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# The Book of Daniel - Number One-Hundred and Sixty-Seven

Incwadi KaDaniyeli - Inombolo Ikhulu Namashumi Ayisithupha Nesikhombisa

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Ukuhumusha Isiprofetho: Ukwembula Ukubaluleka Komlando Nokwesiprofetho KukaDaniyeli 11:10 Nangale Kwakho

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Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Ivesi yamashumi amane yesahluko seshumi nanye sikaDaniyeli iqala ngesikhathi sokuphela ngo-1798, lapho inkosi yasenyakatho ithola isilonda sayo esibulalayo esandleni senkosi yaseningizimu. Lowo mlando wawufanekiselwe ngonyaka ka-246 BC, lapho uPtolemy eletha impindiselo phezu kombuso wasenyakatho, kanye nangesikhathi iFrance kaNapoleon ithumba upapa ngo-1798. Emva kokuba inkosi yaseningizimu ibuyela eGibhithe evesini lesishiyagalolunye, ivesi leshumi selikhomba ukuthi inkosi yasenyakatho yayizovulela ukuhlasela kokuphindisela inkosi yaseningizimu.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> Khona inkosi yaseningizimu iyakungena embusweni wayo, ibuyele ezweni layo. Kepha amadodana ayo ayakuvuswa, abuthele inqwaba yamabutho amakhulu; ngokuqinisekile oyedwa uyakuza, akhukhule, adlule; khona-ke uyakubuya, avuswe, aze afike enqabeni yakhe. Daniyeli 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Ngaphambi kokuba sicabange ukuphawula kuka-Uriah Smith ngomlando owagcwalisa ivesi leshumi, siyaqaphela inkulumo ethi “uchichime, adlule.” Umusho wesiHebheru ohunyushwe ngaleyo ndlela, uphinde uhunyushwe evesini lamashumi amane ngokuthi “achichime, adlule ngaphezu.” Yilo kanye umusho ofanayo esiHebherini sokuqala. Utholakala kwenye indawo eyodwa kuphela emiBhalweni.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Uyakuqhubekela kwaJuda; uyakuchichima adlule, afinyelele kuze kube sentanyeni; ukweluleka kwamaphiko akhe kuyakugcwalisa ububanzi bezwe lakho, O Imanyuweli. Isaya 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

KuDaniyeli isahluko seshumi nanye, ivesi leshumi nevesi lamashumi amane, bese futhi ku-Isaya isahluko sesishiyagalombili, ivesi lesishiyagalombili, umusho ofanayo wesiHebheru uhunyushwe ngezindlela ezintathu ezehlukene, nakuba umele incazelo efanayo. Igama lokugcina lalo musho, igama lesiHebheru elithi “abar,” limelwe ngokuthi “dlula phakathi,” evesini leshumi, “dlula ngaphezu,” evesini lamashumi amane, bese kuthi ku-Isaya limelwe ngokuthi “wele ngaphesheya.” Incazelo iyefana ngokuyisisekelo kulokhu kubhekiselwa ngakunye kokuthathu, kodwa ku-Isaya kukhona futhi olunye uxhumano lwesiprofetho phakathi kwalezi zinkomba.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Ivesi eliku-Isaya lagcwaliseka lapho inkosi yase-Asiriya inqoba uJuda futhi ifika eJerusalema, kodwa ayizange ilinqobe umuzi uqobo lwawo. Yafinyelela “entanyeni,” kodwa ayizange ilinqobe “ikhanda.” Kuleso siprofetho esifanayo kanye, u-Isaya ubeka obala uphawu lwesiprofetho lokuthi “ikhanda” limelelani, futhi ukhomba “ikhanda” njengenhloko-dolobha yombuso, kanti inkosi yombuso nayo iyilo “ikhanda.” Unikeza ofakazi ababili beqiniso lesiprofetho lokuthi ikhanda liyinkosi nombuso, bese ekhomba ngokusithela ukuthi uma umfundi wesiprofetho engeke alamukele futhi aliqonde leli qiniso, ngeke amiswe. Ivesi elisithekile liyingxenye yaleso siprofetho esifanayo kanye esikhomba ukuthi inkosi yasenyakatho yayiyokhukhula, yeqe, kodwa kuphela “kuze kufike entanyeni.”

