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# The Eighth is of the Seven - Number Two

Eyesibhozo sisolwesiBhozo—Inani LesiBini

Kingdoms of Bible Prophecy

Ubukumkani Besiprofeto SeBhayibhile

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

Kwinqaku elandulelayo sachaza ukuba amaMillerite ayengenako ukubona iRoma ngaphezu kweRoma yobuqaba neRoma yobupopu, nangona ayeqwalasela umahluko phakathi kwala magunya mabini. KumaMillerite, umahluko phakathi kweRoma yobuqaba neRoma yobupopu awuzange ubakhokelele ekubeni baqonde ukuba iRoma yobupopu yayibubukumkani besihlanu obalandela ubukumkani besine beRoma yobuqaba. Emva kokudana kuka-1844, uDade White wachaza amagunya amathathu eSityhilelo isahluko seshumi elinesibini neshumi elinesithathu njengodrako kwisahluko seshumi elinesibini, wandula ke ubupopu, njengerhamncwa elavela elwandle kwisahluko seshumi elinesithathu, elalandelwa yiUnited States njengerhamncwa elaphuma emhlabeni. Emva kokuba isiseko sibekiwe, iNkosi yavula ukukhanya ngomanyano oluphindwe kathathu lodrako, irhamncwa nomprofeti wobuxoki, oluthi kwisahluko seshumi elinesithandathu seSityhilelo lukhokelele ihlabathi eArmagedon.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> “Umgca wesiprofeto ekufumaneka kuwo le mifuziselo uqala kwiSityhilelo 12, ngenamba eyafuna ukutshabalalisa uKristu ekuzalweni kwaKhe. Inamba kuthiwa nguSathana (ISityhilelo 12:9); nguye owashukumisela uHerode ukuba ambulale uMsindisi. Kodwa oyena msebenzi oyintloko kaSathana ekulweni noKristu nabantu baKhe ngexesha leenkulungwane zokuqala zeXesha lobuKristu yayibuBukhosi baseRoma, apho ubuhedeni babululona nqulo lwaluphambili. Ngoko ke, nangona inamba, ngokuyintloko, imela uSathana, ikwangumfuziselo weRoma yobuhedeni ngengqiqo yesibini.”

