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

Incwadi kaDaniyeli - Inombolo Eyikhulu Namashumi Amahlanu Nantathu

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

Uphawu Olungokomoya Lwemibuso Yasenyakatho NeseNingizimu: Uhambo Oludabula Amathempeli Ebhayibheli Nemvelo Yomuntu

Author

Jeff Pippenger

Published

March 23, 2024

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

Umbuso wasenyakatho wawumela imvelo ephansi ethempelini lesintu, wawumela umzimba ethempelini lebandla, wawumela inyama yomuntu ethempelini likaKristu. UKristu wakha lonke ithempeli, futhi wabeka zonke izisekelo, futhi itshe lokuqala ethempelini lamaMillerite laliyimfundiso “yezikhathi eziyisikhombisa,” emelwe yizinduku ezimbili zikaHezekeli. Ekuvukeleni kuka-1863, ubu-Adventist baseLawodikea balahla “itshe legumbi” labo lesiprofetho, okwabuye kwenzeka nasekwakhiweni kwethempeli lasemhlabeni. Itshe elalilahliwe lalimiselwe ukukhethwa ekupheleni kokumiswa kwethempeli, nakuba laliyitshe lesikhubekiso kuyo yonke inkathi yokwakhiwa. Nokho, iZwi lesiprofetho liyakhomba ukuthi itshe lesikhubekiso elalilahliwe liyogcina seliba yinhloko yegumbi.

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

Induku “yezikhathi eziyisikhombisa,” njengoba imelwe ngumbuso waseningizimu, “iyinhloko,” maqondana nombuso wasenyakatho. “Iy inhloko,” ngokuba kusembusweni waseningizimu lapho uNkulunkulu akhetha khona ukuzihlanganisa neJerusalema, njengomuzi waKhe, lapho abeka khona indawo yaKhe engcwele negama laKhe. Kwaze kwaba yilapho lezi zinduku ezimbili zihlanganiswa kusukela ngo-1798 kuze kube ngu-1844, “inhloko” yayiyilowo mbuso ophansi, waseningizimu. Kwathi uJohane, ngo-1844, esetsheliwe ukuba ayeke umbuso wasenyakatho, ngokuba wawunikelwe kwabeZizwe, umbuso waseningizimu wasala uyisibhengezo simi sodwa njengesizwe esisodwa, noma okungenani lowo kwakuwuhlelo. Lolo hlelo lwaphazanyiswa ukuhlubuka kwango-1863, kanye “nokuhlubuka kwaseKadeshi” kokuqala kuka-Israyeli wanamuhla.

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

NgoSepthemba 11, 2001, iNkosi yabuyisela ibandla laYo laseLawodikea emuva ku-1863, emuva ku-1888, emuva ku-1919, nasemuva ku-1957 ekuvukeleni kwesibili “eKadeshi”. Kodwa kulokho kuvukela, isithembiso sokuthi itshe elaliwa liyoba yinhloko yegumbi sesiyagcwaliseka manje. Sigcwaliseka kulabo abamelwe njengabangukhulu ikhulu namashumi amane nane ezinkulungwane, phakathi kwabo uKristu afeza inhlanganisela yobunkulunkulu nobuntu kuze kube phakade.

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

UPawulu wabiza imvelo ephansi ngokuthi yinyama, kanti imvelo ephakeme wayibiza ngokuthi ingqondo. Wabiza umzimba (imvelo ephansi) ngokuthi ukufa.

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

> Ngokuba siyazi ukuthi umthetho ungowomoya; kodwa mina ngingowenyama, ngithengiselwe phansi kwesono. Ngokuba lokho engikwenzayo angikuvumi; ngokuba lokho engikuthandayo ukukwenza, angikwenzi; kodwa lokho engikuzondayo, yikho engikwenzayo. Ngakho-ke, uma ngenza lokho engingathandi ukukwenza, ngiyavuma ngomthetho ukuthi muhle. Manje-ke akusengimi engikwenzayo, kodwa yisono esihlala kimi. Ngokuba ngiyazi ukuthi kimi (okungukuthi, enyameni yami,) akuhlali lutho oluhle; ngokuba ukuthanda kukhona kimi; kodwa indlela yokwenza okuhle angiyitholi. Ngokuba okuhle engikuthandayo ukukwenza angikwenzi; kodwa okubi engingathandi ukukwenza, yikho engikwenzayo. Manje-ke, uma ngenza lokho engingathandi ukukwenza, akusengimi engikwenzayo, kodwa yisono esihlala kimi. Ngakho-ke ngifumana umthetho wokuthi, lapho ngithanda ukwenza okuhle, okubi kukhona kimi. Ngokuba ngiyawuthokozela umthetho kaNkulunkulu ngomuntu ongaphakathi; kodwa ngibona omunye umthetho ezithweni zami, ulwa nomthetho wengqondo yami, ungithumba ungiyise emthethweni wesono osezithweni zami. Maye kimi, muntu olusizi enginguye! Ngubani oyakungikhulula kulomzimba walokhu kufa na? Roma 7:14–24.

