Article

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

Incwadi kaDaniyeli - Inombolo Enye Ikhulu Elinamashumi Amahlanu Anesithathu

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Uphawu Lomoya Lobukumkani BaseMantla NobaseMzantsi: Uhambo Olutyhutyha IiTempile ZeBhayibhile Nendalo Yobuntu

Author

Jeff Pippenger

Published

March 23, 2024

Formats

PDF
Word
Song MP3

The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Ubukumkani basemantla babumela indalo ephantsi etempileni yoluntu, babumela umzimba etempileni yebandla, babumela inyama yobuntu etempileni kaKristu. UKristu wakha yonke itempile, yaye wabeka zonke iziseko, yaye ilitye lokuqala kwitempile yamaMillerite lalingumfundiso “wamaxesha asixhenxe,” omelwa zizinti ezibini zikaHezekile. Kuvukelo luka-1863, ubuAdventism baseLawodike bayala “ilitye lembombo” labo lesiprofeto, nto leyo eyenzeka kanjalo nasekwakhiweni kwetempile yasemhlabeni. Ilitye elalaliwe lalimiselwe ukuba likhethwe ekupheleni kokumiswa kwetempile, nangona lalisiba lilitye lokukhubekisa ngalo lonke ixesha lolwakhiwo. Kanti ke, iLizwi lesiprofeto lichaza ukuba ilitye lokukhubekisa elaliweyo ekugqibeleni liya kuba yintloko yembombo.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Intonga “yamaxesha asixhenxe,” njengoko imelwe bubukumkani basemzantsi, “iyintloko,” ngokunxulumene nobukumkani basemntla. “Iyintloko,” kuba kukubukumkani basemzantsi apho uThixo wakhetha ukuchaza iYerusalem njengesixeko saKhe, apho wabeka khona ingcwele yaKhe negama laKhe. Kude kube ziintonga ezo zimbini zadityaniswa ukusuka ku-1798 ukuya ku-1844, “intloko” yayisiso bukumkani buphantsi, obusemazantsi. Xa uYohane, ngowe-1844, waxelelwa ukuba ayeke ngobukumkani basemntla, kuba banikelwa kwiiNtlanga, ubukumkani basemzantsi bashiyeka bungumqondiso omi bodwa njengesizwe esinye, okanye ubuncinane yayiyiyo loo nto icebo. Elo cebo lathintelwa luvukelo lwango-1863, kunye “novukelo lokuqala eKadeshe” lukaSirayeli wanamhlanje.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Ngomhla we-11 kuSeptemba, 2001, iNkosi yalibuyisela ibandla laYo laseLawodikea ku-1863, ku-1888, ku-1919, naku-1957, kwabuyiselwa “kuvukelo lwesibini eKadeshe”. Kodwa kuloo mvukelo ngoku kuyazaliseka isithembiso sokuba ilitye elalahlwayo liya kuba yintloko yekona. Sizalisekiswa kwabo bamelwa njengabalikhulu elinamashumi amane anesine amawaka, ekuthi kubo uKristu afezekise indibaniselwano yobuthixo nobuntu ngonaphakade.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

UPawulos waqaphela indalo esezantsi njengenyama, yaye indalo ephezulu njengengqondo. Wawubiza umzimba (indalo esezantsi) ngokuba kukufa.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Kuba siyazi ukuba umthetho ungowomoya; ke mna ndingowenyama, ndithengiswe phantsi kwesono. Kuba oko ndikwenzayo andikuvumi; kuba oko ndithandayo ukukwenza, andikwenzi; kodwa oko ndikuthiyileyo, koko ndiyakwenza. Ukuba ke ndenza oko ndingakuthandiyo, ndiyavuma nomthetho ukuba ulungile. Ngoko ke ngoku asisekho mna owenza oko, kodwa sisono esihleli kum. Kuba ndiyazi ukuba kum, oko kukuthi, enyameni yam, akuhlali nto ilungileyo; kuba ukuthanda kukho kum; kodwa indlela yokwenza okulungileyo andiyifumani. Kuba okulungileyo endikuthandayo andikwenzi; kodwa okubi endingakuthandiyo, koko ndiyakwenza. Ukuba ke ndenza oko ndingakuthandiyo, asisekho mna okwenza oko, kodwa sisono esihleli kum. Ndifumana ke umthetho wokuba, xa ndithanda ukwenza okulungileyo, okubi kukho kum. Kuba ndiyawuyolisa umthetho kaThixo ngokomntu ongaphakathi; kodwa ndibona omnye umthetho emalungwini am, usilwa nomthetho wengqondo yam, undithimba phantsi komthetho wesono okumalungu am. Yeha, mna mntu ulusizana! Ngubani na oya kundihlangula kulo mzimba wokufa? Roma 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