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Kwisahluko 13 (iindinyana 1–10) kuchazwa elinye irhamncwa, ‘elifana nengwe,’ elathi inamba yalipha ‘amandla ayo, netrone yayo, negunya elikhulu.’ Lo mqondiso, njengoko uninzi lwamaProtestanti lukholelwe, umele upopu, owalandela amandla netrone negunya ezazikade zibanjwe bubukumkani bamandulo baseRoma. Ngalo irhamncwa lifana nengwe kuthiwa: ‘Lanikw a umlomo othetha izinto ezinkulu nezinyeliso…. Laza lawuvula umlomo walo ukuze linyelise uThixo, linyelise igama lakhe, nentente yakhe, nabo bahlala ezulwini. Lanikwa ukuba lilwe nabangcwele, liboyise; lanikwa namandla phezu kwezizwe zonke, neelwimi, neentlanga.’ Esi siprofeto, esiphantse safana ncakasana nenkcazo yophondo oluncinane lukaDaniyeli 7, ngaphandle kwamathandabuzo sibhekisa kupopu.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “‘Wanikelwa igunya lokuba aqhubeke iinyanga ezingamashumi amane anambini.’ Kwaye, utsho umprofeti, ‘Ndabona elinye lamakhanda akhe lingathi linxwelerwe ekufeni.’ Kwaye kwakhona: ‘Lowo uthimbela ekuthinjweni uya kuya ekuthinjweni: lowo ubulala ngekrele umele ukubulawa ngekrele.’ Iinyanga ezingamashumi amane anambini ziyafana ‘nexesha namaxesha nesiqingatha sexesha,’ iminyaka emithathu enesiqingatha, okanye iintsuku ezili-1260, zikaDaniyeli 7—ixesha apho amandla obupopu ayeza kucinezela abantu bakaThixo. Eli xesha, njengoko kuchaziwe kwizahluko ezingaphambili, laqala ngobungangamsha bobupopu, ngowe-A.D. 538, laza laphela ngowe-1798. Ngelo xesha upopu wathinjwa ngumkhosi waseFransi, amandla obupopu afumana inxeba lawo lokufa, saza sazaliseka isiprofeto, ‘Lowo uthimbela ekuthinjweni uya kuya ekuthinjweni.’”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “Kule ndawo kungeniswa omnye umqondiso. Utsho umprofeti ukuthi: ‘Ndabona elinye irhamncwa liphuma emhlabeni; lalinamaphondo amabini afana nawemvana.’ Ivesi 11. Kokubini inkangeleko yeli rhamncwa nendlela elanyuka ngayo kubonisa ukuba uhlanga elilumelayo alufani nalawo abonakaliswayo phantsi kwemiqondiso eyandulelayo. Izikumkani ezinkulu ezithe zalawula ihlabathi zaziswa kumprofeti uDaniyeli njengeerhamncwa ezidla inyama, ziphuma xa ‘imimoya emine yezulu yalwa phezu kolwandle olukhulu.’ Daniyeli 7:2. KwiSityhilelo 17 ingelosi yachaza ukuba amanzi amele ‘izizwe, nentlaninge, neentlanga, neelwimi.’ ISityhilelo 17:15. Imimoya iluphawu lwembambano. Imimoya emine yezulu elwa phezu kolwandle olukhulu imela iziganeko ezoyikekayo zokoyisa nezoguquko apho izikumkani zafikelela ngazo emandleni.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Kodwa irhamncwa elalineempondo ezifana nezegusha labonwa ‘liphuma emhlabeni.’ Endaweni yokubhukuqa amanye amagunya ukuze limise ubukho balo, isizwe esimelelwe ngaloo ndlela simele sivele kummandla owawungakahlalwa ngaphambili size sikhule ngokuthe ngcembe nangoxolo. Ngoko ke, asinakuba savela phakathi kweentlanga ezixinene nezisokolayo zeLizwe eliDala—olo lwandle luphithizelayo ‘lwezizwe, nezihlwele, neentlanga, neelwimi.’ Simele sikhangelwe kwiLizwekazi laseNtshona.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Luluphi na uhlanga lweLizwe Elitsha olwaluthi ngowe-1798 luphakama lube ngamandla, lunika isithembiso samandla nobukhulu, lutsala ingqalelo yehlabathi? Ukusetyenziswa kwalo mfuziselo akuvumeli mbuzo. Lunye uhlanga, yaye lunye kuphela, oluhlangabezana neenkcukacha zesi siprofeto; sikhomba ngokungathandabuzekiyo kwi-United States of America. Kaninzi nangakumbi ingcinga, phantse awona magama kanye, ombhali ongcwele iye yasetyenziswa ngokungaziwayo sisithethi nangumbhali-mbali ekuchazeni ukuvela nokukhula kolu hlanga. Irhamncwa labonwa ‘liphuma emhlabeni;’ yaye, ngokutsho kwabaguquleli, igama apha eliguqulelwe ngokuthi ‘liphuma’ lithetha ngokwenene ukuthi ‘ukukhula okanye ukuhluma njengesityalo.’ Kwaye, njengoko sibonile, uhlanga olo lumele ukuvela kummandla obungakahlalwa ngaphambili. Umbhali odumileyo, echaza ukuvela kweUnited States, uthetha ‘ngemfihlelo yokuphuma kwayo kwinto engenanto,’ aze athi: ‘Njengembewu ethe cwaka sakhula saba bubukumkani.’—G. A. Townsend, The New World Compared With the Old, iphepha 462. Iphephancwadi laseYurophu ngowe-1850 lathetha ngeUnited States njengobukumkani obumangalisayo, obabu ‘buvela,’ yaye ‘phakathi kokuthula komhlaba busongeza imihla ngemihla emandleni nasekuzingceni kwabo.’—The Dublin Nation. UEdward Everett, kwintetho yakhe ngabaseki abangabaPilgrim bolu hlanga, wathi: ‘Ngaba babefuna indawo esecaleni, engenabungozi ngenxa yokungaziwa kwayo, nekhuselekileyo ngenxa yokuba kude kwayo, apho ibandla elincinane laseLeyden lalinokonwabela inkululeko yesazela? Khangelani imimandla emikhulu abathi, ekoyiseni okunoxolo, … baphatha kuyo iiflegi zomnqamlezo!’—Intetho eyenziwe ePlymouth, Massachusetts, Dis. 22, 1824, iphepha 11.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘Yaye eneempondo ezimbini ezifana nezegusha.’ Ezo mpondo zifana nezegusha zibonisa ubutsha, ubumsulwa, nobulali, yaye zimele ngokufanelekileyo isimilo se-United States xa yaziswa kumprofeti njenge ‘inyuka’ ngowe-1798. Phakathi kwabathinjwa abangamaKristu abaqala babalekela eMerika baza bafuna ikhusi kwingcinezelo yobukumkani nakukunganyamezelani kwabapristi kwakukho abaninzi ababezimisele ukuseka urhulumente phezu kwesiseko esibanzi senkululeko yoluntu neyonqulo. Iimbono zabo zafumana indawo kwiSibhengezo seNkululeko, esibeka phambili inyaniso enkulu yokuba ‘bonke abantu badalwe belingana’ yaye banikwe ilungelo elingenakuhluthwa ‘lobomi, lenkululeko, nelokufuna ulonwabo.’ Kwaye uMgaqo-siseko uqinisekisa ebantwini ilungelo lokuzilawula, usungula ukuba abameli abanyulwe yivoti yabantu benze baze balawule imithetho. Inkululeko yokholo lonqulo nayo yanikwa, umntu ngamnye evunyelwe ukunqula uThixo ngokwemiyalelo yesazela sakhe. Uburiphabhlikhi nobuProtestanti baba yimigaqo esisiseko yesizwe. Le migaqo iyimfihlelo yamandla nempumelelo yaso. Abacinezelweyo nabanyathelwe phantsi kulo lonke elamaKristu baye bajonga kweli lizwe benomdla nethemba. Izigidi ziye zafuna amanxweme alo, yaye iUnited States inyukele kwindawo phakathi kwezona zizwe zinamandla emhlabeni.

