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

Kitabu cha Danieli - Mia Moja Arobaini na Moja

Unveiling the Prophetic Significance of the Papacy’s Return and the Eighth President

Kufumura Ubusobanuro bw’Ubuhanuzi bw’Igaruka ry’Ubupapa n’Umukuru w’Igihugu wa Munani

Author

Jeff Pippenger

Published

March 17, 2024

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We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Kwa sasa tunaichunguza kwa makini sana tabia za kinabii za historia ambayo ndani yake upapa unarudi kwenye kiti cha enzi cha dunia kama kichwa cha nane, yaani miongoni mwa vile vichwa saba. Tunafanya hivyo ili kutambua kwa uangalifu tabia za kinabii za historia wakati rais wa nane, yaani miongoni mwa wale marais saba, anapotimiza kuundwa kwa sanamu ya mnyama wa kipapa. Tumeanza kuzingatia kweli hizi kwa Mlima Karmeli na siku ya kuzaliwa ya Herode. Vielelezo hivyo vyote viwili vitakatifu vinawakilisha sheria ya Jumapili inayokaribia kuja nchini Marekani, ambayo pia imewakilishwa katika aya ya arobaini na moja ya Danieli sura ya kumi na moja.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Iyewo achapindawo yakanaka, uye nyika zhinji dzichaparadzwa; asi ava ndivo vachapukunyuka kubva muruoko rwake, ivo Edhomu, naMoabhu, navakuru vavana vaAmoni. Danieri 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Mambo wa kaskazini wa bandia huingia katika nchi tukufu katika aya hiyo. Nchi tukufu katika historia ya Israeli ya kale ilikuwa nchi ya Yuda, nayo iliwakilishwa kuwa nchi ijaayo maziwa na asali, na kwa sababu hii, miongoni mwa nyinginezo, ilikuwa tukufu. Ilikuwa tukufu kwa sababu Kristo alichagua mji wake mkuu, Yerusalemu, kuwa mahali pa hekalu Lake, na mji ambamo alichagua kuliweka jina Lake.

> Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

> Kubva pazuva randakabudisa vanhu vangu munyika yeIjipiti, handina kusarudza guta ripi neripi pakati pamarudzi ose aIsraeri kuti ndirivakemo imba, kuti zita rangu rivepo; uye handina kusarudza munhu upi noupi kuti ave mutongi pamusoro pavanhu vangu vaIsraeri; asi ndakasarudza Jerusarema, kuti zita rangu rivepo; uye ndakasarudza Dhavhidhi kuti ave pamusoro pavanhu vangu vaIsraeri. 2 Makoronike 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Gaḽo ḽa vhukuma ḽa Yuda ḽo vha ḽi shango ḽa vhugala kha Isiraele wa kale wa vhukuma, nahone United States ndi shango ḽa Mudzimu ḽa Yuda nga tshimuya, ḽine ḽa vha shango ḽa vhugala kha Isiraele wa zwino nga tshimuya.