UPawulos wayesazi ukuba “enyameni” yakhe kwakungahlali “nanye into elungileyo.” Utyekelo, kokubini olo aluzuz’ ilifa nolo alukhulisayo, olwalukho enyameni yakhe (emzimbeni wakhe), lwalusebenza kuphela ukumkhokelela esonweni. Olo tyekelo lwalumela umthetho wesono, kodwa uPawulos wayenqwenela ukugcina umthetho kaThixo, kungekhona umthetho wesono. Umthetho kaThixo uPawulos wawuchaza njengokuba “ngumthetho wengqondo yakhe” (indalo yakhe ephakamileyo). Isikhalo sakhe sasisithi, “ngubani na oya kundihlangula kulo mzimba wokufa?” Kakade ke, uPawulos wayesazi ukuba bubuthixo obuya kuzisa ukuhlangulwa, kodwa wayesazi kanjalo ukuba umsebenzi wokuhlangulwa wawufuna inxaxheba yakhe.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Ngoko ke, zintanda zam, njengokuba benisoloko nilulama, kungekhona kuphela ekubeni ndikhona, kodwa ngoku ngakumbi kakhulu ekungabikhona kwam, sebenzeleni usindiso lwenu ngoloyiko nangokungcangcazela. Kuba nguThixo osebenzayo ngaphakathi kuni, ukuze nithande kwanokwenza ngokokukholiswa kwakhe okulungileyo. Filipi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Ukukhululwa emzimbeni wokufa kwafezekiswa ngamandla kaThixo, awayedityaniswe namandla omntu, yaye lowo yayingumzekelo uYesu awawubonelela abantu. Nokuba umthetho wesono wawusebenza ngenkuthalo kwindalo esezantsi yomzimba, uYesu wayigcina indalo Yakhe esezantsi iphantsi komthetho kaThixo ngokunikezela intando Yakhe kwintando kaYise. UPawulos wayenokufumana ukukhululwa ukuba wayenokunikezela intando yakhe kwintando yobuthixo. Ngokwenza njalo, wayesebenzisa usindiso lwakhe ngokwakhe, yaye yile nto uDade White ayithethayo xa ethetha ngomsebenzi wokuphelisa isono ebomini bethu.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Wonke umphefumlo owala ukuzinikela kuThixo uphantsi kolawulo lwamanye amandla. Akangowakhe. Unokuthetha ngenkululeko, kodwa ukobona buphantsi kobukhoboka obuhlazisayo kakhulu. Akavunyelwa ukubona ubuhle benyaniso, kuba ingqondo yakhe iphantsi kolawulo lukaSathana. Ngoxa ezikholisa ngokuthi ulandela imiyalelo yokugweba kwakhe, uthobela ukuthanda kwenkosana yobumnyama. UKristu weza ukuze aqhawule emiphefumlweni amatyathanga obukhoboka besono. ‘Ukuba ke ngoko uNyana enithe wanikhulula, noba nikhululekile inyaniso.’ ‘Umthetho woMoya wobomi okuKristu Yesu’ usimisa ‘sikhululekile emthethweni wesono nowokufa.’ Roma 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “Emsebenzini wokuhlangula akukho kunyanzeliswa. Akusetyenziswa mandla angaphandle. Phantsi kwempembelelo yoMoya kaThixo, umntu ushiywa ekhululekile ukuba akhethe lowo aya kumkhonza. Kwinguqu eyenzekayo xa umphefumlo uzinikela kuKristu, kukho eyona ngqiqo iphezulu yenkululeko. Ukugxothwa kwesono sisenzo somphefumlo ngokwawo. Kuyinyaniso ukuba asinawo amandla okuzikhulula kulawulo lukaSathana; kodwa xa sinqwenela ukukhululwa esonweni, size, ekusweleni kwethu okukhulu, sikhale sicela amandla avela ngaphandle kwethu nangaphezu kwethu, amandla omphefumlo azaliswa ngamandla angcwele kaMoya oyiNgcwele, yaye ayayithobela imiyalelo yentando ekuphumezeni intando kaThixo.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Ekuphela komqathango ekunokwenzeka ngawo inkululeko yomntu kukuba abe mnye noKristu. ‘Inyaniso iya kunikhulula;’ kwaye uKristu uyinyaniso. Isono sinokoyisa kuphela ngokuwenza buthathaka ingqondo, nokutshabalalisa inkululeko yomphefumlo. Ukuzithoba kuThixo kukubuyiselwa komntu kuye ngokwakhe,—kubuqaqawuli bokwenene nesidima somntu. Umthetho wobuthixo, esiziswa ekuzithobeni kuwo, ‘ngumthetho wenkululeko.’ Yakobi 2:12.” The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