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> “Kodwa irhamncwa elineempondo ezinjengezegusha ‘lathetha njengenamba. Kwaye lisebenzisa onke amandla erhambncwa lokuqala phambi kwalo, lize lenze umhlaba nabo bahlala kuwo banqule irhamncwa lokuqala, elaphiliswa inxeba lalo elibulalayo; … lisithi kwabo bahlala emhlabeni mabalenzele umfanekiselo irhamncwa, elalinenxeba lekrele, laza laphila.’ ISityhilelo 13:11–14.” Imbambano Enkulu, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Esi sicatshulwa sichaza ukuba izahluko zeshumi elinesibini neshumi elinesithathu zichonga inamba, irhamncwa, nomprofeti wobuxoki, la magunya mathathu akuSityhilelo ishumi elinesithandathu akhokela ihlabathi eArmagedon. La magunya mathathu ngalinye linesahluko salo esikhethekileyo esigubungela imbali efanayo yesiprofeto. Iindima ezintandathu zokugqibela zikaDaniyeli ishumi elinanye ziqala ngamazwi athi, “Ke ngexesha lokuphela,” elo yayingu-1798. Emva koko ezo ndima zintandathu zichonga iintshukumo zokugqibela zobupapa de kube, kwindima yokuqala kaDaniyeli ishumi elinesibini, uMikayeli emi, livalwe ixesha lovavanyo loluntu, lize lizise izibetho ezisixhenxe zokugqibela. Kwindima yamashumi amane anesine yesahluko seshumi elinanye, umyalezo welo lixa, ocaphukisa ubupapa uze uqalise ukuphalazwa kwegazi okwenzeka kanye phambi kokuvalwa kwexesha lovavanyo, umelwe “njengeendaba ezivela empumalanga naseentla.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Isigidimi esivela empuma nasemntla simela isigidimi sokugqibela sesilumkiso, kuba sivakaliswa kanye ngaphambi kokuba uMikayeli asukume. Sisigidimi sengelosi yesithathu esivakaliswayo ngexesha lokuthululwa koMoya oyiNgcwele. UDaniyeli wasimela esi sigidimi njengesisongwe kabini. Isigidimi “sasemntla” esivuthisa umsindo wobupopu sisigidimi esichaza “ukumkani wasemntla” njengamandla obupopu, yaye isigidimi “sasempuma” sisigidimi sabantwana basempuma, esiyi-Islam. Kakade ke, sikwanazo nezinye iintsingiselo ezibalulekileyo, kodwa impuma iluphawu lwe-Islam, yaye umchasi-Kristu ngowobuxoki ozimisa endaweni yoKumkani wokwenyaniso waseMntla. Isigidimi sengwele yesithathu esilumkisa ngokuchasene nokwamkela uphawu lokumkani wasemntla (uphawu lwerhamncwa) sikwalumkisa ukuba i-Islam iya kuhlasela kanye ngelo xesha indebe yobugwenxa iya kube izele ngokupheleleyo iUnited States, yaye iUnited States iyizalisa indebe yayo yobugwenxa ngomthetho weCawa.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

