In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Kwizahluko zeshumi elinesixhenxe neshumi elinesibhozo zeSityhilelo, ingelosi izisa kuYohane umbono womgwebo wobupopu. Ekuhlalutyweni komgwebo walo wokugqibela, izikumkani zesiprofeto seBhayibhile zimelwe khona.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Nantsi ke ukuqonda okunobulumko. Iintloko ezisixhenxe ziintaba ezisixhenxe, ahleli phezu kwazo umfazi lowo. Kukho nookumkani abasixhenxe: abahlanu bawile, omnye ukho, nomnye akakafiki; aze xa efikayo, amele ukuhlala ithutyana elifutshane. Irhamncwa elakhe lakho, lingasekho, lona ngokwalo lingowesibhozo, kwaye lingowabasixhenxe, liye entshabalalweni. ISityhilelo 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
UYohane wayethuthwe ngokomoya wasiwa kowe-1798, apho afundiswa khona ukuba iintloko ezisixhenxe zerhamncwa elalithwele umfazi wobupopu zazingookumkani abasixhenxe. Ukumkani bubukumkani, yaye ubukumkani bukwayintloko kwisiprofeto seBhayibhile. Ngowe-1798, izikumkani ezintlanu zazisele ziwile, yaye ngelo xesha kwakulawula esinye. Ubukumkani besixhenxe babuseza kwixesha elizayo, yaye babumelwe ngookumkani abalishumi. Emva koko uYohane waxelelwa ukuba ubukumkani besibhozo yayilirhamncwa lobupopu, elaliphuma kwezisixhenxe. Ubupopu babubukumkani besihlanu, yaye babufumene inxeba elibulalayo, ukuze kuthi xa inxeba labo elibulalayo liphilisiwe, bube ke ngoko yintloko yesibhozo ephuma kwezisixhenxe.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
KuDaniyeli isahluko sesibini izikumkani ezine zokuqala nguBhabheli, amaMedi namaPersi, iGrisi neRoma. Ezo zikumkani zine zokwenyani zikwamele izikumkani ezine zokomoya, yaye kunye zibonakalisa ookumkani abasibhozo, okanye iintloko, zesiTyhilelo seshumi elinesixhenxe; kuba uYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento. UDaniyeli isahluko sesibini kukhankanyo lokuqala lwezikumkani zesiprofeto seBhayibhile, yaye isiTyhilelo seshumi elinesixhenxe sesokugqibela, ngoko ke zimele ukuvumelana, kuba uThixo akaze atshintshe.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Ubukumkani besihlanu obabuwile ngo-1798, yayiyiBhabhiloni yokomoya, upopu. Ubukumkani besithandathu obabusemandleni ngo-1798, yayibubukumkani obuneempondo ezimbini obabufuziselwe bubukumkani obuneempondo ezimbini bamaMedi namaPersi. Ubukumkani besixhenxe, obuquka ookumkani abalishumi, abathi ngo-1798 babengekafiki, buburhulumente behlabathi elinye, obabufuziselwe yiGrisi, urhulumente wehlabathi elinye ka-Alesandire Omkhulu. Intloko yesibhozo, eyayivela kwabasiXhenxe, yayibubukumkani besihlanu obabunenxeba elibulalayo, kanti baphila kwakhona xa inxeba elibulalayo laphiliswa.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Umgwebo wesihenyukazi esikhulu wenzeka “ngexesha” lentlekele yomthetho weCawa, oko kukuthi, ixesha eliqala ngomthetho weCawa eUnited States lize liqhubeke kuyo yonke imbali de kuvalwe ixesha lokusetyenziswa kwabantu. Kulo “xesha,” ekuthiwa kuDaniyeli “ziintsuku zaba kumkani”, uThixo uya kumisa ubukumkani baKhe. Kulo “xesha” imvula yasemva iyathululwa.