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# The Hidden History of Verse Forty - Number Sixteen

Imbali Efihlakeleyo yeVesi Amashumi Amane — Inani Leshumi elinesithandathu

The Second Woe - Part Three

Yeha Yesibini – Icandelo lesiThathu

Author

Jeff Pippenger

Published

June 18, 2026

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## Jones' Logic

Ingqiqo kaJones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Ingqiqo kaJones yokuba ingelosi yokuqala yeSityhilelo ishumi elinesine ayinakwahlulwa kwezi ngelosi zimbini ziyilandelayo iqinile njengelitye. Ukuqondwa kwakhe konxibelelwano lwesakhiwo lwezo ngelosi zintathu neengelosi zamaxilongo kuqinisekile ngokupheleleyo, kungangeneki nakancinane. Akuthandabuzeki ukuba ugxininiso lwakhe lwalusezingelosini ezintathu zeSityhilelo ishumi elinesine, kodwa ingqiqo yokuzisebenzisa njengezo “zingenakwahlulwa” isasebenza ngokulinganayo kuzo zonke iingelosi ezazizandulele.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Ngenxa yokuba wayegxile kwiingelosi ezintathu zeSityhilelo seshumi elinesine, akazange alandele ingqiqo yakhe de ifikelele kwisiphelo sayo sokugqibela. Ekugqibeleni, ingqiqo awayeyisebenzisa ukudibanisa amaxilongo osizi esihlanu, esithandathu, nelesixhenxe kwiingelosi ezintathu zeSityhilelo seshumi elinesine, yayiquka kwakhona ukulandela umgca wamaxilongo ubuyele yonke indlela ukuya kowokuqala kwiingelosi ezisixhenxe zamaxilongo.

> And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

> Ndaza ndabona iingelosi ezisixhenxe ezazimi phambi koThixo; zanikwa zona izigodlo ezisixhenxe. … Zaza iingelosi ezisixhenxe ezazinezigodlo ezisixhenxe zazilungisa ukuze zivuthele. IsiTyhilelo 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Uthotho lweengelosi luqala ngeengelosi “ezisixhenxe” zamaxilongo, yaye umgca weengelosi kwiSityhilelo uqala ngexilongo lokuqala ude ufike kwisigidimi sesilumkiso sengweosi yesithathu esingophawu lwerhamncwa. UJones uchanile ekuchongeni umahluko phakathi kwamaxilongo amane okuqala namaxilongo amathathu okugqibela angoohe, kuba olo lwakhiwo lobuprofeti “lwamane nantathu” lukwafumaneka nasezicaweni nakwizitywina. Ukumiselwa kwale nto phezu kwamangqina amathathu encwadini yeSityhilelo kuvumela abo bakhetha ukubona ukuba isixhenxe, njengomfuziselo, sikwaqulethe nesine njengomfuziselo, nesithathu njengomfuziselo.

## A Divine Connection

Umdibaniso Ongcwele

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Into esisandula ukukuchonga kutshanje kukuba iingelosi zokuqala neyesibini zeSityhilelo seshumi elinesine zinikwe amandla sisiprofeto sexesha esimalunga neSilamsi seentsizi zokuqala nezesibini, nokuba ukunikwa amandla kwengelosi yesithathu kufezekiswa ngokuzaliseka kwentsizi yesithathu ngomhla we-9/11. Oko kuchongwa kukusetyenziswa kukaJones, (nangona engazange enze inqaku lam) kukuba yonke ingelosi ukusuka kwingelosi yokuqala yexilongo yeSityhilelo sesibhozo ukuya kwixilongo lentsizi yesithathu leSityhilelo seshumi elinanye inxulunyaniswe ngokungenakwahlulwa neengelosi ezintathu zeSityhilelo seshumi elinesine. Ziyimifuziselo engaphakathi kumgca omnye wesiprofeto. Kufuneka zamkelwe zinjalo ukuze kuqondwe iindima ezahlukahlukeneyo ezimelwa yiyo nganye kwezo ngelosi. Ngoko ke, njengokuba amabandla asixhenxe, amatywina namaxilongo emela isixhenxe, kwanophawu lwesine nolwesithathu ngaphakathi kumfuziselo opheleleyo wesixhenxe (amabandla, amatywina namaxilongo); umgca weengelosi ukusuka kweyokuqala kwiingelosi ezisixhenxe zamaxilongo ukuya kutsho kwingelosi yesithathu umele uqwalaselwe uphela xa usisodwa. Oku kuchonga umgca weengelosi ezilishumi elinanye.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Iingelosi ezintathu zeSityhilelo seshumi elinesine zimela isigidimi sesilumkiso sabaMillerite esasibhengeza ukuvulwa komgwebo, yaye emva koko isigidimi sesilumkiso sabaliwaka elikhulu elinamakhulu amane anamashumi amane anesine esibhengeza ukuvalwa komgwebo.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Amaxilongo asixhenxe amela amagunya awasetyenziswa nguThixo ngokokwalathisa kobonelelo lwaKhe ukuzisa isigwebo phezu kweentlanga ezanyanzelisa unqulo lwelanga.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Amaxilongo amane okuqala achaza ukubhanga okuqhubekekayo kweRoma yaseNtshona de kwangunyaka wama-476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Eyesihlanu neyesithandathu zibonisa ukuwa kweRoma yaseMpuma ukususela ngowe-1449 kude kube ngowe-1453.

The last three trumpets represent Islam of the three woes.

