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# The Book of Daniel - Number One-Hundred and Ninety

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisishiyagalolunye

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Ukukhuphuka Okungokwesiprofetho Okuya Esiqongweni: Ukwembulwa KweMpi YasePanium kanye Nesingeniso Somthetho WeSonto

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Jeff Pippenger

Published

April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Isihloko sokugcina siphethe ngesiqephu esasihlanganisa isigaba esathi, “Ukweqa umthetho sekucishe kwafinyelela emkhawulweni wako. Ukudideka kugcwele umhlaba, futhi ukwesaba okukhulu sekuzofikela abantu. Ukuphela sekuseduze kakhulu. Thina esilaziyo iqiniso kufanele silungiselele lokho okuzokwehlela umhlaba maduze njengokumangala okukhulu okweqisayo.” “Ukweqa umthetho” kufinyelela emkhawulweni wako lapho inkomishi yesikhathi sokuvivinywa isugcwele, futhi lowo mkhawulo ufinyelelwa e-United States ngomthetho weSonto.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Kodwa uKristu wamemezela ukuthi akukho ngisho ichashana noma uhlamvu oluncane lomthetho oluyakudlula kuze kudlule izulu nomhlaba. Umsebenzi uqobo afika ukuwenza wawungowokuphakamisa umthetho, nokubonisa emihlabeni edaliweyo nasezulwini ukuthi uNkulunkulu ulungile, nokuthi umthetho wakhe awudingi ukuguqulwa. Kodwa nangu umuntu kaSathane ongakwesokunene elungele ukuqhubekisela phambili umsebenzi uSathane awuqala ezulwini, okuwukuzama ukuchibiyela umthetho kaNkulunkulu. Futhi izwe lobuKristu liye lagunyaza imizamo yakhe ngokwamukela le ngane yobupapa,—isikhungo seSonto. Bayondlile, futhi bayoqhubeka beyondla, kuze kube ubuProthestani bunikeza amandla obuRoma isandla sobudlelwane. Khona-ke kuyakuba khona umthetho omelene neSabatha lendalo kaNkulunkulu, futhi yilapho uNkulunkulu ‘eyokwenza umsebenzi ongajwayelekile emhlabeni.’ Ube nesineke isikhathi eside ngokuphambana kohlanga lwabantu; uzamile ukubadonsela kuye. Kodwa isikhathi siyofika lapho beyobe sebegcwalise isilinganiso sobubi babo; khona-ke yilapho uNkulunkulu eyosebenza khona. Lesi sikhathi sesicishe safinyelela. UNkulunkulu ugcina umlando ngezizwe: izibalo ziyanda zimelene nazo ezincwadini zezulu; futhi lapho sekuyoba ngumthetho ukuthi ukwephula usuku lokuqala lwesonto kujeziswa, khona-ke indebe yazo iyobe isigcwele.” Review and Herald, Mashi 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Ngomthetho weSonto i-United States iyobe isigcwalise ngokuphelele isitsha sayo, futhi ukuhlubuka kwesizwe kuyolandelwa ukubhujiswa kwesizwe. Isigaba esisicabangelayo sithi, “ukweqa umthetho sekucishe kwafinyelela emkhawulweni wako,” nokuthi “ukwesaba okukhulu sekuseduze ukufikela abantu.” Ngomthetho weSonto, okuyi-“hora lokuzamazama komhlaba okukhulu” esahlukweni seshumi nanye seSambulo, “ingxenye yeshumi yomuzi yawa,” futhi “bheka, umaye wesithathu uyeza masinyane,” futhi “ingelosi yesikhombisa yakhala.” Umaye wesithathu uyicilongo lesikhombisa, futhi ufika ngomthetho weSonto uletha “ukwesaba okukhulu.” Ngaleso sikhathi “ukuphela sekuseduze kakhulu,” futhi kufika “njengesimangaliso esinamandla