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

Incwadi kaDaniyeli - Inani leNye leShumi elinamashumi alithoba

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Incopho Yesiprofeto: Ukutyhilwa kweDabi lasePanium nesiqalo esingaphambi koMthetho weCawa

Author

Jeff Pippenger

Published

April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Inqaku lokugqibela laphela ngesicatshulwa esasiquka umhlathi othi, “Ubugqwetha sele buphantse ukufikelela emlinganisweni wabo opheleleyo. Isiphithiphithi sizalisa ihlabathi, yaye uloyiko olukhulu luza kuza kungekudala phezu koluntu. Isiphelo sikufuphi kakhulu. Thina abalaziyo inyaniso sifanele ukuba silungiselela oko kuza kuqhambuka phezu kwehlabathi kungekudala njengommangaliso omkhulu nongalindelekanga.” “Ubugqwetha” bufikelela emlinganisweni wabo opheleleyo xa indebe yexesha lovavanyo izalisekile, yaye loo mlinganiselo ufikelelwa yiUnited States ngomthetho weCawa.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Kodwa uKristu wavakalisa ukuba akukho nalinye ichoko okanye isuntswana somthetho esiya kudlula de kudlule izulu nomhlaba. Owona msebenzi kanye awawuzayo ukuwenza wawukukuphakamisa umthetho, nokubonisa kwizizwe ezidaliweyo nasezulwini ukuba uThixo ulilungisa, nokuba umthetho wakhe awunasidingo sokuguqulwa. Kodwa nanku umntu kaSathana wesandla sasekunene ekulungele ukuqhubekisela phambili umsebenzi awawuqalisa uSathana ezulwini, lowo wokuzama ukulungisa umthetho kaThixo. Kwaye ilizwe lamaKristu liye lavuma iinzame zakhe ngokwamkela lo mntwana wobupopu,—umiselwa weCawa. Liwondlile, yaye liya kuqhubeka liwondla, de ubuProtestanti bunike isandla sobudlelane kumandla aseRoma. Ngoko kuya kubakho umthetho ochasene neSabatha yendalo kaThixo, yaye ngoko ke kulapho uThixo ‘eya kwenza umsebenzi wasemzini emhlabeni.’ Unyamezele ixesha elide ukugqwetha koluntu; uzamile ukubazuzela kuye. Kodwa ixesha liya kufika xa baya kuba bewuzalisile umlinganiselo wobugwenxa babo; yaye ngoko ke kulapho uThixo aya kusebenza khona. Eli xesha sele lisondele kakhulu. UThixo ugcina ingxelo neentlanga: amanani ayenyuka ngokuchasene nazo ezincwadini zezulu; yaye xa kuya kuba ngumthetho ukuba ukwaphula usuku lokuqala lweveki kuya kujongwana nako ngesohlwayo, ngoko indebe yazo iya kube igcwele.” Review and Herald, Matshi 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “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.”