> “When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

> “Paunenge nyika iyo Ishe vakapa senzvimbo yokupotera vanhu Vavo, kuti vamunamate maererano nezvinorayirwa nehana dzavo pachavo, nyika iyo kwemakore mazhinji nhoo yaMasimba Ose yakapararira pamusoro payo, nyika iyo Mwari vakafarira nokuiita dura rechitendero chakachena chaKristu,—paunenge nyika iyoyo, kubudikidza navagadziri vemitemo vayo, yaramba misimboti yePurotesitendi, uye yapa rutsigiro kukutsauka kweRoma mukukanganisa mutemo waMwari,—ipapo ndipo pacharatidzwa basa rokupedzisira romunhu wechivi.” Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Musure mokunge mambo wokunyepedzera wokumusoro akunda mambo wokumaodzanyemba (yaimbova Soviet Union), mundima 40, mugore ra1989, akazobva akundawo nyika inobwinya (United States). Mundima 41, shoko rokuti “countries” ishoko rakawedzerwa, uye harina kunyatsorurama zvizere, nokuti panguva yomutemo weSvondo, “vazhinji” vanowisirwa pasi iboka ravanhu vaiziva musiyano uripo pakati peSabata rezuva rechinomwe nezuva rezuva, mutemo weSvondo usati wasvika.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Ukushintshwa kweSabatha kuwuphawu noma uphawu-lokumaka lwegunya lebandla laseRoma. Labo okuthi, beqonda izimangalo zomyalo wesine, bakhethe ukugcina iSabatha lamanga esikhundleni selangempela, ngalokho banikela udumo kulawo mandla okuyiwo wodwa ayala lokho. Uphawu lwesilo luyiSabatha lobupapa, elamukelwe umhlaba esikhundleni sosuku olwamiswa nguNkulunkulu.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “కానీ ప్రవచనంలో సూచించబడినట్లు మృగముద్రను స్వీకరించు సమయం ఇంకా రాలేదు. పరీక్షాకాలము ఇంకా రాలేదు. రోమన్ కాథలిక సంఘమును కూడా మినహాయించక, ప్రతి సంఘములోను నిజమైన క్రైస్తవులు ఉన్నారు. వెలుగు వారికి వచ్చి, నాలుగవ ఆజ్ఞ యొక్క బద్ధతను వారు గ్రహించువరకు ఎవరూ దోషులుగా తీర్పు పొందరు. అయితే నకిలీ విశ్రాంతి దినమును అమలు చేయించే ఆజ్ఞ వెలువడినప్పుడు, మూడవ దూత యొక్క గొప్ప కేక మనుష్యులను మృగమును దాని ప్రతిమను ఆరాధించుటకు వ్యతిరేకముగా హెచ్చరించినప్పుడు, అప్పుడు అబద్ధమునకును సత్యమునకును మధ్యనున్న రేఖ స్పష్టముగా గీయబడును. అప్పుడు ఇంకా అతిక్రమణలో కొనసాగువారు తమ నుదుటనగాని తమ చేతినగాని మృగముద్రను స్వీకరింతురు.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Nematanho okukurumidza tiri kuswedera kunguva iyi. Kana machechi echiPurotesitendi akabatanidzwa nesimba renyika kuti atsigire chitendero chenhema, icho madzitateguru avo akatsungirira kutambudzwa kunotyisa zvikuru nokuda kwekuchipikisa, ipapo Sabata repapa richamanikidzirwa nesimba rakabatanidzwa rechechi nerenyika. Kuchava nokutsauka kwenyika yose pakutenda, uko kuchaguma chete mukuparara kwenyika yose.” Bible Training School, February 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Kirasi ya “wengi” watakaoangushwa katika sheria ya Jumapili inayokuja upesi ni wale watakaowajibishwa kwa nuru ya Sabato, ambayo ndiyo nuru inayotolewa kwa wakati huo, iliyo hatua ya mageuzo na shida kuu katika historia ya kanisa na ya mataifa pia. Kirasi hiyo ni kanisa la Uadventista wa Laodikia ambalo limefikia mwisho wa kutangatanga kwake katika jangwa la uasi. Hapo ndipo wanatapikwa kutoka katika kinywa cha Bwana milele. Uadventista wa Laodikia ni wale walioitwa kuingia katika nuru ya malaika wa tatu, aidha katika Kadeshi ya kwanza katika historia ya 1844 hadi 1863, au katika Kadeshi ya pili katika historia ya 2001 hadi sheria ya Jumapili.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Zvino akati kwaari, Shamwari, wapinda sei muno usina nguo yomuchato? Iye ndokushaya chokutaura. Ipapo mambo akati kuvaranda, Musunge maoko netsoka, mumubvise, mumukande murima rokunze; ikoko kuchava nokuchema nokurumana kwameno. Nokuti vazhinji vanodanwa, asi vashoma vanosarudzwa. Mateo 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Izwi lengilosi yesithathu, kungaba ngo-1844, noma ngo-2001, laliyisibizo esiya emshadweni. “Abaningi” abachithwa ngomthetho weSonto, yibo labo “abaningi” abenqaba ingubo yomshado yokulunga kukaKristu, base beba yingxenye yebandla lomshado wamakhosi ayishumi naleso sifebe saseRoma. Kulowo mshado umuntu angagcina ezakhe izingubo, ngokuba konke abakudingayo ukuze kususwe ihlazo labo ngukubizwa ngesibongo saleso sifebe esibusa phezu kwamakhosi ayishumi.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