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Imvula yamva iyeza phezu kwabo banyulu—ngoko ke bonke baya kuyamkela njengakuqala.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Xa izithunywa ezine ziyeka, uKristu uya kumisa ubukumkani baKhe. Akukho namnye uya kwamkela imvula yasemva ngaphandle kwabo benza konke abanako.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Ukuthululwa kwemvula yasemva kuyinkqubo eqhubela phambili, kuba ihambelana nomgwebo, yaye nomgwebo uqhubela phambili. AmaMillerite ayeqonda ukuba ayephila ezinyaweni zomfanekiso kaDaniyeli isahluko sesibini. Ayekholelwa ukuba iRoma yayingubukumkani bokugqibela basemhlabeni, yaye ayechanile, kodwa enokuqonda okulinganiselweyo.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Iintsuku zaba kumkani,” ziyavela ngokwenene kwimbali yobukumkani baseRoma, kodwa asiyombali yeRoma yobuhedeni okanye yeRoma yobupapa; yimbali yeRoma yanamhlanje. AmaMillerite ayayisebenzisa iRoma yobuhedeni neRoma yobupapa njengobukumkani obunye, yaye ngokwenjenjalo asebenzisa isicatshulwa sencwadi kaHezekile esiphathelele ukumkani wokugqibela wakwaYuda (uZedekiya), ukuxhasa ukuqonda kwawo.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Kwaye wena, nkosana yakwaSirayeli engcolileyo, engendawo, omhla wakho ufikile, xa ubugwenxa buya kufikelela esiphelweni, Itsho iNkosi uYehova ukuthi; Susa ubhinqo lwasebukhosini, ukhulule isithsaba; oku akusayi kuba njengoko bekunjalo: phakamisa ophantsi, uze uthobe ophakamileyo. Ndiya kuyibhukuqa, ndiyibhukuqe, ndiyibhukuqe; yaye ayisayi kuba sabakho, ade afike lowo unelungelo lwayo; yaye ndiya kumnika yona. Hezekile 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Ukusuka kuZedekiya kwakuya kubakho izikumkani ezithathu ezaziya “kubhukuqwa,” ezaziya kukhokela kuKristu, lowo “ilungelo lakhe likuko,” ukuba alawule. IBhabheli, amaMedi namaPersi, neGrisi zonke zaziza kubhukuqwa de kufike ubukumkani baseRoma; yaye ngexesha lembali yobo bukumkani besine, uKristu wayeza kuza amise ubukumkani. Wakwenza kanye oko.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Phakathi kwababo babekhokelela isizwe ngokukhawuleza entshabalalweni, oyintloko kubo yayinguZedekiya ukumkani wabo. Eziphose ngokupheleleyo iingcebiso zikaYehova njengoko zazinikelwe ngabaprofeti, elibele ityala lombulelo awayelimelwe nguNebhukadenetsare, ephula isifungo sakhe esingcwele sokunyaniseka awasithabatha egameni leNkosi uThixo kaSirayeli, ukumkani wakwaYuda wavukela abaprofeti, umxhamli wakhe, noThixo wakhe. Ngokulambatha kobulumko bakhe wazifunela uncedo kutshaba lwakudala lwempumelelo kaSirayeli, “ethumela abathunywa bakhe eYiputa, ukuze bamnike amahashe nabantu abaninzi.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Uya kuphumelela na?’ wabuza uYehova ngokuphathelele kulowo wayengcathe ngaloo ndlela, ngoburhalarhume obungaka, lonke uxanduva olungcwele oluphathisiweyo; ‘uya kusinda na lowo wenza izinto ezinjalo? okanye uya kuwaphula umnqophiso, aze ahlangulwe? Njengokuba ndihleli nje, utsho iNkosi uYehova, inene endaweni ahlala kuyo ukumkani owamenza ukumkani, osifungiso sakhe wasidelela, nomnqophiso wakhe wawaphula, ewe, kunye naye phakathi kweBhabheli uya kufa. NoFaro akayi kumnceda emfazweni, enomkhosi wakhe onamandla nendimbane yakhe enkulu: … ekubeni wasidelela isifungiso ngokuwaphula umnqophiso, xa, khangela, wayenikile isandla sakhe, wenza zonke ezi zinto, akayi kusinda.’ Hezekile 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Kumlawuli ongendawo ongendawo nongendawo” lwalufikile usuku lokugqibela lokugwetywa. “Susa isithsaba sobupristi,” watsho ngokumisela uYehova, “ukhulule nesithsaba sobukumkani.” KwaYuda kwakungayi kuphinda kuvunyelwe ukuba abe nokumkani de uKristu ngokwaKhe amise ubukumkani baKhe. “Ndiya kuyibhukuqa, ndiyibhukuqe, ndiyibhukuqe,” waba ngummiselo ovela kuThixo ngokuphathelele itrone yendlu kaDavide; “yaye ayisayi kuba sabakho, ade afike Lowo lilungelo laKhe; yaye ndiya kuyinika Yena.” Hezekile 21:25–27.” Abaprofeti nooKumkani, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
UMiller wayenyanisile, kodwa ukuqonda kwakhe kwakunqunyelwe, kuba ubukumkani awabumisa uKristu xa wayehamba phakathi kwabantu babungebobokugqibela basemhlabeni. Kwakuseza kubakho ookumkani abane emva kobukumkani beRoma yobuhedeni. Kambe ke, uKristu walumisa ubukumkani “bobabalo” emnqamlezweni, kodwa obo bukumkani abuzange bumiswe ngemihla yookumkani abalishumi beSityhilelo ishumi elinesixhenxe, yaye abuzange bumiswe ngexesha lemvula yasemva. Ubukumkani obumiswa nguKristu ngemihla yokugqibela bubukumkani bakhe “bozuko.” USister White uthetha ngokuthe ngqo ngazo zombini ezi zikumkani.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
AmaMillerite aqonda ukuba uKristu wamisa ubukumkani ngexesha lembali yobukumkani besine, yaye ayenyanisile, kodwa ayenomda ekuqondeni kwawo. Kwimbali yobukumkani besine, uKristu wamisa ubukumkani “bobabalo,” yaye kwimbali yobukumkani besibhozo, wamisa ubukumkani bakhe “bobuqaqawuli.” Kwimbali awamisa ngayo ubukumkani “bobabalo,” uMoya oyiNgcwele wathululwa ngePentekoste. IPentekoste ifuzisela ukuthululwa kwemvula yamva, kwimbali apho amisa khona ubukumkani bakhe “bobuqaqawuli.”
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Umyalezo wePentekoste wawungumyalezo wovuko lukaKristu lwangokoqobo. Umyalezo wemvula yasemva kwexesha, ubuncinane ngokuyinxenye, ngumyalezo wovuko olungumfuziselo olumelelwa liqhina lesiprofeto lokuba owesibhozo ophuma kwabasixhenxe, elizalisekiswa lirhamncwa, kwanangeempondo ezimbini zerhamncwa lomhlaba. Ubukumkani besine nobesibhozo ziindawo apho uKristu amisa khona ubukumkani baKhe.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Isaziso esasenziwe ngabafundi egameni leNkosi sasisichanile ngokupheleleyo kuzo zonke iinkalo, yaye iziganeko esasikhomba kuzo zazisele zisenzeka ngelo xesha. ‘Ixesha lizalisekile, ubukumkani bukaThixo busondele,’ yayingumyalezo wabo. Ekupheleni ‘kwexesha’—iiveki ezingamashumi amathandathu anesithoba zikaDaniyeli 9, ezaziza kufikelela kuMesiya, ‘Othanjisiweyo’—uKristu wayesele emkele ukuthanjiswa koMoya emva kobhaptizo lwaKhe ngoYohane eYordan. Kwaye ‘ubukumkani bukaThixo’ ababebhengeze ukuba busondele bamiselwa ngokufa kukaKristu. Obu bukumkani babungengabo, njengoko babefundiswe ukuba bakholelwe, ubukhosi basemhlabeni. Kwangokunjalo babungeyobobo bukumkani bezayo, obungenakufa, obuya kumiselwa xa ‘ubukumkani nolawulo, nobukhulu bobukumkani phantsi kwezulu liphela, buya kunikwa abantu abangcwele bOsenyangweni;’ obo bukumkani baphakade, apho ‘zonke iilawulo ziya kumkhonza zize zimthobele Yena.’ Daniyeli 7:27. Njengoko lisetyenziswa eBhayibhileni, ibinzana elithi ‘ubukumkani bukaThixo’ lisetyenziswa ukubonisa zombini ubukumkani bobabalo nobukumkani bozuko. Ubukumkani bobabalo bubonakaliswa nguPawulos kwiNcwadi eya kumaHebhere. Emva kokwalatha kuKristu, umthetheleli onenceba ‘ovakalelwa kukuswela amandla kwethu,’ umpostile uthi: ‘Masisondele ke ngoko ngenkalipho etroneni yobabalo, ukuze samkele inceba, sifumane ubabalo.’ Hebhere 4:15, 16. Itrone yobabalo imele ubukumkani bobabalo; kuba ubukho betrone buthetha ubukho bobukumkani. Kweemizekeliso zaKhe ezininzi uKristu usebenzisa ibinzana elithi ‘ubukumkani bamazulu’ ukubonisa umsebenzi wobabalo olungcwele ezintliziyweni zabantu.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Ngoko ke itrone yozuko imele ubukumkani bozuko; yaye obu bukumkani kubhekiselwa kubo emazwini oMsindisi athi: ‘Xa ke uNyana woMntu efika ngobuqaqawuli baKhe, nazo zonke izithunywa ezingcwele zikunye naYe, wandula ke ahlale etroneni yozuko lwaKhe; zize ziqokelelwe phambi kwaKhe zonke iintlanga.’ Mateyu 25:31, 32. Obu bukumkani busesazayo. Abuyi kumiselwa de kube kukubuya kwesibini kukaKristu.
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Ubukumkani bobabalo bamiselwa kwangoko emva kokuwa komntu, xa kwaqulunqwayo icebo lokukhululwa kohlanga olunetyala. Ngoko ke babukho kwinjongo nangesithembiso sikaThixo; yaye ngokholo, abantu babenokuthi babe ngabemi babo. Noko ke, abazange bamiselwe ngokwenene kwada kwasekufeni kukaKristu. Kwanasemva kokungena kuMsebenzi waKhe wasemhlabeni, uMsindisi, edinwe bubulukhuni nokungabi nambulelo kwabantu, wayenokurhoxa kumbingelelo waseKalvari. EGetsemane indebe yosizi yangcangcazela esandleni saKhe. Wayenokuthi kwanangelo xesha azisule umbilo wegazi ebunzini baKhe aze alushiye uhlanga olunetyala lutshabalale ezonweni zalo. Ukuba wayekwenzile oko, ngekungabikho kukhululwa kwabantu abawileyo. Kodwa xa uMsindisi wanikela ubomi baKhe, waza ngomoya waKhe wokugqibela wadanduluka wathi, ‘Kugqityiwe,’ ngoko ukuzaliseka kwecebo lokukhululwa kwaqinisekiswa. Isithembiso sosindiso esanikwa esi sibini sinesono e-Eden saqinisekiswa. Ubukumkani bobabalo, obabukade bukhona ngaphambili ngesithembiso sikaThixo, ngelo xesha bamiselwa.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Ngoko ke ukufa kukaKristu—eso sehlo kanye abafundi ababesiqwalasele njengokutshatyalaliswa kokugqibela kwethemba labo—saba yinto eyalenza laqiniseka ngonaphakade. Nangona kwakubazisele ukudana okukrakra, kwaba yincopho yobungqina bokuba ukukholwa kwabo kwakuchanekile. Isiganeko esasibazalisile kukuzila nokuphelelwa lithemba saba seso esavulela wonke umntwana ka-Adam ucango lwethemba, nesona apho ubomi bexesha elizayo nolonwabo olungunaphakade lwabo bonke abathembekileyo bakaThixo kuzo zonke izizukulwana lwagxila khona.