Amaxilongo amathathu okugqibela amela ubuSilamsi bezinye zeembandezelo ezintathu.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Ingelosi ekwiSityhilelo ishumi nguKristu, owehla ukuze axhobise intshukumo ekuqaleni, yaye uphinda ehle kwakhona kwiSityhilelo ishumi elinesibhozo, ukuze axhobise intshukumo ekupheleni.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Ixilongo lesixhenxe laqalisa ukuvakala ngomhla wama-22 kuOktobha, 1844, ekuvulweni komgwebo ongulo Mhla woCamagushelo ongumfuziselo ofezekileyo. Ixilongo leNkululeko lalimele ukuvakaliswa ngoMhla woCamagushelo. Ngoko ke kuvakala amaxilongo amabini emgwebeni; ixilongo leNkululeko kunye nexilongo lesixhenxe.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

> Uze uyenze ixilongo lejubheli livakale ngomhla weshumi wenyanga yesixhenxe; ngomhla wokucamagushela niya kulivakalisa ixilongo kulo lonke ilizwe lenu. Nize niwenze ngcwele umnyaka wamashumi amahlanu, nivakalise inkululeko kulo lonke ilizwe kubo bonke abemi balo; woba lijubheli kuni; aze abuye elowo nalowo empahleni yakhe, abuye elowo nalowo entsatsheni yakhe. Lo mnyaka wamashumi amahlanu woba lijubheli kuni; aniyi kuhlwayela, aniyi kuvuna oko kuzivelelayo kuwo, ningaqokeleli neediliya zawo emdiliyeni ongangathenwanga. Levitikus 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Umxholo ochaza ukusasazwa kukaSirayeli “izihlandlo ezisixhenxe,” ofumaneka kwisahluko esilandelayo kanye kwiLevitikus, ubekwe phambili kwiivesi ezikhokelela kumyalelo wokuvuthela ixilongo leyubheli ngoMhla woCamagushelo.

> Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

> Thetha koonyana bakaSirayeli, uthi kubo, Xa nithe nafika ezweni endininika lona, elo lizwe maligcine iSabatha kuYehova. Iminyaka emithandathu wowuhlwayela umhlaba wakho, iminyaka emithandathu wowuthena isidiliya sakho, uqokelele isiqhamo saso; kodwa ngomnyaka wesixhenxe kuya kubakho iSabatha yokuphumla kwelo lizwe, iSabatha kuYehova; uze ungahlwayeli umhlaba wakho, ungatheni sidiliya sakho. Oko kuvela ngokwaso esivunweni sakho uze ungakuvuni, neediliya zomdiliya wakho ongathenwanga uze ungaziqokeleli; kuba ngumnyaka wokuphumla kwelo lizwe. Ke yona iSabatha yelo lizwe iya kuba kukudla kuni; ibe yeyakho, neyomkhonzi wakho, neyomkhonzazana wakho, neyomqeshwa wakho, neyomphambukeli wakho ophambukela kuwe; neyeenkomo zakho, neyezilwanyana eziselizweni lakho, yonke inzala yalo iya kuba kukudla. Uze uzibalele iisabatha zeminyaka zibe sixhenxe, izihlandlo ezisixhenxe zeminyaka esixhenxe; lize ixesha leesabatha ezisixhenxe zeminyaka libe kuwe yiminyaka emashumi mane anesithoba. Levitikus 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Xa uMiller waqonda isigwebo esabekwa phezu koSirayeli ngenxa yokwaphula ukuphumla kwesabatha komhlaba kwisahluko samashumi amabini anesithandathu, wasebenzisa umgaqo wokuba usuku lumele unyaka, waza wafumanisa ukuba unyaka uneentsuku ezimakhulu mathathu anamashumi amathandathu, nokuba isixhenxe izihlandlo ezimakhulu mathathu anamashumi amathandathu sasingamawaka amabini anamakhulu amahlanu anamashumi amabini eminyaka yesohlwayo ngenxa yokwaphula umnqophiso. Yayiyinyaniso yokuqala yesiprofeto awayifumanayo. Sisiseko seenyaniso ezaziyinxalenye yesiseko awasibeka uKristu ngomsebenzi kaMiller. Ixilongo leJubheli sisibhengezo sokuhlangulwa nenkululeko.

The seventh trumpet is Islam of the third woe.

