhulu oyimthetho weCawa, iSilamsi sijika isitshixo, yaye umsi onjengophuma ezikweni ucima ilanga neenkwenkwezi njengoko ubumnyama bubuyayo. Idabi laseNineve liyaphindwa kumthetho weCawa, kuba lona sisitshixo esizisa ixesha lesibini lobumnyama. Apho uwexuko lwesizwe lulandelwa yintshabalalo yesizwe. Apho “ulawulo olucinezelayo olusebenzayo” lulawula ngokupheleleyo, kuba umsi weSilamsi omnyama ilanga neenkwenkwezi kwidabi laseNineve unjengeziko elivuthayo. “Iziko elivuthayo” laliyinxalenye yomnqophiso kaThixo noAbraham.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.

> Kwathi ke, xa ilanga litshonile, kwaza kwaba mnyama, nanko kuvela iziko elitshaya umsi, nesibane esivuthayo esadlula phakathi kwazo ezo ziqwenga. Genesis 15:17.

The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.

Isithando esitshayayo esadlula phakathi kweminikelo yomnqophiso ka-Abram sachaza ubukhoboka baseYiputa obumelwe sisicatshulwa esikwivesi yeshumi elinesithathu.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Waza wathi kuAbram, Yazi ngokuqinisekileyo ukuba inzala yakho iya kuba ngabaphambukeli ezweni elingelolabo, ibe iya kubakhonza; yaye baya kuyixhaphaza iminyaka engamakhulu mane. Genesis 15:13.

A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.

“Isithando somlilo esivuthayo,” esinjengesithando sikaNebhukadenetsare kwisahluko sesithathu sikaDaniyeli, simela ubukhoboka nobukhaphephe, njengoko kwakunjalo imeko kaShadraki, kaMeshaki no-Abhedinigo.

> “But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.

> “Kodwa njengokuba iinkwenkwezi zijikeleza kumzila omkhulu ezimiselwe wona, iinjongo zikaThixo azazi kungxama yaye azazi kulibazisa. Ngeempawu zobumnyama obukhulu neziko elitshayayo, uThixo wayemtyhilele uAbraham ubukhoboka bukaSirayeli eYiputa, waza wavakalisa ukuba ixesha lokuphambukela kwabo apho liya kuba yiminyaka engamakhulu amane. “Emva koko,” watsho Yena, “baya kuphuma benobutyebi obukhulu.” Genesis 15:14.” Ulangazelelo Lwamaphakade, 33.

> But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.

> Kodwa uYehova uninithabathile, wanikhupha ezikweni lentsimbi, eYiputa, ukuze nibe kuye ngabantu belifa, njengokuba ninjalo namhlanje. Duteronomi 4:20.

The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”

Umsi omnyama ilanga nenyanga xa isitshixo sedabi laseNineve sijikiswa uchaza intshutshiso eqala ngokunyanisekileyo emthethweni weCawa. Intshutshiso yamaXesha Obumnyama ke ngoko iphinda yenzeke. Oovulindlela bachonga ngokuchanekileyo ukuba idabi laseNineve laliyilo “sitshixo” esazisa ubuSilamsi kwimbali yesiprofeto njengoshwangusha lokuqala ngowe-627. Idabi lalisemva kweRoma nePersi, yaye lalimele uloyiso lweRoma, kodwa lwalululo okubizwa ngokuba luloyiso lukaPyrrhus. Uloyiso oluyinyaniso oluyingozi kulowo uluzuzileyo. Eli binzana livela kolunye uloyiso lukaKumkani uPyrrhus wase-Epirus. Emva kwamadabi amabini nxamnye namaRoma (iHeraclea ngowama-280 BC neAsculum ngowama-279 BC), wayoyisa umkhosi wamaRoma kodwa walahlekelwa sisixa esikhulu kakhulu samajoni akhe. Ngokwebali lesithethe, emva koko wathi, “Olunye nje uloyiso olunjalo, size sitshabalale.”

The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.

