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# Panium - Number Nineteen

IPaniyam - Inani Leshumi Elinesithoba

The Greats: Antiochus, Constantine, and the Last President

Abakhulu: uAntiyokwe, uKonstantino, noMongameli wokugqibela

Author

Jeff Pippenger

Published

March 1, 2026

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The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.

Isitshixo sokwahlula ngokuchanekileyo iindinyana zeshumi ukuya kweshumi elinesithandathu zikaDaniyeli 11 sifumaneka kwizisetyenziswa ezisisiseko zesiprofeto ezasetyenziswa ngaphezu kweminyaka engamashumi amathathu eyadlulayo, ngowe-1996, xa kwapapashwa imagazini ethi *The Time of the End*. Emva kweminyaka engamashumi amathathu, iNkosi ityhile ukuba omnye umyalezo wesiprofeto umele ukwenziwa usemthethweni njengoko umyalezo wamaMillerite wenziwa usemthethweni ngowe-1831. Kwimbali ye-omega yale minyaka ingamashumi amathathu, umyalezo omele ukwenziwa usemthethweni ubonakaliswa njengolungiso lomyalezo wangaphambili wobuSilamsi, njengoko umelwe nguJosiah Litch, kwanomyalezo olungisiweyo womnyango ovaliweyo, njengoko umelwe nguSamuel Snow, ongumqondiso womzekeliso weentombi ezilishumi. Kuya kuvakaliswa umyalezo wobuSilamsi, uhamba nesilumkiso ngeengcango zovavanyo ezivalekayo ngokuthe chu njengoko uKristu egqibezela umsebenzi waKhe womgwebo. Lo myalezo umacala mabini, unomgca wangaphakathi nowangaphandle, wona ke ngokwawo amela amanyathelo amabini okuqala enkqubo yovavanyo enamanyathelo amathathu ehlala isenzeka xa isiprofeto sityhilwa, njengoko kwakunjalo kwisityhilelo sikaYesu Kristu ngomhla wama-31 kuDisemba, 2023.

The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.

Iphephancwadi *The Time of the End* iqulethe isishwankathelo esisiseko sekamva laseMelika njengoko limelwe kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, ezatyhilwayo ngexesha lesiphelo ngowe-1989. Le phephancwadi ibikwiingxelo zoluntu iminyaka engamashumi amathathu, ukanti akukho bani wabonayo ukuba umxholo oyintloko wale phephancwadi yayingumzabalazo wenkolo phakathi kobukomanisi neecawe eziphantsi kwempembelelo yobuKatolika, ngakumbi eUkraine. Elo dabi lenkolo elivela kwixesha lika-1989 lichaza umongo wokutshabalala kwenkolo kukaPutin njengoko emelwe nguPtolemy noUziya kwimvukelo abayibonakalisayo bobabini etempileni eYerusalem. Itempile yaseYerusalem yayiyitempile kaUziya, ingeyiyo itempile kaPtolemy. Bobabini uPutin noZelenskyy bayayingcolisa itempile enye ngeendlela ezimbini ezahlukeneyo; omnye njengomYiputa, omnye njengomYuda.

The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.

Icawa elalizabalaza nxamnye nokumkani wasemazantsi ngowe-1989 yayilicawa yamaKatolika. Kutheni ingabi njalo? Ukungakholelwa kuThixo kwaseFransi kwanika ukumkani wasemantla inxeba elibulalayo ngowe-1798, ngoko ke kutheni ubupopu bungayi kuphindezelisa intshutshiso ende yokungakholelwa kuThixo nxamnye necawa yamaKatolika, ngakumbi eUkraine? Okubaluleke ngakumbi kukuba obu bungqina bucacileyo malunga neUkraine bavela kupapasho lwango-1996, olwalucaphula ababhali-mbali behlabathi malunga nembali yowe-1989. Ngoku ekubeni iNkosi ityhila imbali efihlakeleyo yendima yamashumi amane, ibhekise kumzabalazo phakathi kweecawa ezimbini zobuOrthodox ukuze inike umongo wesiprofeto nowembali wedabi laseRafiya neziphumo zalo, yaye yayisele iquke ukuqonda okuyimfuneko kwiphephancwadi elithi The Time of the End elapapashwa kwiminyaka engamashumi amathathu eyadlulayo.

The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.

Ukuphela kukaNapoleon kuyahambelana nokuphela okuthe chu kukaLenin, uStalin, kunye nenkqubo yoManyano lweSoviet. Xa ubukumkani basemzantsi bobuprofeti bafudusela ikomkhulu labo eRashiya kwabakho iinguquko ezimbini ezinkulu ngowe-1917. Eyokuqala yile ibizwa ngokuba yiNguquko yaseRashiya xa uCzar wabhukuqwayo, kwaza kwangalo nyaka kwalandela iNguquko yamaBolshevik, eyakhokelela kwimfazwe yamakhaya yowe-1917 ukuya kowe-1922. Ngowe-1922 kwasekwa uManyano lweSoviet.

The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.

Ukuqala kweRashiya njengokumkani wokomoya wasemazantsi kwamela uguquko olunezinyathelo ezibini olwakhokelela kwimfazwe yamakhaya, lwaza emva koko lwakhokelela ekusekweni komfelandawonye wamazwe. Ukuwa kweSoviet Union nako kwakunezinyathelo ezibini, kuqalwa ngokudilizwa kodonga lwaseBerlin ngomhla we-9 kuNovemba 1989, okwaza kwakhokelela ekuchithweni kweSoviet Union ngomhla wama-31 kuDisemba 1991. Njengomlawuli wokugqibela weRashiya, ukumkani wasemazantsi, uVladimir Putin wayengumfuziselo owawumelwe ngumlawuli wokuqala waseRashiya—uVladimir Lenin.

Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”

UVladimir uthetha ukuthi “inkokeli enkulu” yaye uPutin uthetha ukuthi “indlela.” ULenin uthetha ukuthi “umlambo omkhulu,” kodwa uVladimir Lenin wakhetha igama elithi Lenin ukuze afihle igama lakhe lokwenyaniso, elalithi Vladimir Ilyich Ulyanov. UIlyich uthetha ukuthi “unyana kaEliya,” yaye uUlyanov uthetha ukuthi “unyana oselula kaEliya.”