IsiTyhilelo ishumi elinesithathu, siqala kwindinyana yeshumi elinanye size siqhubeke, sichaza kwaloo mbali inye yesiprofeto kanye, yaye naso siqala ngexesha lesiphelo ngo-1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Luluphi uhlanga lweLizwe Elitsha olwaluthi ngo-1798 lunyuka lusiya emandleni, lunika isithembiso samandla nobukhulu, yaye lutsala ingqalelo yehlabathi? Ukusetyenziswa kwalo mqondiso akuvumeli mbuzo. Lunye uhlanga, yaye lulunye kuphela, oluhlangabezana neenkcukacha zesi siprofeto; ngokungathandabuzekiyo lubhekisa kwi-United States of America.” The Great Controversy, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

Imbali efanayo yembali yesiprofeto iyagutyungelwa kwiSityhilelo isahluko seshumi elinesithathu, iindinyana zeshumi elinanye ukuya kweshumi elinesibhozo, njengoko igutyungelwa kuDaniyeli ishumi elinanye, indinyana yamashumi amane ukuya kwamashumi amane anesihlanu. Njengakwiindinyana ezikuDaniyeli, ibali lendima yeUnited States liphela ngokuvalwa kwexesha lovavanyo xa iUnited States inyanzela ihlabathi ukuba lamkele uphawu lwerhamncwa. Kwandula ke, njengakuDaniyeli ishumi elinanye, isigidimi seyure sibekwa phambi kwabantu kwisahluko seshumi elinesine. Sisakhiwo esifanayo kanye kwezi ndawo zombini, ngaphandle kokuba iindinyana zikaDaniyeli zichaza imisebenzi yobupapa, kanti iSityhilelo ishumi elinesithathu sichonga indima yeUnited States. Ngaloo migca mibini sifumanisa ukuba isahluko seshumi elinesixhenxe seSityhilelo sigubungela imbali efanayo, kodwa sigxininisa indima yenamba, emelwe njengookumkani abalishumi, abangooManyano lweZizwe eziManyeneyo. Ezi zahluko zintathu ziqwalaselwayo, umgca phezu komgca, zichonga indima yenamba, irhamncwa, nomprofeti wobuxoki, abathi kwisahluko seshumi elinesithandathu bakhokelele ihlabathi eArmagedon; ngoko ke kubalulekile ukuba uYohane asazise ukuba xa kuqala isahluko seshumi elinesixhenxe, ngomnye weengelosi ezazithulule izibetho ezisixhenxe zokugqibela oza kuxelela uYohane ngomgwebo wehenyukazi laseRoma.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew 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. Revelation 17:1, 2.

> Kweza kwafika kum omnye weengelosi ezisixhenxe ezazineengqayi ezisixhenxe, wathetha nam, esithi kum, Yiza apha; ndiya kukubonisa umgwebo welo henyukazi likhulu lihleli phezu kwamanzi amaninzi; ethe ookumkani behlabathi benza nalo umbulo, nabemi behlabathi banxiliswe yiwayini yombulo yalo. ISityhilelo 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

KumaMillerite kwakungombandela weRoma yobuhedeni neRoma yobupopu, kodwa ekupheleni kungombandela womanyano oluphindwe kathathu. Njengoko ekuchongeni kwakhe loo magunya mathathu kwizahluko zeshumi elinesibini neshumi elinesithathu, uyamchonga ngokucacileyo umfazi wesahluko seshumi elinesixhenxe njengobupopu.

> “The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “Umfazi [iBhabheli] weSityhilelo 17 uchazwa ‘enxibe emfusa nebomvu krwe, ehonjiswe ngegolide namatye anqabileyo neeperile, ephethe indebe yegolide esandleni sakhe izele zizothe nobungcolile: … yaye ebunzini bakhe kwakubhaliwe igama elithi, “Imfihlelo, iBhabheli Enkulu, unina wamahenyukazi.”’ Umprofeti uthi: ‘Ndambona umfazi enxiliswe ligazi labangcwele, nangegazi lamangqina kaYesu.’ Kanti ke iBhabheli ibuye ibhengezwe njenge ‘seso sixeko sikhulu, silawula phezu kookumkani behlabathi.’ ISityhilelo 17:4–6, 18. Amandla awathi kangangeenkulungwane ezininzi agcina ulawulo olungqongqo lobuzwilakhe phezu kookumkani beLizwe lobuKristu yiRoma.” Imbambano Enkulu, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Ke ngoko, imbali yesiprofeto emelwe sisahluko seshumi elinesixhenxe iqala nini?