Ixilongo lesixhenxe buSilamsi bentlekele yesithathu.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Kodwa ngemihla yezwi lengelosi yesixhenxe, xa iya kuqalisa ukuvuthela ixilongo, imfihlelo kaThixo iya kugqitywa, njengoko wayivakalisayo kubakhonzi bakhe abaprofeti. ISityhilelo 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Ixilongo yesixhenxe yamaSilamsi yinyaniso yesiprofeto yangaphandle, yaye ixilongo leNtlokoma yinkcazelo yangaphakathi yesiprofeto yokugwetyelwa ngokholo—inkululeko esonweni, ethi ngokukaDade White ibe yile ngelosi yesithathu ngenyaniso. Ngelo xesha xa ixilongo lesixhenxe livakala, imfihlelo ethi uKristu kuni, ithemba lobuqaqawuli, iya kugqityezelwa njengoko uKristu edibanisa ubuThixo baKhe nobuntu bamawaka alikhulu anamashumi amane anesine. Abo ke ngelo xesha bafumana itywina likaThixo baya kuvakalisa umyalezo wesilumkiso wexilongo, omelweyo njengowesithathu unoyikekayo, kwakunye nesilumkiso sengwele yesithathu. Owesithathu unoyikekayo unika amandla umyalezo wengelosi yesithathu xa ingelosi engeyongaphantsi kobukho bukaYesu Kristu yehla nomyalezo esandleni saYo.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Xa sichonga ukuba yayisisiprofeto sexesha sentlungu yokuqala neyesibini esasixhobisa umyalezo wengelosi yokuqala, kwanokuba sisiprofeto sentlungu yesithathu esixhobisa umyalezo wengelosi yesithathu, sisichonga amaxilongo njengokuba ‘izigwebo ezaziswa phezu kweRoma ngenxa yokunyanzeliswa kweCawa.’ Ezo zigwebo zolawulo lobuthixo, ingakumbi amaxilongo amathathu okugqibela eentlungu, ayahambelana aze afane nomyalezo wesilumkiso weengelosi ezintathu zeSityhilelo seshumi elinesine. Iintlungu ezimbini neengelosi ezimbini kwimbali yamaMillerite, nentlungu yesithathu nengelosi yesithathu kwimbali yabaliwaka elinamakhulu amane anamashumi amane anesine amawaka. Kwimbali yokuqala yeengelosi yokuqala neyesibini, umyalezo wokuvulwa komgwebo waxhotyiswa kukuzaliseka kwe-Islam kweentlungu yokuqala neyesibini. Kwimbali yokugqibela yengelosi yesithathu, umyalezo ovakalisa ukuvalwa komgwebo waxhotyiswa kukuzaliseka kwe-Islam kwentlungu yesithathu.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Ukuxhotyiswa ekuqaleni nasekupheleni kwamelwa yingelosi yeSityhilelo ishumi neshumi elinesibhozo, “eyayingenabani lingaphantsi kobuqu kunoYesu Kristu.” Isigidimi sangaphandle sobuSilamsi nesigidimi sangaphakathi somgwebo siyixilongo lesithathu leshwangusha elingaphandle, yaye isigidimi sangaphakathi somgwebo siyixilongo lengelosi yesithathu. Ixilongo langaphandle lobuSilamsi sisiprofeto seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, yaye ixilongo langaphakathi lengelosi yesithathu yiminyaka engamawaka amabini anamakhulu amathathu. Zombini zafika zaza zavakala ekuvulweni komgwebo wabafileyo, yaye zombini zaphinda zafika ekuvulweni komgwebo wabaphilayo.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Ingelosi yeSityhilelo ishumi yehla ngoAgasti 11, 1840, ekuzalisekisweni kwesiprofeto se-Islam, yaye ngokwenza njalo loo ngelosi yafuzisela ukuhla kwengelosi yeSityhilelo ishumi elinesibhozo ngokuzaliseka kwesiprofeto se-Islam. Umgwebo kaThixo phezu kovukelo lomthetho weCawa ngowe-321, waza kwakhona ngowe-538, umelwe ngamacilongo amathandathu okuqala, yaye umgwebo waKhe ngenxa yovukelo lomthetho weCawa olusondeleyo ukuza umelwe licilongo lesixhenxe, elilishwa lesithathu kwakunye nengelosi yesithathu. Umyalezo wesilumkiso wokuqala komgwebo ngo-Oktobha 22, 1844, kwakunye nomyalezo wesilumkiso womgwebo wabaphilayo nge-9/11, bobabini banikwa amandla yingelosi yesixhenxe kulandelelwano olwabekwa nguJones. Iingelosi zamacilongo amathandathu kwizahluko zesibhozo nezesithoba, ze emva koko kwisahluko seshumi kuyehle ingelosi engekho ngaphantsi ngobuntu kunoYesu Kristu. Yeyesixhenxe kuloo landelelwano lweengelosi, elandelwa kwisahluko seshumi elinanye lishwa lesithathu, elilicilongo lesixhenxe elaqala ukuvakala ngowe-1844, kodwa elisesesibhozo kuthotho lweengelosi ezikhokelela kweyesithoba, kweyeshumi nakweyeShumi elinanye iingelosi kwiSityhilelo ishumi elinesine.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Isigidimi sengelosi yesithathu asinakwahlulwa kwimiyalezo yeengelosi yokuqala neyesibini, kodwa ngokunjalo asinakwahlulwa kumaxilongo asixhenxe okugweba kukaThixo phezu kowexuko. Amaxilongo amane okuqala omgwebo kwisahluko sesibhozo seSityhilelo achaza ukutshabalala ngokuthe ngcembe kweRoma yaseNtshona emva komthetho wokuqala weCawa kaConstantine ngowe-321, aza aqala ekwahluleni kwakhe ubukumkani baba yimpuma nentshona ngowe-330.