The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.

Inkokeli enkulu yaseRashiya kuloo ndlela, kwimbali emelwe lidabi laseRaphia ngowama-217 BC, yafanekiswa yinkokeli yokuqala yaseRashiya, eyathi njengoVladimir Lenin yaba yinkokeli enkulu yomlambo onamandla, kodwa eyafihla igama layo. Igama luphawu lwesimilo, yaye ukuba uVladimir afihle amagama akhe amabini kubonisa isimilo esakhetha umlambo omkhulu wengcinga yezopolitiko, ngaphezu kwesimilo esimelwe nguEliya, okuthetha ukuthi “UThixo nguYehova.” Ingcambu yokungakholelwa kuThixo kukumphika uThixo, yaye ukungakholelwa kuThixo luphawu oluphambili lokumkani wasemzantsi. Igama lesibini nelesithathu alinikiweyo likaLenin agxininisa uEliya nonyana wakhe, yaye isiphelo seRashiya njengokumkani wasemzantsi simelwe nguPtolemy IV, owaphumelela kwidabi laseRaphia, kodwa xa uAntiochus wabuyayo ngowama-200 BC kwidabi lasePanium unyana kaPtolemy owayeneminyaka emihlanu ubudala ngelo xesha wayesele elawula. Amagama amabini okuqala kaLenin achaza uEliya nonyana wakhe, aze ahambelane noPtolemy nonyana wakhe. UEliya nomyalezo kubantwana bakhe kuvela ngemihla yokugqibela, kanye phambi “komhla omkhulu nowoyikekayo weNkosi;” ekwangulapho amadabi aseRaphia nasePanium abekwe khona.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Khangelani, ndiya kunithumela uEliya umprofeti, phambi kokuza kwemini enkulu neyoyikekayo kaYehova; yaye yena uya kubuyisela intliziyo yooyise kubantwana, nentliziyo yabantwana kooyise, hleze ndize ndibethe ihlabathi ngesiqalekiso. Malaki 4:5, 6.

The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.

Ubungqina buka-Uziya noPtolemy buyahambelana kwivesi yeshumi elinanye kaDaniyeli ishumi elinanye, yaye u-Uziya waphila iminyaka elishumi elinanye emva kwemvukelo yakhe nesifo sakhe seqhenqa; kanti ke, uPtolemy walawula iminyaka elishumi elinesixhenxe iyonke, elo lona linani elifanayo leminyaka ephakathi kweemfazwe zevesi yeshumi elinanye nevesi yeshumi elinesihlanu. Isiprofeto seminyaka engama-250 esaqala ngowama-457 BC, saphela ngowama-207 BC phakathi kwezo mfazwe zimbini; iminyaka elishumi emva kweRafiya neminyaka esixhenxe ngaphambi kwePaniyam. Ulawulo lukaPtolemy IV lwaqala ngowama-221 BC, waza wafa ngowama-204 BC, ngoko ke iminyaka elishumi elinesixhenxe kaPtolemy ayingomgca mnye nale minyaka ilishumi elinesixhenxe isuka eRafiya isiya ePaniyam. Kanjalo ayiyiyo kwa loo minyaka ilishumi elinesixhenxe emelwe sisiphelo sesiprofeto seminyaka engama-250 esiqala ngoNero ngowama-64 size siphele ngowama-313. Ukususela kowama-313 ukuya kumthetho wokuqala weCawa ngeCawe ngowama-321 yiminyaka esibhozo, yaye kwiminyaka esithoba kamva, ngowama-330, uConstantine wawahlula ubukumkani baba ngasempuma nangasentshona.

In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.

Kwixesha elikufuphi kakhulu uPutin neRashiya baya koyisa iUkraine, yaye amanyathelo kaPtolemy no-Uziya aya kuqalisa ukuphinda kwimbali emelwe yivesi yeshumi elinesibini. La mangqina mabini aseBhayibhileni abeka ingxaki yokugqibela kaPutin phakathi kwengxaki yecawe norhulumente. Uvukelo lwabo lwabonakaliswa etempileni eYerusalem, ngaloo ndlela kuchongwa itempile nenkolo ka-Uziya njengendawo yesalathiso sesiprofeto.

Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.

UZelenskyy, okuthetha ukuthi “luhlaza,” ungumpopayi wabaphathi-bezoburhulumente beeglobalist beManyano yaseYurophu neZizwe eziManyeneyo, abo i-ajenda yabo yeeglobalist imelwe ngokufanelekileyo yintshukumo yezopolitiko eluhlaza enqula umama womhlaba. Kuyafaneleka ukuba uZelenskyy wayengumdlali weqonga, kuba ngokucacileyo ungummeli wamanye amagunya, yaye intsingiselo yegama lakhe ethi “luhlaza” ichaza ifilosofi yezopolitiko ekhokela iintshukumo zakhe kwibhodi yechess yembali yoluntu. I-checkmate kaZelenskyy isondele kakhulu.

In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.

Kule mbali yokugqibela yembali ukuvukela kuka-Uziya noPtolemy kuya kuphinda kwenziwe kwakhona, kodwa uPtolemy (Putin) wafa kwiminyaka emine phambi kwedabi lasePanium, yaye umlawuli wokugqibela wokumkani wasemazantsi umelwe ngumntwana oneminyaka emihlanu ubudala olawulwa luthotho lwee-regent ezonakeleyo nezingafanelekanga.

Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.

UPtolemy V wayeneminyaka emalunga ne-5–6 kuphela xa wayenyuka etroneni ngo-204 BC (emva kokufa kukayise okungummangaliso), yaye ubukumkani bamaPtolemy babungakwazi ukusebenza ngenxa yoluhlu lweerijensi ezingakwaziyo okanye ezonakeleyo ngexesha lolawulo lwakhe. Irijensi yokuqala yaba ukusuka ku-204–202 BC, emva kokuba ukufa kukaPtolemy IV kufihlwe yaye unina uArsinoe III ebulewe. Iintandokazi zenkundla, uSosibius, owayelixesha elide engumphathiswa phantsi kukaPtolemy IV, noAgathocles umzalwana wenkosikazi kaPtolemy IV uAgathoclea, bazibhengeza njengabalawuli beerijensi. Baqamba okanye bavelisa umyolelo obabenza babe ngabagcini bakhe, babeka ukumkani oselula phantsi kwenkathalelo kaAgathoclea nentsapho yakhe, baza basusa abo babenokuba ziimbangi. USosibius wayelawula inxalenye enkulu yolawulo lwasekuqaleni.