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Ngokuba inhloko yeSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; kuthi eminyakeni engamashumi ayisithupha nanhlanu u-Efrayimi ayakuchotshozwa, angabe esaba yisizwe. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikumiswa. Isaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Inhloko” yesizwe saseSiriya yayiyinhloko-dolobha yaso, “iDamaseku,” futhi “inhloko” ye“Damaseku” (inhloko-dolobha) yayingu“Rezini,” inkosi yaseSiriya. Futhi, “inhloko” yesizwe sakwa-Efrayimi yayiyinhloko-dolobha yaso, “iSamariya,” futhi “inhloko” ye“Samariya” (inhloko-dolobha) yayiyi“ndodana kaRemaliya” (uPheka), inkosi yaseSamariya. Kuleso siprofetho esifanayo, esahlukweni esilandelayo, evesini lesishiyagalombili, iNkosi uSaneheribi yase-Asiriya yazingela iJerusalema, futhi evesini lesishiyagalombili, lokho kuzingela kwayo iJerusalema kuchazwa njengokufinyelela entanyeni.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Amavesi esikhombisa nesishiyagalombili, abeka phambi kofakazi ababili uphawu lwesiprofetho “lwekhanda,” olumela kokubili inkosi nenhlokodolobha yesizwe senkosi, ayisiprofetho seminyaka engamashumi ayisithupha nanhlanu esikhomba indawo yokuqala yazo zombili iziprofetho zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ezimelene nemibuso yasenyakatho neyaseningizimu yakwa-Israyeli. Ngakho-ke, leli yivesi eliyinkimbinkimbi kakhulu, ngoba lixhumene nevesi leshumi nelesamashumi amane lesahluko seshumi nanye sikaDaniyeli, nawo womabili akhomba izimpi zenkosi yasenyakatho ehlasela inkosi yaseningizimu, njengoba nje uSaneheribi, inkosi yasenyakatho, ahlasela uJuda, inkosi yaseningizimu evesini lesishiyagalombili lesahluko sesishiyagalombili sika-Isaya.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Isihluthulelo esixhumanisa lezi zingxabano zamakhosi asenyakatho naseningizimu ndawonye “yinhloko,” kanye “nokugcwala kwehle kudlule.” Lapho inkosi yasenyakatho iziphindiselela enkosini yaseningizimu evesini leshumi, esahlukweni seshumi nanye, iyayinqoba impi, kodwa ishiya “inhloko,” ngoba “iyeza, ichichime, idlule” “kuya” “enqabeni” yenkosi yaseningizimu. Umlando wevesi leshumi umelela ukunqoba kwenkosi yasenyakatho phezu kwenkosi yaseningizimu, kodwa ayingeni eGibhithe (inqaba), inhlokodolobha—“inhloko.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Lapho inkosi yaseningizimu yayike yahlula inkosi yasenyakatho emavesini ayisikhombisa nayisishiyagalombili, “yangena enqabeni yenkosi yasenyakatho, futhi” “yanqoba futhi” “yathumba iziboshwa” yabuyela nazo “eGibhithe.” Ekunqobeni kokuziphindiselela kwenkosi yasenyakatho, ayingenanga eGibhithe, ngaleyo ndlela ifanekisa ukuthi lapho iSoviet Union ikhukhulwa isuswa ngo-1989, iRussia, inhloko-dolobha yayo—ikhanda layo—yashiywa imi. “Uma ningakholwa, impela aniyikuqiniswa.” YiRussia, emelelwe njengenkosi yaseningizimu emavesini ayishumi nanye nayishumi nambili, enqoba impi yasemngceleni, eyayaziwa endulo ngokuthi yiRaphia, kanti namuhla iyi-Ukraine.