> “When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Xa isizwe sethu, kumabhunga aso owiso-mthetho, siya kuwisa imithetho yokubopha izazela zabantu ngokuphathelele amalungelo abo enkolo, sinyanzelisa ukugcinwa kweCawa, kwaye sisebenzisa amandla acinezelayo nxamnye nabo bagcina iSabatha yosuku lwesixhenxe, umthetho kaThixo uya kuthi, ngazo zonke iinjongo neenjongo zawo, wenziwe ilize elizweni lethu; yaye uwexuko lwesizwe luya kulandelwa yintshabalalo yesizwe.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Umgaqo wokuwexuka kwesizwe okuzisa intshabalalo yesizwe waziswa phezu kwesizwe sikaConstantine, uqala ngezigodlo ezine zokuqala ezazisa iRoma yaseNtshona esiphelweni sayo ngo-476. IRoma yaseMpuma yafikelela esiphelweni sayo ngo-1453, nangona ngokwesiprofeto yayisele ilahlekelwe bubukhosi bayo besizwe ngoJulayi 27, 1449. Ngokungafaniyo neBhabheli, eyabhukuqwayo ngobusuku bunye, iRoma, zombini eyaseNtshona neyaseMpuma, yaziswa kwiziphelo zayo ngokuthe chu. Ukutshabalala kweRoma yaseNtshona phantsi kwezigodlo ezine zokuqala ngo-476, kumela ukutshabalala kweUnited States phantsi kwezigodlo ezine, nto leyo ethi kwelinye inqanaba imele izizukulwana ezine zeUnited States ezaqala ngo-1798 zize ziphele ngomthetho weCawa. Ezo zizukulwana zine zihambelana nezizukulwana ezine zobuAdventist, ezikwahambelana namabandla amane okuqala eSityhilelo isahluko sesibini, nezikizi ezine ezandayo zikaHezekile isahluko sesibhozo, kwakunye namaza amane eenkumbi encwadini kaYoweli.

> For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

> Ngokuba itsho iNkosi uYehova, ukuthi, Koba kàngakanani na xa ndithumela izigwebo zam ezine eziqatha phezu kweYerusalem, ikrele, nendlala, nesilo esiyingozi, nesibetho, ukuze ndinqumle kuyo umntu nesilwanyana? Hezekile 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Ixilongo lesihlanu nelesithandathu zoyisa iRoma yaseMpuma, yaye iRoma yaseMpuma, kubudlelane bayo besiprofeto neRoma yaseNtshona, imela urhulumente. IRoma yaseNtshona imela ibandla. IRoma yaseNtshona ikwamela neUnited States, oyiswa kuqala, njengoko kwaba njalo ngeRoma yaseNtshona.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Xa iMerika, ilizwe lenkululeko yonqulo, iya kumanyana noBupopu ekunyanzeliseni isazela nasekuxinzeni abantu ukuba bawuhloniphe umgqibelo wobuxoki, abantu bawo onke amazwe asemhlabeni wonke baya kukhokelwa ekulandeleni umzekelo wayo.” Testimonies, volume 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Amaxilongo amane okuqala amele izizukulwana ezine zembali yaseMerika, yaye xa iUnited States isiwa, umhlaba ozukileyo wendima yamashumi amane ananye kaDaniyeli ishumi elinanye usandula kuwa, yaye umqobo olandelayo yiYiputa, uphawu lwazo zonke ezinye iintlanga zehlabathi. IZizwe eziManyeneyo, ezizezikumkani ezilishumi, ziya kuthi ke zivumelane ukunika ubukumkani bazo besixhenxe kubupopu, kuba “ngexesha elifutshane—iyure enye,” kwiSityhilelo ishumi elinesixhenxe. Oku kwenzeka emthendelekweni wokuzalwa kukaHerode, xa ethembisa isiqingatha sobukumkani bakhe. Emthendelekweni wokuzalwa kukaHerode, ngaloo yure umbhalo wesandla uyavela eludakeni lweendonga, yaye uBheleshatsare uyabulawa. Loo yure ifika ngomthetho weCawa yaye iqhubeke kude kube kukuvalwa kwexesha lovavanyo lwabantu. Ubukumkani besixhenxe boyiswa njengoko kufanekiswe ngokutshatyalaliswa kweendonga zaseConstantinople ezawa ngowe-1453. Ukusuka kumthetho weCawa eUnited States, njengoko kufanekiswe ngowe-1449; kuse kusiwa kweConstantinople ngowe-1453 yiminyaka emine yokomfuziselo. Ubupopu bamkela inxeba labo elibulalayo ngowe-1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