Ngomthetho weCawa iCawa ngeCawa, iUnited States iya kuba iyizalisile indebe yayo yaphelelwa, yaye ukreqo lwesizwe luya kulandelwa yintshabalalo yesizwe. Umhlathi esiwuqwalaselayo uthi, “ukona sele kuphantse kwafikelela emdeni wako,” yaye “ukoyikeka okukhulu kungekudala kuya kuza phezu kwabantu.” Ngomthetho weCawa ngeCawa, onguwo “umzuzu wenyikima enkulu” kwisahluko seshumi elinanye seSityhilelo, “isahlulo seshumi somzi sawa,” yaye “khangela, ishwangusha lesithathu liza ngokukhawuleza,” yaye “ingelosi yesixhenxe yavuthela.” Ishwangusha lesithathu lilo ixilongo lesixhenxe, yaye lifika ngomthetho weCawa ngeCawa lizisa “ukoyikeka okukhulu.” Ngelo xesha “isiphelo sisondele kakhulu,” yaye sifika “njengommangaliso omkhulu ogqugqisayo.” Ngomthetho weCawa ngeCawa indebe yexesha lovavanyo nayo izaliswa ngokupheleleyo ngokuphathelele upopu, kuba ngoko ilizwi lesibini leSityhilelo ishumi elinesibhozo limemeza lisithi, “Phumani kuyo, bantu bam, ukuze ningabi ngabathabathi-nxaxheba ezonweni zayo, nize ningamkeli kwizibetho zayo. Kuba izono zayo zifike zada ezulwini, yaye uThixo uzikhumbule izenzo zayo ezimbi. Yibuyiseleni kwananjengoko yanibuyisela nina, nize niyiphinde kabini ngokwemisebenzi yayo: kwindebe eyizalisileyo yizaliseleni kabini.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Loo mbali ivuleka kumthetho weCawa, yaye iphawula ixesha elingumfuziselo apho upopu “eya kuphuma enomsindo omkhulu ukuba atshabalalise, aze abhangise kuphele nya abaninzi,” kuba “ngemihla yokugqibela kuya kubakho abafeli-nkolo abaninzi.” Oko kumcaphukisa upopu zi “iindaba ezivela empumalanga nakumntla” eziya “kumphazamisa,” kodwa “uya kufika esiphelweni sakhe, kungabikho namnye uya kumnceda.” Ukusuka kumthetho weCawa kuse kude kube sekupheleni kobupopu, kuqalisa isigaba sokuqala somgwebo kaThixo wokuphumeza. Silandelwa sisigaba sesibini, esingezizibetho ezisixhenxe zokugqibela, yaye ekugqibeleni kukutshatyalaliswa ngonaphakade kwabakhohlakeleyo ekupheleni kwewaka leminyaka. Imbali yomgwebo kaThixo wokuphumeza ibekwa ngaphakathi kwimeko yemfazwe.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Simi phezu komda weziganeko ezikhulu nezindilisekileyo. Iziprofeto ziyazaliseka. Imbali engaqhelekanga, izele ziziganeko ezinkulu, iyabhalwa ezincwadini zezulu. Yonke into ehlabathini lethu iphithizela. Kukho iimfazwe, neendaba zeemfazwe. Iintlanga zinomsindo, yaye lifikile ixesha labafileyo, lokuba bagwetywe. Iziganeko ziyatshintsha ukuze kuzaliseke imini kaThixo ekhawuleza kakhulu. Kusele umzuzu nje wexesha, ngokungathi kunjalo. Kodwa nangona isizwe sele siphakama nxamnye nesinye isizwe, nobukumkani nxamnye nobunye ubukumkani, akukabikho ngoku ukungqubana ngokubanzi. Okwangoku imimoya emine isabanjiwe de abakhonzi bakaThixo batywinwe emabunzini abo. Kwandule ke ngoko amagunya omhlaba aqokelele imikhosi yawo ukuze alungiselele idabi lokugqibela elikhulu.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

UThixo uwatywina abangamakhulu alikhulu anamashumi amane anesine amawaka, aze ke abize umhlambi waKhe omnye ukuba uphume eBhabheli, yaye nalo lowo mhlambi wumbi uyasifumana isitywina sikaThixo, nangona ubonakaliswa “njengesihlwele esikhulu” ngokuchaseneyo nabangamakhulu alikhulu anamashumi amane anesine amawaka. Ingongoma ebalulekileyo ekufuneka ibonwe kwisicatshulwa esandulelayo yeyokuba “imimoya yomine ibanjiwe de abakhonzi bakaThixo batywinwe emabunzini abo.” Ngexesha lomthetho weCawa abangamakhulu alikhulu anamashumi amane anesine amawaka sele betywiniwe, “kwaye yabonani, ishwangusha lesithathu liza kamsinya,” kanti ke imimoya yomine ayikhululwa ngokupheleleyo de kube ngabokugqibela bomhlambi kaThixo omnye abafumene isitywina.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Iintlanga ngoku ziyacaphuka, kodwa xa uMbingeleli wethu oMkhulu egqibile umsebenzi wakhe eNgcwele, uya kusukuma, anxibe izambatho zempindezelo, yaye ngoko ziya kuthululwa izibetho ezisixhenxe zokugqibela. Ndabona ukuba iingelosi ezine zaziya kuyibamba imimoya emine de umsebenzi kaYesu ugqitywe eNgcwele, kwandule ke kufike izibetho ezisixhenxe zokugqibela.” Review and Herald, Agasti 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