UPawulos wadanduluka, “Awu mna ulusizana endinguye! ngubani na oya kundihlangula kuwo umzimba woku kufa?” USister White wathi, “xa sinqwenela ukukhululwa esonweni, size ekusweleni kwethu okukhulu sidanduluke sifuna amandla aphuma ngaphandle nangaphezulu kwethu, amandla omphefumlo ayafakwa amandla obuThixo boMoya oyiNgcwele, aze athobele imiyalelo yentando ekwenzeni intando kaThixo.” Ekungeneni kwethu kumanyano lobuntu bethu nobuThixo bukaKristu, ngokusetyenziswa kwentando yethu, sifeza “isenzo” sokususa isono kowethu “umphefumlo.”

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Kodwa oko “simele sikuqonde ngamandla ayinyaniso entando.” Intando “ngamandla alawulayo kwindalo yomntu, amandla okugqiba, okanye okukhetha. Yonke into ixhomekeke ekusebenzeni ngokufanelekileyo kwentando. Amandla okukhetha uThixo uwaphe abantu; ngawabo ukuba bawasebenzise. Aninako ukuyiguqula intliziyo yenu, aninako ngokwenu ukunika uThixo uthando lwayo; kodwa ningakhetha ukumkhonza. Ningamnika intando yenu; aze ke asebenze kuni ukuze nithande, nenze ngokokuthanda kwakhe okulungileyo. Ngaloo ndlela indalo yenu iphela iya kuziswa phantsi kolawulo loMoya kaKristu; uthando lwenu luya kugxininiswa kuye, iingcinga zenu ziya kuba semvisisaneni naye.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

UPawulos wayezazi ezi nyaniso, yaye wayesazi ukuba indalo yakhe esezantsi imele ukugcinwa iphantsi kolawulo lwendalo yakhe ephezulu, ngokusetyenziswa kwentando yakhe. Kungenxa yoko le nto uPawulos wayesifa imihla ngemihla.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ndiyaqina ngovuyo lwenu endinalo ngoKristu Yesu iNkosi yethu, ndifa imihla ngemihla. 1 Korinte 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

UPawulos wayesazi ukuba wayefanele ukulubethelela emnqamlezweni imihla ngemihla uhlobo lwakhe olusezantsi ngokusebenzisa intando yakhe ukuze alugcine luthobekile olo hlobo lwakhe olusezantsi. Ngenxa yoko walubethelela emnqamlezweni ulwamvila lwakhe.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Ke bona ba e leng bakaKristu bawubethelele emnqamlezweni umzimba wenyama kunye neminqweno neenkanuko zawo. Galati 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