esimangaza kakhulu.” Ngomthetho weSonto isitsha sesikhathi sokuhlolwa naso sigcwaliselwa ngokuphelele upapa, ngoba lapho izwi lesibili leSambulo isahluko 18 limemezela lithi, “Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuba ningamukeli ezinhlupheni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, noNkulunkulu uzikhumbulile iziphambeko zakhe. Mvuzeleni njengalokhu naye enivuzele, nimphindisele ngokuphindwe kabili njengokwemisebenzi yakhe; enkomishini ayigcwalisileyo mgcwaliseleni ngokuphindwe kabili.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Lowo mlando uvuleka ngesikhathi somthetho weSonto, futhi uphawula inkathi yesikhathi engokomfanekiso lapho upapa “eyakuphuma ngokufutheka okukhulu ukuba abhubhise, aqede nya abaningi,” ngokuba “ezinsukwini zokugcina kuyakuba nabafel’ ukholo abaningi.” Lokho okuthukuthelisa upapa yilezo “zindaba ezivela empumalanga nase nyakatho” ezi “yakumkhathaza,” kodwa “uyakufika ekupheleni kwakhe, kungabikho oyakumsiza.” Kusukela emthethweni weSonto kuze kube sekupheleni kobupapa, isigaba sokuqala sokwahlulela kukaNkulunkulu sokujezisa siyaqala. Silandelwa isigaba sesibili, okuyizinhlupho eziyisikhombisa zokugcina, bese ekugcineni kuba ngukubhujiswa kwaphakade kwababi ekupheleni kweminyaka eyinkulungwane yenkathi yeminyaka eyinkulungwane. Umlando wokwahlulela kukaNkulunkulu kokujezisa ubekwa esimweni sempi.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Simi emnyango wezehlakalo ezinkulu nezibucayi. Iziprofetho ziyagcwaliseka. Umlando ongajwayelekile, ogcwele izehlakalo, uyabhalwa ezincwadini zezulu. Konke emhlabeni wethu kuyanyakaziswa. Kukhona izimpi, nezinsolo zezimpi. Izizwe zithukuthele, futhi isikhathi sabafileyo sesifikile, sokuba bahlulelwe. Izehlakalo ziyaguquka ukuze zilethe usuku lukaNkulunkulu olusondela ngokukhulu ukushesha. Kusele umzuzwana wesikhathi kuphela, kungathi kunjalo. Kodwa nakuba kakade isizwe sivukela isizwe, nombuso uvukela umbuso, okwamanje akukabi khona ukubambana okujwayelekile kwempi. Okwamanje imimoya emine isabanjiwe kuze kube yilapho izinceku zikaNkulunkulu sezibekwe uphawu emabunzini azo. Khona-ke amandla omhlaba ayobuthela amabutho awo empini yokugcina enkulu.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

UNkulunkulu ubeka uphawu phezu kwekhulu namashumi amane nane ezinkulungwane, bese ebiza omunye umhlambi waKhe ukuba uphume eBhabhiloni, futhi lowo omunye umhlambi nawo wamukela uphawu lukaNkulunkulu, nakuba umelelwa ngokuthi “ixuku elikhulu” ngokuphambene nekhulu namashumi amane nane ezinkulungwane. Iphuzu elisemqoka okufanele libonakale esicashunweni esandulelayo yileli: “imimoya emine ibanjelwe kuze kube yilapho izinceku zikaNkulunkulu sezibekiwe uphawu emabunzini azo.” Ngesikhathi somthetho weSonto, ikhulu namashumi amane nane ezinkulungwane selibekiwe uphawu, “futhi bheka, usizi lwesithathu luza masinyane”, nokho imimoya emine ayikhululwa ngokuphelele kuze kube yilapho owokugcina womunye umhlambi kaNkulunkulu esethole uphawu.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. 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.” Review and Herald, August 1, 1849.