“Iziganeko ezinkulu nezindilisekileyo” esi “simi emnyango wazo,” zimelwe njenge “iimfazwe, neendaba zeemfazwe.” Zimelwe njengesehlo esenzeka xa “yonke into ehlabathini lethu isesiphithiphithini,” xa iintlanga “sele ziphakama zichasene nezinye iintlanga.” IPanium imele “imbali engaqhelekanga nezele ziziganeko,” kwindinyana yeshumi elinesihlanu yesahluko seshumi elinanye sikaDaniyeli, ekhokelela kwindinyana yeshumi elinesithandathu, ize iyingenise, yona engumthetho weCawa, apho “idabi ngokubanzi,” apho “onke amagunya omhlaba” ahlanganisela imikhosi yawo idabi lokugqibela elikhulu. Elo “dabi lokugqibela elikhulu” yiMfazwe Yehlabathi yesithathu, yaye limelwe liDabi laseActium ngo-31 BC.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Iindinyana yokuqala neyesibini, neendinyana zeshumi ukuya kweyesihlanu zilishumi, zimele imbali efihlakeleyo yendinyana yamashumi amane kuDaniyeli ishumi elinanye. Indinyana yamashumi amane ichaza imbali ye-United States ne-Adventism ukusukela ngo-1798 kude kube ngu-1989. Emva koko iyathula de kube sekupheleni kwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile, kunye nokukhafulwa ngaphandle kwebandla lamaSeventh-day Adventist laseLawodikea kwindinyana yamashumi amane ananye, ongumthetho weCawa, okwanguwo nendinyana yeshumi elinesithandathu. Iindinyana yokuqala neyesibini zichaza ixesha lokuphela ngo-1989, nabongameli be-United States ukusuka ngelo xesha, kude kube ngumongameli wesithandathu osisityebi ovusa abalandeli bomhlaba wonke bakaSathana. Indinyana yesibini izisa imbali kunyulo lukaDonald Trump ngo-2016, yaye ke indinyana yesithathu ithabatha imbali yookumkani abalishumi, abamelwa nguAlexander Omkhulu, ongubukumkani besixhenxe besiprofeto seBhayibhile, abanika ubukumkani babo kubupopu kwingxaki yomthetho weCawa esondele ukuza.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Ivesi yeshumi ivala ngokuchaza u-1989 njengexesha lesiphelo, yaye iivesi zeshumi elinanye neshumi elinesibini zibeka phambili imfazwe yase-Ukraine, zichonga ukuba uPutin, neRashiya baya kuyiphumelela imfazwe, kodwa abayi kuzuza kolo loyiso lwabo. Imfazwe yase-Ukraine yaqalisa ngo-2014, unyaka omnye phambi kokuba kuqalise iphulo lokuqala likaTrump. Ezi vesi zikhokelela ekuvukeni (kwezopolitiko) kukaDonald Trump njengoko eqalisa iphulo lakhe lesithathu