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# The Book of Daniel - Number Fifty-Six

Incwadi kaDaniyeli - Inani Lamashumi Amahlanu anesithandathu

Unlocking the Mystery of Revelation 17: The Final Prophecy of the Great Whore and the Beast

Ukuvula Imfihlelo yeSityhilelo 17: Isiprofeto Sokugqibela Sehenyukazi Elikhulu neRhamncwa

Author

Jeff Pippenger

Published

January 20, 2024

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The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”

Umfanekiso wokugqibela wezikumkani zesiprofeto seBhayibhile ufunyanwa kwiSityhilelo isahluko seshumi elinesixhenxe. Kuso eso sahluko, kwindinyana yesithathu, uYohane usiwa “entlango”, ukuze isithunywa sibonise uYohane umgwebo we “henyukazi enkulu” yesiprofeto, ehleli phezu “kwamanzi amaninzi” yaza yenza “umbulo” kunye “nookumkani bomhlaba.”

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.

> Kweza omnye kwizithunywa ezisixhenxe ezazineengqayi ezisixhenxe, wathetha nam, esithi kum, Yiza apha; ndiya kukubonisa umgwebo wehenyukazi enkulu ehleli phezu kwamanzi amaninzi; ezikrexeze nayo ookumkani behlabathi, nabemi behlabathi banxiliswa yiwayini yokukrexeza kwayo. Yandithabatha emoyeni yandisa entlango; ndabona umfazi ehleli phezu kwerhamncwa elibomvu, lizele ngamagama onyeliso, lineentloko ezisixhenxe neempondo ezilishumi. IsiTyhilelo 17:1–3.

By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.

Ngamazwi kaYohane ngokwakhe, “intlango” imela iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yolawulo lobupopu ukususela kunyaka wama-538, kuse kwafika ixesha lesiphelo ngowe-1798.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Ke kaloku umfazi wasabela entlango, apho anendawo ayilungiselweyo nguThixo, ukuze bondliwe khona iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu. … Wanikwa ke umfazi amaphiko amabini okhozi olukhulu, ukuze abhabhele entlango, aye endaweni yakhe, apho ondliwa khona ixesha, namaxesha, nesiqingatha sexesha, kude nobuso benyoka. ISityhilelo 12:6, 14.

In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.

Emoyeni, uYohane wasuswa wasiwa kwiminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yolawulo lobupopu. Loo minyaka yayifanekiselwe yiminyaka emithathu enesiqingatha yembalela ngexesha lembali kaIzebhele, uAhabhi noEliya. Loo minyaka yayimele iqhubeke de ubupopu bufumane inxeba labo lokufa ngowe-1798, kuba oko kwakube “kumiselwe” ukuba kwenzeke ekupheleni komsindo wokuqala, owawusisiphelo semfazwe eyaziswa phezu kwengcwele nomkhosi ngamagunya amabini atshabalalisayo obuhedeni nobupopu. Zonke ezi nyaniso zibekiwe kumanqaku akutshanje.

The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.

“Ihenyukazi enkulu” yihenyu yaseTire kaIsaya, eyayimele ilityalwe kangangeminyaka engamashumi asixhenxe engumfuziselo, eyayizi “iintsuku zokumkani omnye.” Imbali yeUnited States yimbali yeminyaka engamashumi asixhenxe engumfuziselo, eyayifuziselwe kwangaphambili yiminyaka engamashumi asixhenxe yobuthinjwa ngexesha lolawulo lweBhabhiloni, ubukumkani bokuqala besiprofeto seBhayibhile. Ngelo xesha lembali, ihenyukazi enkulu yaseTire yayimele ilityalwe. Ekupheleni kwalo mbali yayimele ikhunjulwe ize iphinde iphume iye kucula iingoma zayo, ngaloo ndlela ikrexeze nookumkani behlabathi. UYohane wathwalwa ngomoya wasiwa kwimbali yolawulo lobupopu ukuze abone isigwebo samandla obupopu. Isigwebo sentombi yompristi eyayikrexezile sasikukuba mayitshiswe ngomlilo.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Kwaye intombi yakhe nawuphi na umbingeleli, ukuba izingcolisa ngokuhenyuza, iyamngcolisa uyise wayo; mayitshiswe ngomlilo. Levitikus 21:9.