> “Izizwe manje sezithukuthele, kodwa lapho uMpristi wethu Omkhulu eseqedile umsebenzi wakhe eNdaweni Engcwele, uyakusukuma, agqoke izembatho zempindiselo, bese kuthi-ke izifo eziyisikhombisa zokugcina zithululwe. Ngabona ukuthi izingelosi ezine ziyobamba imimoya emine kuze kube umsebenzi kaJesu usuqediwe eNdaweni Engcwele, bese kulandela izifo eziyisikhombisa zokugcina.” Review and Herald, August 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

“Izehlakalo ezinkulu nezinesizotha” esimi “emnyango wazo,” zifanekiswa ngokuthi “izimpi, nemibiko yezimpi.” Zifanekiswa njengokuthi zenzeka lapho “konke ezweni lethu kusenkulumweni,” lapho izizwe “sezivele zivukela isizwe.” I-Panium imelela “umlando ongajwayelekile nonemicimbi emikhulu,” evesini leshumi nanhlanu lencwadi kaDaniyeli isahluko seshumi nanye, oholela evesini leshumi nesithupha futhi awungenisa, okuyiSunday law, lapho “ukuhlangana jikelele,” lapho “onke amandla omhlaba” ebuthanisa amabutho awo empini enkulu yokugcina. Leyo “mpi enkulu yokugcina” iyimpi Yezwe yesithathu, futhi imelwe yiMpi yase-Actium ngo-31 BC.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Ivesi lokuqala nelesibili, kanye namavesi eshumi kuya kweleshumi nanhlanu, amele umlando ofihlekile wevesi lamashumi amane kuDaniyeli ishumi nanye. Ivesi lamashumi amane lichaza umlando we-United States kanye nowe-Adventism kusukela ngowe-1798 kuze kube ngu-1989. Libe selithula kuze kube sekupheleni kwe-United States njengombuso wesithupha wesiprofetho seBhayibheli, kanye nokukhafulelwa ngaphandle kwebandla lamaSeventh-day Adventist laseLawodikeya evesini lamashumi amane nanye, okuwumthetho weSonto, okuyilo futhi ivesi leshumi nesithupha. Ivesi lokuqala nelesibili akhomba isikhathi sokuphela ngo-1989, kanye nabongameli be-United States kusukela kuleso sikhathi, kuze kube ngumongameli wesithupha ocebile ovusa ama-globalist kaSathane. Ivesi lesibili liletha umlando ekukhethweni kukaDonald Trump ngo-2016, bese kuthi ivesi lesithathu liqhubekise umlando wamakhosi ayishumi, amelwe ngu-Alexander Omkhulu, ongumbuso wesikhombisa wesiprofetho seBhayibheli, abanika umbuso wabo upapa enkingeni yomthetho weSonto esezofika maduze.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Ivesi leshumi livala ngokukhomba u-1989 njengesikhathi sokuphela, kanti amavesi eshumi nanye neshumi nambili abeka obala impi yase-Ukraine, ekhomba ukuthi uPutin, neRussia bayoyinqoba leyo mpi, kodwa ukuthi abayikuzuza ngempumelelo yabo. Impi yase-Ukraine yaqala ngo-2014, unyaka ngaphambi kokuba umkhankaso kaTrump wokuqala uqale. La mavesi aholela ekuvukeni (kwezombusazwe) kukaDonald Trump njengoba eqala umkhankaso wakhe wesithathu wokuba ngumongameli wesishiyagalombili, lowo ongowabayisikhombisa. Ivesi leshumi nantathu likhomba izingxabano zikaTrump zezombusazwe ezandulela ukunqoba kwakhe ePanium evesini leshumi nanhlanu, kanti ivesi leshumi nane likhuluma ngomlando owenzeka ngesikhathi seMpi yasePanium kuze kube ukunqoba kwakhe evesini leshumi nanhlanu, umlando lapho umuntu wesono eqala ukungenelela ngokusobala emlandweni wezombusazwe. Lapho upapa engenela emlandweni wesiprofetho, isifebe saseTire siqala ukucula, futhi umbono uyaqiniswa.