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

UPawulu wayazi ukuthi enyameni yakhe “akuhlali okuhle nokukodwa.” Ukuthambekela, kokubili ayekuzuze njengefa nalokho ayekukhulisile, okwakukhona enyameni yakhe (emzimbeni wakhe), kwakusebenza kuphela ukumholela esonweni. Lokho kuthambekela kwakumela umthetho wesono, kodwa uPawulu wayefisa ukugcina umthetho kaNkulunkulu, hhayi umthetho wesono. Umthetho kaNkulunkulu uPawulu wawubiza ngokuthi “umthetho wengqondo yakhe” (imvelo yakhe ephakeme). Isikhalo sakhe sasithi: “Ngubani oyakungikhulula kulo mzimba wokufa na?” Yebo, uPawulu wayazi ukuthi ubunkulunkulu yibo obuyoletha ukukhululwa, kodwa wayazi futhi ukuthi umsebenzi wokukhululwa wawudinga ukubamba kwakhe iqhaza.

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

> Ngakho-ke, bathandekayo bami, njengoba niye nalalela njalo, kungabi sengathi kusebukhoneni bami kuphela, kodwa manje kakhulu nakakhulu ekungabikhona kwami, sebenzeleni ukusindiswa kwenu ngokwesaba nangokuthuthumela. Ngokuba nguNkulunkulu osebenza kini kokubili ukuthanda nokwenza ngokwentokozo yentando yakhe enhle. Filipi 2:12, 13.

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

Ukukhululwa emzimbeni wokufa kwafezwa ngamandla obuNkulunkulu, ayexhumene namandla obuntu, futhi lokho kwakuyisibonelo uJesu asibekela abantu. Ngisho noma umthetho wesono wawusebenza ngamandla esimweni esiphansi somzimba, uJesu wagcina imvelo yaKhe ephansi ingaphansi komthetho kaNkulunkulu ngokunikela intando yaKhe entandweni kaYise. UPawulu wayengathola ukukhululwa uma wayezonikela intando yakhe entandweni yobunkulunkulu. Ngokwenza kanjalo, wayesebenzela ukusindiswa kwakhe ngokwakhe, futhi yilokho uDade White akushoyo lapho ekhuluma ngomsebenzi wokususa isono ekuphileni kwethu.

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

> “Wonke umphefumulo owenqaba ukuzinikela kuNkulunkulu ungaphansi kokulawulwa ngamanye amandla. Akazimeli yena. Angakhuluma ngenkululeko, kodwa usebugqilini obuhlazisayo kakhulu. Akavunyelwe ukubona ubuhle beqiniso, ngokuba ingqondo yakhe ingaphansi kokulawulwa nguSathane. Ngesikhathi ezikhohlisa ngokuzithopha ukuthi ulandela iziyalo zokwahlulela kwakhe siqu, ulalela intando yenkosi yobumnyama. UKristu weza ukuzophula amaketanga obugqila besono emphefumulweni. ‘Ngakho-ke, uma iNdodana inikhulula, niyakuba ngabakhululekileyo impela.’ ‘Umthetho kaMoya wokuphila kuKristu Jesu’ usibekile ‘sakhululeka emthethweni wesono nowokufa.’ KwabaseRoma 8:2.”

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

> “Emsebenzini wokuhlenga akukho kuphoqwa. Akusetshenziswa mandla avela ngaphandle. Ngaphansi kwethonya likaMoya kaNkulunkulu, umuntu ushiywa ekhululekile ukuba azikhethele ukuthi uyakukhonza bani. Ekuguqukeni okwenzekayo lapho umphefumulo uzinikela kuKristu, kukhona umuzwa ophakeme kakhulu wenkululeko. Ukuxoshwa kwesono kuyisenzo somphefumulo uqobo. Kuyiqiniso ukuthi asinawo amandla okuzikhulula ekubusweni kukaSathane; kodwa lapho sifisa ukukhululwa esonweni, futhi ekusweleni kwethu okukhulu sikhala sicela amandla avela ngaphandle kwethu nangaphezulu kwethu, amandla omphefumulo agcwaliswa amandla obunkulunkulu kaMoya oNgcwele, futhi alalela iziyalo zentando ekufezeni intando kaNkulunkulu.