> Pe na le ṋtši leo basadi ba šupa ba tla swara monna o tee, ba re: Re tla ja senkgwa sa rena, ra apara diaparo tša rena; fela re dumelele go bitšwa ka leina la gago, gore o tloše kgobogo ya rena. Jesaya 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Ivo vakakundikana pamuedzo wokutanga wezvokudya, nokuti vakasarudza kudya chingwa chavo pachavo, panzvimbo pechingwa chokudenga. Vakakundikana pamuedzo wechipiri wavakanga vachifanira kukudza Mwari nokuratidza chimiro Chake, asi vakasarudza kupfeka nguo dzavo pachavo. Vakakundikana pamuedzo wechitatu wokuratidza chokwadi, nokuti vakaratidza zita (chimiro) chechikara, nokuti vakasarudza kuramba zita (chimiro) raKristu. Chinangwa chakaita kuti Nimrodhi avake guta (hurumende), neshongwe (kereke), pakutaurwa kwokutanga kweBhabhironi, chakanga chiri chokuti azviitire zita.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Ndipo iwo akati, Huyai, tizvivakirei guta neshongwe, ine musoro wayo unosvika kudenga; uye tizviitirei zita, kuti tirege kupararira pamusoro pechiso chenyika yose. Genesisi 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

ද්විත්ව අටවැනි මෘගයාගේ දේශනාත්මක චරිතය, එනම් සත්දෙනාගෙන් යුත් එය, සභාව (කුළුණ) හා රාජ්‍යය (නගරය) යන දෙකේ සංයෝගයේ ද්විත්ව ස්වභාවය බැවින්, නාමය චරිතයේ සංකේතයකි. අවසාන දවස්වල අර්බුදයේදී මනුෂ්‍යයෝ පංති දෙකකට වෙන්වනු ඇත.

> “There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

> “Pakungava chete nemapoka maviri. Bato rimwe nerimwe rakaiswa mucherechedzo waro zvakajeka, kungava nechisimbiso chaMwari mupenyu, kana nechiratidzo chechikara kana chemufananidzo wacho. Mwanakomana nemwanasikana mumwe nomumwe waAdhamu anosarudza Kristu kana Bharabhasi kuti ave mutungamiri wake. Uye vose vanozviisa kurutivi rwevasina kutendeka vamire pasi pemureza mutema waSatani, uye vanopomerwa mhosva yokuramba Kristu nokumuitira shora. Vanopomerwawo mhosva yokuroverera Ishe woupenyu nowokubwinya pamuchinjikwa nemaune.” Review and Herald, January 30, 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Kirasi chimwe chichamirira mufananidzo wechikara, uye chimwe kirasi chichamirira mufananidzo waKristu. Chimwe chichange chakapfeka nguo yomuchato yaKristu, uye chimwe kirasi chichange chakapfeka “nguvo dzacho chayo.” Chimwe kirasi chichange chichidya kudya kwokudenga, uye chimwe chichange chichidya “chingwa chacho chayo.” Kirasi inodya chingwa chayo, uye ichichengeta nguvo dzayo, inomirira “vazhinji” vakadanwa nenzwi rengirozi yechitatu, uye ndivo “vazhinji” vanowisirwa pasi pamutemo weSvondo uri kuuya nokukurumidza. Kuedza kwavo kudzikinura mamiriro avo akarasika apo hunhu hwavo hunoratidzwa panguva yedambudziko romutemo weSvondo ndiko tariro yenhema yokuti kana vachigona kugamuchira zita reharahwa yeRoma, kuita saizvozvo kuchabvisa “kuzvidzwa” kwavo.