KuDaniyeli ishumi elinanye, ivesi yamashumi mane, upopu wawa ngo-1798, ngexesha lesiphelo. Emva koko ukumkani wasezantsi wawa ngo-1989, ngexesha lesiphelo. I-United States iyawa kwivesi yamashumi mane ananye, yaye iYiputa iyawa kwivesi yamashumi mane anesibini, yaye upopu ufikelela ekuweni kwawo kwesibini nokokugqibela kwivesi yamashumi mane anesihlanu.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Ekuphakameni nasekuweni kweentlanga njengoko kubekwe kwacaca kwiincwadi zikaDaniyeli neseSityhilelo, kufuneka sifunde indlela olungenaxabiso ngayo uzuko lwangaphandle nolwehlabathi kuphela. IBhabheli, inawo onke amandla nobukhazikhazi bayo, obungazange buphinde bubonwe lihlabathi lethu ukususela ngoko,—amandla nobukhazikhazi obabonakala ebantwini baloo mihla buzinzile kangaka kwaye buya kuhlala ixesha elide,—idlule yaphela ngokupheleleyo kangakanani na! Njenge ‘ntyatyambo yengca,’ itshabalele. Yakobi 1:10. Ngaloo ndlela nabo batshabalala ubukumkani bamaMedi namaPersi, kunye nobukumkani baseGrisi nabaseRoma. Kanjalo kuyatshabalala konke okungenaye uThixo njengesiseko sako. Kuphela koko kudityaniswe nenjongo yaKhe, kwaye kubonakalisa isimilo saKhe, okunokuhlala. Imigaqo yaKhe zizinto kuphela ezizinzileyo ezaziwayo lihlabathi lethu.” Abaprofeti neeKumkani, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Ukuwa kwe-United States (umprofeti wobuxoki) kwindinyana yamashumi amane ananye kwafaniswa no-1449, yaye ukuwa kweYiputa (inamba) kwindinyana yamashumi amane anesibini kwafaniswa no-1453, yaye ubupopu (irhamncwa) bufikelela esiphelweni sabo kungekho bani wokubanceda njengoko kwafaniswa ngu-1798. Umprofeti wobuxoki nenamba bathotywa ngamandla eexilongo, yaye irhamncwa lithotywa ngamandla enamba.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Inani eline luphawu lokuchithakala kobukumkani. Ubukumkani buka-Aleksandire baqhekeka baba bubukumkani obune, yaye iYiputa yatshona kuLwandle oluBomvu kwisizukulwana sesine, yaye uSirayeli uqubuda elangeni kwisesono sesine esilisikizi sikaHezekile isahluko sesibhozo. Izizukulwana ezine zobuProtestanti namaRiphabhlikhi kwirhamncwa lomhlaba zaqala ngowe-1798 zize ziphele ngomthetho weCawa oza kufika kungekudala kuzo zombini iimpondo. Izigwebo ezine ezibuhlungu zikaHezekile phezu kweYerusalem zibonakalisa izigwebo ezine phezu kwe-United States, yaye ezo zigwebo zine phezu kobukumkani besithandathu besiprofeto seBhayibhile zimela iminyaka emine ukusuka kowe-1449 kuse kowe-1453, xa ubukumkani besixhenxe besiprofeto seBhayibhile buvuma ukunika isiqingatha sobukumkani babo kubupopu kubudlelwane becawa norhulumente alawula phezu kwabo ihenyukazi laseTire.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Iminyaka emine ka-1449 ukuya ku-1453 imela ukuphela kobukumkani besixhenxe ngexesha lomthetho weCawa, yaye ikwamele nethuba lokuphela kobukumkani besibhozo ukusuka kumthetho weCawa ukuya kuthi ga ekuvalweni kwexesha lovavanyo. Ukoyiswa kweYiputa, engumhlaba, kananjalo eyidrago enikelwa kubupapa, kuyifraktali ekuqaleni kwethuba elifuziselwa yiminyaka emine ka-1449 ukuya ku-1453. Oku kuchonga ukuwa kweConstantinople ngexesha lomthetho weCawa, kuze kuphinde kwakhona xa uMikayeli esukuma. Xa uMikayeli esukuma, iingelosi ezine zikhululwa ngokupheleleyo ngokokuphefumlelwa.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ndabona ukuba iingelosi ezine ziya kubamba imimoya emine de kugqitywe umsebenzi kaYesu engcweleni, kwandule ke ukufika izibetho ezisixhenxe zokugqibela.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Izahlulo ezine zobukumkani buka-Alesandire, amaxilongo amane phezu kweRoma yaseNtshona, imimoya emine ekhululwe phezu kweRoma yaseMpuma, izigwebo ezine ezibuhlungu phezu kweYerusalem, imimoya emine ekhululwayo xa upopu bufika esiphelweni sabo kungekho namnye wokunceda. Ngezi mpawu zesiprofeto zibekiweyo phambi kwethu siya kuqwalasela owesibini umayezo kwimeko yokuwusebenzisa kumthetho weCawa oselisondele ukuza.

## The Council of Florence

IBhunga laseFlorence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Ngowe-1439, kwiBhunga laseFlorence (elikwabizwa ngokuba yiManyano yaseFlorence), abameli beCawa yama-Orthodox aseMpuma (bekhokelwa nguMlawuli waseByzantium uYohane VIII Palaiologos noBhishophu Omkhulu waseConstantinople) batyikitya ummiselo osemthethweni womanyano neCawa yamaKatolika yaseRoma. Bavuma ukumchonga uPopu waseRoma njengentloko (igunya eliphakamileyo) leCawa iphela.

> For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

> Kuba indoda iyintloko yomfazi, kwanjengokuba noKristu eyintloko yebandla; yaye inguye uMsindisi womzimba. Efese 5:23.

## The Nicene Creed

ISivumo Sokholo SaseNicaea

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

UMlawuli Omkhulu noSolusapho basamkela “igatya le-Filioque” kwiSivumo Sokholo saseNicaea, elalisisongezo kwiSivumo Sokholo saseNicaea, lisithi uMoya oyiNgcwele uphuma kuYise nakuNyana. ISivumo Sokholo saseNicaea sesinye sezona zibhengezo zibalulekileyo nezisetyenziswa kakhulu kwimbali yokholo lwamaKatolika. ISivumo Sokholo saseNicaea sisishwankathelo esisemthethweni seenkolelo ezingundoqo zamaKatolika. Sabhalwa ekuqaleni ukukhusela inyaniso engokuba ngubani na uYesu Kristu. Ngowe-325, kwavela impikiswano enkulu kuba umbingeleli ogama linguArius wafundisa ukuba uYesu wadalwa nguThixo uYise yaye wayengengoThixo ngokupheleleyo.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