lokuba ngumongameli wesibhozo, lowo ungowabasixhenxe. Ivesi yeshumi elinesithathu ichonga iinzima zezopolitiko zikaTrump ezandulela uloyiso lwakhe ePanium kwivesi yeshumi elinesihlanu, yaye ivesi yeshumi elinesine ibhekisa kwimbali eyenzeka ngexesha leMfazwe yasePanium de kube luloyiso lwakhe kwivesi yeshumi elinesihlanu, imbali yexesha apho umntu wesono aqala ukungenelela ngokuphandle kwimbali yezopolitiko. Xa ubupopu bungenelela kwimbali yesiprofeto, ihenyukazi laseTire liqala ukucula, yaye umbono uyamiselwa.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Uloyiso lwasePanium ngowama-200 BC lwalandelwa luphawu lwendlela lokuvukela kwabaMaccabee eModein (elithetha uqhanqalazo) ngowama-167 BC. Ngowama-164 BC abaMaccabee bayinikezela kwakhona iTempile, waza uAntiochus Epiphanes wasweleka, okuphawula inguquko ebalulekileyo kumzabalazo wabaMaccabee wokuchasa impembelelo yenkolo yamaGrike. Ngexesha elisusela kowama-161 BC ukuya kowama-158 BC kwaqalwa kwaza kwagqitywa umsebenzi wokungena emnqophisweni. Iimpawu zendlela zesiprofeto ziyaphindwa kuLawulo lwabaHasmonean ngaphakathi kwimbali yeevesi zeshumi elinesihlanu ukuya kwivesi yamashumi amabini anesithathu.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Umanyano neRoma kwindima yamashumi amabini anesithathu sisalathiso esithe ngqo, kodwa kwindima yeshumi elinesihlanu, iimpawu-ndlela ezine zembali yamaMaccabean zango-167 BC, 164 BC, 161 BC no-158 BC, zibonakala kuphela xa imbali “yomanyano” isetyenziswa kuloo ndima. Xa uPompey woyisa iYerusalem kwindima yeshumi elinesithandathu, wajamelana nemfazwe yamakhaya eyayiqhubeka phakathi komzi, yaye la maqela mabini achaseneyo ayengamaqela aqhekekileyo oBukhosi bamaHasmonean. Ngoko ke amaMaccabee akwakwimbali yendima yeshumi elinesithandathu.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Ivesi yama-20 ichaza ukuzalwa kukaKristu, yaye iivesi zama-21 nama-22 zichaza imbali yokufa kukaKristu; ngoko ke loo mbali inomgca woBukhosi bamaHasmonean omelwe ngabaFarisi. Iivesi zama-15 ukuya kuma-23 zichaza ilizwe elizukileyo elingokoqobo, nabantu bakaThixo abangabawexuki baseYudeya ababezibiza ngokuba bangabakhuseli beenyaniso Zakhe, kodwa ababengasenabameli bakaThixo kanye njengokuba ubuProtestanti obuwexukileyo bungenjalo.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