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

Pa nthawi imeneyo, owerengeka osankhidwa amakwezedwa monga chizindikiro cha zikwi zana limodzi ndi makumi anayi ndi zinayi, ndipo pamenepo pali gulu lina mu ndime ya makumi anayi ndi imodzi lomwe pamenepo “limathawa” dzanja la mfumu yachinyengo ya kumpoto. Liwu la Chiheberi lotanthauzidwa kuti “kuthawa,” mu ndime ya makumi anayi ndi imodzi, limatanthauza kuthawa monga mwa kuterera, ndipo tanthauzo lake limapereka lingaliro la kugwira sopo m’madzi, ndipo chifukwa cha kuterera kwa sopolo, umaterera kuchoka m’manja mwako. Chinthu chachikulu cha tanthauzo la liwulo, pamene likugwiritsidwa ntchito m’chilankhulo cha Chiheberi, n’chakuti chilichonse chimene chikuthawa, ndi chinthu chimene, chisanafike kuthawako, chinali chiri pansi pa ulamuliro wa chimene chikuthawacho.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

Mundima makumi mana nerimwe, kubatana kwakapetwa katatu kwedhiragoni, chikara, nomuporofita wenhema kunozadzikiswa.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Mapurotesitanti eUnited States achava pamberi pakutambanudza maoko awo kuyambuka mukaha kuti abate ruoko rweZvokunamata Midzimu; vachayambukira pamusoro pegomba rakadzika kuti vabatane nemaoko nesimba reRoma; uye pasi pesimba remubatanidzwa uyu une mativi matatu, nyika ino ichatevera mutsoka dzeRoma mukutsika-tsika kodzero dzehana.” The Great Controversy, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Kana United States yakabatana maoko neUnited Nations, uye noupapa panguva yomutemo weSvondo, panova neboka ravanhu vakanga vambova muruoko rwoupapa, avo zvino “vanopunyuka” kubva muruoko rwamambo wokuchamhembe wenhema. Vanhu ivavo vakanga vakambobatwa mukusunga kwesimba roupapa. Vanhu ivavo vanomiririrwa pamutambo wokuzvarwa kwaHerodhi naJohane Mubhabhatidzi, uyo panguva iyoyo akanga ari muutapwa hwemakomba eRoma, akamirira rufu kana kusunungurwa. Kirasi yavanhu vanopunyuka kubva muutapwa hwoupapa panguva yomutemo weSvondo, inomiririrwa nendudzi nhatu, uye saizvozvo inomiririra chimiro chakapetwa katatu cheBhabhironi yemazuva ano.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

Panguva iyoyo chaiyo, izwi rechipiri raZvakazarurwa chitsauko chegumi nesere rinodana vanhu ivavo kuti vatize vabude muBhabhironi, kuti varege kugovana mariri mumitongo yaro inenge yava kutanga panguva iyoyo. Izwi rechipiri iro, izwi raKristu, asi rinomirira izwi revane zviuru zana nemakumi mana nezvina vari panguva iyoyo vachizivisa shoko rengirozi yechitatu nenzwi guru. Apo avo vanopunyuka muruoko (chiratidzo chokuzviisa pasi), vanopunyuka muruoko rwamambo wokumusoro wenhema, uye ipapo vanowana ruoko rwamambo wokumusoro wechokwadi.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

PaGomo reKarimeri vaporofita vaBhaari vakaurayiwa, uye sezvo mwari wenhema wechirume wavanoimirira achimirira Hurumende, vaporofita vaAshtaroti vanomirira Chechi. Eriya akauraya vaporofita vaBhaari, nokudaro achiratidza kuguma kweumambo hwechitanhatu, kunyange zvakadaro chitendero chechiPurotesitendi chakatsauka, sezvachinomiririrwa naSarome, chakanga chichiri kumiririrwa. Sarome, chiPurotesitendi chakatsauka, saSarome, anonyengera Herodhi, uye madzimambo gumi anobvumirana kupinda mumubatanidzwa weChechi neHurumende nemusoro wechisere, waibva pamisoro minomwe. Sarome ndiye uyo Herodhi ane ukama hweunzenza naye anomuchiva mumwoyo make.