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

> “Umbandela okuwukuphela kwawo ongaphansi kwawo inkululeko yomuntu ingaba khona ngowokuba munye noKristu. ‘Iqiniso liyakunikhulula;’ futhi uKristu uyiQiniso. Isono singanqoba kuphela ngokwenza ingqondo ibe buthakathaka, nangokubhubhisa inkululeko yomphefumulo. Ukuzithoba kuNkulunkulu kuwukubuyiselwa komuntu kuye uqobo,—enkazimulweni yangempela nasesithunzini sakhe sobuntu. Umthetho wobuNkulunkulu, esilethwa ngaphansi kwawo ukuba sizithobe, ‘ungumthetho wenkululeko.’ Jakobe 2:12.” The Desire of Ages, 466.

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

UPawulu wakhala wathi, “Maye kimi, muntu olusizi enginguye! Ngubani oyakungikhulula emzimbeni walokhu kufa na?” USister White wathi, “lapho sifisa ukukhululwa esonweni, futhi ekusweleni kwethu okukhulu sikhala sicela amandla avela ngaphandle nangaphezu kwethu, amandla omphefumulo agcwaliswa ngamandla obuNkulunkulu kaMoya oNgcwele, futhi alalela iziyalezo zentando ekugcwaliseni intando kaNkulunkulu.” Ngokuzibandakanya ekuhlanganisweni kobuntu bethu nobuNkulunkulu bukaKristu, ngokusebenzisa intando yethu, sifeza “isenzo” sokususa isono “emphefumulweni” wethu.

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

Kodwa esikudingayo “ukuqonda ngempela ngamandla eqiniso entando.” Intando “ingamandla abusayo esimweni somuntu, amandla okunquma, noma okukhetha. Konke kuncike esenzweni esifanele sentando. Amandla okukhetha uNkulunkulu uwaphe abantu; angawabo ukuba bawasebenzise. Awukwazi ukuguqula inhliziyo yakho, awukwazi ngokwakho ukunikeza uNkulunkulu uthando lwayo; kodwa ungakhetha ukumkhonza. Ungamnika intando yakho; khona-ke uyosebenza kuwe ukuze uthande nokwenza ngokwentokozo yakhe enhle. Kanjalo yonke imvelo yakho iyolethwa ngaphansi kokubusa kukaMoya kaKristu; uthando lwakho luyogxila kuye, imicabango yakho ibe sekuvumelaneni naye.”

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

UPawulu wayewazi la maqiniso, futhi wayazi ukuthi imvelo yakhe ephansi kwakufanele igcinwe ingaphansi kokubuswa yimvelo yakhe ephakeme, ngokusebenzisa intando yakhe. Yingakho uPawulu afa nsuku zonke.

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

> Ngiyafakaza ngenjabulo yenu enginayo kuKristu Jesu iNkosi yethu, ngifa imihla ngemihla. 1 Korinte 15:31.

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

UPawulu wayazi ukuthi kwakumelwe abethele esiphambanweni imvelo yakhe ephansi nsuku zonke ngokusebenzisa intando yakhe ukuze agcine imvelo yakhe ephansi ingaphansi kokulawulwa. Ngakho-ke wabethela esiphambanweni inyama yakhe.

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

> Futhi labo abangabakaKristu bayibethele esiphambanweni inyama kanye nezinkanuko nezifiso zayo. Galathiya 5:24.