UMlawuli uKonstantine wabiza iBhunga lokuqala laseNicaea ukuze kulungiswe loo mba. IBhunga laqinisekisa ngamandla ukuba uYesu unguThixo ngokupheleleyo, “engowobume obunye” noYise. ISivumo sokholo kamva sandiswa kwiBhunga laseConstantinople ngowe-381. Kufuneka kuqatshelwe kweli nqanaba ukuba iSivumo sokholo saseNicaea samiselwa kwimbali kaKonstantine wokuqala, yaye sasiza kuba ngumba kuKonstantine wokugqibela, owayenguKonstantine weshumi elinanye, owayenguMlawuli wokugqibela woBukhosi baseByzantium baseMpuma. UKonstantine Omkhulu, owayengowokuqala, ubekwa ngokuphindaphindiweyo njengomxholo kwisiprofeto seBhayibhile. Ungumlawuli ekuqaleni kobukhosi baseMpuma, yaye ngenxa yoko umele ngokomfuziselo umlawuli ekupheleni kobukhosi baseMpuma. Inyaniso yokuba iSivumo sokholo saseNicaea siyinxalenye yazo zombini iimbali zesiqalo nezokuphela kufuneka iqatshelwe ngumfundi wesiprofeto, ukuba uyawuqonda umgaqo we-alpha ne-omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Ngo-381, isiVumo saseNicaea sahlaziywa ngokongezwa kwemfundiso yeNtlambululo, imfundiso yoMthendeleko oyiNgcwele, kwanokwamkelwa kokusetyenziswa kwesonka esingenagwele kuMthendeleko oyiNgcwele, nto leyo eyayisisithethe samaLatini. IsiVumo sango-381 samkela kananjalo ukuqonda kwamaKatolika ngesono santlandlolo nobomi basemva kokufa. Saphela ngalo mgca ubalulekileyo: “Sikwachaza nokuba isihlalo esingcwele sabapostile noPontifi waseRoma ubambe ubungangamsha phezu kwehlabathi liphela yaye ungummeli oyinyaniso kaKristu.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

KwiBhunga laseFlorence kwatyikitywa olunye uguqulelo oluhlaziyiweyo ngoJulayi 6, 1439, kwiminyaka eli-14 ngaphambi kokuba iConstantinople iwele kumaTurk aseOttoman ngowe-1453. Umanyano lwatyikitywa phantsi koxinzelelo olukhulu lwezopolitiko. UBukhosi baseByzantium babulangazelela ngamandla uncedo lomkhosi oluvela eNtshona ukuze lumelane namaOttoman ayesondela. Xa abathunywa bamaGrike babuyela emakhaya, isivumelwano saliwe ngokuqatha sisininzi sabefundisi, seengcali zobomi bobumonki, nabantu abaqhelekileyo eMpuma. Uninzi loobhishophu abalutyikityayo kamva barhoxa ekuluxhaseni kwabo. Umanyano aluzange luphunyezwe ngokupheleleyo, yaye lwachaswa ngokusesikweni yiCawa yamaOthodoki aseMpuma kwiminyaka eyalandelayo. Ngexesha iConstantinople yayisiwa ngowe-1453, umanyano lwalusele luwele phantsi ngokwenene. Amaxesha amaninzi ababhali-mbali baluchaza njengomanyano lwezopolitiko olwaphumelela ukungemi ngenxa yokuchasana okunzulu kwezenkolo, kwenkcubeko, nokwabantu ngokubanzi.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

KwiBhunga lokuQala laseNicaea lowama-325 kwamkelwa iSivumo soKholo saseNicaea. Oku kuphawulwe kwiminyaka emihlanu phambi komnyaka wama-330, xa iminyaka engama-360 kaDaniyeli 11, ivesi 24, emelwe “lixesha,” yaphelela.

> 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 nakwezona ndawo zityebileyo zeliphondo; enze oko oobawo bakhe abangakwenzanga, kwanoko booyisemkhulu bakhe abangakwenzanga; abasasazele ixhoba, nempahla ephangiweyo, nobutyebi; ewe, acebe amacebo akhe nxamnye neenqaba ezinqatyisiweyo, kude kube lixesha. Daniyeli 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Unyaka ka-31 BC no-330 zombini ziphawula “ixesha elimisiweyo” leendinyana zamashumi amabini anesixhenxe namashumi amabini anesithoba zikaDaniyeli ishumi elinanye.