> But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

> Asi ini ndinoti kwamuri, Ani naani anotarira mukadzi kuti amuchive, atotopara upombwe naye mumwoyo make. Mateo 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Ixhala likaHerode lokulalana kwezihlobo enhliziyweni yakhe lahlanganisa inyama yabo enhliziyweni yakhe, ngakho-ke waba munye noSalome.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Nga baka la kona munhu u ta siya tata wakwe ni mana wakwe, kutani u ta namarhela nsati wakwe; kutani vona va ta va nyama yin’we. Genesa 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

Pa mutambo wokuberekwa kwaHerodhe, Herodhe naSalome vakabatanidzwa, uye Herodhe, akanga achimiririrwa naAhabhu, ndiye musoro wemadzimambo gumi oumambo hwokumusoro. Pamurayiro weSvondo uri kuuya nokukurumidza, umambo hwechitanhatu hwechikara chinobva panyika hunopera apo nyanga, dzakanga dzava nyanga imwe inomirira kubatanidzwa kwenyanga dzeChechi neHurumende (mufananidzo wechikara), inourawa naEria. Ipapo Salome anonyengera Herodhe, anova mumwe naye, uye anomugonesa kuti ape hafu youmambo hwake (Hurumende yepasi rose) kuna mai vake (Chechi yepasi rose). Salome anenge zvino atora kutonga pamusoro paAhabhu namarudzi ake gumi, nokuti madzimambo gumi ose anobvumirana.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

> ශතකොම්බ දසය ඔබ දුටුවේ දස රජවරුන්ය; ඔවුන් තවම රාජ්‍යයක් නොලැබූවෝය; එහෙත් මෘගයා සමඟ එක් පැයක් පමණ රජවරුන් ලෙස බලය ලබන්නෝය. මොවුන් එකම සිතක් ඇත්තෝය; තම බලයත් ශක්තියත් මෘගයාට පවරා දෙන්නෝය. එළිදරව් 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Chikara chavo nesimba ravo vanochipa kuchikara ichi ndicho chikara chinotasva nechifeve. Chikara ichi chinomirira hunhu hwomufananidzo, ihwo kubatanidzwa kweChechi neNyika, mukadzi (Chechi) ari iye anotonga ukama ihwohwo; nokuti muchato wechiLatin, umo zita remhuri riri zita romukadzi, uye umo mukadzi anotonga murume, mukupandukira ukama hwechokwadi hwomuchato.

> Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

> Kowala a ri karhi a ku, Ndzi ta andzisa ngopfu ku vaviseka ka wena ni ku tika ka ku tika ka wena; u ta veleka vana hi ku vaviseka; naswona ku navela ka wena ku ta va eka nuna wa wena, kutani yena u ta ku fuma. Genesa 3:16.

The ten kings are of one mind, and one heart.

Madzimambo gumi aya ane pfungwa imwe chete nomwoyo mumwe.

> “Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

> “Chakazarurwa 17:13–14 zvakatorwa. ‘Ava vane pfungwa imwe.’ Pachava nechisungo chekubatana chepasi rose, kuwirirana kukuru kumwe, mubatanidzwa wemauto aSatani. ‘Uye vachapa simba ravo nesimba ravo kuchikara.’ Saizvozvo ndipo panoratidzwa simba rimwe chetero rehudzvanyiriri, rinomanikidza richipikisa rusununguko rwechitendero, rusununguko rwekunamata Mwari maererano nezvinorayirwa nehana, sezvakaratidzwa neupapa, apo munguva yakapfuura hwakatambudza avo vakashinga kuramba kuenderana netsika nemitambo yechitendero cheRoma.”