UDade White usazisa ukuba “uninzi lwembali ethe yenzeka ekuzalisekeni kwe” “yeshumi elinanye kaDaniyeli” “luya kuphindwa.” Umgca wesiprofeto omelwe buBukhosi bamaHasmonean umele umgca wesiprofeto obonakalisa uphondo oluwexukileyo lobuProtestanti oluqala kumkhankaso wesithathu wobongameli othatyathwa ngumongameli wesithandathu osisityebi kakhulu. UTrump ugijimela ubongameli kathathu; okokuqala nangokokugqibela xa egijima, uyaphumelela, kodwa okwesibini uvukelo olumelwe linani leshumi elinesithathu luchaza unyulo olwebiweyo luka-2020. Ihlabathi ke ngoko lahlulwa laba ziindidi ezimbini, olunye udidi luyakwazi ukubona u-2020, kanti olunye udidi luyimfama. Oku kufuzisela uvavanyo olukhulu olwandulela ukuvalwa kwexesha lobabalo kuma-Adventist ekubunjweni komfanekiselo werhamncwa.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Amalungiselelo sele eqhubela phambili, yaye kukho iintshukumo eziqhubekayo, eziya kuphumela ekwenzeni umfanekiso werhamncwa. Iziganeko ziya kwenzeka kwimbali yehlabathi eziya kuzalisekisa izibikezelo zesiprofeto zale mihla yokugqibela.” Review and Herald, April 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“Amalungiselelo” aqhubekayo, “iintshukumo” ngoku “eziqhutywayo,” kunye “neziganeko” “eziza kuba sisiphumo sokwenza umfanekiso werhamncwa,” yaye “eziya kuzalisekisa iziprofeto zovprofeto zale mihla yokugqibela,” ziquka imiqondiso yendlela yoBukhosi bamaHasmone ukusuka kwiindinyana zeshumi elinesihlanu ukuya kwezingamashumi amabini anesithathu kuDaniyeli isahluko seshumi elinanye. UBukhosi bamaHasmone obawexukileyo, obumele ubuProtestanti obuwexukileyo, buntsityelelwe kubungqina bukaDonald Trump, umongameli weRiphabhlikhi wesithandathu nowesibhozo ovusa aze abandakanye ubuMAGA bakhe ngokuchasene nobu-woke becebo elitsha lehlabathi.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Ubungqina bukaTrump bufikelela kowe-2020 kwivesi yesibini kaDaniyeli ishumi elinanye, yaye buquka iphulo lakhe nokuba sesikhundleni kwakhe kokuqala; aze ke iivesi zeshumi elinesithathu ukuya kweshumi elinesihlanu zibonakalise iphulo lakhe lesithathu nelokugqibela, uloyiso, kwakunye nokuba sesikhundleni kwakhe kokugqibela. Phakathi kwala maxesha mabini okuba sesikhundleni, ISityhilelo isahluko seshumi elinanye sichaza ukuba uphondo lweRiphabhlikhi lwabulawa, lwaza lwalaliswa lufile esitratweni iintsuku ezintathu ezinesiqingatha. Lo mgca wembali kaTrump udibanisa ukuqala nokuphela kobongameli bakhe kuDaniyeli isahluko seshumi elinanye. Ngoko ke, ubungqina bukaDonald Trump bufumaneka kuzo zombini iincwadi zikaDaniyeli neSityhilelo, yaye bufumaneka kuzo zombini ezo ncwadi kwisahluko seshumi elinanye.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Le migca mithathu iyinxalenye, xa idityaniswe ndawonye, ichaza imbali epheleleyo kaTrump njengomongameli wesithandathu nowesibhozo, yaye yakhiwe phezu komqondiso othi “Inyaniso”. Ivela kwiincwadi zikaDaniyeli neSityhilelo, yaye ivelisa umgca wembali ohambelana naloo “nxalenye yencwadi kaDaniyeli enxulumene nemihla yokugqibela.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Loo nxalenye kaDaniyeli yileyo ivulwayo yiNgonyama yesizwe sakwaYuda, kanye ngaphambi kokuvalwa kwexesha lovavanyo, yaye ngoko ke iyinxalenye yomyalezo wokutywinwa wamawaka alikhulu elinamashumi amane anesine. Kodwa kufuna umbono womoya ocace gca ukubona iimpawu zendlela zesiprofeto zokubulawa kwamangqina amabini ngowama-2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Ivesi yeshumi elinesihlanu kuDaniyeli ishumi elinanye, imela iDabi lasePanium nomgca wobuKumkani baseHasmonean, elazalisekiswa ngedabi elibonakalayo, ngaloo ndlela lifuzisela umzekeliso wesiprofeto wemfazwe yokomoya phakathi kwenkolo yobuProtestanti obuwileyo emvukelweni nenkolo yexesha elitsha yomntu wehlabathi jikelele. IDabi lasePanium, elenzeka ngowe-200 BC, limela idabi lophondo lweRiphabhlikhi, yaye umzabalazo omelwe yiMvukelo yamaMaccabee umele idabi lophondo lobuProtestanti obuwileyo emvukelweni. Nangona imvukelo yamaMaccabee yenzeka ngowe-167 BC, iyahambelana ngokwesiprofeto neDabi lophondo lweRiphabhlikhi ngowe-200 BC, kuba ngokwesiprofeto iimpondo zihamba ngokungqinelana kwiimbali zazo.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Ivesi yeshumi elinesihlanu imele imbali yesiprofeto eyandulela ngoko nangoko, yaye ekhokelela kumthetho weCawa oza kufika kungekudala. Ngenxa yoko imele kanye loo ndawo ngexesha lokutywina lekhulu elinamashumi amane anesine amawaka, apho amandla angaphakathi komyalezo wokutywina ashicilela ngonaphakade itywina phezu kwabantu bakaThixo bemihla yokugqibela.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