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Ukunqoba ePanium ngo-200 BC kwalandelwa uphawu lwendlela lokuvukela kwamaMaccabee eModein (okuchaza ukuphikisa) ngo-167 BC. Ngo-164 BC amaMaccabee anikezela kabusha iThempeli, kwathi u-Antiochus Epiphanes wafa, kuphawula inguquko ebalulekile emzabalazweni wamaMaccabee wokulwa nethonya lenkolo yamaGreki. Esikhathini esisukela ku-161 BC kuya ku-158 BC umsebenzi wokungena esivumelwaneni waqalwa wabe usuqedwa. Izimpawu zendlela zesiprofetho ziyaphindwa eBukhosini bamaHasmonean ngaphakathi komlando wamavesi ayishumi nanhlanu kuya evesini lamashumi amabili nantathu.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Umfelandawonye neRoma evesini lamashumi amabili nantathu uyisikhombo esiqondile, kodwa evesini leshumi nanhlanu, izimpawu-mlando ezine zamaMaccabee zango-167 BC, 164 BC, 161 BC no-158 BC, zibonakala kuphela lapho umlando “womfelandawonye” usetshenziswa kulelo vesi. Lapho uPompey enqoba iJerusalema evesini leshumi nesithupha, wabhekana nempi yombango eyayiqhubeka ngaphakathi komuzi, futhi izinhlangothi ezimbili ezaziphikisana zaziyizingcezu ezahlubuka zombili zoBukhosi bamaHasmonean. Ngakho-ke amaMaccabee nawo asemlandweni wevesi leshumi nesithupha.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Ivesi lamashumi amabili lichaza ukuzalwa kukaKristu, futhi amavesi lamashumi amabili nanye namashumi amabili nambili achaza umlando wokufa kukaKristu; ngakho-ke lowo mlando unomugqa woBukhosi bamaHasmonean obumelwe abaFarisi. Amavesi alitshumi nanhlanu kuze kube ngamashumi amabili nantathu achaza izwe elikhazimulayo elingokoqobo, kanye nabantu bakaNkulunkulu abahlubukayo baseJudiya ababezisholo ukuthi bangabavikeli bamaqiniso aKhe, kodwa babengaseyibo abameleli bakaNkulunkulu kunalokho ubuProthestani obuhlubukayo obungabo.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

USister White uyasazisa ukuthi “ingxenye enkulu yomlando eyenzekile ekugcwalisekeni” “kwesahluko seshumi nanye sikaDaniyeli” “izophindwa.” Ulayini wesiprofetho omelelwa ubuBukhosi bamaHasmonean umelela ulayini wesiprofetho obonisa uphondo oluhlubukayo lobuProthestani, oluqala emkhankasweni wesithathu wobumongameli othathwa ngumongameli wesithupha ocebe kakhulu. UTrump ugijimela isikhundla sobumongameli izikhathi ezintathu; ekuqaleni nakokugcina lapho egijima khona uyaphumelela, kodwa okwesibili ukuhlubuka okumelelwa yinombolo yeshumi nantathu kukhomba ukhetho olwebiwa lwango-2020. Umhlaba usuke usuhlukaniswa waba yizigaba ezimbili, isigaba esisodwa siyakwazi ukubona u-2020, kanti esinye isigaba siyimpumputhe. Lokhu kufanekisela uvivinyo olukhulu olwandulela ukuvalwa komusa kuma-Adventist ekwakhiweni komfanekiso wesilo.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Sekukhona kakade amalungiselelo aqhubekela phambili, futhi sekukhona neminyakazo eqhubekayo, ezogcina ngokwenza umfanekiso wesilo. Izehlakalo zizokwenzeka emlandweni womhlaba eziyogcwalisa izibikezelo zesiprofetho zalezi zinsuku zokugcina.” Review and Herald, April 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“Amahlelo” aqhubekela phambili, “ukunyakaza” manje “osekuqhubeka”, kanye “nezehlakalo” “ezizophumela ekwenzeni umfanekiso wesilo”, futhi “ezizogcwalisa izibikezelo zesiprofetho zalezi zinsuku zokugcina,” zihlanganisa izimpawu zendlela zoBukhosi bamaHasmonean kusukela emavesini eshumi nanhlanu kuya kwangamashumi amabili nantathu kuDaniyeli isahluko seshumi nanye. Ubukhosi bamaHasmonean obuhlubukayo, obumele ubuProthestani obuhlubukayo, bulukwe ebufakazini bukaDonald Trump, umongameli wesithupha nowesishiyagalombili weRiphabhulikhi, ovusa futhi ahilele i-MAGA-ism yakhe ngokumelene ne-woke-ism yohlelo olusha lomhlaba.