> “‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

> “‘IVESI 10. Kodwa amadodana akhe ayovuswa, ahlanganise uquqaba lwamabutho amakhulu; kuthi oyedwa afike impela, achichime, adabule; khona-ke abuye, avuswe, aze afinyelele enqabeni yakhe.’

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> “Ingxenye yokuqala yaleli vesi ikhuluma ngamadodana, ngobuningi; ingxenye yokugcina, ngomunye, ngobunye. Amadodana kaSeleucus Callinicus ayenguSeleucus Ceraunus no-Antiochus Magnus. Bobabili laba bangena ngentshiseko emsebenzini wokuvikela nokuphindisela indaba kayise nezwe labo. Omdala kulaba, uSeleucus, wathatha isihlalo sobukhosi kuqala. Waqoqa isixuku esikhulu ukuze abuyise imibuso kayise; kodwa njengoba ayeyinkosana ebuthakathaka neyesabayo, emzimbeni nasempahleni, engenamali, futhi engakwazi ukugcina ibutho lakhe lilalela, wadliswa ubuthi ngababili bababusi bakhe bezempi emva kokubusa kweminyaka emibili noma emithathu okungenadumo. Umfowabo onekhono kakhulu, u-Antiochus Magnus, wayesemenyezelwa njengenkosi, owathi, ethatha ukuphathwa kwebutho, waphinde wathumba iSeleucia futhi wabuyisa iSiriya, ezenza inkosi yezinye izindawo ngesivumelwano, nezinye ngamandla ezikhali. Kwalandela isivumelwano sesikhashana, lapho izinhlangothi zombili zaxoxisana ngokuthula, nokho zilungiselela impi; emva kwalokho u-Antiochus wabuya wanqoba empini uNicolas, induna yempi yaseGibhithe, futhi wacabanga ukuhlasela iGibhithe uqobo. Nangu lowo ‘munye’ owayeyakuchichima ngokuqinisekile adlule.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Ukuwa kweSoviet Union ngo-1989 kwaphawula “isikhathi sokuphela,” futhi amadodana amabili kuleli vesi amele izimpawu ezimbili zikaReagan noBush wokuqala. Kusukela “esikhathini sokuphela,” ngo-1798, okuyilapho ivesi lamashumi amane likaDaniyeli isahluko seshumi nanye laqala khona, isifebe saseRoma sesikhohliwe, ngokuba sona, njengoJezebeli, sihlala emuva eSamariya, kuyilapho umyeni waso u-Ahabi ekhuluma no-Eliya eNtabeni iKarmeli. Besicashile, kodwa sidonsa izintambo ngasese, njengoba senza eMpini Yezwe Yokuqala naseMpini Yezwe Yesibili. Umyeni waso uyibutho lalo elimele lona ngokumelene nenkosi yaseningizimu. Lapho siphindisela ngo-1989, sona, njengenkosi yasenyakatho, saletha izinqola, imikhumbi, nabagibeli bamahhashi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Futhi ngesikhathi sokuphela inkosi yaseningizimu iyakuyihlasela; inkosi yasenyakatho iyakuza imelane nayo njengesivunguvungu, nezinqola, nabagibeli bamahhashi, nangemikhumbi eminingi; ingene emazweni, ikhukhule, idlule. Daniyeli 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Ummeleli wakhe ekuziphindiseleni umelelwa “yimikhumbi,” eyingamandla ezomnotho, nango “izinqola zamahhashi nabagibeli bazo,” okuyingalo yamandla ezempi. Amandla ezempi namandla ezomnotho yizona zimfanelo ezimbili zesiprofetho zase-United States eziprofethweni zezinsuku zokugcina, ngoba i-United States izokwenqabela labo abangeke bakhothamele uJezebeli ukuba bathenge futhi bathengise, futhi uma besenqaba uphawu lwegunya lukaJezebeli, bayobulawa. Kwakungamandla ezomnotho namandla ezempi e-United States, asetshenziswa ngokubambisana nobupapa, okwadala ukuhlakazwa kwe-Soviet Union ngo-1989, nakuba iRussia yashiywa isemi.