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

> Yaye iintliziyo zazo zombini ezi kumkani ziya kuba kukwenza ububi, zize zithethe ubuxoki etafileni inye; kodwa akuyi kuphumelela; kuba isiphelo siseya kuba ngexesha elimisiweyo. … Ngexesha elimisiweyo uya kubuya, eze ngasemzantsi; kodwa akuyi kuba njengakuqala, nokuba njengasemva. Daniyeli 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Isiqalo (330) nesiphelo (1449–1453) somgca wesiprofeto weRoma yasempuma zimelwe ngumlawuli wokuqala nowokugqibela, uConstantine. U-alpha no-omega womgca wesiprofeto weRoma yasempuma, ebizwa ngokuba buBukhosi baseByzantium, unxulumene nesiphelo seminyaka emakhulu mathathu anamashumi amathandathu eRoma yoBukhosi eyalawula ngobungangamsha ukususela kwidabi laseActium ngowama-31 BC kuse kuse kunyaka wama-330, yaza yaqhubekeka de kwangowama-1453. Ngaphambi kwedabi laseActium ngowama-31 BC, uMark Antony no-Augustus Caesar bathetha ubuxoki etafileni inye, obungaphumelelanga. Ngaphambi konyaka wama-330, ngowama-325, kwamkelwa iSivumo Sokholo saseNicaea. Ngaphambi konyaka wama-1453 kwamkelwa uguqulelo oluhlaziyiweyo lwakweso Sivumo Sokholo saseNicaea sinye. Ngaphambi kowama-31 BC amanani amabini ezopolitiko athetha ubuxoki etafileni inye. Ngowama-325 ubuxoki bokomoya bathethwa etafileni inye. Abo bangqina babini bachonga ubuxoki bezopolitiko nobokomoya obamkelwa ngowama-1439 kwiBhunga laseFlorence. Eso Sivumo Sokholo saseNicaea sihlaziyiweyo sabizwa ngokuba nguMyalelo woManyano.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Uphawu lokuqala lwezimakisho zobuxoki etafileni enye lwafika ngaphambi ko-31 BC, yaye lwaluphakathi kwamaqela amabini ezopolitiko eRoma yobuhedeni. Ixesha elimisiweyo lobo buxoki lalingu-31 BC, yaye lwalubandakanya uAgasto, ongumfuziselo weRoma, ngokuchasene nomanyano lwendoda nomfazi abamele iYiputa. Iqela lesibini lobuxoki lalingo-325, yaye ixesha elimisiweyo lalingu-330. Iqela lesithathu lobuxoki lalingo-1439, yaye ixesha elimisiweyo lalingo-1449–1453. Abo babesetafileni ngo-1439 babemele iRoma yasentshona neyasempuma, iRoma yasempuma ifuna injongo yezopolitiko ngokuvumelana nengxoxo yenkolo. U-31 BC, olandelwa ngu-330 kwaze kwalandela u-1453, umele ukusetyenziswa kathathu komgca weRoma.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Isoyikiso lezopolitiko lomanyano lukaMarc Antony noCleopatra lafuzisela isoyikiso somoya sowexuko lwama-Ariya ngo-325, olwathi lona ke lwafuzisela isoyikiso lezopolitiko nelonqulo samaTurkey amaSilamsi ngo-1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Iimfundiso zeSivumo Sokholo saseNicaea zingamanga, yaye akukho nyaniso kuzo. Uxwebhu olwasayinwa ngoJulayi 6, 1439, kwiBhunga laseFlorence lwabizwa ngokuba nguMmiselo woManyano, yaye lwalumela kwaezo ngcamango zobuxoki kwakunye nezinye ezingakumbi. Xa abathunywa babuyela eConstantinople ngowe-1439, bahlangatyezwa ngumsindo nezityholo zokungcatsha. Kwakusithiwa: “Kungcono iqhiya yaseTurkey kunomqwazi wobubhishophu kaPapa.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Umanyano lwasayinwa ikakhulu ngenxa yokuba uMlawuli waseByzantium wayelufuna ngamandla uncedo lomkhosi waseNtshona nxamnye nama-Ottoman. Kuthe kwakuba sobala ukuba uncedo lomkhosi oluncinane kakhulu (okanye olungekhoyo kwaphela) lwalusiza, inkxaso yomanyano yatshabalala. Ngo-1450–1451, iisinodi ezininzi zaseMpuma zalugatya umanyano, yaye emva kokuba iConstantinople iwe ngowe-1453, umanyano lwashiywa ngokupheleleyo. Isiphumo sokugqibela soMmiselo woManyano waseFlorence sithathwa yiCawa yama-Orthodox aseMpuma njengesinodi esasilelayo nesaliwayo. Asiqondwa njengesisebenzayo. ICawa yamaRoma Katolika, nangona kunjalo, isaqhubeka isithatha njengesinodi esisebenzayo sehlabathi liphela.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Sibeka umgaqo wengqiqo ukuze siqonde indlela iimpawu zesiprofeto zesishwangusha sesibini eziphindwa ngayo kwimbali yesishwangusha sesithathu. Isiprofeto seminyaka elikhulu namashumi amahlanu sesishwangusha sokuqala saqala ngomhla wama-27 kuJulayi, 1299 saza saphela ngomhla wama-27 kuJulayi, 1449.

## 1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

UConstantine XI Palaiologos wazalwa ngowe-1404 waza walawula ukususela ngoJanuwari ka-1449 kwada kwangowama-29 kuMeyi 1453. Wayengumlawuli wokugqibela woBukhosi baseRoma baseMpuma (baseByzantium), obabuhlale ngaphezu kweminyaka eli-1 100. Ngenkalipho wakhokela ukhuseleko lweConstantinople ngexesha lokungqingwa ngama-Ottoman ngo-1453 enabakhuseli abamalunga nama-7 000 ukuya kuma-8 000 kuphela, ejamelene nomkhosi kaMehmed II owawungama-80 000 nangaphezulu. Wafa esilwa kwiindonga zesixeko ngowama-29 kuMeyi 1453, xa iConstantinople ekugqibeleni yawa. Umzimba wakhe awuzange uchongwe ngokugqibeleleyo nangokungathandabuzekiyo. Ukufa kwakhe kwaphawula isiphelo soBukhosi baseRoma (olokugqibela ukuqhubekeka ngokuthe ngqo kobukhosi obasekwa nguAgasto ngowama-27 BC).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Ukhunjulwa kwimbali yamaGrike nakwisithethe sobuOthodoki njengomntu onobuqhawe — osoloko ebizwa kwintsomi ngokuba “nguMlawuli weMarble” (inkolelo yokuba ngenye imini uya kubuya asindise iConstantinople).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