Imfazwe yaseNineve yayiluloyiso lobuchule lweRoma, kodwa yakugqitywa, iRoma nePersi zazingenawo amandla okuba emva koko zikwazi ukuchasa ngempumelelo uhlaselo lweSilamsi. IPersi yi-United States, kwaye iRoma bubupopu ekuzalisekeni kwanamhlanje kwemfazwe yaseNineve. AmaMedi namaPersi, njengamandla aneempondo ezimbini, amele amandla aneempondo ezimbini e-United States. Ngexesha lomthetho weCawa i-United States iba luphondo olunye nje kuphela, kuba ekukhokeleleni kumthetho weCawa umfanekiso werhamncwa sele wenziwe, kwaye oko kwakhiwa kuquka ukudityaniswa kweempondo zombini zibe nye. KuDaniyeli 8, kukho iimpondo ezimbini ezimele uBukhosi bamaMedi namaPersi, kwaye uphondo lwamaPersi lwavela ekugqibeleni.

> 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 ndaphakamisa amehlo am, ndabona; yaye nanko kumi phambi komlambo inkunzi yegusha eneempondo ezimbini; kwaye ezo mpondo zombini zaziphakeme; kodwa enye yayiphakame kunenye, yaza le iphakame ngakumbi yavela ekugqibeleni. Daniyeli 8:3.

The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.

Iimpondo ezimbini zaseUnited States, ezobuRiphabhlikhi nezobuProtestanti, ziba mnye xa ibandla norhulumente bedibana ukuze benze umfanekiso werhamncwa. Oko kwakheka kugqitywa ngokupheleleyo xa uphawu lwerhamncwa lunyanzeliswa ngomthetho weCawa. Oku kuchaza iUnited States njengokuba inguPersi nje kuphela ngexesha lomthetho weCawa. IPersi yoyiswa yiRoma emfazweni yaseNineve. Indlela iRoma eyoyisa ngayo iPersi inentsingiselo ebalulekileyo kwimbali, ngenxa yeendlela zokuqhuba imfazwe zikaHeraclius, uMlawuli waseRoma.

Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.

Ngokulula nje, uHeraclius waphumeza uhlaselo olothusayo, ngokuchaseneyo nohlaselo oluqhelekileyo lokuqhubela phambili ngokuthe ngqo. Imizamo yakhe yokuphumeza olo lothuso ibhaliwe kwimbali. Olo lothuso lwaquka isigqibo sakhe sokuhlasela ebusika, nto leyo eyayingaqhelekanga ngelo xesha lembali, kodwa akuphelelanga apho. UHeraclius waqalisa uhlaselo lwakhe phakathi kuSeptemba 627 evela emantla (kwiintaba eziphakamileyo zaseArmenia). Endaweni yokuthabatha indlela eyayilindelekile eya emazantsi ngokuthe ngqo ukuya kwikomkhulu lamaPersi iCtesiphon, wenza ujiko olubanzi, esinga kumazantsi-mpuma ecaleni kwemimandla yemida (malunga nomda wanamhlanje phakathi kweTurkey ne-Iran). Emva koko wajikela emazantsi nasentshona, ewela uMlambo iGreat Zab ngomhla woku-1 kuDisemba 627. Oku kwabeka umkhosi wakhe kwiThafa laseNineve (kunxweme olusempuma loMlambo iTigris), kufuphi namabhodlo eNineve yamandulo. Le ntshukumo yayisuka emazantsi isiya emantla ngokunxulumene nemikhosi yamaPersi—okwahlukileyo koko amaPersi ayekulindele. Ayelindele ukuba aqhubeke enyanzela emazantsi esiya eCtesiphon. Oku kwamenza umphathi-mkhosi wamaPersi uRhahzadh wangakulindelanga, kwaza kwamnyanzela ukuba aleqe uHeraclius angene kummandla ongenanzuzo kuye. Kwavumela amaRoma ukuba akhethe ibala lemfazwe kumathafa akufuphi neNineve. Olu qhinga lwathintela amaRoma ekubeni avalelwe phakathi kwemikhosi yamaPersi, kwaza kwanika indlela yokusabela ukuba kwakunyanzelekile. Xa kudityaniswa nenkungu ngemini yemfazwe kunye neqhinga lokurhoxa elenziswayo ngexesha lokulwa ngokwalo, kwakukho amanqanaba amaninzi olothuso. Olu hlaselo lobusika olunobukroti kunye nendlela yokujikela ecaleni engena nzulu kummandla wamaPersi kuthathwa njengenye yezona mpumelelo zikhulu zomkhosi zikaHeraclius. Lwanceda ukwaphula ukuzithemba kwamaPersi kwaye lwaba negalelo elikhulu kwimpumelelo yokugqibela yamaRoma kule mfazwe inde.