UPawulos wayesazi ukuba inyama yakhe enesono yayiya kuhlala ikhona ebantwini kude kube kukuBuya kweSibini kukaKristu, xa abathembekileyo, ngokuqhwanyaza kweliso, baya kwamkela umzimba omtsha ozukisiweyo. Yiyo loo nto u-1798 uchaza isiseko seminyaka engamashumi amane anesithandathu apho itempile yamaMillerite yakhiwayo, kuba uKristu, njengesiseko ekuphela kwaso, wayeyiMvana exheliweyo kwasekusekweni. Ubukumkani basemntla babungumzimba, owathi ngenxa yesono wazuza ulawulo phezu kobuntu, waziphakamisa ukuba abe bubukumkani basemntla bobuxoki. Ngo-1844, uYohane waxelelwa ukuba “awushiye ngaphandle” umbalwa wangaphandle, okuthetha ngesiGrike ukwala indalo esezantsi, eyayizuze ulawulo phezu kwendalo ephezulu apho uThixo wayekhethe ukubeka khona igama laKhe, yaye ngo-1798, inyama (indalo esezantsi) kunye “neemvakalelo neenkanuko” zayo yayimele ukubethelelwa emnqamlezweni.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Kwisiseko, inyama kaKristu yafa ekubethelelweni, njengoko Wanqunyulwayo kwelabaphilileyo. UBukumkani basemazantsi babuza kuba sisizwe sinye ngoko, bunenkosi enye, buphantsi komnqophiso noThixo, yaye busisizwe esinengcwele kaThixo phakathi kwaso. Umgca phezu komgca, “amaxesha asixhenxe,” ngoku “lilitye lentloko lembombo,” kuba ukusukela ngomhla we-11 kuSeptemba 2001 uThixo uphakamisa “umkhosi wakhe wasentla” njengomqondiso. Loo mkhosi umele ukuba sisizwe sinye, yaye eso sizwe siya kubonakalisa umfanekiso waKhe yedwa, yaye sikwenza oko kanye ngelo xesha xa uSathana ephakamisa “uphondo” lwakhe olungumfanekiso werhamncwa. KuHezekile isahluko samashumi amathathu anesixhenxe umyalezo wemimoya yomine uphefumlela umyalezo wemvula yokugqibela phezu kwabo bathi ke bema njengaloo mkhosi. Umyalezo wemimoya yomine ngumyalezo weXilongo leSixhenxe, apho imfihlelo kaThixo igqitywa khona.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Umsebenzi wokugqibela wokutywina waqala ngo-Oktobha 7, 2023. Ixesha lokutywina laba likhulu elinamashumi amane anesine amawaka lizalisekiswa ngexesha lokuvakala kwexilongo lesiXhenxe, yaye elo xilongo livakala kathathu ngexesha lenkqubo yokutywina. Ngalo lonke ixesha liphawula uhlaselo olwenziwa yi-Islam nxamnye neLizwe loBuqaqawuli. “Ilizwe loBuqaqawuli” langoku ngokwasemoyeni lahlaselwa ngoSeptemba 11, 2001, yaye ilizwe loBuqaqawuli lakudala ngokwasenyameni lahlaselwa ngo-Oktobha 7, 2023, kanye ngaloo nyaka amangqina amabini awayebulewe abuya aphila kwakhona. Uhlaselo lwesithathu lusemthethweni weCawe oza kufika kungekudala eUnited States.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Ukususela ngomhla wesi-7 kuOktobha 2023, uphondo lweRiphabhlikhi kunye nophondo lokwenyaniso lobuProtestanti lwerhamncwa lomhlaba zifezekisa iinguqu zazo zokugqibela ziye kuphondo oluthetha nokuba njengenamba okanye njengeMvana, emthethweni weCawa osondelayo. Ezi zibonakaliso zimbini zabachasi bangaphakathi nabangaphandle kwimpikiswano enkulu edlalwa kwiziganeko zokuvala zembali yomhlaba, zombini zibekwe kwimbali emelwe yivesi yamashumi amane kuDaniyeli isahluko seshumi elinanye. Iinkqubela ezimbini zokugqibela zamaphondo amabini zizalisekiswa ngexesha lokuvakala kweXilongo leSixhenxe. IXilongo leSixhenxe lelesithathu kumaxilongo amathathu eentsizi.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Iintlekele ezintathu zimela ukusetyenziswa okuphindwe kathathu kwesiprofeto, yaye ngokwenjenjalo zinikela ubungqina obunamandla bomqondiso wendlela ka-Oktobha 7, 2023. Kuzo zombini intlekele yokuqala nentlekele yesibini, imfazwe yamaSilamsi yaqhutywa nxamnye nemikhosi yaseRoma, ethi ngemihla yokugqibela ibe yi-United States, njengoko kungqinwa kukoyiswa kwe-Soviet Union okwenzeka ngenxa yomanyano oluyimfihlo phakathi komchasi-Kristu (uPopu John Paul II), nomprofeti wobuxoki (uRonald Reagan) ngowe-1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Kwintlekele yokuqala, njengoko kubekwe kwiSityhilelo isahluko sesithoba, kukho isiprofeto sexesha seenyanga ezintlanu, ezilikhulu elinamashumi amahlanu eminyaka. Kwintlekele yesibini, kukho isiprofeto sexesha seminyaka engamakhulu amathathu anamashumi alithoba ananye, neentsuku ezilishumi elinesihlanu. Zombini ezi ziprofeto zexesha zimela imfazwe eyayichasene neRoma eyaziswa yiSilamsi ngexesha leembali ezimbini ezimela intlekele yokuqala neyesibini. Ezo ziprofeto zibini zazineziphumo ezimbini ezahlukileyo zale mfazwe. Kule minyaka ilikhulu elinamashumi amahlanu yokuqala iSilamsi sasiza “ukwenzakalisa” iRoma, yaye kwisiprofeto seminyaka engamakhulu amathathu anamashumi alithoba ananye, neentsuku ezilishumi elinesihlanu, iSilamsi sasiza “ukubulala” iRoma. Ezo ziprofeto zibini zazinxulumene ngokuthe ngqo. Ukuphela kweminyaka elikhulu elinamashumi amahlanu apho iSilamsi sasiza ukwenzakalisa iRoma kwachaza ukuqala kweminyaka engamakhulu amathathu anamashumi alithoba ananye, neentsuku ezilishumi elinesihlanu apho iSilamsi sasiza ukubulala iRoma. Intlekele yokuqala neyesibini zahlulwa kukuphela kweminyaka elikhulu elinamashumi amahlanu, nokuqala kweminyaka engamakhulu amathathu anamashumi alithoba ananye, neentsuku ezilishumi elinesihlanu.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