A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.

Utshintsho lwenzeka malunga no-202 BC, xa uAgathocles waba ngumphathi olawulayo oyintloko, kodwa wayethiywa kakhulu ngenxa yokuziphatha kakubi nokulawula gwenxa. Uvukelo oludumileyo eAlexandria lwakhokelela ekubulaweni kwakhe ngenkohlakalo sisihlwele, lo gama ukumkani oyinkwenkwe ngokwegama nje wayebonakala ekuvuma oko. Abaphathi abalandelayo babengoTlepolemus, irhuluneli yasePelusium, kwaza emva kwakhe kwalandela uAristomenes. Ngexesha ledabi lasePanium ngo-200 BC, ubukumkani babuphantsi kolu luhlu lujikelezayo lwabaphathi nabacebisi benkundla.

At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.

Kwimfazwe yasePanium imikhosi yamaPtolemy yayikhokelwe emfazweni ngumthetheli-jikelele uScopas waseAetolia, umphathi-mkhosi wokuqeshwa owamiselwa phantsi koburhulumente bobugcinisihlalo, kungekhona nguPtolemy V ngokwakhe. Lo kumkani uselula wayengenalo ulawulo lokwenene—izigqibo, icebo lomkhosi, nobuthathaka bubonke bobukumkani baphuma ekungasebenzi kakuhle kwabaphathi abagcina isihlalo, kwiimvukelo zangaphakathi (ezinjengeemvukelo zamaYiputa omthonyama), nakumaqhinga enkundla yasebukhosini. Oku kungazinzi kwavumela uAntiochus III Omkhulu ukuba amoyise ngokugqibeleleyo uScopas ePanium, ethimba iCoele-Syria, kuquka neYudeya, ngokusisigxina kulawulo lwamaPtolemy.

Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.

Ababhali-mbali baxoxa ngokwenzeka okunokwenzeka kokuba ukufa kukaPtolemy IV kwabangelwa yityhefu, nto leyo ekwayinxalenye yokuqikelela kwembali okunxulumene noVladimir Lenin, uJoseph Stalin, kwanokumkanikazi wasezantsi, uCleopatra. UPutin uyoyisa kwiMfazwe yaseUkraine, kodwa ke ukutshabalala kwakhe kuqala ngomnqweno wakhe wokuphumeza ubudlelane bolawulo iSoviet Union eyayikhe yalugcina nebandla laseUkraine, obathi, xa basuswayo ngo-1989, baba ngumfuziselo woloyiso lokumkani wasemantla phezu kokumkani wasemazantsi.

The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.

I-Ukraine yintsika ye-Orthodoxy yamaSlav aseMpuma. Ubhaptizo lukaVladimir Omkhulu lwenzeka ngowe-988 eKyiv. Kamva iMoscow yazibanga ngesihloko esithi “IRoma Yesithathu” emva kokuwa kweConstantinople, izibeka njengendlalifa efanelekileyo nomlondolozi womoya wawo onke amazwe amaRashiya, kuquka ne-Ukraine njengalo “mmandla wayo wecanon”.

The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.

I-Patriarchate yaseMoscow ibisoloko iyibona iUkraine njengengenakwahlulwa ngokomoya neRashiya phantsi kwesaci esithi “Abantu banye, ukholo lunye,” esingumhlathi uPutin ngokwakhe awusebenzise ngokuphindaphindiweyo. IUkraine, ngakumbi ukususela ngowama-2014/2022, iya isibona ngakumbi nangakumbi isikhokelo saseMoscow njengolawulo lobukoloniyali nolobukumkani, kunokuba isibone njengobumama bokomoya bokwenene. Ukusukela ngoFebruwari ka-2026, kukho izakhiwo ezimbini ze-Orthodox ezikhuphisanayo. Esinye yiCawa yama-Orthodox yaseUkraine, ethe ukususela ngowama-2019 yazimela phantsi koPatriarch wama-Ecumenical uBartholomew waseConstantinople. EKyiv iCawa yama-Orthodox yaseUkraine ithathwa njengecawa yesizwe yokwenene.

Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.

Mfundi makalumke: iCawa yama-Orthodox yaseUkraine yicawa eyahlukileyo kuneCawa yama-Orthodox yaseUkrainia. ICawa yama-Orthodox yaseUkrainia inxulumene neCawa yama-Orthodox yaseRashiya, yaye ngenxa yesi sizathu uZelenskyy ebeyihlasela. IVatican iyakuchasa ukuhlasela kukaZelenskyy osele kuqalile, kodwa uvukelo lukaPutin lwendima yeshumi elinesibini lulandela uloyiso lwakhe eRaphia, yaye luseza kwenzeka kwixesha elizayo.

The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.

ICawa lamaOthodoki laseUkraine ngokwembali lalinxulunyaniswa nombutho waseMoscow. Emva kohlaselo luka-2022, iCawa lamaOthodoki laseUkraine yabhengeza ukuzimela okupheleleyo ngoMeyi 2022, kodwa uphando lukarhulumente waseUkraine (DESS) luphindaphinde lwathi isahleli inobudlelane obusemthethweni ngokwecanon nangokomthetho neMoscow. I-Ukraine yaphumeza umthetho ngoAgasti 2024 (owatyikitywa nguZelenskyy) othintela nawuphi na umbutho wenkolo onxulumene neCawa lamaOthodoki laseRashiya (elichazwa “njengelizwe elingumhlaseli”). ICawa lamaOthodoki laseUkraine iyalelwe ukuba inqumle ngokupheleleyo onke amaqhina ayo, kungenjalo ijongane nokuchithwa kweKyiv Metropolis yayo ngokomyalelo wenkundla. Ukususela ekupheleni kuka-2025 nasekuqaleni kuka-2026, kusekho uhlaselo lokugaleleka, ukudluliselwa kwamaparishi kwiCawa lamaOthodoki laseUkraine (angaphezu kwe-1,300 ukusukela ngo-2022), amatyala enkundla, kunye neengcali zeZizwe eziManyeneyo ezilumkisa ngenkxalabo enxulumene nenkululeko yonqulo malunga neCawa lamaOthodoki laseUkraine.