> “In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.

> “Kwimfazwe yaseNineve, eyaliwa ngokuqatha ukususela ekuseni kuse kwaya kutsho kwiyure yeshumi elinanye, kwathatyathwa imiqondiso yemikhosi engamashumi amabini anesibhozo kumaPersi, ngaphandle kwaleyo yayinokuthi iphuke okanye ikrazuke; inxalenye enkulu yomkhosi wawo yacandwa yaziingceba, yaye aboyisi (amaRoma), befihla eyabo ilahleko, bachitha ubusuku entsimini yemfazwe. Izixeko nezindlu zobukhosi zaseAsiriya zavulelwa amaRoma okokuqala.”

> “The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.

> “Umlawuli waseRoma akazange omelezwe luloyiso awalufezayo; yaye kwangaxeshanye, nangazo ezo ndlela zifanayo, kwalungiselelwa indlela inyambalala zamaSaracen ezivela eArabhiya, njengeenkumbi ezivela kuloo mmandla mnye, ezathi, zisakaza ekuhambeni kwazo inkolo emnyama neyakhohlisayo kaMohammed, ngokukhawuleza zagubungela bobabini ubukhosi bamaPersi nobaseRoma.

> “More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.

> “Umzekeliso opheleleyo ngakumbi wale nyaniso ubungeze unqwenelekwe kunalowo ubonelelwa ngamazwi okuphetha esahluko sikaGibbon, ekuthatyathwe kuso izicatshulwa ezandulelayo. ‘Nangona umkhosi owoyisayo wawusekiwe phantsi komfuziselo kaHeraclius, loo nzame engeyoyendalo ibonakala ngathi yawaphelisa amandla awo kunokuba yawasebenzisa. Ngelixa umlawuli wayesoyisa eConstantinople okanye eYerusalem, idolophu encinane engaziwayo emideni yaseSiriya yaphangwa ngamaSaracen, aza aqhekeza-qhekeza eminye imikhosi eyayiqhubekele phambili ukuza kuyinceda,—isiganeko esiqhelekileyo nesingenamsebenzi mkhulu, ukuba sasingabanga sisandulela senguqu enkulu. Abo baphangi babengabapostile bakaMohammed; ubuqhawe babo obunempambano babuphume entlango; kwaye kwiminyaka esibhozo yokugqibela yolawulo lwakhe, uHeraclius walahlekelwa kumaArabhu kwaloo maphondo kanye awayewahlangule kumaPersi.ʼ”

> “‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.

> “‘Umoya wobuqhophololo nowentshiseko, ondawo yawo yokuhlala ingekho ezulwini,’ wakhululwa emhlabeni. Umhadi ongenasiphelo wawufuna nje isitshixo sokuwuvula, yaye eso sitshixo saba kukuwa kukaChosroes. Wathi ngenkxwaleko walikrazula ileta yommi ongaziwayo waseMecca. Kodwa xa esuka ‘ekudangazeleni kobuqaqawuli’ bakhe watshona ‘enqabeni yobumnyama’ ekungekho liso lalinokungena kuyo, igama likaChosroes lalisaza kudlula ngesiquphe ekulibeleni phambi kwelikaMohammed; yaye inyanga ecikizekileyo yayibonakala ngathi ilindele kuphela ukuphuma kwayo de kube kukuwa kwenkwenkwezi. UChosroes, emva kokoyiswa kwakhe okupheleleyo nokulahlekelwa bubukumkani bakhe, wabulawa ngomnyaka wama-628; yaye umnyaka wama-629 uphawulwa ‘ngokoyiswa kweArabhiya,’ nange ‘mfazwe yokuqala yamaMohammedan nxamnye nobukumkani baseRoma.’ ‘Yaza ingelosi yesihlanu yavuthela ixilongo, ndabona inkwenkwezi isiwa ivela ezulwini isiza emhlabeni; yanikwa isitshixo somhadi ongenasiphelo. Yawuvula umhadi ongenasiphelo.’ Yawa isiza emhlabeni. Xa amandla obukumkani baseRoma ayesele ediniwe, yaye ukumkani omkhulu waseMpuma elele efile kwinqaba yakhe yobumnyama, ukuphangwa kwedolophu engaziwayo esemideni yeSiriya kwaba ‘sisandulela soguquko olukhulu.’ ‘Abaphangi babengabapostile bakaMohammed, yaye ubukroti babo obuphambeneyo bavela entlango.’” Uriah Smith, Daniel and the Revelation, 495–497.