In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.

Embonweni womgwebo wehenyukazi enkulu, awawunikwa uYohane ngomnye weengelosi ezathulula esinye sezibetho ezisixhenxe zokugqibela, kwaboniswa ukuba yatshiswa ngomlilo.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Zaye iimpondo ezilishumi ozibonileyo phezu kwerhamncwa, zona ziya kulithiya ihenyukazi, zilenze libe yinkangala, lize, ziyidle inyama yalo, zilitshise ngomlilo. IsiTyhilelo 17:16.

The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.

Amanzi ahleli phezu kwawo ihenyukazi elikhulu ngabantu behlabathi, abaya kuziswa phantsi kwegunya lalo xa iUnited States ilahlekisa ihlabathi liphela ukuba linqule irhamncwa, elikwanguloo henyukazi enkulu. IUnited States ngoko iba ngukumkani oyintloko wookumkani abalishumi abamelwe kwisiprofeto seSityhilelo seshumi elinesixhenxe, yaye kulo mzekeliso iUnited States imele ukumkani wokuqala ukuba enze uhenyuzo nehenyukazi, nangona iya kulwenza olo senzo nabo bonke ookumkani emva koko.

The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.

Ukumkani wokuqala kookumkani abaninzi umelwe nguAhabhi, owayetshate nehenyukazi elikhulu, elimelwe njengoIzebhele ebandleni laseTiyatira. Umgwebo kaIzebhele (ihenyukazi elikhulu) uphunyezwa ngookumkani abalishumi, abaya kunyanzeliswa ukuba bangene kumanyano lwecawe norhulumente ngamandla eUnited States. Abo kumkani baya kuvuma ukuvumela upopu ukuba alawule ihlabathi (ahlale phezu kwamanzi), nangona beyithiyile ihenyukazi elo.

> 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. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Yaye iimpondo ezilishumi ozibonileyo ngookumkani abalishumi, abangekafumani bukumkani; kodwa bamkela igunya njengookumkani iyure enye kunye nerhamncwa. Aba bacinga nto-nye, baya kunikela amandla nobugorha babo kulo irhamncwa. Aba baya kulwa neMvana, kodwa iMvana iya kuboyisa; kuba iyiNkosi yookumkani, noKumkani wookumkani; nabo bakunye nayo bangababiziweyo, nabanyuliweyo, nabathembekileyo. Waza wathi kum, Amanzi owabonileyo, apho ihenyukazi lihleli khona, ngabantu, nezihlwele, neentlanga, neelwimi. Zaye iimpondo ezilishumi ozibonileyo phezu kwerhamncwa, zona ziya kulithiya ihenyukazi, zilishiye lisenkangala lize, zidle inyama yalo, zilitshise ngomlilo. Kuba uThixo ubeke ezintliziyweni zazo ukuba zizalisekise ukuthanda kwakhe, zibe ncam-nye, zibunikele ubukumkani bazo kulo irhamncwa, ade azaliseke amazwi kaThixo. Ke umfazi owambonayo sisixeko esikhulu, esilawula phezu kookumkani bomhlaba. ISityhilelo 17:12–18.

The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.

“Ookumkani abalishumi” (iZizwe eziManyeneyo), enyanisweni bayabuthiya ubupopu, kodwa banyanzelwa ziimeko ukuba banikele ubukumkani babo obuhlala umzuzwana nje kumandla obupopu ngethemba elilize lokusindisa ihlabathi kwiintlekele zalo ezandayo. Xa beqonda inkohliso yakhe, baba sisixhobo sokumtshisa ngomlilo ekuzalisekisweni komthetho okuLevitikus.

The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.

“Ookumkani abalishumi” “balwa neMvana” ngentshutshiso abayizisela abantu bakaThixo bemihla yokugqibela.

> Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.

> Kungani na iintlanga zixokozela, nabantu becinga into engento? Ookumkani bomhlaba bayazimisa, nabalawuli babhunga kunye, bemelene noYehova, bemelene noMthanjiswa wakhe, besithi, Masiziqhawule iimbophelelo zabo, sizilahle kuthi iintambo zabo. Lowo uhleli emazulwini uya kuhleka; iNkosi iya kubadela. Wosuka athethe kubo ngomsindo wakhe, abaxhalabise ngengqumbo yakhe enkulu. IiNdumiso 2:1–5.

The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.

Intshutshiso eyenzelwa upopu ngookumkani bomhlaba, nayo yenziwa nxamnye noKristu emnqamlezweni.

> Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.

> owathi ngomlomo womkhonzi wakho uDavide ukuthi, Zizathubelani iintlanga, nabantu bacinge izinto ezingento? Ookumkani bomhlaba basuka bema, nabalawuli bahlanganisana ndawonye nxamnye neNkosi, nxamnye noKristu wayo. Kuba ngenene bahlanganisana nxamnye noYesu umntwana wakho oyingcwele, lowo wamthambisayo, uHerode noPontiyo Pilato kwakunye neentlanga nabantu bakwaSirayeli, ukuze benze konke oko isandla sakho nengqondo yakho yakumisa ngenxa engaphambili ukuba kwenziwe. IZenzo 4:25–28.

The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.

“Ookumkani bomhlaba” abema nxamnye noKristu ekubethelelweni kwakhe bamele “ookumkani abalishumi” beSityhilelo seshumi elinesixhenxe abaphinda benze imfazwe neMvana ngokutshutshisa abantu bayo. Emnqamlezweni, abo kumkani babeyiyo “indibano yabangendawo” eyathi “yamrhangqa” uKristu, yaye benza kwa oko kwakhona kubantu bakhe bemihla yokugqibela.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Ngokuba izinja zindingqongile; ibandla labangendawo lindirhawulezile; bagqobhoza izandla zam neenyawo zam. Ndingawabalela onke amathambo am; bona bayandijonga, bandigqolozele. Babelana ngeengubo zam phakathi kwabo, baza benza amaqashiso ngesambatho sam. IiNdumiso 22:16–18.

The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.

Ookumkani abalishumi, abazisa umgwebo phezu kwaloo mhenyukazi mkhulu, bayamtshisa ngomlilo, kuba engumhenyukazi ozenza intombi yompristi. Loo kumkani bakwamelwe kwakhona njenge “zinja,” yaye ookumkani abalishumi abayi kutshisa kuphela loo mhenyukazi mkhulu ngomlilo, kodwa baya “kudla inyama yakhe.” Ukufa kukaYezebhele kwazaliseka xa wayephoswa eludongeni, wachaphazeleka emhlabeni, zaza izinja zeza zayidla inyama yakhe.

> And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.

> Kwathi ke ukufika kukaYehu eYizereli, uIzebhele weva ngako; wazithambisa amehlo akhe, walungisa intloko yakhe, wakhangela ngefestile. Ke kaloku, akungena uYehu ngesango, wathi yena, Ngaba uZimri unoxolo na, lowo wambulalayo inkosi yakhe? Waza yena waphakamisa ubuso bakhe ngasefestileni, wathi, Ngubani okwelam icala? ngubani? Baza bakhangela kuye amakhwenkwe angamathenwa amabini, mhlawumbi mathathu. Wathi yena, Mphoseni ezantsi. Baza bamphosa ezantsi; kwaza kwachaphazeleka eludongeni negazi lakhe, nasemahasheni; waza wamnyathela phantsi. Ke kaloku akungena, wadla wasela, wathi, Khanikhangele ngoku lo mfazi uqalekisiweyo, nimngcwabe; kuba eyintombi yokumkani. Baya ke ukumngcwaba; kodwa abafumananga nto iseleyo kuye ngaphandle kokakayi, neenyawo, neentende zezandla zakhe. Ngoko babuya, bamxelela. Wathi yena, Lilo eli ilizwi likaYehova awalithethayo ngomkhonzi wakhe uEliya waseTishbhi, esithi, Esabelweni saseYizereli izinja ziya kuyidla inyama kaIzebhele; kwaye isidumbu sikaIzebhele siya kuba njengomgquba phezu komhlaba entsimini esabelweni saseYizereli; ukuze bangabi nakuthi, NguIzebhele lo. 2 Kumkani 9:30–37.