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Umlando owagcwalisa ivesi leshumi likaDaniyeli isahluko seshumi nanye uyaphindwa emlandweni wengxenye yesibili yevesi lamashumi amane ekhomba isikhathi sokuphela ngo-1989. Umlando wamavesi esithupha kuya kwelesishiyagalolunye umele umlando owaholela esikhathini sokuphela, esikhonjiswa engxenyeni yokuqala yevesi lamashumi amane. Amavesi amahlanu kuya kweleshumi kaDaniyeli isahluko seshumi nanye abonisa ngokuphelele umlando wevesi lamashumi amane likaDaniyeli isahluko seshumi nanye, ngoba, njengoba uSister White aloba, “okuningi komlando oseugcwalisekile esahlukweni seshumi nanye sikaDaniyeli kuyophindwa.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Amavesi okuqala kuya kowesine kaDaniyeli isahluko 11 akhomba uKoresi njengenkosi yesibili yesizwe esinezimpondo ezimbili ngesikhathi sokuphela ezinsukwini zokugcina. “Isikhathi sokuphela” ezinsukwini zokugcina sasingu-1989, futhi umongameli wesibili, omelwe nguKoresi, umisa ukulandelana kwesiprofetho okuvumela umfundi wesiprofetho ukuba abale aze afike kumongameli wesithupha emva kuka-1989, oyoba ngumongameli ocebe kunabo bonke, futhi oyovusa (aphaphamise) amandla odrako abomhlaba wonke, noma ngabe kungabomhlaba wonke bezwe, noma labo abase-United States. Lowo mlando wesiprofetho bese ugxumela embusweni wesikhombisa wesiprofetho seBhayibheli, amakhosi ayishumi e-United Nations, futhi ukhomba inkosi yawo eyinhloko neyokuqala, emelwe ngu-Aleksanda Omkhulu (okusho ukuthi “Iqhawe Labantu”), kanye nokuchithwa kokugcina kombuso wakhe lapho imimoya emine yobuSulumane ikhululwa ngokuphelele ekuvalweni kwesikhathi somusa wesintu.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Khona-ke amavesi esihlanu kuya kwesishiyagalolunye abonisa umlando omelelwa yisikhathi esandulela ukumiswa kobupapa esihlalweni sobukhosi ngo-538, ngoba kuqala amandla azokuba yinkosi yasenyakatho kumelwe anqobe izithiyo ezintathu zendawo, njengoba kwenza uSeleucus, owase emiswa njengenkosi yasenyakatho. Emva kwalokho, iminyaka emithathu nengxenye, njengoba imelelwa yiminyaka engamashumi amathathu nanhlanu yangempela, inkosi yasenyakatho yabusa, kwaze kwaba yilapho inkosi yaseningizimu ingena enqabeni yayo yayithumba, lapho kamuva yafela khona eGibhithe ngenxa yokuwa ehhashini. Ngaleyo ndlela, la mavesi akhomba umlando owaphetha ngesikhathi sokuphela ngo-1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Ivesi yeshumi ikhomba umlando wesikhathi sokuphela ngowe-1989, futhi kanye namavesi esihlanu kuya kwayisishiyagalolunye, imele umlando wevesi lamashumi amane, njengoba kunjalo nangomlando wamavesi amashumi amathathu kuya kwamashumi amathathu nesithupha. Ngakho-ke, kusukela evesini lokuqala kuya evesini leshumi, umugqa phezu komugqa, kukhona imigqa emibili yesiprofetho. Owokuqala ukhuluma ngabaholi bombuso wesithupha nowesikhombisa, nakuba kukhona isikhala esingenalutho phakathi kowesithupha nomongameli ocebe kunabo bonke bombuso wesithupha nombuso wesikhombisa.