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Iinjongo zenceba ezingenasiphelo zazisondela ekuzalisekeni kwazo, kwanakwisithuba sokudana kwabafundi. Nangona iintliziyo zabo zazitsalwe lubabalo olungcwele namandla emfundo yaKhe, Lowo ‘wathetha njengokuba kungazange kuthethe mntu,’ sekunjalo, kwakuxutywe negolide ecocekileyo yothando lwabo ngoYesu, isinyibilikisi esisezantsi sokuzingca kwehlabathi namabhongo obuzingca. Kwanakwigumbi lePasika, ngaloo yure inzulu xa iNkosi yabo yayisele ingena emthunzini waseGetsemane, kwakukho ‘ukuphikisana phakathi kwabo, kokuba nguwuphi kubo oya kubalelwa njengoyena mkhulu.’ Luka 22:24. Umbono wabo wawuzaliswe sisihlalo sobukhosi, sisithsaba, nangozuko, ngoxa kanye phambi kwabo kwakulele ihlazo nentlungu yomyezo, iholo lomgwebo, nomnqamlezo waseKalvari. Yayikukuzingca kweentliziyo zabo, ukunxanelwa kwabo uzuko lwehlabathi, okwakubakhokelele ekubambeleleni ngenkani kwimfundiso yobuxoki yexesha labo, nasekugqithiseni bengayihoyanga amazwi oMsindisi abonisa ubume bokwenene bobukumkani baKhe, nathi ekhomba kwangaphambili kwintlungu yaKhe nasekufeni kwaKhe. Kwaye ezi mpazamo zakhokelela esilingweni—esibukhali kodwa siyimfuneko—esavunyelwayo ukuze silungiswe. Nangona abafundi babeyiphambanisile intsingiselo yomyalezo wabo, baza basilela nokubona ukuzaliseka koko babekulindele, sekunjalo babeshumayele isilumkiso ababesinikwe nguThixo, kwaye iNkosi yayiza kuwuvuza ukholo lwabo, ihloniphe ukuthobela kwabo. Kubo kwakufanele ukuphathiswa umsebenzi wokuvakalisa kuzo zonke iintlanga iindaba ezilungileyo ezizukileyo zeNkosi yabo evukileyo. Kwakungenxa yokubabalungiselela lo msebenzi ukuba amava awayebonakala kubo ekrakra kangaka avunyelwa.” Imbambano Enkulu, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Encwadini yeSityhilelo, “ingqondo enobulumko” ibala “inani lomntu”, ize iqonde ukuba “loo mntu” ukwabubukumkani besibhozo, obungobezisixhenxe. “Umntu wesono” uyintloko yobukumkani besibhozo obulawula phezu kookumkani nabarhwebi bomhlaba, ekudibana nabo amabandla asixhenxe ukuze aphephe isinyeliso sentshutshiso, yaye uhleli phezu kwamanzi amaninzi.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Waza wathi kum, Amanzi owabonayo, apho lihleli khona ihenyukazi, ngabantu, nenkitha zabantu, nezizwe, neelwimi. ISityhilelo 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“umntu wesono” ulawula ihlabathi lezopolitiko, elezemali, elezenkolo, neloluntu, kwanabo bonke abantu, ngaphandle kwabo bafumene uloyiso phezu kwerhamncwa, nomfanekiso walo, uphawu lwalo, nenani legama lalo.