I-United States iyeka ukuba bubukumkani besithandathu besiprofeto seBhayibhile kumthetho weCawa osondelayo ngokukhawuleza, yaye kungelo xesha ke apho ngokwesiprofeto “ibulawa” khona. Iyure “yenyikima enkulu”, ekwiSityhilelo isahluko seshumi elinanye, ngumthetho weCawa osondelayo ngokukhawuleza, yaye xa ifika loo yure, kufika kanjalo neXilongo leSixhenxe le-Islam. Lifika ukuphawula isiphelo, okanye ukufa kobukumkani besithandathu, obungumkhosi waseRoma kwimihla yokugqibela. Oko kufa kwandulelwa yiminyaka elikhulu namashumi amahlanu ye-Islam yenzakalisa imikhosi yaseRoma. Ngokutsho kwamajelo eendaba aphambili, azama ukuthomalalisa ukubaluleka kwezenzo ze-Islam egqithiseleyo kwihlabathi lanamhlanje, ukususela ngo-Oktobha 7, 2023, kwada kwaba kukubhalwa kwesi sihloko ngoFebruwari 12, 2024, i-Islam iye yenza uhlaselo olukhulu olwalulikhulu namashumi amathandathu anesihlanu nxamnye nemidla yaseMerika ehlabathini lonke.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Iminyaka elikhulu anamashumi amahlanu yobuSilamsi bokwenzakalisa imikhosi yaseRoma, ekhokelela ekubulaweni kwemikhosi yaseRoma kwizibetho zokuqala nezesibini, iyaphindwa kwimbali yesibetho sesithathu, kuba yileyo ndlela ukusebenza kwesicelo esiphindwe kathathu sesiprofeto kusebenza ngayo. Ukuvakala kweXilongo leSixhenxe, okukukutywinwa kwekhulu elinamashumi amane anesine amawaka, ekulapho ukudityaniswa koButhixo nobuntu kwenzeka khona, njengoko kumelwe kukudityaniswa kweentonga ezimbini, kuneempawu zendlela ezintathu. Eyokuqala lilizwe lozuko elingokomoya, yaye eyokugqibela lilizwe lozuko elingokomoya. Uphawu lwendlela olusembindini lilizwe lozuko elingokoqobo.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Ngowama-2023, uvuthelo lwesibini oluvela kwiXilongo lesilumkiso losizi lwesithathu, lwachaza ukwanda kwemfazwe yobuSilamsi njengoko yangena kwixesha apho yayiza “kulimaza” irhamncwa lomhlaba. Kwangalo nyaka, amangqina amabini ophondo lweRiphabhlikhi nophondo loBuProtestanti bokwenyaniso abuyela ebomini aza aqalisa iinguqu zawo ezihlangeneyo zokuya kwiimpondo zawo zokugqibela ezingumfuziselo. Ngokuphathelele uphondo lweRiphabhlikhi, yayikukudityaniswa kwawo onke amandla obuProtestanti awawileyo, kunye nawo onke amandla eRiphabhlikhi awawileyo, ukuze kwakhiwe uphondo olunye olungumfanekiso werhamncwa. Ngokuphathelele uphondo loBuProtestanti bokwenyaniso, yayikukudityaniswa kobuThixo nobuntu njengoko uphondo lwaluguquka lisuka kwisimilo saseLawodike lusiya kwesaseFiladelfiya, ukuze lubonakalise into echaseneyo nomfanekiso werhamncwa. Unyaka ka-2023 wafika emva kweminyaka engamashumi amabini anesibini ukususela ku-2001, ngaloo ndlela umele unxulumano olungumfuziselo lobuThixo obudityaniswe nobuntu.