The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.

IVatican iye yachasa esidlangalaleni naluphi na uchitho olunyanzelisiweyo lweCawa yama-Orthodox yaseUkraine. IRashiya noPutin bakubonisa oku njengentshutshiso ecacileyo yobu-Orthodox obusemthethweni ngokomgaqo wecawe, yaye benze ukukhuselwa “kweecawa zama-Orthodox zaseRashiya” kwaba yimfuno echazwe ngokucacileyo kuzo naziphi na iintetho zoxolo. Ipropaganda yaseRashiya ihlala inxulumanisa iCawa yama-Orthodox yaseUkraine kunye nokuhlaselwa kwayo ngurhulumente waseUkraine “nobuNazi” yaye ikubeka njengengxenye yesizathu sabo “sokususa ubuNazi.”

Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.

UPutin uya kungena “etempileni” ngokuzigwagwisa aze azibangele ulawulo olupheleleyo lokomoya phezu kobuOthodoki baseUkraine, ezama ukuphinda ayithobe yonke intlangano yecawa yaseUkraine phantsi kweMoscow, efuna ukwamkelwa njengentloko yokomoya efanelekileyo yehlabathi lamaOthodoki aseRashiya.

This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.

Le yinto ingumfuziselo ochaneke kanye noPtolemy engena eNgcweleni yeeNgcwele, ngoxa u-Uziya enguZelenskyy ofuna ukutshisa isiqhumiso. Uvukelo lukaPtolemy lwaba seNgcweleni yeeNgcwele, kanti oluka-Uziya lwaba kwindawo engcwele. Emva koko ukumkani wasemazantsi, edlamkile luloyiso “lomda,” ephelisa amandla obummeli obuNazi, aze agqithe angene kuloo ndawo ingeyo yedwa ngaphandle kommandla wonqulo. Emva koko kuya kuza ukuthotywa ngesiquphe okungokolwalathiso lobuThixo, yaye uPutin uya kunyamalala eqongeni (njengoko uPtolemy IV wafa ngowama-204 BC). Emva kwesithuba samandla sesigaba “sabalandela ababuthathaka,” ukumkani wasemantla ubuya ngamandla amakhulu ngakumbi aze oyise kwidabi langoku lasePanium kwivesi 15.

## Seventeen

Ishumi elinesixhenxe

Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.

Iminyaka elishumi elinesixhenxe ivela izihlandlo ezithathu embalini apho iimfazwe zaseRaphia nezasePanium zidibana khona, umgca phezu komgca. Iminyaka elishumi elinesixhenxe ukusukela kummiselo waseMilan apho iitrone zaseMpuma nezaseNtshona zobukumkani zadityaniswa ngomtshato, kwada kwahlulwa ubukumkani kwaza kwaqhawulwa umtshato ngowe-330. Iminyaka elishumi elinesixhenxe, ekuqaleni nasekupheleni kwayo, ziziphawuli zendlela zamanye amaxesha amabini anxulumene nesiprofeto. Ukuqala ngoNero ngonyaka ka-64, kuphawulwa ixesha lentshutshiso elaphela kwimbali kaConstantine Omkhulu. Utshintsho olusuka kwixesha lentshutshiso likaNero lusiya kwisivumelwano esimelelwa nguConstantine lubonakalisa utshintsho olusuka kwibandla laseSmirna lusiya kwibandla lasePergamo. U-313 nommiselo waseMilan babonakalisa isiphelo sebandla laseSmirna, yaye isiphelo sexesha leminyaka elishumi elinesixhenxe ngunyaka ka-330, owawukukuzaliseka kwesiprofeto seminyaka engamakhulu amathathu anamashumi amathandathu sikaDaniyeli 11:24.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Uya kungena ngoxolo kwanakweyona mimandla ityebileyo yephondo; aze enze oko ooyise abangakwenzanga, kwanookhokho bakhe; uya kubasasazela ixhoba, nempango, nobutyebi; ewe, uya kuceba ngamacebo akhe ngokuchasene neenqaba ezinqabileyo, kude kube lixesha. Daniyeli 11:24.

The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.

Iminyaka elishumi elinesixhenxe ukususela ku-313 nomthetho waseMilan, iqala ngokuzaliseka kwesiprofeto ize iphele ekuzalisekeni kwesinye isiprofeto. Ukuzaliseka kwesiprofeto sokuqala okuphawula isiqalo, kuchaza inguquko esuka kwibandla laseSmirna isiya kwibandla lasePergamo, yaye isiprofeto esiphawula ukuphela kwaloo minyaka ilishumi elinesixhenxe, sichaza ukwahlulwa kweRoma yaba yiRoma yasempuma neRoma yasentshona. Le minyaka ilishumi elinesixhenxe ichazwa yimbali yesiprofeto, kungekhona nangasiphi na isibhengezo esithile seminyaka elishumi elinesixhenxe. I-alpha yokwahlulwa kwebandla lesibini kwelesithathu yahambelana nokwahlulwa kobukumkani baba yimpuma nentshona ekuzalisekeni kwesiprofeto sexesha seminyaka engama-360. Ezo ziprofeto zimbini zimisa ixesha leminyaka elishumi elinesixhenxe, yaye kufuneka zimiswe njengethuba lesiprofeto elisemthethweni ngokusekelwe kubungqina bababini okanye babathathu; ukuba ishumi elinesixhenxe lingumfuziselo wesiprofeto osebenzayo.

Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.