And I saw as it were a sea of glass mingled with fire: and 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 they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Ndaza ndabona ngathi lulwandle lweglasi oluxutywe nomlilo; nabo abo boyisileyo phezu kwerhamncwa, naphezu komfanekiso walo, naphezu kophawu lwalo, naphezu kwenani legama lalo, bemi phezu kolwandle lweglasi, bephethe iihadi zikaThixo. Bacula ingoma kaMoses, umkhonzi kaThixo, nengoma yeMvana, besithi, Mikhulu ziyamangalisa imisebenzi yakho, Nkosi Thixo uSomandla; zithe tye zinyanisile iindlela zakho, wena Kumkani wabangcwele. ISityhilelo 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
“Abo balumkileyo” abayiqondayo “inkcitho yolwazi,” xa iSityhilelo sikaYesu Kristu sivulwa itywina, ngabo banalo “ukuqonda” baze “balibale inani lerhamncwa; kuba lilinganani lomntu; nenani lalo lingaMakhsandathu anamashumi amathandathu anesithandathu.” Olo “qonda” lumele inxalenye yenkqubo yovavanyo enamanyathelo amathathu ehlala isenzeka xa uYesu evula itywina lesiprofeto. Yiyo loo nto kuphawulwa ukuba “baloyisile” “inani legama lalo.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Ukuzuza uloyiso kukuphumelela uvavanyo, yaye abo “babulumko” nab “baqondayo” bafumana uloyiso olunxulunyaniswa nenani 666, yaye le ndima ikwachaza ukuba zikho izikumkani ezisibhozo, nokuba eyesibhozo ivela kwezisixhenxe. Loo “mfihlelo” imelwe kuDaniyeli isahluko sesibini, kuba umthandazo kaDaniyeli wawukukwazi ukuqonda “imfihlelo.” Isityhilelo sokuba zikho izikumkani ezisibhozo, nokuba ubukumkani besibhozo buvela kwezisixhenxe, nokuba inani lobu bukumkani lingu-666, yile mfihlelo uDaniyeli aboniswa njengoyifumanayo ngomthandazo wakhe, yaye uDaniyeli umele “izilumko” zikaThixo zemihla yokugqibela.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
UDaniyeli umele “izilumko” zemihla yokugqibela ezityhilwe imfihlelo kaDaniyeli ababini, yaye loo mfihlelo sisityhilelo sokuba ukubhekiswa kokugqibela nokokuqala kwizikumkani zesiprofeto seBhayibhile kukuba kukho izikumkani ezisibhozo emfanekisweni. Eso sityhilelo sixhasa ukuqonda kwamaMillerite isahluko sesibini sikaDaniyeli, kodwa sikhanya ngokuphindwe kalishumi ngakumbi, xa sele siqondwe. Ubukhazikhazi baso, kuba bukhanya ngokuphindwe kalishumi ngakumbi, bumele uvavanyo izilumko eziloyisayo, kuba ubukumkani besibhozo obuphuma kwabasixhenxe, bukwangubukumkani besithandathu obuyimanyano ephindwe kathathu yenamba, yerhamncwa nomprofeti wobuxoki. Ngoko ke, inamba, irhamncwa nomprofeti wobuxoki bonke bangubukumkani besithandathu, yaye kunye bamele u-666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
UNebhukadenetsare wavavanywa sisityhilelo sikaDaniyeli isahluko sesibini, waza wasilela kolo vavanyo. KuDaniyeli isahluko sesibini, uDaniyeli umele “izilumko” eziphumelela uvavanyo olungemfihlakalo womfanekiso. UNebhukadenetsare kwisahluko sesithathu umele abangendawo abasilelayo kolu vavanyo lunye kanye. UNebhukadenetsare, njengokumkani wokuqala wobukumkani bokuqala, umele ukumkani wokugqibela wobukumkani bokugqibela. Ngenxa yoko umele “umntu wesono,” umntu wesiprofeto athi amabandla asixhenxe ambambe. Umntu wadalwa ngomhla wesithandathu, yaye inani lesithandathu ngoko ke linani loluntu. Inani likaNebhukadenetsare lisithandathu. UNebhukadenetsare wasilela kuvavanyo lwenani 666, waza wamele abangendawo bemihla yokugqibela. Njengomqondiso womntu wesono, inani lakhe lisithandathu.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
UKumkani uNebhukadenetsare wenza umfanekiso wegolide, omde waba ziikubhite ezimashumi mathandathu, nobubanzi bawo baba ziikubhite ezintandathu; wawumisa ethafeni laseDura, ephondweni laseBhabhiloni. Daniyeli 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Umfanekiso wegolide wawungamashumi amathandathu eekubhite, wawububanzi beekubhite ezintandathu, yaye wenziwa nguNebhukadenetsare, onenani lakhe linguNtandathu. Umfanekiso wamiswa ngokuvukela ukukhanya komfanekiso wesahluko sesibini, yaye inkcazo yomfanekiso enamacala amathathu, xa uliqonda ukuba inani likaNebhukadenetsare nguNtandathu, ilingana noNtandathu, Ntandathu, Ntandathu.