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Ubufakazi bukaTrump bufinyelela ku-2020 evesini lesibili likaDaniyeli isahluko seshumi nanye, futhi buhlanganisa umkhankaso wakhe nesikhathi sakhe sokuqala sobumongameli; khona-ke amavesi eshumi nantathu kuya kweleshumi nanhlanu abonisa umkhankaso wakhe wesithathu nowokugcina, ukunqoba kwakhe, kanye nesikhathi sakhe sokugcina sobumongameli. Phakathi kwalezo zikhathi ezimbili, IsAmbulo isahluko seshumi nanye, sibonisa ukuthi uphondo lweRiphabhulikhi lwabulawa, lwase lulala lufile emgwaqweni izinsuku ezintathu nengxenye. Lowo mugqa womlando kaTrump ubopha ndawonye ukuqala nokuphela kobumongameli bakhe kuDaniyeli isahluko seshumi nanye. Ngakho-ke, ubufakazi bukaDonald Trump butholakala kokubili ezincwadini zikaDaniyeli nezeSAmbulo, futhi butholakala kuzo zombili lezi zincwadi esahlukweni seshumi nanye.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Le migqa emithathu eyingxenye, lapho ihlanganiswa ndawonye, iveza umlando ophelele kaTrump njengomongameli wesithupha nowesishiyagalombili, futhi yakhiwe phezu kwesiginesha yo“Qiniso”. Ivela ezincwadini zikaDaniyeli neSambulo, futhi ikhiqiza umugqa womlando ovumelana naleyo “ngxenye yencwadi kaDaniyeli ehlobene nezinsuku zokugcina.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Leyo ngxenye kaDaniyeli yilokho okuvulwa uphawu yiNgonyama yesizwe sakwaJuda, ngaphambi nje kokuvalwa kwesikhathi somusa, ngakho-ke iyingxenye yesigijimi sokubekwa uphawu sabayinkulungwane eziyikhulu namashumi amane nane. Kodwa kudinga ukubona okungokomoya okucacile ngokuphelele ukuze kubonakale izimpawu zendlela yesiprofetho zokubulawa kofakazi ababili ngo-2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Ivesi leshumi nanhlanu kuDaniyeli ishumi nanye limelela iMpi yasePanium kanye nomugqa woBukhosi bamaHasmonean, eyagcwaliseka ngempi engokoqobo, ngaleyo ndlela ifanekisela umfanekiso ongokwesiprofetho wempi yomoya phakathi kwenkolo yobuProthestani obuhlubukile nenkolo yenkathi entsha yomhlaba wonke. IMpi yasePanium, eyenzeka ngonyaka ka-200 BC, imelela impi yophondo lwamaRepublican, kanti umzabalazo omelelwa ukuVukela kwamaMaccabean umelela impi yophondo lobuProthestani obuhlubukile. Nakuba ukuvukela kwamaMaccabees kwenzeka ngonyaka ka-167 BC, kuhambisana ngokwesiprofetho neMpi yophondo lwamaRepublican ngo-200 BC, ngoba ngokwesiprofetho izimpondo zihambisana emlandweni womunye nomunye.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Ivesi yeshumi nanhlanu imelela umlando wokuprofetha olandela ngokushesha ngaphambi, futhi oholela ekungeneni, komthetho weSonto ozayo maduze. Ngakho-ke imelela yona kanye leyo ndawo esikhathini sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane lapho amandla akulo mlayezo wokubekwa uphawu egxilisa khona uphawu ingunaphakade phezu kwabantu bakaNkulunkulu bezinsuku zokugcina.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