The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.

Ookumkani abalishumi, abangamazwe aManyeneyo, abanokumkani oyintloko onguUnited States, baya kuzisa isigwebo phezu kobupopu ngokumtshisa ngomlilo nangokutya inyama yakhe. Eso sigwebo seso ingelosi eyafika ukusibonisa kuYohane, yaye ukuze yenze oko yamthwala uYohane yamsa kwimbali yasentlango, kodwa hayi nje kwindawo ethile engacwangciswanga kwimbali yasentlango, koko kanye ekupheleni kweso sithuba. Kuyabonakala ukuba uYohane wabekwa ekupheleni kweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, kuba xa ebona umfazi wayesele enxilile ngegazi lentshutshiso yaye sele echongiwe njengonina wamahenyukazi.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Wandisa ke ngoko ngoMoya entlango; ndabona umfazi ehleli phezu kwerhamncwa elibomvu krwe, lizele ngamagama onyeliso, lineentloko ezisixhenxe neempondo ezilishumi. Kanjalo lo mfazi wayembethe ezimfusa nezibomvu krwe, ehonjiswe ngegolide namatye axabisekileyo neeperile, ephethe esandleni sakhe indebe yegolide izele zizinto ezinezothe nobungcolisa bohendo lwakhe. Kwaye ebunzini lakhe kwakubhaliwe igama, IMFIHLAKALO, IBHABHILONI ENKULU, UNINA WAMAHENYUKAZI NOWEZINTO EZINEZOTHE ZOMHLABA. Ndambona ke umfazi enxiliswe ligazi labangcwele, nangegazi lamangqina kaYesu; ndathi ndakumbona, ndamangaliswa kukumangala okukhulu. ISityhilelo 17:3–6.

The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.

Ihenyukazi yaseTire, ekwangulo “henyukazi enkulu” emelwe kwisiTyhilelo seshumi elinesixhenxe, yayiza kulityalwa kude kube lixesha aya kuthi kwakhona acule iingoma zayo aze ahenyuze nookumkani behlabathi.

Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.

Nasiphi na isichazi-magama esithembekileyo esapapashwa ngaphambi kowe-1950 sibonisa ukuba umfazi owambethe ezibomvu-bubomvu kwiSityhilelo seshumi elinesixhenxe ungumfuziselo weCawa yamaRoma Katolika, kodwa namhlanje ihlabathi licinga ukuba iCawa yamaKatolika yicawa yamaKristu. Ihlabathi selilibele ukuba ngokwenene ungubani na.

When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.

Xa uYohane wayelibona, intshutshiso yeXesha Lobumnyama yayisele isondela esiphelweni sayo, kuba wayesele enxilile ligazi labangcwele. Okwendalo kubonakalisa okomoya, yaye umntu unxila emva kokuba esele, kungekhona ngaphambi koko.

The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.

AmaProtestanti awahlukana nobuKatolika kwiinkulungwane ezininzi ngaphambi ko-1798, ayesele eqalile uhambo lwawo lokubuyela kubudlelane bamaKatolika ngowe-1798, kuba wayechongiwe njengo “UNINA WAMAHENYUKAZI.” Xa uYohane wambonayo waza wamangaliswa, amabandla awayekhe ngaphambili azahlula kubudlelane naye ayesele ebuyile. Ngaloo ndlela uYohane wasiwa ku-1798, xa ihenyukazi elikhulu lalisele libulele izigidi ngezigidi zamaKristu, nelalisele lilukuhlile amabandla awayesakuba ngamaProtestanti ukuba amkele ibango lalo lokuzidla lokuba laliyintloko yamabandla, njengoko uJustinian wayelichazile ngonyaka ka-533.