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Umugqa wesibili uhlanganisa umlando wokususwa kwezithiyo ezintathu, inkathi inkosi yasenyakatho ebusa ngayo, nokuthi ubani owasuswa ngaleso sikhathi ngo-1798, kuze kube ngu-1989, kanye nomongameli wesibili, omelelwe emugqeni odlule ngoKoresi.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Amavesi eshumi nanye neshumi nambili amele umugqa wesithathu womlando owenzeka emva kukamongameli ocebile wevesi lesibili, kodwa ngesikhathi esithile emva kokuwa kweSoviet Union ngesikhathi sokuphela ngo-1989, futhi ndawo thile ngaphambi komthetho weSonto e-United States njengoba umelelwe evesini leshumi nesithupha.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Umlando ongemva kwesikhathi sokuphela ngo-1989, uyiswa kumongameli wesithupha nowocebe kakhulu ovusa ama-globalist kusukela ngo-2016, emgqeni wokuqala. Umlando wesiprofetho uyiswa ku-1989, emgqeni wesibili. Impi yaseRaphia (“Umngcele”) emavesini eshumi nanye neshumi nambili, yandulela ivesi leshumi nantathu, lapho inkosi yasenyakatho esanda kunqotshwa ibuyisela ibutho layo bese inqoba inkosi yaseningizimu, ngaphambi nje komthetho weSonto wevesi leshumi nesithupha. Amandla esikhundla senkosi yasenyakatho evesini leshumi nantathu, angowokugcina kubamongameli abayisishiyagalombili ababusa kusukela ngo-1989 kuze kube ngumthetho weSonto. Ngakho-ke ivesi leshumi nantathu kufanele lenzeke ngesikhathi sokukhethwa kukamongameli wesishiyagalombili, noma ngemva kwakho, lowo ongowabayisikhombisa. Amavesi eshumi nanye neshumi nambili aqala ngaphambi nje kukamongameli wesithupha, ocebe kakhulu, futhi cishe aphela ngaphambi nje kokukhethwa kwalowo mongameli ofanayo, oba ngowesishiyagalombili ongowabayisikhombisa, futhi onqobayo empini yesithathu yempi yesikhundla, emavesini eshumi nantathu kuya kweleshumi nanhlanu.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Ukuziphindiselela kwenkosi yaseningizimu emavesini eshumi nanye neshumi nambili kuyimpendulo ekunqotshweni inkosi yaseningizimu eyakuthola evesini leshumi. Ivesi leshumi likhomba ukunqoba kwenkosi yasenyakatho ngo-1989, okwafezwa ngokubambisana okuyimfihlo kwe-United States neVatican. Ukunqoba kwebutho lasenyakatho kwakuyimpi yokuqala yempi ebangelwa ngabanye. Impi yangempela eshisayo eyagcwaliseka ezikhathini zasendulo yayiyisithombe sempi ebangelwa ngabanye ezinsukwini zokugcina, ngakho-ke ukunqoba okusemavesini eshumi nanye neshumi nambili kuyoba ukunqoba kwenkosi yaseningizimu, empini yesibili yezimpi ezibangelwa ngabanye.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Kunezimpi ezintathu emavesini eshumi kuya kweleshumi nanhlanu, futhi zonke zagcwaliseka endulo ngezimpi zangempela ezishisayo, kodwa zimelela izimpi ezintathu ezimpini ezimelelwayo ezinsukwini zokugcina. Impi yokuqala yanqotshwa umfelandawonye oyimfihlo wesilo nomprofethi wamanga, ulwa nodrako ngo-1989. Impi yesibili yezimpi ezimelelwayo iyonqotshwa ngamandla odrako angakholelwa ebukhoneni bukaNkulunkulu enkosi yaseningizimu, elwa nomfelandawonye kapapa nebutho lakhe elimelelayo. Impi yesithathu yezimpi ezimelelwayo iyonqotshwa ibutho elimelelayo lenkosi yasenyakatho, njengoba limelelwe emavesini eleshumi nantathu kuya kweleshumi nanhlanu.