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

UPawulu wayazi ukuthi inyama yakhe enesono yayiyoqhubeka ikhona esintwini kuze kube ukuBuya kukaKristu kwesibili, lapho abathembekileyo, ngokuphazima kweso, beyokwamukela umzimba omusha okhazinyulisiwe. Kungalesi sizathu u-1798 uveza isisekelo seminyaka engamashumi amane nesithupha lapho kwakhiwa khona ithempeli lamaMillerite, ngokuba uKristu, njengesisekelo kuphela, wayeyiWundlu elahlatshwa kusukela ekusekelweni komhlaba. Umbuso wasenyakatho wawungumzimba, owawuthi ngesono uthathe ukubusa phezu kobuntu, waziphakamisa ukuba ube ngumbuso wasenyakatho womgunyathi. Ngo-1844, uJohane watshelwa ukuba “ashiye ngaphandle” igceke, okuchaza ngesiGreki ukwenqaba imvelo ephansi, eyayisithathe ukubusa phezu kwemvelo ephakeme lapho uNkulunkulu ayekhethe ukubeka khona iGama lakhe, futhi ngo-1798, inyama (imvelo ephansi) kanye “nokulangazelela nezinkanuko” kwakufanele kubethelwe esiphambanweni.

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

Esisekelweni, inyama kaKristu yafa ekubethelweni, njengoba wanqunywa phakathi kwabaphilayo. Umbuso waseningizimu wayesuzokuba yisizwe esisodwa, unenkosi eyodwa, usesivumelwaneni noNkulunkulu, futhi uyisizwe esinendlu engcwele kaNkulunkulu phakathi kwaso. Umugqa phezu komugqa, “izikhathi eziyisikhombisa,” manje “ziyitshe lekhoneni eliyinhloko,” ngokuba kusukela ngoSepthemba 11, 2001 uNkulunkulu uvusa “ibutho lakhe lasenyakatho” libe yisibhengezo. Lelo butho lizokuba yisizwe esisodwa, futhi leso sizwe siyakubonakalisa umfanekiso wakhe yedwa, futhi sikwenza lokho ngaso kanye isikhathi lapho uSathane evusa khona “uphondo” lwakhe olungumfanekiso wesilo. KuHezekeli isahluko samashumi amathathu nesikhombisa umyalezo wemimoya emine uphefumulela umyalezo wemvula yokugcina phezu kwalabo abese besukuma baba yilo lelo butho. Umyalezo wemimoya emine ungumyalezo wecilongo lesiKhombisa, okuyilapho imfihlakalo kaNkulunkulu ipheleliswa khona.

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

Umsebenzi wokuphetha wokubekwa uphawu waqala ngo-Okthoba 7, 2023. Isikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane senzeka ngesikhathi sokukhala kwecilongo lesiKhombisa, futhi lelo cilongo likhala kathathu phakathi nenqubo yokubekwa uphawu. Njalo liphawula ukuhlasela koSulumane ngokumelene neZwe Elihle. “Izwe elihle” lesimanje elingokomoya lashaywa ngoSepthemba 11, 2001, kanti izwe elihle lasendulo elingokoqobo lashaywa ngo-Okthoba 7, 2023, wona kanye unyaka ofakazi ababili ababebulewe babuyela ngawo ekuphileni. Ukuhlasela kwesithathu kusemthethweni weSonto ozayo maduzane e-United States.

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

Kusukela mhla ka-7 Okthoba 2023, uphondo lweRiphabhulikhi kanye nophondo lweqiniso lwamaProthestani lwesilo somhlaba bafeza izinguquko zabo zokugcina zibe uphondo olukhuluma njengodrako noma njengeWundlu, emthethweni weSonto oseduze ukufika. Lezi zibonakaliso ezimbili zabamelene bangaphakathi nabangaphandle empini enkulu edlalwa phakathi kwezehlakalo zokuphetha zomlando womhlaba, zombili zitholakala emlandweni omelwe yivesi lamashumi amane kuDaniyeli isahluko seshumi nanye. Le ntuthuko ezimbili zokugcina zalezi zimpondo ezimbili ifezwa ngesikhathi sokukhala kwecilongo lesiKhombisa. Icilongo lesiKhombisa lingelesithathu kumacilongo amathathu omaye.

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

Maye amathathu amele ukusetshenziswa okuphindwe kathathu kwesiprofetho, futhi ngokwenza kanjalo anikeza ubufakazi obuqinile bendawo yokuphawula ka-Okthoba 7, 2023. Kokubili emayeni okuqala nasemayeni esibili, impi yamaSulumane yalwelwa amabutho aseRoma, okuyiwo ezinsukwini zokugcina ayi-United States, njengoba kufakazelwa ukunqotshwa kweSoviet Union okwalethwa umfelandawonye oyimfihlo phakathi komphikukristu (uPapa John Paul II), nomprofethi wamanga (uRonald Reagan) ngo-1989.