The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.

Imfazwe yaseNineve imela iRoma yanamhlanje yoyisa iUnited States ngexesha lomthetho weCawa, kodwa luloyiso lwePyrrhic, kuba umgwebo oqhubekayo phezu kweRoma uqala ngexesha lomthetho weCawa.

Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.

UChosroes wayeyintloko yobukhosi basePersi; ngoko ke iPersi, emele ukuwa kweUnited States ngomthetho weCawa, sisitshixo esivula umhadi ongenasiphelo ekuweni kobukumkani besithandathu besiprofeto seBhayibhile. Imela umthetho weCawa weendima zeshumi elinesithandathu, amashumi amathathu ananye, namashumi amane ananye kuDaniyeli ishumi elinanye, kwanakuSityhilelo ishumi elinesithathu ivesi yeshumi elinanye.

Notice the pioneer Stephen Haskell’s comments on the same verses and history:

Qaphela amazwi oovulindlela uStephen Haskell awabekayo kwezo ndinyana zifanayo nakuloo mbali:

> “The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

> “Ama-Arabhu, okanye amaSaracen, ayengazange asebenzise naluphi na uhlobo lwempembelelo emhlabeni. Kwimbali yeentlanga, la madoda akhululekileyo asentlango ayedlula phantse engakhange aqatshelwe. UbuMohamede bahlanganisa izizwe ezazithe saa, baza bazithumela ziphume njengaboyisi beentlanga. Inkqubela ekhawulezayo eyayihamba neempi zamaSaracen yabangelwa, ngomlinganiselo omkhulu, kukungavisisani phakathi kwamaRoma noKhosroes, intloko yobukumkani bale mihla basePersi. Olu ngquzulwano lwaphumela ekuweni kwaloo wokugqibela. IPersi yale mihla yayime njengodonga olusisithintelo, inqanda amandla kaMohamede; kodwa xa loo mandla awayo, isithintelo sasuswa, ‘umhadi ongenasiphelo’ wavuleka, aza amaSaracen azalisa ihlabathi njengomkhukula. Xa ‘umhadi ongenasiphelo wavuleka, kwenyuka umsi owabusitha ubuso belanga.’ Lo mfanekiso unamandla kakhulu, umele isiphumo sokwenza mnyama soBuhamede, njengoko babesasazeka phezu kobuso behlabathi.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.

Olo donga lwesithintelo kwimbali yaseRoma luludonga lokwahlulwa kwebandla norhulumente olususwayo emthethweni weCawa. Kukho elinye inqanaba koloyiso lwePyrrhic lwaseRoma phezu kwePersi emfazweni yaseNineve, kuba kwakukho imfazwe yangaphambili yaseNineve, emela iAlfa, yaye imfazwe ka-627 imele iOmega. Imfazwe leyo yayikho ngo-612 BC, phantse iminyaka eliwaka elinamakhulu amabini phakathi kwazo. Kule mfazwe iAsiriya yoyiswa ngumfelandawonye ophindwe kathathu, yaye oko kwaphawula ukuphela kobuBukhosi baseAsiriya.