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Ngokwesiprofetho kunezimpi zomhlaba ezintathu ezishisayo, izimpi ezintathu ezimelelayo, eziqukethe izimpi ezintathu, kanye nempi yezinsizi ezintathu zobuSulumane. Kukhona futhi iMpi Yombango kanye neMpi Yenguquko. Impi yesibili yezimpi ezimelelayo isiqhubeka manje e-Ukraine, “Umngcele”, njengoba imelelwa yiRaphia, eyayiwumngcele phakathi kwenkosi yaseningizimu nenkosi yasenyakatho, lapho amavesi ayishumi nanye neshumi nambili eqala ukugcwaliseka emlandweni.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Ngesikhathi esifanayo impela lapho impi yesibili yezimpi eziyizithunywa e-Ukraine iqhutshwa khona, owesibili kweziyizihlaselo ezintathu zobuSulumane ezimelene nezwe elikhazimulayo nawo uyenzeka. Ukuhlasela kokuqala komaye wesithathu kwafika ngo-September 11, 2001, futhi kwaqala ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane nane. Isikhathi sokubekwa uphawu siphela emthethweni weSonto ozayo maduze e-United States, lapho ubuSulumane bomaye wesithathu buyophinde buhlasele khona i-United States. Ukuhlasela kokuqala nokokugcina kuyefana, futhi kokubili kuphawula izwi lengelosi yesAmbulo 18, elibuye libe yizwi lengelosi yesithathu, elibuye libe ukukhala kwecilongo lesikhombisa, okubuye kube ngumaye wesithathu.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Phakathi kwaleyo mihlaselo emibili, eyimizwi emibili, eyiyona msindo wecilongo lesikhombisa, ubuSulumane bomaye wesithathu bahlasela, hhayi izwe elikhazimulayo lesimanje elingokomoya, kodwa izwe elikhazimulayo lasendulo elingokoqobo ngo-Okthoba 7, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Impi eyaqala ngaleso sikhathi manje iyenzeka ngqo endaweni efanayo lapho iMpi yaseRaphia yenzeka khona, njengoba kuchazwe emavesini eshumi nanye neshumi nambili. Umgqa waseGaza uyindawo yomngcele phakathi kombuso waseningizimu wakwaJuda neGibhithe. Umhla ka-7 Okthoba, 2023, uyisondo elingaphakathi kwamanye amasondo eliphawula ukuvukela, noma uhlamvu lweshumi nantathu ku-alfabhethi yesiHebheru, oluthi kanye nohlamvu lokuqala nolokugcina lwakhe igama elithi “iqiniso.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Ukuhlasela kwesibili okumelene nezwe elikhazimulayo okwenziwa ubuSulumane bosizi lwesithathu, kwenzeka ngo-Okthoba 7, 2023, futhi kwenzeka ngqo endaweni efanayo lapho impi yasendulo yaseRaphia yenzeka khona ekugcwalisekeni kwamavesi eshumi nanye neshumi nambili. Ukuhlasela kwesibili phezu kwezwe elikhazimulayo, ngokwesifaniso esingokwendawo sokuprofetha, kuhlotshaniswa nempi yesibili yezimpi zabaxhasi, njengoba imelelwa yimpi yase-Ukraine.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Ngomugqa phezu komugqa, impi yesibili yezimpi ezimelwayo eseyiqalile manje e-Ukraine (Izwe LaseMngceleni), ihlanganisa inothi lesibili lecilongo lomaye wesithathu (Okthoba 7, 2023), eligcwaliseka esikhathini sokugcina sokubekwa uphawu kwabazinkulungwane eziyikhulu namashumi amane nane. Leyo nto yokubekwa uphawu ifanekiswa nguDaniyeli esahlukweni seshumi, lapho ebona khona umbono “we-marah” emva kwesikhathi sezinsuku ezingamashumi amabili nanye sokulila, okuyizinsuku ezintathu nengxenye lapho abaprofethi ababili babefile emgwaqweni. Lowo mbono wahunyushwa njengencazelo “yalokho okwakuyokwenzeka kubantu bakaNkulunkulu ezinsukwini zokugcina.