YiNgonyama yesizwe sakwaYuda evula loo nyaniso, yaye loo nyaniso siSityhilelo sikaYesu Kristu. Amawaka alikhulu elinamashumi amane anesine ngawabo “abalandela iMvana naphi na apho iya khona,” yaye xa Ivula indima yeshumi elinesihlanu, iNgonyama yesizwe sakwaYuda ibakhokelele abantu bayo bemihla yokugqibela ePanium. UYesu wabonakalisa kanye le ngongoma kwinkqubo yokutywina xa wathabatha abafundi baKhe waya nabo ePanium, kanye phambi komnqamlezo.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Imfazwe yasePanium ithethwa ngokukodwa nguKristu, xa wayemi ePanium nabafundi baKhe, waza apho wabafundisa ukuba ibandla laKhe liya kwakhelwa phezu kwesivumo sikaPetros, nokuba “amasango esihogo” akayi kusoyisa. UYesu wayichaza imfazwe emelwa yiDabi lasePanium. IDabi lasePanium luyivesi yeshumi elinesihlanu, yaye ivesi yeshumi elinesithandathu yiDabi laseActium. UKristu wema ePanium, kanye phambi kokuba isenzo sokufa kwaKhe sizaliseke.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

IPaniyam ukuya kumthetho weCawa yimbali yomzabalazo wezopolitiko nowenkolo weempondo ezimbini zerhamncwa lomhlaba, ezizezi ubuProtestanti nobuRiphabhlikhi. Zombini zahlaselwa lirhamncwa elingakholelwayo kuThixo eliphuma enzonzobileni ngo-2020, yaye imfazwe yeempondo ezimbini nxamnye noothixo bezopolitiko nowenkolo bobuglobhalizim imelwe ngaphakathi kwimbali yeevesi zeshumi elinanye ukuya kweleshumi elinesithandathu.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Ukususela kwiMfazwe yaseUkraine eyaqalayo ngowama-2014, ukuya kumkhankaso wokuqala wobongameli kaDonald Trump owaqalayo ngowama-2015, kude kuse ekufeni kweempondo ezimbini ngowama-2020, kude kuse eluvukweni lowama-2023, ukuya kumkhankaso wesithathu kaTrump owaqalayo ngoNovemba 15, 2022, imbali ikhokelela kwiindinyana zeshumi elinesithathu ukuya kweshumi elinesihlanu. Kwezo ndinyana imbali etyhilwe liLizwi likaThixo lesiprofeto imela iinyaniso zesiprofeto ezitywina ikhulu elinamashumi amane anesine amawaka.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Ezo nyaniso zabonakaliswa kutyelelo lukaKristu eKesareya Filipi kuMateyu izahluko zeshumi elinesithandathu neshumi elinesixhenxe. Kwezo ndinyana, umntu wesono ubuyela kwimbali yesiprofeto ecula iingoma zehenyukazi laseTire, aze ngokwenjenjalo amisele umbono, ngaloo ndlela ebeka ezo ndinyana kumxholo weSikhalo Sasebusuku, kuba apho kungekho mbono abantu bayatshabalala.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Apho kungekho sityhilelo, abantu bayatshabalala; kodwa lowo ugcina umthetho, unoyolo yena. IMizekeliso 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Abo banamehlo, kodwa bengathandi ukubona, neendlebe, kodwa bewala ukuva, ziintombi ezizizidenge zaseLawodike ezingenawo “ioli.” “Ioli” yiyo ukwanda kolwazi oluveliswayo xa iSityhilelo sikaYesu Kristu sityhilwa ngaphambi kokuba kuvalwe ixesha lokuvavanywa, yaye ngokukaHoseya, abantu bakaThixo abala nabagiba ukwala ulwazi bamiselwe ukutshatyalaliswa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Abantu bam batshatyalalisiwe ngenxa yokuswela ulwazi; ngenxa yokuba wena ulahle ulwazi, nam ndiya kukulahla, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho woThixo wakho, nam ndiya kubalibala abantwana bakho. Hoseya 