A. T. Jones comments on the alpha battle of Nineveh:

U-A. T. Jones uphawula ngemfazwe ye-alpha yaseNineve:

> “Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

> “Iimeko kulawulo lwaseAsiriya zaye zisuka ebubini zisiya kokubi ngakumbi, kangangokuba ngowama-612 BC kwabakho kwakhona imvukelo enkulu ngala mazwe mathathu lawo, ikhokelwa ngeli xesha nguNabopolassar ngokwakhe. Le yona yaphumelela ngokupheleleyo: iNineve yenziwa yaba yimfumba yamabhodlo; yaye ubukhosi baseAsiriya bahlulwa baba zizahlulo ezithathu ezikhulu,—iMediya, ithabathe umntla-mpuma nomntla ogqithiseleyo, iBhabheli ithabathe iElam nawo onke amathafa neentili ze-Ewufrathe neTigrisi, yaye iYiputa ithabathe lonke ilizwe elisentshona kwe-Ewufrathe. Isitywina salo manyano phakathi kweBhabheli neMediya saba ngumtshato wentombi yokumkani waseMediya noNebhukadenetsare, unyana kaNabopolassar. Kwakusekwenzeni indima yakhe kolo manyano lokulwa neAsiriya, apho uFaro-Neko ukumkani waseYiputa wenyuka waya kuchasana nokumkani waseAsiriya ukuze alwe neKarkemis ngase-Ewufrathe, xa uKumkani uYosiya wakwaYuda waphuma waya kulwa naye, waza wabulawa eMegido. Ke ngenxa yokuba wonke lo mmandla wasentshona wawungowokumkani waseYiputa, kwakukusebenziseni ulawulo lwakhe olusemthethweni, alufumene ngokoyisa, apho wamsusa uShalum, unyana kaYosiya, ekubeni ngukumkani wakwaYuda, waza wabeka uEliyakim abe ngukumkani wakwaYuda esikhundleni sakhe, etshintsha igama lakhe laba nguYehoyakim, waza wabeka irhafu phezu kwelizwe.” 1 Kronike 3:15; 2 Kumkani 23:31–35.” A. T. Jones, Review and Herald, Matshi 15, 1898.

In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.

Kwimfazwe ye-alpha yaseNineve ka-612 BC, uBukhosi baseAsiriya bafikelela esiphelweni, kanye njengokuba ubukumkani besithandathu besiprofeto seBhayibhile buphela kumthetho weCawa. Umoyisi kuloo mfazwe yayiyimanyano ephindwe kathathu yaseBhabheli, iYiputa neMedi. Kwiimfazwe zelo xesha uKumkani uYosiya ufile eMegido, ngaloo ndlela emela ngokomfuziselo iArmagedon. Kwimfazwe ye-omega yaseNineve ngo-627, ubuSilamsi bosizi lwesithathu buyakhululwa njengoko udonga lokhuseleko olukuMgaqo-siseko lususwa, njengoko lwalumelwe ngokomfuziselo, njengoko uHaskell waqaphela ngePersi “njengodonga olusisithintelo” lokhuseleko olwasuswayo ngokoyiswa kwePersi. Ukufa kukaKumkani uYosiya eMegido kuchonga imfazwe yokuqala yaseNineve njengokuba iyimfazwe yesibini kwimihla yokugqibela. Eyokugqibela kwezi mfazwe zimbini zaseNineve ngo-627, xa isitshixo sijikwa kwaye umhadi uvulwa, yeyokuqala kwimihla yokugqibela, kuba eyokuqala iya kuba yeyokugqibela. Imfazwe yokuqala yaseNineve phakathi kweAsiriya nemanyano ephindwe kathathu ikhokelela kwiArmagedon. Ixesha leeXesha eziMnyama lesibini liqala ngemfazwe yaseNineve lize liphele ngemfazwe yaseNineve.