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Iqiniso esimelelwa ngumbono woMfula iHidekeli, okuyiqiniso lokubekwa uphawu, sigcwaliseka emlandweni wesiprofetho wamavesi elishumi nanye kuya kwelishumi nanhlanu. Kungumlando wevesi lamashumi amane oqala ngo-1989, uqhubekele evesini lamashumi amane nanye naseMthethweni weSonto osuzofika maduze. Kungumlando kamongameli wesithupha, ocebe kunabo bonke, osevesini lesibili, omelwe kuze kufike umbuso wesikhombisa ka-“Alexander the Great” njengoba kuphawuliwe evesini lesithathu.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Umlando owaqala ekuqaleni kwempi yesibili yezimpi zommeleli ngo-2014, owalandelwa umongameli ocebe kunabo bonke eqala umkhankaso wakhe ngo-2015, uyindawo engenalutho yevesi lamashumi amane, kusukela ku-1989 kuze kube ngumthetho weSonto evesini lamashumi amane nanye, futhi futhi uyindawo engenalutho kusukela kowesithupha, umongameli ocebe kunabo bonke evesini lesibili, kuze kube umbuso wesikhombisa. Ungumlando owaqala ngezwi lokuqala leSambulo isahluko seshumi nesishiyagalombili ngoSepthemba 11, 2001, futhi uphela ngezwi lesibili ngehora lokuzamazama komhlaba okukhulu esahlukweni seshumi nanye seSambulo. Lowo mlando futhi uyisikhathi somlando esichazwe nguHezekeli esahlukweni seshumi nambili, lapho yonke imibono igcwaliseka khona. Leso sikhathi yisikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Ukungcweliswa kwabantu bakaNkulunkulu kufezwa ngezwi laKhe.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Bangcwelise ngeqiniso lakho; izwi lakho liyiqiniso. Johane 17:17.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Lo mbono wanikwa uHezekeli ngesikhathi lapho ingqondo yakhe yayigcwele izibikezelo ezimnyama zosizi. Wabona izwe lawoyise lilele liyincithakalo. Umuzi owake wagcwala abantu wawungasahlalwa muntu. Izwi lentokozo nengoma yokudumisa kwakungasekho kuzwakala ngaphakathi kwezindonga zawo. Umprofethi yena uqobo wayeyisihambi ezweni elingesilo lakhe, lapho ukubusa kokulangazelela okungenamkhawulo nobulwane obunesihluku kwakuphakeme ngaphezu kwakho konke. Lokho akubona nakuzwa ngobushiqela bomuntu nangokungalungi kwacindezela umphefumulo wakhe, wakhala kabuhlungu imini nobusuku. Kodwa izimpawu ezimangalisayo ezabekwa phambi kwakhe ngasemfuleni iKhebari zembula amandla abusayo aphakeme, anamandla kunawababusi basemhlabeni. Phezu kwamakhosi azidlayo nanonya ase-Asiriya naseBabiloni kwakuhlezi esihlalweni sobukhosi uNkulunkulu womusa noweQiniso.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> “Izinkinga eziyinkimbinkimbi ezinjengamasondo ezabonakala kumprofethi sengathi zihilelekile kulokho kudideka okunjalo zaziphansi kokuqondisa kwesandla esingenamkhawulo. UMoya kaNkulunkulu, owembulelwa yena njengohambisayo nowaqondisa la masondo, wakhipha ukuvumelana phakathi kokudideka; kanjalo nezwe lonke lalingaphansi kokulawula kwaKhe. Izigidigidi zezidalwa ezikhazimulisiwe zazimi zilungele, ngezwi laKhe, ukulawula ngokwedlulele amandla nenqubomgomo yabantu ababi, futhi zilethe okuhle kwabathembekileyo baKhe.”