YiNgonyama yesizwe sakwaJuda evula lolo qiniso, futhi lelo qiniso liyisiAmbulo sikaJesu Kristu. Izinkulungwane eziyikhulu namashumi amane nane nane yilabo “abalandela iWundlu nomaphi lapho liya khona,” futhi lapho Evula ivesi leshumi nanhlanu, iNgonyama yesizwe sakwaJuda isihole abantu bayo bezinsuku zokugcina ePhaniyumi. UJesu wakubonakalisa lokhu kanye lokhu enqubweni yokubekwa uphawu lapho Ethatha abafundi baKhe ePhaniyumi, ngaphambi nje kwesiphambano.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Impi yasePanium ikhulunywa nguKristu ngokuqondile, lapho emi ePanium nabafundi Bakhe, futhi lapho ebafundisa khona ukuthi ibandla Lakhe liyakwakhiwa phezu kokuvuma kukaPetru, nokuthi “amasango esihogo” angeke alinqobe. UJesu wakhomba impi emelwe yiMpi yasePanium. IMpi yasePanium iyivesi leshumi nanhlanu, kanti ivesi leshumi nesithupha liyiMpi yase-Actium. UKristu wema ePanium, ngaphambi nje kokuba kwenzeke isenzo sokufa Kwakhe.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

I-Panium kuya emthethweni weSonto ngumlando womzabalazo wezombusazwe nowenkolo wezimpondo ezimbili zesilo sasemhlabeni, okuyiProthestani neRiphabhulikhi. Zombili zahlaselwa yisilo esingakholelwa kuNkulunkulu esivela kwalasha ongenasiphelo ngo-2020, futhi impi yalezi zimpondo ezimbili imelene nonkulunkulu bezombusazwe nabezinkolo bobumbano lomhlaba wonke imelwe ngaphakathi emlandweni wamavesi ayishumi nanye kuya kweleshumi nesithupha.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Kusukela eMpini yase-Ukraine eyaqala ngo-2014, kuye emkhankasweni wokuqala wobumongameli kaDonald Trump owaqala ngo-2015, kuze kube sekufeni kwezimpondo ezimbili ngo-2020, kuze kube sekuvukeni kuka-2023, kuye emkhankasweni wesithathu kaTrump owaqala ngoNovemba 15, 2022, umlando uholela emavesini eshumi nantathu kuya kweleshumi nanhlanu. Kulawo mavesi umlando owembulwa yiZwi likaNkulunkulu lesiprofetho umelela amaqiniso esiprofetho abeka uphawu phezu kwezinkulungwane eziyikhulu namashumi amane nane.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Lawo maqiniso aboniswa ekuhambeleni kukaKristu eKhesariya Filipi kuMathewu izahluko zeshumi nesithupha neshumi nesikhombisa. Kulezo zindimana, umuntu wesono ubuyela emlandweni wesiprofetho ehlabelela izingoma zesifebe saseTire, futhi ngokwenza kanjalo umisa umbono, ngaleyo ndlela ebeka lezo zindimana esimweni soKukhala Kwaphakathi Kwamabili, ngoba lapho kungekho mbono abantu bayabhubha.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapho kungekho umbono, abantu bayabhubha; kepha ogcina umthetho, uyajabula. IzAga 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Labo abanamehlo, kodwa abangafuni ukubona, nezindlebe, kodwa benqaba ukuzwa, yibo izintombi eziyiziwula zaseLawodikeya ezingenawo “uwoyela.” “Uwoyela” uwukwanda kolwazi okukhiqizwa lapho iSambulo sikaJesu Kristu sivulwa izimpawu ngaphambi nje kokuba isikhathi somusa siphele, futhi ngokukaHoseya, abantu bakaNkulunkulu abenqaba nabalahla ulwazi bayobhujiswa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Abantu bami bayabhujiswa ngenxa yokuswela ulwazi; ngoba wena ululahlile ulwazi, nami ngiyakukulahla, ukuze ungabi ngumpristi kimi; njengoba usukhohlwe umthetho kaNkulunkulu wakho, nami ngiyobakhohlwa abantwana bakho. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Izwi leNkosi lafika kimi futhi, lathi: Ndodana yomuntu, uhlala phakathi kwendlu enenkani yokuvukela; enamehlo okubona, kodwa ayiboni; inezindlebe zokuzwa, kodwa ayizwa; ngokuba iyindlu enenkani yokuvukela. Hezekeli 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Wasesethi, Hamba, utshele lesi sizwe ukuthi: Impela nizakuzwa, kodwa ningaqondi; impela nizakubona, kodwa ningaboni ngokuqonda. Yenza inhliziyo yalesi sizwe ibe manqikanqika, wenze izindlebe zaso zibe buthakathaka ukuzwa, uvale amehlo aso; funa sibone ngamehlo aso, sizwe ngezindlebe zaso, siqonde ngenhliziyo yaso, siphenduke, siphiliswe. U-Isaya 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Abafundi base befika kuye, bathi kuye: Kungani ukhuluma kubo ngemifanekiso na? Waphendula wathi kubo: Ngokuba nina nikuphiwe ukwazi izimfihlakalo zombuso wezulu, kepha bona abakuphiwanga. Ngokuba yilowo nalowo onakho uyakuphiwa, abe nokuchichima; kepha lowo ongenakho uyakwamukwa ngisho nalokho anakho. Ngakho ngikhuluma kubo ngemifanekiso, ngokuba bebona kababoni; bezwa kabezwa, futhi kabaqondi. Kubo kugcwaliseka isiprofetho sika-Isaya esithi: Ngokuzwa niyakuzwa, kepha aniyikuqonda; nangokubona niyakubona, kepha aniyikubona. Ngokuba inhliziyo yalesi sizwe isiphuphumele, nezindlebe zaso ziye zaba buthuntu ekuzweni, namehlo aso siwavalile; funa mhlawumbe sibone ngamehlo aso, sizwe ngezindlebe zaso, siqonde ngenhliziyo yaso, siphenduke, mina ngisiphulukise. Kepha abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, abaprofethi abaningi nabantu abalungileyo bafisa ukubona lezizinto enizibonayo, kodwa abazibonanga; nokuzwa lezizinto enizizwayo, kodwa abazizwanga. Mathewu 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Yonke imiyalezo eyanikezwa kusukela ngowe-1840 kuya kowe-1844 kufanele yenziwe ibe namandla manje, ngoba baningi abantu asebelahlekelwe ukuqondisa kwabo. Imiyalezo kufanele iye kuwo wonke amabandla.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi namadoda alungileyo babefisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Abusisiwe amehlo abona izinto ezabonwa ngowe-1843 nangowe-1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Umyalezo wanikezwa. Futhi akufanele kube khona ukubambezeleka ekuwuphindaphindeni lowo myalezo, ngoba izibonakaliso zezikhathi ziyafezeka; umsebenzi wokuvala kumele wenziwe. Umsebenzi omkhulu uzokwenziwa esikhathini esifushane. Ngokumiswa nguNkulunkulu kuyakusheshe kunikezwe umyalezo oyokhula ube yisikhalo esikhulu. Khona-ke uDaniyeli uyakuma esabelweni sakhe, anike ubufakazi bakhe.” Manuscript Releases, ivolumu 21, 437.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> ISambulo sikaJesu Kristu, uNkulunkulu amnika yona, ukuba ayibonise izinceku zakhe izinto okumelwe zenzeke masinyane; wayeseyithumela, wayivezela ngesithunywa sakhe encekwini yakhe uJohane; owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangakho konke akubonayo. Ubusisiwe ofundayo, nalabo abezwayo amazwi alesi siprofetho, bagcine okulotshwe kuso; ngokuba isikhathi sesiseduze. IsAmbulo 1:1–3.

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