From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.

Ukusuka kumbono wobuprofeti wonyaka ka-1798, isithunywa sezulu sandula ukubonisa uYohane umfanekiso wokugqibela wezikumkani zobuprofeti beBhayibhile.

> And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 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. 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. Revelation 17:7–12.

> Yathi ke ingelosi kum, Yini na ukuba umangaliswe? Ndiya kukuxelela imfihlakalo yomfazi, neyesilo esimthweleyo, esineentloko ezisixhenxe neempondo ezilishumi. Isilo osibonileyo sasikho, yaye asikho; yaye siya kunyuka siphume enzonzobileni, size siye entshabalalweni; nabo bahleli phezu komhlaba baya kumangaliswa, abo amagama abo angabhalwanga encwadini yobomi kwasekusekweni kwehlabathi, xa besibona isilo esasikho, singasekho, ukanti sikhona. Nantsi ke ingqiqo enobulumko. Iintloko ezisixhenxe ziintaba ezisixhenxe, ahleli kuzo umfazi. Kanjalo kukho ookumkani abasixhenxe: abahlanu bawile, omnye ukho, omnye akakafiki; yaye xa efika, umele ukuhlala ixesha elifutshane. Naso isilo esasikho, singasekho, kwaso sisisesibhozo, singesesixhenxe, yaye siya entshabalalweni. Neempondo ezilishumi ozibonileyo ngookumkani abalishumi, abangekabamkeli ubukumkani; kodwa bamkela igunya njengookumkani, ilixa linye kunye nesilo. IsiTyhilelo 17:7–12.

A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.

Irhamncwa bubukumkani kwisiprofeto seBhayibhile, njengoko kuchongwa ngokulula kwizahluko zesixhenxe nesezibhozo zikaDaniyeli; yaye imfihlelo ethi ingelosi iyityhile kuYohane yimfihlelo yerhamncwa nomfazi okhwele phezu kwerhamncwa. Umfazi okhwele phezu kwerhamncwa ulilo ihenyukazi elikhulu elikrexeza nookumkani behlabathi. NguYezebhele, yaye indoda yakhe nguAhabhi.

> 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.

> Ngenxa yoko ke indoda iya kumshiya uyise nonina, ihlangane nomkayo; baze babe nyama-nye. Genesis 2:24.

A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.

Indoda yindoda, nomfazi ngumfazi, kodwa kunye banye baba yinyama enye. Imfihlakalo yerhamncwa yeyokuba liyindibaniselwano yebandla norhulumente, indibaniselwano yomfazi (ibandla) nerhamncwa (ookumkani) abangubukumkani obunye, obunezahlulo ezibini. Ubugcisa borhulumente nobugcisa bebandla budityanisiwe, umfazi engulowo ulawula olo lwalamano, “ngumfanekiso werhamncwa.” UYohane uboniswa umfazi ethwelwe lirhamncwa, kuba nguyena ulawula olo lwalamano.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Ke lona elo mfazi umbonileyo, sisixeko esikhulu eso, silawula phezu kookumkani bomhlaba. ISityhilelo 17:18.

Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.

Ndawonye irhamncwa nalo mfazi bamele ubukumkani obunye (inyama enye), kodwa isithunywa sigxininisa ubudlelane behenyukazi enkulu nookumkani bomhlaba. “Irhamncwa elo” “lalikho, alisekho”, neliza “kunyuka liphume enzonzobileni, liye entshabalalweni,” nalelo “baya kumangaliswa” ngalo “abemi behlabathi” luphapha xa inxeba lokufa lehunyukazi enkulu liphilisiwe. “Lalililo” ubukumkani besihlanu besiprofeto seBhayibhile, kodwa “kwagqitywa” ukuba liya kwamkela inxeba lokufa ngowe-1798.

When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.