Abo mangqina bakho kwelinye ixesha leminyaka engama-250 elaqalisa ngowama-457 BC. Ngaloo mhla kwaqala isiprofeto seminyaka eyi-2,300 sikaDaniyeli 8:14. Owona nyaka wama-457 BC uyindawo yokuqala yesiprofeto, yaye uluphawu lwendlela yesiprofeto olusekiweyo. Ukwandisa iminyaka engama-250 ukuya kwixesha elizayo kukuzisa kowama-207 BC, oyimbali ephakathi kweedabi zaseRafiya nePaniyam. Idabi laseRafiya nelasePaniyam alinako ukwahlulwa, kuba omabini abandakanya uAntiyokosi Omkhulu. Ukusuka kwidabi laseRafiya ngowama-217 BC kuse kowedabi lasePaniyam ngowama-200 BC yiminyaka elishumi elinesixhenxe. Isiprofeto seminyaka eyi-2,300 sichaza utshintsho lwexesha lolawulo olungokwenkqubo ekuqaleni, xa umthetho wesithathu wabuyisela ubukhosi besizwe sakwaYuda, yaye ekupheleni kwabakho utshintsho lwexesha lolawulo olungokwenkqubo xa uKristu wasuka endaweni engcwele waya kwiNgcwele yeeNgcwele. Owona nyaka wama-207 BC umele utshintsho lwexesha lolawulo lwaseYiputa phezu kwelakwaYuda, lusiya kwixesha lolawulo lwamaSeleukusi phezu kwelizwe elizukileyo. Ixesha lolawulo lwamaSeleukusi phezu kwelizwe elizukileyo lazala imvukelo yamaMakkabhi ngowama-167 BC.

The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.

Ixesha likaNero leminyaka engama-250 liphela ngembali kaConstantine oMKHULU, yaye iminyaka engama-250 egqitywa phakathi kweemfazwe ezimbini yimbali kaAntiochus oMKHULU. Edabini laseRaphia, uPtolemy IV wamoyisa uAntiochus oMkhulu, yaye uPtolemy walawula iminyaka elishumi elinesixhenxe. Omabini la maxesha eminyaka engama-250 aqulethe ixesha elahlukileyo leminyaka elishumi elinesixhenxe. Omabini aphela kwimbali yomlawuli owaziwa ngokuba nguMKHULU. Omabini la maxesha eminyaka engama-250 aqala kuphawu lwendlela lwesiprofeto olusekiweyo, yaye omabini aphela kuphawu lwendlela lwesiprofeto olusekiweyo.

The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.

I-United States yaqala ngomhla we-4 kuJulayi 1776, yaye kwiminyaka engama-250 kamva oko kukuzisa kumhla we-4 kuJulayi 2026, xa uDonald Trump, owaziwa njengofuna ukwenza iMerika “ibe nkulu,” eya kube ebhiyozela loo minyaka ingama-250. U-2026, njengeminyaka engama-250 ukusukela ku-457 BC, uphela embindini wembali yeemfazwe zale mihla zaseRaphia nasePanium, ezaziwa ngokuba yiMfazwe yaseUkraine neMfazwe yeHlabathi yesiThathu. Ulawulo lokumkani wasemzantsi, ixesha lomthetho wokuqala weCawa, nexesha elisusela kwimfazwe yaseRaphia ukuya ePanium zibonelela ngamaxesha amathathu eminyaka elishumi elinesixhenxe, onke anxulumene nembali enye yesiprofeto. Amaxesha amathathu eminyaka engama-250 onke afika kunye kwiimbali ezifanayo zesiprofeto. La maxesha mathathu eminyaka engama-250 amisela imigca emithathu yenyaniso yesiprofeto enembali enxulunyaniswa noDonald Trump, omelwe nokuba nguConstantine Omkhulu, okanye nguAntiochus Omkhulu.

The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.

Imigca emithathu yeminyaka engama-250 inika imizekeliso emithathu eyahlukileyo, kodwa ehambelanayo, yemihla yokugqibela. Umgca kaNero uchonga imbali yeminyaka elishumi elinesixhenxe yokuyekelelana ethetha ngokugqibeleleyo ngeempawu zesiprofeto zokubunjwa komfanekiso werhamncwa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kusekwa ngaphambi kokuba ixesha lenceba livalwe; kuba wona uya kuba luvavanyo olukhulu kubantu bakaThixo, oluya kugqitywa ngalo ikamva labo laphakade. Isikhundla sakho sisiphithiphithi esinje sokungangqinelani, kangangokuba bambalwa kuphela abaya kulahlekiswa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “KwisiTyhilelo 13 lo mbandela ubekwe ngokucacileyo; [IsiTyhilelo 13:11–17, sicatshulwe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Olu luvavanyo abantu bakaThixo abamele ukuba nalo ngaphambi kokuba batywinwe. Bonke abo babonakalisa ukunyaniseka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha sobuxoki, baya kumiswa phantsi kwebhanile yeNkosi uThixo uYehova, yaye baya kwamkela itywina loThixo ophilileyo. Abo banikela inyaniso enemvelaphi yasezulwini baze bamkele isabatha seCawa, baya kwamkela uphawu lwerhamncwa.” Manuscript Releases, volume 15, 15.

The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.

Umfanekiso werhamncwa yindibaniselwano yecawa norhulumente, icawe ilawula olo lwalamano. Ukulalanisa kukaConstantine ekuzameni ukudibanisa ubuhedeni nobuKristu ngumzekelo oqhelekileyo wokulalanisa kwemihla yokugqibela.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

> “Kwimikhankaso eqhubekayo ngoku eUnited States yokuzuza inkxaso karhulumente kumaziko nakwimiselo yecawe, amaProtestanti alandela emanyathelweni amaPapisti. Ngaphezu koko, avulela ubupopu umnyango wokuba buphinde bufumane eMelika yamaProtestanti ubukhosi obuphezulu obaphulukana nabo eLizwe eliDala. Kwaye oko okunika le ntshukumo ukubaluleka okukhulu ngakumbi yinyaniso yokuba eyona njongo iphambili ecatshangelwayo kukunyanzeliswa kokugcinwa kweCawa—isiko elavela eRoma, nelibangwa yiyo njengophawu lwegunya lwayo. Ngumoya wobupopu—umoya wokuvumelana nezithethe zehlabathi, wokuhlonela izithethe zabantu ngaphezu kwemithetho kaThixo—ongena nzulu kwiicawa zamaProtestanti aze uzikhokelele ekwenzeni lo msebenzi mnye wokuphakanyiswa kweCawa awayewenzile ubupopu ngaphambi kwazo.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> “Ukuba umfundi angaziqonda izixhobo eziya kusetyenziswa kungquzulwano olusondelayo kungekudala, makalandelise nje imbali yeendlela iRoma eyazisebenzisa ngenxa yaloo njongo kumaxesha adlulileyo. Ukuba angathanda ukwazi ukuba amaKatolika namaProtestanti amanyeneyo aya kubaphatha njani abo bazalayo iimfundiso zawo, makabone umoya iRoma eyawubonakalisa ngakuSabatha nakubakhuseli bayo.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