The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:

Iinyaniso zexilongo lesihlanu, eliyintlekele yokuqala yesahluko sesithoba seSityhilelo, zezo oovulindlela abaziqondayo njengobungqina bembali obucace gca kunayo nayiphi na enye indinyana encwadini yeSityhilelo. U-Uriah Smith uvakalisa loo nyaniso ngolu hlobo lulandelayo:

> “‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’

> “‘IVESI 1. Yaza yavuthela ixilongo ingelosi yesihlanu, ndabona inkwenkwezi isiwa ivela ezulwini isiya emhlabeni; yaza yanikwa isitshixo somngxuma ongenasiphelo.’

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.

> “Ukuze kuchazwe eli xilongo, siya kuphinda sithabathe kwiincwadi zikaMnu. Keith. Lo mbhali uthetha ngenyaniso esithi: ‘Kunqabile ukufumana ukuvumelana okungako ngokulinganayo phakathi kwabachazi ngokuphathelele naliphi na elinye icandelo le-Apocalypse njengokuphathelele ukusetyenziswa kwexilongo lesihlanu nelesithandathu, okanye owesibetho sokuqala nowesibini, kumaSaracen nakumaTurkey. Kucace gca kangangokuba akunakwenzeka ukuba kuqondwe gwenxa. Endaweni yokuba kubekho ivesi enye okanye zimbini ezichaza nganye, isahluko sonke sesithoba seSityhilelo, ngokwamacandelo alinganayo, sixakeke kukuchazwa kwazo zombini.’ Uriah Smith, Daniel and the Revelation, 495.

Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.

UPetros usePanium enoxanduva lokulungisa isigidimi seebhola zomlilo zaseNashville, yaye kubonakala okokuqala ukuba iziqalelo zeshwangusha lokuqala zihambelana ngokugqibeleleyo neziqalelo zomthetho weCawa ozayo kungekudala. INgonyama yesizwe sakwaYuda yakutyhila oku kuqonda ngokungqinelana neminye imigca yesiprofeto eyayisele iyimise kwangaphambili. Ababhali-mbali baya kungqina ukubaluleka kohlaselo olwalungalindelekanga olwenziwa yiRoma kumaPersi ngowama-627, yaye xa besenza njalo, baqaphela ukujikeleza kukaHeraclius macala onke nangasemva kwePersi ngexesha lasebusika njengobuqhinga bokuhlala efihlekile de kufike ixesha lohlaselo.

Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.

USista White usixelela ukuba iRoma ilindele nje kuphela “indawo enenzuzo,” ize ke ihlasele.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ilizwi likaThixo linike isilumkiso ngengozi esondelayo; ukuba oku akunanzwa, ihlabathi lamaProtestanti liya kufunda ukuba ziyintoni na ngenene iinjongo zaseRoma, kuphela xa sekusele kudlule ixesha lokusinda emgibeni. Yona ikhula ngamandla ngokuzolileyo. Iimfundiso zayo zenza impembelelo yazo kwiiholo zowiso-mthetho, ezicaweni, nasezintliziyweni zabantu. Ifumba izakhiwo zayo eziphakamileyo nezinkulu, kwiimfihlelo ezifihlakeleyo zazo apho intshutshiso zayo zangaphambili ziya kuphindwa khona. Ngobuqhetseba nangokungarhanelwa yomeleza imikhosi yayo ukuze iqhubele phambili ezayo iinjongo zayo xa kufika ixesha lokuba ihlasele. Konke ekunqwenelayo ngumhlaba oluncedo, yaye oku sele iwunikwa. Kungekudala siya kubona yaye siya kuva ukuba iyintoni na injongo yecala laseRoma. Nabani na oya kulikholelwa aze alithobele ilizwi likaThixo uya kuthi ngaloo ndlela azizisele ihlazo nentshutshiso.” Imbambano Enkulu, 581.

As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.

NjengoMlawuli uHeraclius, upopu uye wahamba esiya kwinjongo yakhe “ngokufihlakeleyo nangokungalindelekanga” ekuzalisekiseni uIsaya isahluko samashumi amabini anesithathu, apho ihenyukazi laseTire lilityalwa ngenxa yembali yobukumkani besithandathu besiprofeto seBhayibhile. Uhlaselo oluyimfihlo nolumangalisayo lukaHeraclius lulihlabathi elilibalayo upopu ukususela ngowe-1798 kude kuse emthethweni weCawa. Umgca phezu komgca, isijwili sokuqala simele isijwili sesithathu nesokugqibela. Kwisijwili sokuqala kwenziwa isibhengezo esikwahambelana nembali yamaSilamsi nexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.