Xa uYohane wayethuthwa ngomoya wasiwa ku-1798, waye “engelo” irhamncwa; kanti “ke” xa inxeba lalo elibulalayo liphiliswa ekupheleni kweminyaka engamashumi asixhenxe yokomfuziselo egqitywa ngumthetho weCawa ozayo kungekudala, “liyilo” kwakhona liphila, licula iingoma zalo, likrexeza, lize libulale amaKristu.

Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.

Isahluko seshumi elinesixhenxe sisingeniso sokugqibela sezikumkani zesiprofeto seBhayibhile, yaye ngenxa yoko simele sivumelane nokukhankanywa kokuqala kwezikumkani zesiprofeto seBhayibhile. Ukukhankanywa kokuqala kwezo zikumkani kufumaneka kuDaniyeli isahluko sesibini, esiboniswe kuzo zombini iitshathi ezazizalisekisa umyalelo kaHabakuki wokuba “bhala umbono, uwucacise emacwecweni.”

The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.

AmaMillerites ayenyanisile ekuqondeni kwawo ubukumkani bukaDaniyeli besiprofeto seBhayibhile njengoko bubonakalisiwe kwizahluko zesibini, zesixhenxe nezeyesibhozo, kodwa ukuqonda kwawo kwakungaphelelanga. Iigugu zikaMiller zesahluko sesibini sikaDaniyeli zikhanya ngokuphindwe kalishumi ngakumbi ngemihla yokugqibela, kuba kuye kwaqondwa ukuba zichonga isalathiso sokuqala, kungekuphela nje sobukumkani besiprofeto seBhayibhile, kodwa kwanasesalathisweni sokuqala sesityhilelo sokuba elesibhozo livela kwasixhenxe. UYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento.

All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”

Bonke abaprofeti bathetha ngemihla yokugqibela, yaye uYohane, kwiSityhilelo seshumi elinesixhenxe, uchonga ubukumkani bokugqibela basemhlabeni xa esazisa “irhamncwa elo” “laliyikho, alikho; liza kunyuka liphuma enzonzobileni, liye entshabalalweni.” Irhamncwa linyuka liphuma “enzonzobileni,” nto leyo eluphawu “lokubonakaliswa okutsha kwamandla kaSathana.”

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Xa be sele bewugqibile [begqibezela] ubungqina bazo.’ Ixesha apho amangqina amabini ayemelwe kukuprofeta enxibe amarhonya laphela ngowe-1798. Xa ayesondela ekupheleni komsebenzi wawo ekusithekeni, kwakufuneka kwenziwe imfazwe nxamnye nawo nguloo mandla amelwe ‘lirhamncwa elinyuka liphuma enzonzobileni.’ Kumazwe amaninzi aseYurophu amagunya awayelawula eBandleni nakuRhulumente aye kangangeenkulungwane elawulwa nguSathana, esebenzisa upopu njengesixhobo. Kodwa apha kuboniswa imbonakalo entsha yamandla kaSathana.” The Great Controversy, 268.

Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.

Abanye babefundisi bezakwalizwi baya kuthi, ngenxa yokuba “irhamncwa elinyuka liphuma enzonzobileni” kwiSityhilelo seshumi elinanye lichongiwe kweso siqendu njengokungakholelwa kubukho bukaThixo koVukelo lwaseFransi, ngoko ke intetho ethi “enzonzobileni” iluphawu lokungakholelwa kubukho bukaThixo. Kodwa ubuSilamsi banyuka buphuma “enzonzobileni” kwiSityhilelo sesithoba, kanti ubuSilamsi asikokungakholelwa kubukho bukaThixo. Inzonzobila imele ukubonakaliswa kobusathana.

> “I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.

> “Ndambikela ukuba iNkosi ibindibonisile embonweni ukuba i-mesmerism ivela kuMtyholi, emhadini ongenasiphelo, nokuba kungekudala iya kubuyela khona, kunye nabo baqhubeka ukuyisebenzisa.” Review and Herald, Julayi 21, 1851.

Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.