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “Ngokufanayo, lapho uNkulunkulu esezovulela uJohane othandekayo umlando webandla wezizukulwane ezizayo, wamnika isiqinisekiso sentshisekelo nokunakekela koMsindisi ngabantu baKhe ngokumambulela ‘ofana neNdodana yomuntu,’ ehamba phakathi kwezinti zezibani, ezazimelela amabandla ayisikhombisa. Ngenkathi uJohane eboniswa imizabalazo yokugcina emikhulu yebandla namandla asemhlabeni, wavunyelwa futhi ukubona ukunqoba kokugcina nokukhululwa kwabathembekileyo. Wabona ibandla lilethwa ekulweni okubulalayo nesilo nomfanekiso waso, nokukhulekelwa kwaleso silo kuphoqelelwa ngaphansi kwesijeziso sokufa. Kodwa ebheka ngalé kwentuthu nomsindo wempi, wabona ixuku limi eNtabeni iZiyoni kanye neWundlu, linenkathi esikhundleni sophawu lwesilo, ‘igama likaYise lilotshiwe emabunzini abo.’ Waphinda futhi wabona ‘abanqobile isilo, nomfanekiso waso, nophawu lwaso, nenani legama laso, bemi phezu kolwandle lwengilazi, bephethe amahabhu kaNkulunkulu’ futhi behuba ingoma kaMose neyeWundlu.”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Lezi zifundo zenzelwe ukusizuzisa. Sidinga ukusekela ukholo lwethu kuNkulunkulu, ngoba phambi kwethu nje kukhona isikhathi esiyokuvivinya imiphefumulo yabantu. UKristu, eseNtabeni Yeminqumo, walandisa kabusha ngezahlulelo ezesabekayo ezaziyokwandulela ukuza Kwakhe kwesibili: ‘Niyakuzwa izimpi namahemuhemu ezimpi.’ ‘Isizwe siyakuvukela isizwe, nombuso uvukele umbuso; kuyakuba khona izindlala, nezifo eziwumshayabhuqe, nokuzamazama komhlaba ezindaweni ezihlukahlukene. Konke lokhu kungukuqala kwezinsizi.’ Nakuba lezi ziprofetho zathola ukugcwaliseka okuyingxenye ekubhujisweni kweJerusalema, zisebenza ngokuqondile kakhulu ezinsukwini zokugcina.

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Simi emnyango wezenzakalo ezinkulu nezesabekayo. Isiprofetho sigcwaliseka ngokushesha. INkosi isemnyango. Kuseseduze ukuba kuvuleke phambi kwethu inkathi ethakazelisa ngokwedlulele kubo bonke abaphilayo. Izimpikiswano zesikhathi esedlule ziyovuselelwa; kuzovela izimpikiswano ezintsha. Izehlakalo ezizokwenzeka ezweni lethu azikaze ngisho zicatshangwe. USathane uyasebenza ngezindlela zabantu. Labo abazama ukuguqula uMthethosisekelo nokuthola umthetho ophoqelela ukugcinwa kweSonto abaqondi kahle nakancane ukuthi umphumela uyoba yini. Inhlekelele isiseduze kithi.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Kodwa izinceku zikaNkulunkulu akumelwe zithembe zona uqobo lwazo kulesi simo esikhulu esiphuthumayo. Emibonweni eyanikwa u-Isaya, kuHezekeli, nakuJohane sibona ukuthi izulu lixhumene kangakanani nezehlakalo ezenzeka emhlabeni nokuthi ukunakekela kukaNkulunkulu kukhulu kangakanani kulabo abathembekile Kuye. Izwe alinambusi yini. Uhlelo lwezehlakalo ezizayo lusesandleni seNkosi. Ubukhosi bezulu buphethe esandleni saBo isiphetho sezizwe, kanye nezindaba zebandla laYo.” Testimonies, volume 5, 752, 753.

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