> “In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

> “Mu hondo icharwiwa mumazuva okupedzisira, masimba ose akaora akatsauka pakuteerera mutemo waJehovha achabatanidzwa mukupikisa vanhu vaMwari. Muhondo iyi Sabata yomurayiro wechina ndiyo ichava nyaya huru inokakavadzanwa; nokuti mumurayiro weSabata, Mupi mukuru woMutemo anozvizivisa amene soMusiki wamatenga nenyika.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Madzimambo gumi, ane mutungamiri wawo Ahabhu, kana kuti Herodhi, akanyengerwa naSarome, mwanasikana waHerodhiasi. Sangano reUnited Nations, iro panguva yomutemo weSvondo rinonyengerwa naSarome, chitendero chenhema chechiPurotesitendi chakatsauka, uye iro raimbova umambo hwechitanhatu hwechiporofita cheBhaibheri, rinotora kutonga kwoumambo hwamadzimambo gumi, avo vose vanobvumirana kupa hafu youmambo hwavo kuchitendero cheKaturike. Vanoita chisarudzo ichi nomwoyo mumwe, nokuti madzimambo ose akanyengerwa nokutamba kunokwezva kwaSarome. Vanobvumirana kuisa simba ravo rakabatana mubasa rokuuraya avo vanomiririrwa naJohani Mubhabhatidzi.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Chikara icho (United Nations) chinotongwa namambo mukuru (mwanasikana waJezebheri). Jezebheri akanga arayira mwanasikana wake kuti atange ukama hwoupombwe nehweukama hwemhuri naHerodhe pamwe chete nemamwe madzimambo, nokuti ndiye mai vehure. Ndiye mupfuhwira womwanasikana wake amene. Herodhe, Ahabhu neUnited Nations vakanyengerwa nomuprofita wenhema, iye ari United States. United States inorega kuva umambo hwechitanhatu apo vaporofita vaBhaari vakaurayiwa, uye vaporofita vaAshtaroti (Sarome) pakarepo vanobva vava simba rinotonga reumambo hwechinomwe, sezvarinodzokorora munyika, zvayakangobva kuita muUnited States.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Chikara ndiwo madzimambo ari muukama nemwanasikana wehure, uye hure ndiye mukadzi anotonga pamusoro pechikara. Jesu anoratidza kuguma kwechinhu achishandisa kutanga kwechinhu. Sezvakaita mufananidzo wezviumbwa zvisere hweZvakazarurwa chitsauko chegumi nemanomwe, wakazarura humambo husere hwaDanieri chitsauko chechipiri, saizvozvowo chikara nomukadzi akatasva pamusoro pechikara zvinoburitsa chimwe chokwadi chouprofita, chakavakirwa pakuti chokutanga chinomirira chokupedzisira.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Chivumbulutso chaputala 17 ndilo kutchulidwa komaliza kwa maufumu a uneneri wa m’Baibulo, choncho chikufuna kuti Danieli chaputala 2, chomwe ndicho kutchulidwa koyamba kwa maufumu a uneneri wa m’Baibulo, mwa kufunikira kwa uneneri chiyeneranso kuyimira maufumu asanu ndi atatu, amene ufumu wachisanu ndi chitatu unali wa m’gulu la asanu ndi awiriwo. Momwemonso, chiweruzo cha mkaziyo ndi cha chilombo chimene iye akuchikwerapo m’chaputala 17, chiyeneranso kuyimiridwa mu chiweruzo choyamba cha hulecho mu 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Malaika alimjulisha Yohana mwanzoni mwa sura ya kumi na saba kwamba angeenda kumwonyesha hukumu ya yule kahaba mkuu na ya yule mnyama anayempanda. Mara ya kwanza kahaba huyo alipohukumiwa imeeleweka kwa usahihi kuwa ni mwaka 1798, wakati upapa ulipopokea jeraha lake la mauti, na wakati wa mwisho ukafika. Hata hivyo, wakati “wakati wa mwisho” unapowakilishwa katika historia ya kinabii, siku zote huwa kuna alama mbili za njia zinazowakilishwa kwa watu. Kuzaliwa kwa Haruni na ndugu yake Musa kulikuwa wakati wa mwisho katika historia hiyo. Alama hizo mbili za njia zilifananisha kuzaliwa kwa Yohana Mbatizaji, na miezi sita baadaye binamu yake Yesu, hivyo kuutia alama wakati wa mwisho kwa historia hiyo. Mwishoni mwa utumwa wa miaka sabini, ambao unafananisha wakati wa mwisho katika mwaka 1798, Dario na mpwa wake Koreshi ni alama mbili za njia za wakati wa mwisho. Kwa pamoja, wanafananisha Reagan na Bush wa kwanza, katika wakati wa mwisho wa 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