> Kwaye kwabayalelwa ukuba bangonakalisi ingca yomhlaba, nantoni na eluhlaza, kwanawuphi na umthi; kodwa kuphela abo bantu bangenalo itywina likaThixo emabunzini abo. Kwaye banikwa ukuba bangababulali, koko babehlushwe iinyanga ezintlanu; yaye intuthumbo yabo yayinjengentuthumbo yoonomadudwane, xa ihlaba umntu. Kwaye ngaloo mihla abantu baya kufuna ukufa, bangakufumani; yaye baya kunqwenela ukufa, ke ukufa kuya kubasaba. ISityhilelo 9:4–6.

Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.

Phambi kokuba kujikwe isitshixo edabini laseNineve, elingumthetho weCawa oza kufika kungekudala, ikhulu elinamashumi amane anesine amawaka sele etywiniwe. Ngomthetho weCawa, ukutshatyalaliswa kwezixeko, okuqalwa ziibhola zomlilo zaseNashville, kubonakaliswa njengexesha “leenyanga ezintlanu,” xa imfazwe igquba yaye kuqalwa ukuhlamba kwegazi kwesibini kobupopu ekuzalisekiseni impendulo eyanikwa abafeli-nkolo bamaXesha Obumnyama kwitywina lesihlanu.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Yathi akuvula itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo, nangenxa yobungqina ababebubambile. Bakhala ngezwi elikhulu, besithi, Koda kube nini na, Nkosi, ingcwele nenyanisekileyo, ungasagwebi, ungayiphindezeli igazi lethu kwabo bahleli emhlabeni? Baza banikwa elowo kubo iingubo ezimhlophe; kwathiwa kubo mabaphumle okwangoku ithuba elincinane, bade bazaliseke nabakhonzi abangamadlelane nabo, nabazalwana babo, abaza kubulawa njengabo. ISityhilelo 6:9–11.

The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.

Abafeli bamaXesha Obumnyama baliqela lokuqala elimela ngokomfuziselo abafel’ ukholo beRoma yanamhlanje ngexesha lentlekele yomthetho weCawa. Ngaphambi kokuba loo ntlekele ifike, ikhulu elinamashumi amane anesine amawaka ayatywinwa, yaye loo nkqubo yokutywinwa yaqalisa ngomhla ka-9/11 ngokufika kobuSilamsi bobuhlungu besithathu, nangokutshizwa kwemvula yasemva kwexesha. Xa abafel’ ukholo bamaXesha Obumnyama okuqala babebuza ukuba ubupopu buya kugwetywa nini, baxelelwa ukuba kuya kubakho iqela lesibini labafel’ ukholo xa aMaXesha Obumnyama ephindwa, elo lixesha apho isitshixo semfazwe yaseNineve sizalisekiswa kumthetho weCawa osondelayo. Ngaphambi kokuba iqela lesibini labafel’ ukholo lizaliseke, ikhulu elinamashumi amane anesine amawaka ayatywinwa, yaye ixesha lokutywinwa elaqala ngomhla ka-9/11 lichongiwe kwitywina lesihlanu, kuba incoko ebekwe apho ifumaneka kwiSityhilelo isahluko sesithandathu, iindinyana EZISITHOBA ukuya KWEZILISHUMI ELINANYE, ngaloo ndlela kuphawulwa ukuqala nokuphela kokutywinwa ngo-9/11. Isiphelo sazisa ukutshatyalaliswa kobuSilamsi njengoko kubekiwe kwiSityhilelo EZISITHOBA, ELINANYE, yaye abo batywiniweyo baya kube bewuzalisekisile amava kaDaniyeli amelwe kuDaniyeli EZISITHOBA, ELINANYE.

We will continue these things in the next article.

Siya kuqhubeka ngale mibandela kwinqaku elilandelayo.

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