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

Embikweni bokuqala, njengoba kubekiwe kuSambulo isahluko sesishiyagalolunye, kukhona isiprofetho sesikhathi sezinyanga eziyisihlanu, okuyiminyaka eyikhulu namashumi amahlanu. Embikweni besibili, kukhona isiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye, nezinsuku eziyishumi nanhlanu. Zombili lezi ziprofetho zesikhathi zimelela impi emelene neRoma eyalethwa yi-Islam phakathi kwalezo zindaba ezimbili ezimele umbiko wokuqala nowesibili. Lezo ziprofetho ezimbili zaba nemiphumela emibili ehlukene yale mpi. Eminyakeni yokuqala eyikhulu namashumi amahlanu i-Islam yayizakuba “ilimaza” iRoma, kanti esiprofethweni seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye, nezinsuku eziyishumi nanhlanu, i-Islam yayizakuba “ibulala” iRoma. Lezo ziprofetho ezimbili zazixhumene ngokuqondile. Ukuphela kweminyaka eyikhulu namashumi amahlanu lapho i-Islam yayizolimata iRoma kwakhomba ukuqala kweminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye, nezinsuku eziyishumi nanhlanu lapho i-Islam yayizobulala iRoma. Umbiko wokuqala nowesibili kwehlukaniswa ukuphela kweminyaka eyikhulu namashumi amahlanu, nokuqala kweminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye, nezinsuku eziyishumi nanhlanu.

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

I-United States iyayeka ukuba ngumbuso wesithupha wesiprofetho seBhayibheli ngesikhathi somthetho weSonto osuzayo maduze, futhi kungaleso sikhathi lapho ngokwesiprofetho “ibulawa” khona. Ihora “lokuzamazama komhlaba okukhulu”, kuSambulo isahluko seshumi nanye, ngumthetho weSonto osuzayo maduze, futhi lapho lelo hora lifika, kufika kanye nalo necilongo lesikhombisa le-Islam. Lifika ukuze liphawule ukuphela, noma ukufa kombuso wesithupha, oyibutho laseRoma ezinsukwini zokugcina. Lokho kufa kwandulelwa yiminyaka eyikhulu namashumi amahlanu lapho i-Islam ilimaza amabutho aseRoma. Ngokwemithombo yezindaba ejwayelekile, ezama ukwehlisa ukubaluleka kwemisebenzi ye-Islam eqavile emhlabeni wanamuhla, kusukela ngo-Okthoba 7, 2023, kwaze kwaba ngosuku lokubhalwa kwalesi sihloko ngo-Febhuwari 12, 2024, i-Islam isenze ukuhlasela okuyikhulu namashumi ayisithupha nanhlanu ezithakazelweni zaseMelika emhlabeni wonke.

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

Iminyaka eyikhulu namashumi amahlanu yobuSulumane ilimaza amabutho aseRoma, okuholela ekubulaweni kwamabutho aseRoma esishoshovuzweni sokuqala nesesibili, iyaphindwa emlandweni weshoshovuzo lesithathu, ngokuba yileyo ndlela ukusebenza kwesiprofetho okunezicelo ezintathu okusebenza ngayo. Ukukhala kwecilongo lesiKhombisa, okuyikubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okuyisikhathi lapho ukuhlanganiswa koBunkulunkulu nobuntu kwenzeka khona, njengoba kufanekiswa ukuhlanganiswa kwezinti ezimbili, kunezimpawu zendlela ezintathu. Esokuqala siyizwe lenkazimulo elingokomoya, kanti esokugcina siyizwe lenkazimulo elingokomoya. Uphawu lwendlela oluphakathi nendawo yizwe lenkazimulo elingokoqobo.

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

Ngo-2023, ukuqhuma kwesibili kwecilongo lesixwayiso losizi lwesithathu kwabonakalisa ukwanda kwempi yamaSulumane njengoba yayingenela esikhathini lapho yayizokwazi “ukulimaza” isilo somhlaba. Kulowo nyaka ofanayo, ofakazi ababili bophondo lweRiphabhulikhi nophondo lweqiniso lwamaProthestani babuyela ekuphileni baqala izinguquko zabo ezifanayo zokuya ezimpondweni zabo zokugcina ezingokomfanekiso. Ngokuphathelene nophondo lweRiphabhulikhi, kwakuyinhlanganisela yawo wonke amandla amaProthestani ahlubukayo, kanye nawo wonke amandla eRiphabhulikhi ahlubukayo, ukuze kwakhiwe uphondo olulodwa oluyisithombe sesilo. Ngokuphathelene nophondo lweqiniso lwamaProthestani, kwakuyinhlanganisela yoBunkulunkulu nobuntu njengoba uphondo lwalusuka esimweni sobuLawodikea luye esimweni sobuFiladelfiya ngesimilo, ukuze lubonakalise okuphambene nesithombe sesilo. U-2023 weza eminyakeni engamashumi amabili nambili emva kuka-2001, ngaleyo ndlela umelela isixhumanisi esingokomfanekiso soBunkulunkulu obuhlanganiswe nobuntu.