Muna 1798, iyo yakanga iri nguva yokuguma apo bhuku raDanieri rakazarurwa munhoroondo yechiMillerite, pakaratidzwa rufu rwechiporofita rwechikamu chezvematongerwo enyika chechikara chechiKatorike. Jenerari waNapoleon, Berthier, akapinda zvake muVatican, akasunga papa, uye akagumisa simba rezvematongerwo enyika rechikara chechiKatorike. Gore rakatevera, muna 1799, mukadzi akanga akatasva chikara ichocho kwemazana amakore, anomiririrwa napapa, akafira muutapwa. Kutongwa kwehure kunosanganisirawo kutongwa kwechikara chaakashandisa kutonga ndudzi. Chitsauko chegumi namanomwe cheBhuku raZvakazarurwa chinoratidza zvose zviri zviviri kutongwa kwechikara, pamwe chete nehure rinotonga pamusoro pechikara uye rakachitasva.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “ඇහැලෝකය කුණාටු, යුද්ධ සහ අසමගියෙන් පිරී ඇත. එහෙත් එක් නායකත්වයක් යටතේ—අපෝස්තලික පාප් බලය යටතේ—ජනයා, දෙවියන්ගේ සාක්ෂිකරුවන්ගේ පුද්ගලත්වයේ ඔහුට විරුද්ධ වීමට එක්සත් වන්නෝ ය.” Testimonies, volume 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Mutu wa chisanu ndi chitatu, umene uli wa mwa asanu ndi awiriwo, ndi mphamvu ya upapa imene imalamulira pa chilombo chopangidwa ndi mafumu khumi amene amawongoleredwa ndi mwana wamkazi wa hule amene wakwera pa chilombocho. Zigawo za ufumu wa chisanu ndi chitatu, umene uli wa mwa asanu ndi awiriwo, ziyenera kuwonedwa mwa pulezidenti wa chisanu ndi chitatu ndi womaliza, amene ali wa mwa apulezidenti asanu ndi awiriwo, pamene fano la chilombo lipangidwa mkati mwa United States. Kuphatikizana kwa nyanga zopatuka za Republicanism ndi Protestantism kuyenera kukhala ndi “mutu” wolamulira pa fano la chilombo, ndipo wolamulira ameneyo adzakhala wolamulira wankhanza wapadera koposa.

We will continue this study in the next article.

ພວກເຮົາຈະສືບຕໍ່ການສຶກສານີ້ໃນບົດຄວາມຖັດໄປ.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Rwiyo kana Pisarema raAsafi. Mwari, regai kunyarara; musanyarara henyu, uye musaramba makangoti zii, imi Mwari. Nokuti tarirai, vavengi venyu vari kuita bope; uye avo vanokuvengai vasimudza misoro yavo. Vakarangana nouchenjeri hwokunyengera pamusoro pavanhu venyu, uye vakabvunzana pamusoro pavakavanzwa venyu. Vakati, Uyai, tivaparadzei kuti varege kuva rudzi; kuti zita raIsraeri rirege kuzorangarirwazve. Nokuti vakarangana pamwe chete nomwoyo mumwe; vakaita sungano vachipesana nemi: matende eEdhomu, navaIshmaeri; vaMoabhu, navaHagari; Gebhari, neAmoni, naAmareki; vaFiristia pamwe chete navagari veTire; Asiriawo yakabatana navo; vakabatsira vana vaRoti. Sera. Mapisarema 83:1–8.

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