UJohn VIII Palaiologos (1392–1448) wayengumlawuli wokugqibela phambi kowokugqibela woBukhosi baseByzantium, walawula ukusuka kowe-1425 ukuya kowe-1448. Wayengunyana omkhulu woMlawuli uManuel II Palaiologos, yaye engumkhuluwa kaConstantine XI. UJohn VIII wachitha uninzi lolawulo lwakhe ezama ngamandla onke ukusindisa uBukhosi baseByzantium obabusele busifa kwizandla zama-Ottoman. Ngowe-1439, waya ngokwakhe eItali waza wongamela iBhunga laseFlorence, apho yena negqiza laseMpuma Orthodox bavumelana okwethutyana ukuba baphinde bamanyane neCawa yamaRoma Katolika baze bamkele uPope njengentloko yeCawa. UConstantine Omkhulu naye wayongamele iBhunga laseNicaea. UJohn VIII wayenethemba lokuba olu manyano nobupopu luya kuzisa uncedo lomkhosi waseNtshona nxamnye namaTurkey, kodwa olo manyano alwamkelekanga kakhulu eConstantinople, yaye ekugqibeleni aluphumelelanga. UJohn VIII wasweleka ngowe-1448 (ngenxa yendalo), kwiminyaka emihlanu kuphela ngaphambi kokuba iConstantinople iwe ngowe-1453. Emva koko umntakwabo uConstantine XI waba ngumlawuli, waza wasweleka ekhusela isixeko.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Xa uJohn VIII wasweleka ngowe-1448, umninawa wakhe uConstantine XI wakhethwa ukuba angene esikhundleni sakhe. Ngowe-1448 uBukhosi baseByzantium babusele buyirhuluneli encinane exhomekeke komnye umbuso, yaye ama-Ottoman ayenempembelelo enkulu ekumiseleni ukuba ngubani ohlala etroneni eConstantinople. Ngomhla wama-27 kuJulayi, 1449, kwenzeka isiganeko sezopolitiko esibaluleke kakhulu kwiminyaka yokugqibela yoBukhosi baseByzantium. UMlawuli waseByzantium uJohn VIII Palaiologos wayesele eswelekile ngaphambili ngowe-1448. Umuninawa wakhe, uConstantine XI Palaiologos (uml awuli wokugqibela), wabhengezwa njengomlawuli eConstantinople. Noko ke, phambi kokuba uConstantine XI anyuke ngokusemthethweni etroneni, wathumela oonozakuzaku kuSultan wama-Ottoman (Murad II) waza wacela imvume yokulawula. USultan wayinika loo mvume, yaye kungelo xesha kuphela awathi uConstantine XI wathweswa isithsaba ngokusesikweni waza waqatshelwa njengomlawuli. Esi senzo sabonwa njengokunikelwa ngokuzithandela kwenkululeko yoBukhosi baseByzantium. Okokuqala ngqa, umlawuli waseByzantium wavuma ngokuphandle ukuba wayelawula kuphela ngemvume yamaTurkey ase-Ottoman. Kwiminyaka emine kuphela kamva, ngowe-1453, iConstantinople yawela kuma-Ottoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu emva koJulayi 27, 1449, ngoAgasti 11, 1840, amaTurkey afuna ukhuseleko eYiputa ngokuzithoba kumagunya amane amakhulu aseYurophu, ngaloo ndlela ezalisekisa isiprofeto seyure, yosuku, yenyanga nonyaka. Ngoku sibeke ngokusesikweni ingqiqo yokusebenzisa usizi lokuqala nolwesibini kumthetho weCawa oza kungekudala. UPetros, njengomfuziselo wabaliwaka elikhulu nekhulu elinamashumi amane anesine, umele intshukumo yengelosi yesithathu, yaye uWilliam Miller umele intshukumo ekwiingelosi yokuqala neyesibini. Zombini ezi ntshukumo zinxulunyaniswa “nezitshixo.”

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Ndobeka phezu kwegxalaba lakhe isitshixo sendlu kaDavide; uya kuvula, kungabikho bani uvalayo; uya kuvala, kungabikho bani uvulayo. Isaya 22:22.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Kananjalo ndithi kuwe, UnguPetros, yaye phezu kweli litye ndiya kulakha ibandla lam; amasango esihogo akayi kuloyisa. Kwaye ndiya kukunika izitshixo zobukumkani bamazulu; yaye nantoni na oyibophayo emhlabeni iya kuba ibotshiwe ezulwini; yaye nantoni na oyikhululayo emhlabeni iya kuba ikhululwe ezulwini. Mateyu 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Siza kuwusondela umlo waseNineve kwinqaku elilandelayo njengalo “sitshixo” esingavuli nje kuphela umhadi ongenasiphelo, kodwa njengeso sitshixo sesiprofeto esilungelelanisa bonke ubungqina bukaDaniyeli ishumi elinanye bube kulungelelwano olugqibeleleyo. Ephupheni likaMiller “isitshixo” esasiqhotyoshelwe kwityeya encinane yayiyindlela kaMiller yokufunda iBhayibhile. Ukungqinisiswa ngezibhalo kwimbali yamaMillerite, kudityaniswe no “umgca phezu komgca” kwimbali yengelosi yesithathu, sisitshixo esivumela ukuba isitshixo seSityhilelo isithoba sivule size silungelelanise imbali efihlakeleyo yesigidimi sangaphandle sevesi yamashumi amane ibe kulungelelwano.

We will continue our considerations in the next article.

Siya kuqhubekeka neengqwalasela zethu kwinqaku elilandelayo.

> “To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

> “Kumprofeti ivili elingaphakathi kwevili, kunye nokubonakala kwezidalwa eziphilayo ezazinxulumene nawo, konke kwakubonakala kuntsokothile kwaye kungenakuchazwa. Kodwa isandla soBulumko obungenasiphelo siyabonakala phakathi kwamavili, yaye ulungelelwano olugqibeleleyo luyisiphumo somsebenzi waso. Ivili ngalinye lisebenza ngemvisiswano egqibeleleyo nelinye ngalinye.” Testimonies to Ministers, 214.

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