We will continue this study in the next article.
Siya kuqhubekeka nesi sifundo kwinqaku elilandelayo.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Ingcamango yokumisa ubukhosi nenzala yobukumkani eya kuhlala ngonaphakade, yamchukumisa ngamandla amakhulu umlawuli onamandla phambi kweengalo zakhe iintlanga zehlabathi ezazingakwazanga ukuma. Ngenzondelelo eyazalwa kukulangazelela okungenamida nokuzingca kobuqu, wangena engcebweni kunye nezilumko zakhe ngendlela yokukufeza oku. Ewalibele amalungiselelo amangalisayo olwalathiso olungcwele anxulumene nephupha lomfanekiso omkhulu; walibala kananjalo ukuba uThixo kaSirayeli, ngomkhonzi waKhe uDaniyeli, wayeyicacisile intsingiselo yaloo mfanekiso, nokuba, ngokunxulumene nalo utoliko, amadoda amakhulu obukumkani ayesindisiwe ekufeni okulihlazo; elibele konke ngaphandle komnqweno wabo wokumisa awabo amandla nobungangamsha, ukumkani nabacebisi bakhe bombuso bazimisela ukuba ngazo zonke iindlela ezinokwenzeka baya kuzama ukuphakamisa iBhabheli njengelona liphezulu, nelifanele ukunyaniseka kwehlabathi lonke.
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Umfuziselo womfanekiso awathi uThixo ngawo watyhila kukumkani nakubantu injongo yaKhe ngeentlanga zomhlaba, ngoku wawusele uza kusetyenziselwa ukuzukiswa kwamandla oluntu. Ukuchazwa kukaDaniyeli kwakumele ukwaliwe kuze kulityalwe; inyaniso yayiza kuguqulelwa kakubi ize isetyenziswe kakubi. Umqondiso owamiselwa liZulu ukuze utyhile ezingqondweni zabantu iziganeko ezibalulekileyo zexesha elizayo, wawuza kusetyenziswa ukuthintela ukusasazeka kolwazi uThixo awayenqwenela ukuba ihlabathi lilwamkele. Ngale ndlela, ngamacebo abantu abanamabhongo, uSathana wayefuna ukuphazamisa injongo yobuthixo ngohlanga loluntu. Utshaba loluntu lwalusazi ukuba inyaniso engaxutywanga nempazamo ingamandla amakhulu okusindisa; kodwa xa isetyenziselwa ukuphakamisa isiqu sakho nokukhuthaza amacebo abantu, iba ngamandla obubi.
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Kwizisele zakhe zobutyebi ezityebileyo, uNebhukadenetsare wayalela ukuba kwenziwe umfanekiso omkhulu wegolide, ofana ngokwemilo yawo ngokubanzi nalowo wabonwa embonweni, ngaphandle kwento enye kuphela, eyeyezinto ezazisetyenziswe ukuwubumba. AmaKaledi, ekubeni ayeqhele imifanekiso emikhulu neqaqambileyo yoothixo bawo bobuhedeni, ayengazange ngaphambili avelise nto inamandla kangaka nehloniphekileyo njengalo mfanekiso uqaqambileyo, omde oziikubhite ezingamashumi amathandathu nobubanzi obuziikubhite ezintandathu. Kwaye akumangalisi ukuba kwilizwe apho unqulo-zithixo lwaluxhaphake ngokubanzi, lo mfanekiso mhle nowexabiso elingenakuthelekiswa nanto, owawukwithafa laseDura, umele uzuko lwaseBhabhiloni nobunewunewu namandla alo, unikelwe ukuba ube yinto enqulwayo. Ngako oko kwamiselwa njalo, kwaza kwaphuma ummiselo wokuba ngomhla wokunikezelwa kwawo bonke mababonakalise ukunyaniseka kwabo okuphezulu kumandla aseBhabhiloni ngokuguqa phambi komfanekiso.” Abaprofeti NeeKumkani, 504, 505.