> “Izimemezelo zobukumkani, amabhunga amakhulu, nemimiselo yecawa exhaswa ngamandla orhulumente zezona zinyathelo umthendeleko wobuhedeni awafikelela ngazo kwisikhundla sodumo kwihlabathi lamaKristu. Inyathelo lokuqala loluntu ngokubanzi lokunyanzelisa ukugcinwa kweCawa lalingumthetho owamiselwa nguConstantine. (A.D. 321) Lo myalelo wawufuna ukuba abemi beedolophu baphumle ‘ngomhla ohlonelwayo welanga,’ kodwa wavumela abantu basemaphandleni ukuba baqhubeke nemisebenzi yabo yezolimo. Nangona ngokwenene wawungummiselo wobuhedeni, wanyanzeliswa ngumlawuli emva kokwamkela kwakhe ubuKristu ngegama kuphela.” The Great Controversy, 574.

The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.

Ukuqhubela phambili kokuvumelana nezivumelwano okwakhokelela, yaye okuya kuphinda kukhokelele, emthethweni weCawa kubonakaliswa ngexesha leminyaka elishumi elinesixhenxe ukusuka ku-313 ukuya ku-330, nomthetho wokuqala weCawa ka-321 njengophawu olusembindini lwale mbali. Ekuqaleni kwakukho umtshato wempuma nentshona, yaye ekugqibeleni kwakukho uqhawulo-mtshato lwempuma nentshona. Umthetho wokuqala weCawa uluphawu olusembindini olumele uvukelo, kanye njengokuba unobumba weshumi elinesithathu wealfabhethi yesiHebhere, xa wandulelwa ngunobumba wokuqala waza walandelwa ngowamashumi amabini anesibini nowokugqibela wealfabhethi, usenza igama lesiHebhere elithi inyaniso. Umtshato ekuqaleni noqhawulo-mtshato ekugqibeleni kuchaza unobumba we-alpha uvumelana nonobumba we-omega. Ixesha leminyaka engama-250 elaqala ngoNero linomqondiso kaKristu, yaye lithetha ngomxholo wenyaniso yangoku ngemihla yokugqibela.

The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.

Ithuba leminyaka engama-250 eliqala ngo-457 BC ligxininisa ulawulo lombuso olumelwe ngu-Antiochus the Great njengoko emi phakathi kwethuba leminyaka elishumi elinesixhenxe ukusuka eRaphia ukuya ePanium. Siluqonda njengolawulo lombuso, kuba ngo-457 BC kwaqala nesiprofeto seminyaka engama-2,300. Iminyaka engama-2,300 ngumgca wangaphakathi wesiprofeto othetha ngomsebenzi kaThixo wentlawulelo, ohambelana nomfuziselo wolawulo lwecawa. Ngokungafaniyo nethuba leminyaka engama-250 elaqala ngoNero, ithuba eliqala ngo-457 BC lithetha ngendima yezopolitiko yomongameli wokugqibela waseMerika ofuna ukwenza iMerika, aze emva koko enze nehlabathi, libe likhulu, njengoko ekhuthaza ingcamango ephosakeleyo yamaKatolika yexesha legolide leminyaka eliwaka loxolo.

The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.

Iminyaka engama-250 yase-United States, eyiyo irhamncwa lomhlaba leSityhilelo ishumi elinesithathu, ichaza ukuphela kobukumkani besithandathu besiprofeto seBhayibhile, obuphela apho baqala khona, phakathi kwemfazwe. Aboyisi bembali ngabona bachaza imbali egciniweyo. AmaDemokhrasi axhotyiswe yinamba yobuglobalisti, ayibona le meko yangoku yesiphithiphithi njengoguquko, kanti amaRiphabhlikhi azizintetho zonke kodwa engenzi nto ayibona le mbali yangoku njengemfazwe yamakhaya. AmaDemokhrasi ngabameli benamba yesiprofeto seBhayibhile, kwaye amaRiphabhlikhi amelwe njengamaProtestanti awexukileyo, okanye ngokwemigaqo kaYohane kwiSityhilelo ishumi elinesithandathu, ayingumprofeti wobuxoki. I-United States yaqala ngemfazwe yenguquko kwaye iphela ngemfazwe yenguquko. Iqela lamaRiphabhlikhi laqala ngemfazwe yamakhaya kwaye liphela ngemfazwe yamakhaya. AmaRiphabhlikhi ayayibona imfazwe yamakhaya leyo amaDemokhrasi ayibiza ngokuba yinguquko.

Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.

UTrump, njengomongameli wokugqibela weRiphabhlikhi, unazo iimpawu zobuprofeti zomongameli wokuqala weRiphabhlikhi, owafika kwimbali yangaphandle yeMfazwe Yamakhaya. Imfazwe Yamakhaya yangaphandle kaLincoln yayingakwimbali yangaphakathi yesiprofeto sikaIsaya sesahluko sesixhenxe, ivesi yesibhozo, esaphela ngo-1863, kanye ngonyaka weSibhengezo soKhululo. Umahluko phakathi kwala maqela mabini ngumgaqo wobuprofeti oyintloko nowesiseko. Waqala ngoKayin noAbheli, abathi ngexesha likaKristu bamelwa ngabaSadusi nabaFarisi, iindidi ezimbini zikaKayin ezaziza kubulala uAbheli omnye.

The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.

AbaFarisi nabaSadusi bamele abo bavumayo ukuba uMesiya wabo abethelelwe emnqamlezweni, ngenxa yezizathu ezahlukeneyo, kodwa bevumelana—kusenjalo nje. AbaFarisi babebanga ukuba bayawuxhasa umthetho, kodwa bengawenzi, njengamaRiphabhlikhi. AbaFarisi babebanga ukuba bayawuxhasa umthetho kaThixo wokuqala, kodwa bewutolika umthetho ngokwengqiqo yabo enobandlululo. UMthetho wokuqala kumaFarisi uyafana noMgaqo-siseko kumaRiphabhlikhi, lo mgaqo-siseko kanye abathi bayawuxhasa, kodwa abangawuxhasiyo. AbaSadusi bawala amandla kaThixo, yaye nangona babeyihlelo elincinane kunabaFarisi, abaSadusi babulawula ubume benkolo nobezopolitiko baseYudea ngexesha likaKristu. AmaDemokhrasi ayihlelo elincinane kunamaRiphabhlikhi, lincinane kangangokuba kufuneka aqhathe ukuze ahlale esemandleni, kodwa ahlala esemandleni, kuba abachasi bawo, ababanga ukuba bayawuxhasa umgwebo olinganayo kubo bonke, abenzi nto ukunyanzelisa imigaqo yomthetho abathi bayawuxhasa.