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Ilizwi leNkosi lafika kum kwakhona, lisithi, Nyana womntu, uhleli phakathi kwendlu enemvukelo, enamehlo okubona, kodwa ingaboni; ineendlebe zokuva, kodwa ingevi; kuba yindlu enemvukelo. Hezekile 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Waza wathi, Hamba, uthi kwaba bantu, Yivani okunene, kodwa ningaqondi; nibone okunene, kodwa ningabonisisi. Yenza intliziyo yaba bantu ityebe, neendlebe zabo zibe nzima, uvale amehlo abo; hleze babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngeentliziyo zabo, baguquke, baphiliswe. Isaya 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Baza abafundi beza kuye, bathi kuye, Yini na ukuba uthethe kubo ngemizekeliso? Waphendula wathi kubo, Kungenxa yokuba kuni nikunikiwe ukwazi iimfihlakalo zobukumkani bamazulu, kodwa kubo akunikiwanga. Kuba lowo unako, uya kunikwa, aze abe nentabalala ngakumbi; ke lowo angenako, uya kuhluthwa kwanoko anako. Ngenxa yoko ndithetha kubo ngemizekeliso; kuba bebona ababoni, beve abeva, bengaqondi nokukuqonda. Kwaye kubo kuzaliseka isiprofeto sikaEsaya esithi, Nokuva niya kuva, ningaqondi; nokubona niya kubona, ningaqondi oko nikubonayo; kuba intliziyo yaba bantu ityebile, neendlebe zabo zinzima ukuva, namehlo abo bawavalile; hleze mhlawumbi babone ngamehlo abo, beve ngeendlebe zabo, baqonde ngentliziyo yabo, baguquke, ndibaphilise. Kodwa asikelelekile amehlo enu, kuba ayabona; neendlebe zenu, kuba ziyeva. Kuba inene ndithi kuni, baninzi abaprofeti namadoda angamalungisa abalangazelelayo ukuzibona ezi zinto nizibonayo, kodwa abazibonanga; nokuziva ezi zinto nizivayo, kodwa abazivanga. Mateyu 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Yonke imiyalezo eyanikwa ukususela kowe-1840 ukuya kowe-1844 imele yenziwe inamandla ngoku, kuba baninzi abantu abalahlekelwe kukuqonda indlela yabo. Imiyalezo imele ifike kuzo zonke iicawa.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Asikelelwe amehlo enu, kuba ebona; neendlebe zenu, kuba zisiva. Kuba inene ndithi kuni, Baninzi abaprofeti namadoda angamalungisa abanqwenela ukuzibona ezo zinto nizibonayo, kodwa abazibonanga; nokuva ezo zinto nizivayo, kodwa abazivanga’ [Mateyu 13:16, 17]. Asikelelwe amehlo awabona izinto ezabonwayo ngowe-1843 nangowe-1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Umyalezo wanikelwa. Kwaye akufanele kubekho kulibaziseka ekuwuphindeni umyalezo, kuba iimpawu zamaxesha ziyazaliseka; umsebenzi wokugqibela umele ukwenziwa. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa umyalezo ngommiso kaThixo oya kukhula ube sisikhalo esikhulu. Emva koko uDaniyeli uya kuma esabelweni sakhe, anikele ubungqina bakhe.” Manuscript Releases, umqulu 21, 437.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

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

> ISityhilelo sikaYesu Kristu, awasinikwa nguThixo ukuze abonakalise kubakhonzi bakhe izinto ezimele ukuba zenzeke kwakamsinyane; wasithumela wasibonakalisa ngengelosi yakhe kumkhonzi wakhe uYohane; owangqina ilizwi likaThixo, nobungqina bukaYesu Kristu, nazo zonke izinto awazibonayo. Unoyolo lowo ufundayo, nabo balivayo amazwi esi siprofeto, begcine izinto ezibhaliweyo kuso; kuba ixesha lisondele. ISityhilelo 1:1–3.

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