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

Wonke lo mlando wonke wenzeka evesini lamashumi amane likaDaniyeli ishumi nanye, okuyivesi elavulwa uphawu futhi laveza ukwanda kolwazi ngo-1989, okufanekiselwa nguMfula iHidekeli. Emlandweni wesiprofetho walelo vesi, nomsebenzi wokugcina eNdaweni eNgcwele Kakhulu nawo uyafezeka, okuwukukhanya okwavulwa uphawu ngowe-1798, futhi okufanekiselwa nguMfula i-Ulai. Ukuqala kwevesi lamashumi amane kuveza isikhathi sokuphela ngowe-1798, futhi ukuphela kwevesi kuveza isikhathi sokuphela ngowe-1989, futhi yomibili le mifula ihlangana ndawonye emlandweni wevesi lamashumi amane, njengoba nje iTigrisi ne-Ewufrathe (i-Ulai neHidekeli) zihlangana ngaphambi nje kokuba zifinyelele ePersian Gulf.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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

> UMoya weNkosi uJehova uphezu kwami; ngokuba uJehova ungigcobile ukuba ngishumayeze izindaba ezinhle kwabamnene; ungithumile ukuba ngibophe amanxeba abaphukileyo enhliziyweni, ngimemezele inkululeko kwabathunjiweyo, nokuvulelwa kwejele kwababotshiwe; ukumemezela umnyaka owamukelekayo weNkosi, nosuku lwempindiselo lukaNkulunkulu wethu; ukududuza bonke abalilayo; ukumisela abalilayo eSiyoni, ukubanika ubuhle esikhundleni somlotha, amafutha enjabulo esikhundleni sokulila, nesambatho sokudumisa esikhundleni somoya wobuthakathaka; ukuze babizwe ngokuthi bayizihlahla zokulunga, ukutshalwa kweNkosi, ukuze ikhazinyuliswe.

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

> Bayakha amanxiwa asendulo, bavuse izindawo ezacekelwa phansi kudala, balungise imizi echithekileyo, izincithakalo zezizukulwane eziningi. Abezinye izizwe bayokuma beluse imihlambi yenu, namadodana ezizwe zakwamanye amazwe abe ngabalimi benu nabalimi bezivini zenu. Kepha nina niyakubizwa ngokuthi ningabaPristi bakaJehova; abantu bayakuthi ningabaKhonzi bakaNkulunkulu wethu; niyakudla ingcebo yezizwe, nibonge ngobukhosi bazo. Esikhundleni sehlazo lenu niyakuba nokuphindwe kabili; esikhundleni sokudideka bayakujabula ngesabelo sabo; ngalokho ezweni labo bayakudla ifa eliphindwe kabili; intokozo ephakade iyakuba kubo.

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

> Ngokuba mina, iNkosi, ngithanda ukwahlulela, ngiyakuzonda ukuphanga komnikelo wokushiswa; ngiyakuqondisa umsebenzi wabo ngeqiniso, ngenze isivumelwano esiphakade nabo. Nenzalo yabo iyakwaziwa phakathi kwezizwe, nenzalo yabo phakathi kwabantu; bonke abayibonayo bayakubavuma ukuthi bayinzalo iNkosi eyibusisileyo. Ngiyakuthokoza kakhulu eNkosini, umphefumulo wami uyakujabula kuNkulunkulu wami; ngokuba ungembathisile izambatho zensindiso, ungigqokise ingubo yokulunga, njengomyeni ezihlobisa ngemihlobiso, nanjengomlobokazi ezicebisa ngamatshe akhe ayigugu. Ngokuba njengokuba umhlaba uveza ihlumela lawo, nanjengesivande similisa lokho okuhlwanyelwe kuso; kanjalo iNkosi uJehova iyakumilisa ukulunga nokudunyiswa phambi kwezizwe zonke. Isaya 61:1–11.

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