There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.

Akukho nto intsha phantsi kwelanga, yaye amaqela amabini ezopolitiko eUnited States ayinxalenye yembonakalo yesiprofeto kanye njengokuba kwakunjalo ngabaFarisi nabaSadusi. Kakade ke zikho nezinye ezininzi iintshatiselo ezihamba ngalo mgca wesiprofeto, kodwa kuxa kuphela ubona ubudlelane besiprofeto bala mandla mabini angengcwele, athi nangona engabachasi omnye komnye, amanyane ngokuchasene nobungcwele, apho ke ubona uPtolemy no-Uziya ekukhanyeni okufanelekileyo. Bobabini ookumkani basemzantsi bazama ukunikela imibingelelo etempileni enye, kodwa uPtolemy, evela eYiputa, umele amandla enamba—amaDemocrats. U-Uziya, njengokumkani wakwaYuda, uyinkokeli yelizwe elizukileyo, elinguProtestanti obuwexuki, okanye umprofeti wobuxoki—amaRepublicans.

The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.

Ulwalamano lwenamba nomprofeti wobuxoki lumelwe ngokwesiko eNtabeni yeKarmele. Entabeni leyo, uAhabhi wayemele inamba, yaye abaprofeti bakaBhahali noAshtaroti bakaIzebhele babemele abaprofeti bobuxoki abema ngokuchasene noEliya. Irhamncwa elinguIzebhele lalisesemva kwezigcawu eSamariya. Inamba emanyene nomprofeti wobuxoki nayo yamelwa yiRoma yobuhedeni nokumanyana kwamaYuda emnqamlezweni, njengoko kuya kuba njalo ukumanyana kwamaDemokhrasi namaRiphabhlikhi emthethweni weCawa. Iziqalelo zamandla amanyeneyo zimelwe ngamaDemokhrasi namaRiphabhlikhi ngaphakathi kophondo lwamaRiphabhlikhi lwerhamncwa lomhlaba. La mandla mabini ezopolitiko angengcwele amelwe nguKayin, yaye nomnombo ka-Abheli nawo unezahlulo ezibini.

Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.

Umgca ka-Abheli, othi ngokunxulumene nomgca wangaphandle kaKayin ube ngumgca wangaphakathi, umelelwa ziindidi ezimbini zeentombi. Ukuqhubela phambili kophondo lwamaProtestanti lwerhamncwa lomhlaba eliyi-United States kumelwe luthotho lokucocwa ngokwenkolo oluqala ngebandla laseSardesi ngowe-1798, xa i-United States yaba bubukumkani besithandathu besiprofeto seBhayibhile. ISardesi yayilibandla elalinegama lokuba liyaphila, kanti lalifile. Ngowama-1798 amahlelo amaProtestanti awayehlukene nebandla lobupapa ayesele ebuyela eRoma. AmaKristu aqala ukubizwa ngokuba ngamaKristu eAntiyokwe.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> “Kwakuse-Antiyokwe apho abafundi baqala ukubizwa ngokuba ngamaKristu. Eli gama balinikwa ngenxa yokuba uKristu wayengumxholo oyintloko wokushumayela kwabo, wokufundisa kwabo, nowencoko zabo. Ngokuqhubekayo babechaza iziganeko ezazenzekile ngemihla yolungiselelo lwaKhe emhlabeni, xa abafundi baKhe babesikelelwe bubukho baKhe ngokobuqu. Ngokungadinwayo babehlala kwiimfundiso zaKhe nakwimimangaliso yaKhe yokuphilisa. Ngemilebe engcangcazelayo namehlo azaliswe ziinyembezi bathetha ngentlungu yaKhe emyezweni, ukungcatshwa kwaKhe, ukugwetywa kwaKhe, nokubulawa kwaKhe, ukunyamezela nokuthobeka awanyamezela ngako ukudelelwa nokuthuthunjiswa awakwenzelwa ziintshaba zaKhe, nenceba efana nekaThixo awathandaza ngayo ngenxa yabo babemtshutshisa. Uvuko lwaKhe nokunyuka kwaKhe, nomsebenzi waKhe ezulwini njengoMlamli wabantu abawileyo, yayingumxholo ababevuya ukuhlala kuwo. Ngokufanelekileyo ke abahedeni babebabiza ngokuba ngamaKristu, kuba babeshumayela uKristu baze bathandaze kuThixo ngaye.

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> “YayinguThixo owabanika igama elithi amaKristu. Eli ligama lobukhosi, elinikwa bonke abo bazimanya noKristu. Kwakungeli gama awabhala ngalo uYakobi kamva, esithi, ‘Abatyebi abanixinzeleli na, banirhuqe nani baye ezihlalweni zokugweba? Abalinyelisi na elo gama lihle enabizwa ngalo?’ Yakobi 2:6, 7. Kwaye uPetros wavakalisa, ‘Ukuba umntu ebandezeleka njengomKristu, makangabi nazintloni; makamdumise ke uThixo ngale nto.’ ‘Ukuba nithe natshutshiswa ngenxa yegama likaKristu, ninoyolo; kuba uMoya wozuko noMoya kaThixo uhleli phezu kwenu.’ 1 Petros 4:16, 14.” IZenzo ZabaPostile, 157.

The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.

Ibandla lase-Efese lanikwa igama lokuba ngamaKristu, nto leyo eyakhokelela kwibandla elitshutshiswayo laseSmirna, elalandelwa kwimbali yasePergamo libandla lokuvumelana. Xa ubupopu bathabatha itrone, ukwahlukana kwachaza ibandla likaThixo lokwenyaniso njengebandla elisentlango. Ibandla laseRoma lalinguTiyatira. Ekupheleni kwentlango yeminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, kwavela ibandla lobuProtestanti, yaye ukususela kuloo ndawo ukuya phambili uphondo lobuProtestanti lumelwa luluhlu olungcwele lweemvavanyo nokuhlanjululwa.

Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…

UbuProtestanti baqalisa xa uMartin Luther waxhoma iingxoxo zakhe ezingama-95 emnyango ngowe-1517, yaye “kwiminyaka engama-23” kamva, ngowe-1540, kwaqalwa umbutho wamaJesuit. Ngowama-2013 intshumayelo yama-95 neyokugqibela yeeTafile zikaHabakuki yaxhonywa emnyango, yaye ngomhla we-13 Matshi 2013, kwamiselwa upopu wokuqala ongumJesuit. UMartin Luther wagxothwa ebandleni kwakwelo bali lembali ngupopu uLeo. Zicingele wena ke…

In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.

Ngowe-1798 ibandla laseSardesi labanga ukuba libambelele egameni elithi “Protestant,” kodwa ngokubuyela eRoma babeselokhu sele besilela ukulixhasa igama labo. Xa ubu-Adventism bamaMillerite bathabatha itotshi yobuProtestanti ngo-1844, baba sisohlwayo nxamnye noYerobheham, ukumkani wokuqala wakwaSirayeli, uhlanga olwalunobudlelane begazi nesizwe sakwaYuda, apho uThixo wayebeke khona itempile yaKhe. UYerobheham wamisa into yomgunyathi, esekelwe kunqulo olwalumele ubukhoboka bangaphambili besizwe sakhe. Waphinda uvukelo olusisiseko luka-Aron lokumisa umfanekiso werhamncwa, kunye nayo yonke intsingiselo yesiprofeto enxulumene nelo bali. Kodwa kwinkonzo yawo yokunikezelwa ubu-Adventism bamaMillerite bakhalimela ukungavumi kwakhe ukuqhubeka ekhokela unqulo lwenyaniso luye engcweleni apho uThixo ahlala khona. UYerobheham wayefuna ukuba ingqwalasela yonqulo ibe seBheteli naseDan, nto leyo emela abo baseSardesi ngo-1844 abala ukulandela uKristu baye eNdaweni Engcwele Kakhulu.

Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.

I-Adventism yamaMillerite yakhetha ukubuyela kunqulo lwaseRoma, yaza yamkela kwanezo mpikiswano zemfundiso kanye ezazisetyenziswa ngabo babesandul’ ukubhencwa njengabaprofeti bobuxoki ngenxa yokuyala kwabo isigidimi sikaMiller; njengabaphathi bazo bezakwalizwi ukuze zigwebe ukwala kwazo isigidimi sobuprofeti samaxesha asixhenxe. I-Adventism yamaMillerite, njengomprofeti ongathobeliyo, yakhetha eyayo indlela, endaweni yokulandela isikhokelo sikaThixo. Indlela ekhethwa zizidenge kuzo zonke iimvavanyo nokuhlanjululwa kweentombi ezizizilumko nezentliziyo zobufokazana ukusuka kuHlaziyo lwamaProtestanti ukuya phambili kwimbali yesiprofeto yindlela ebuyela ekunquleni ilizwe enanikhululwa kulo, yaye njengoko besitsho, “zonke iindlela zikhokelela eRoma.” Zonke iindlela ngaphandle kweendlela zakudala zikaYeremiya.

The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.

Uhlaziyo lwamaProtestanti lwalufuziselwe kukubuyela kukaMoses eYiputa ukuze akhokele abantu bakaThixo baye kwiLizwe leSithembiso. Bakuba bephumile emhlabeni wobukhoboka, uThixo wayenenjongo yokubanika abantu Bakhe abanyuliweyo umthetho waKhe. Kumgca kaMoses nowohlaziyo lwamaProtestanti, imvukelo yabonakaliswa kwangoko emva kokukhululwa. UThixo wamvavanya uSardesi, abantu ababethi banegama eliphilayo, kodwa babefile ngexesha lomyalezo kaWilliam Miller. Kwenzeka ukuhlanjululwa okubini ngowe-1844; okokuqala kwaba kukuhlanjululwa kwebandla laseSardesi, elalizibanga lingamaProtestanti, kodwa lafumaniseka lifile; kwaza emva koko namaMillerite ahlanjululwa kwangalo nyaka mnye, ekuzalisekisweni komzekeliso weentombi ezilishumi.

The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.

AmaDemokhrasi namaRiphabhlikhi amele iindidi ezimbini zezopolitiko ezithi kunye zibe luphondo lweRiphabhlikhi esilwanyaneni sasemhlabeni seSityhilelo seshumi elinesithathu. Iintombi ezizizilumko nezingamaziyatha ziindidi ezimbini zonqulo ezithi kunye zibe luphondo lwamaProtestanti esilwanyaneni sasemhlabeni. Iintombi ezizizilumko zinelo gama lokuqala elanikelwa eAntiyokwe. Iintombi ezizizilumko zingamaKristu, kodwa zikwangamaFiladelfiya anesithembiso sokwamkela igama.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Lowo usoyisayo ndiya kumenza intsika etempileni kaThixo wam, yaye akayi kuphinda aphume; ndibhale phezu kwakhe igama likaThixo wam, negama lesixeko sikaThixo wam, esiyiYerusalem entsha, esehla ivela ezulwini kuThixo wam; ndibhale phezu kwakhe negama lam elitsha. ISityhilelo 3:12.

The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.

Ixesha lokuqala uThixo awathi ngalo wabiza abantu baKhe ngokuba ngamaKristu kwakuse-Antiyokwe, yaye imbali apho intshukumo yaseLawodikea yabalikhulu elinamawaka angamashumi amane anesine iguqukela kwintshukumo yaseFiladelfiya yabalikhulu elinamawaka angamashumi amane anesine ikwayiyo nembali ka-Antiyokosi Omkhulu, ekuthiwa isixeko sase-Antiyokwe sathiywa ngaye, nowamelwayo ekupheleni kwexesha leminyaka engama-250 phakathi kweedabi zaseRafiya nasePaniyam.

We will continue these things in the next article.

Siya kuqhubekeka kwezi zinto kwinqaku elilandelayo.

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