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Yonke le mbali yembali yenzeka kwivesi yamashumi amane kaDaniyeli ishumi elinanye, eyona vesi yatyhilwayo yaza yazisa ukwanda kolwazi ngowe-1989, nto leyo emelwa nguMlambo iHiddekel. Kwimbali yesiprofeto yaloo vesi, umsebenzi wokugqibela eNdalweni Engcwele Kunazo Zonke nawo uyagqitywa, nto leyo elukhanyo olwatyhilwayo ngowe-1798, kwaye lonto imelwa nguMlambo iUlai. Ukuqala kwevesi yamashumi amane kuchaza ixesha lesiphelo ngowe-1798, kwaye isiphelo saleso vesi sichaza ixesha lesiphelo ngowe-1989, yaye yomibini imilambo idibana kunye kwimbali yevesi yamashumi amane, kanye njengokuba iTigris ne-Euphrates (iUlai neHiddekel) zisenza kanye ngaphambi kokuba zifike kuLwandle lwePersi.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> UMoya weNkosi uYehova uphezu kwam; ngokuba uYehova undithambisele ukuba ndishumayele iindaba ezilungileyo kwabathobekileyo; undithumile ukuba ndibophe amanxeba abo bantliziyo zaphukileyo, ukuba ndazise inkululeko kwabathinjwa, nokuvulelwa kwentolongo kwabo babotshiweyo; ukuba ndazise umnyaka owamkelekileyo kaYehova, nomhla wempindezelo woThixo wethu; ukuba ndithuthuzele bonke abalilayo; ukuba ndimisele abo balilayo eZiyon, ndibanike ubuhle endaweni yothuthu, ioli yovuyo endaweni yokulila, ingubo yokudumisa endaweni yomoya wobunzima; ukuze babizwe ngokuba yimithi yobulungisa, ukutyala kukaYehova, ukuze azukiswe.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Baya kwakha amanxuwa amandulo, baphakamise iindawo ezathi zangamabhodlo kudala, balungise izixeko ezichithakeleyo, amabhodlo ezizukulwana ezininzi. Kwaye abasemzini baya kuma baluse imihlambi yenu, noonyana bomphambukeli babe ngabalimi benu nabagcini beediliya zenu. Ke nina niya kubizwa ngokuba ngabaBingeleli bakaYehova; abantu banibize ngokuba ngabaPhathiswa boThixo wethu; niya kudla ubutyebi beentlanga, nize niziqhayise ngobuqaqawuli bazo. Endaweni yehlazo lenu niya kuba nokuphindwe kabini; endaweni yesiphithiphithi baya kuvuya ngesabelo sabo; ngenxa yoko ezweni labo baya kuba nelifa eliphindwe kabini; uvuyo olungunaphakade luya kuba kubo.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Kuba mna, uYehova, ndiyakuthanda okusesikweni, ndiyakuthiya ukuphanga ngenxa yombingelelo otshiswayo; yaye ndiya kuwulathisa umsebenzi wabo enyanisweni, ndibe ndenza umnqophiso ongunaphakade nabo. Nembewu yabo iya kwaziwa phakathi kweentlanga, nenzala yabo phakathi kwezizwe; bonke abababonayo baya kubavuma, ukuba bayimbewu uYehova ayisikelele. Ndiya kugcoba kakhulu ngoYehova, umphefumlo wam uya kuvuya ngoThixo wam; kuba undinxibise izambatho zosindiso, undigqubuthele ngesambatho sobulungisa, njengomyeni ezihombisa ngezihombiso, nanjengomtshakazi ezihombisa ngezacholo zakhe. Kuba njengokuba umhlaba uhlumisa ihlumelo lawo, nanjengoko umyezo uvelisa izinto ezihlwayelweyo kuwo ukuba zintshule; ngokunjalo iNkosi uYehova iya kubangela ubulungisa nendumiso ukuba kuntshule phambi kweentlanga zonke. Isaya 61:1–11.

Back to Articles