Into evela “kuMtyholi,” yinto evela “emhadini ongenasiphelo.” KwiSityhilelo seshumi elinesixhenxe irhamncwa elinyuka liphuma emhadini ongenasiphelo ligunya eliya entshabalalweni, yaye abo amagama abo angabhalwanga encwadini baya kulilandela bemangalisiwe. “Intshabalalo” ithetha ukugwetywa ngonaphakade, yaye imelwe kwiSityhilelo njenge “chibi lomlilo,” apho irhamncwa liphoselwa khona.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Ke elo rhamncwa irhamncwa, kwanaye nomprofeti wobuxoki, owenza imimangaliso phambi kwalo, awabakhohlisa ngayo abo babelwamkele uphawu lwerhamncwa nabo babenqula umfanekiso walo. Bobabini baphoswa bephila echibini lomlilo ovutha ngesalfure. ISityhilelo 19:20.

In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.

Kwisahluko seshumi elinesithathu kuchongwa irhamncwa lokuqala eliphuma elwandle, uDade White alichaza ngokungqalileyo njengobupopu. Kule ndinyana ihlabathi limangaliswa lilandela irhamncwa lobupopu.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.

> Ndabona enye yeentloko zayo ngathi inenxeba lokufa; ke lona inxeba layo elibulalayo laphiliswa; laza lonke ihlabathi lamangaliswa lalandela irhamncwa. ISityhilelo 13:13.

The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.

Irhamncwa yesiTyhilelo seshumi elinesixhenxe abaya “kumangaliswa ngabo abahleli emhlabeni” ngenxa yalo, sisibonakaliso sokugqibela samandla kaSathana esenzeka xa inxeba elibulalayo lobupopu liphiliswa ngumthetho weCawa oza kufika kungekudala. Zonke iimpawu zesiprofeto zomfazi nerhamncwa alikhweleyo kwisahluko seshumi elinesixhenxe, ziwachonga amabandla aseRoma, kanye njengoko kwakuchongiwe zizichazi-magama ezapapashwa phambi kowe-1950.

The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.

Irhamncwa yeSityhilelo ishumi elinesixhenxe, luphawu lomanyano lwebandla norhulumente, olungumfanekiso werhamncwa. Irhamncwa elineentloko ezisixhenxe neempondo ezilishumi bubukumkani obakhiwe ngookumkani abalishumi (iZizwe eziManyeneyo), elo umfazi alikhweleyo aze alawule phezu kwalo. Umfazi lowo bubupopu, ochongwa njengoBhabhiloni omkhulu, unina wamahenyukazi. Emva kokuba iimpawu zichongiwe sinokubuyela ku-1798; indawo embalini awathwalelwa kuyo uYohane ukuze amkele umbonakaliso wokugqibela wobukumkani beziprofeto zeBhayibhile.

We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.

Siya kujongana nezo zikumkani, nendlela ezimelwe ngayo kuDaniyeli isahluko sesibini, kwinqaku elilandelayo.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.

> “Isizwe ngasinye esithe sangena eqongeni lezenzo sivunyelwe ukuba sithabathe indawo yaso emhlabeni, ukuze kubonakale ukuba siya kuwuzalisekisa na umnqophiso ‘woMlindi nangoNgcwele.’ Isiprofeto silandele ukunyuka nokuwa kwezikumkani ezikhulu zehlabathi—iBhabheli, amaMedi namaPersi, iGrisi, neRoma. Kwisizwe ngasinye kwezi, njengakwizizwe ezinamandla amancinane, imbali yaziphinda. Ngasinye saba nexesha laso lokuvavanywa, ngasinye sasilela, uzuko lwaso lwaphela, amandla aso amka, yaye indawo yaso yathatyathwa sesinye.”

> “While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.

> “Ngelixa izizwe zaziwala imigaqo kaThixo, zaza koku kwala kwazo zazenzela intshabalalo yazo, kwakusabonakala ngokucacileyo ukuba injongo yobuthixo, elawula phezu kwako konke, yayisebenza ngazo zonke iintshukumo zazo.” Education, 177.

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