> 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.

> Wandithwala ke ngoko ngoMoya, wasisa entlango; ndabona umfazi ehleli phezu kwerhamncwa elibomvu krwe, lizele ngamagama okunxelisa, lineentloko ezisixhenxe neempondo ezilishumi. Yaye umfazi wayembethe ezimfusa nezibomvu krwe, ehonjiswe ngegolide, nangamatye anqabileyo, nangeeperile, ephethe esandleni sakhe indebe yegolide ezele zizinto ezinezothe nokungcola kohenyuzo lwakhe: Yaye ebunzini lakhe kwakubhaliwe igama elithi, IMFIHLAKALO, IBHABHILONI ENKULU, UNINA WAMAHENYUKAZI NOWEZINTO EZINEZOTHE ZASEHLABATHINI. Ndaza ndambona umfazi enxilile ligazi labangcwele, nangegazi lamangqina kaYesu: ndathi ndakumbona, ndamangaliswa kukumangaliswa okukhulu. ISityhilelo 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Ukuze uYohane ambone umfazi, uthwalwa ngokwesiprofeto asiwe entlango, leyo uYohane ngokwakhe sele eyichongile kwisahluko seshumi elinesibini ngokunxulumene namangqina amabini, njengeminyaka eliwaka elinamakhulu amabini anamashumi amathandathu olawulo lobupopu.

> 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.

> Yaye umfazi wasabela entlango, apho anendawo ayilungiselelwe nguThixo, ukuze ondliwe khona iwaka elinamakhulu amabini anamashumi amathandathu emihla.... Waza umfazi wanikwa amaphiko amabini okhozi olukhulu, ukuze abhabhele entlango, endaweni yakhe, apho ondliwa khona ixesha, namaxesha, nesiqingatha sexesha, emke ebusweni benyoka. IsiTyhilelo 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

UYohane wathuthwa ngokwesiprofeto wangeniswa kwixesha lentlango, kodwa indinyana yesithathu ukuya phambili ichaza ngokuchanileyo apho phakathi kweminyaka eliwaka namakhulu amabini anamashumi amathandathu uYohane wasiwa khona, kuba umfazi wayesele enxilile ligazi lentshutshiso, yaye wayesele engu“mama wamahenyukazi.” UYohane wasiwa ekupheleni kwexesha lentlango kuba umfazi wayesele esele kwigazi lentshutshiso yaye iicawa zamaProtestanti zazisele zibuyela esibayeni sakhe zaza ziba ziintombi zakhe, kuba kwangelo xesha wayechazwa njengo“mama wamahenyukazi.” Wayesele eneentombi. Ubungqina bukaYohane kwisahluko seshumi elinesixhenxe buqala ngo-1798, njengoko kwenza nembali yesiprofeto efanayo eyayimela irhamncwa kuDaniyeli ishumi elinanye nomprofeti wobuxoki kwiSityhilelo ishumi elinesithathu.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Njengakweminye imigca emibini, xa isahluko seshumi elinesixhenxe siphela, isahluko seshumi elinesibhozo sithi ke sichonge isigidimi seyure. Imigca emithathu yesiprofeto, omnye ngomnye kuloo manyano luphindwe kathathu. Yonke ibonakaliswe phezu kwesakhiwo sembali esinye, eqala ngowe-1798 ize iqhubeke kude kube kukuvalwa kwexesha lovavanyo, yaye yomithathu igxininisa isigidimi sokugqibela sesilumkiso.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Iitheyibhile zikaHabakuki ziwusingatha umxholo weSityhilelo seshumi elinesixhenxe ngokweenkcukacha ezibanzi kakhulu ngakumbi, ngoko ke ngoku ndiza kutsibela kwintsonkotha emelwe sisahluko esibeka phambili izikumkani ezisibhozo zesiprofeto seBhayibhile.

> 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 ingqondo enobulumko. Iintloko ezisixhenxe ziintaba ezisixhenxe, ahleli kuzo umfazi lowo. Kanjalo kukho ookumkani abasixhenxe; abahlanu bawile, omnye ukho, yaye omnye akakafiki; athi ke akufika, amelwe kukuhlala ixesha elifutshane. Irhamncwa elalikho, lingasekhoyo, lona ngokwalo lingowesibhozo, kodwa lingowabasixhenxe, yaye liya entshabalalweni. ISityhilelo 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

UDaniyeli waxelela uNebhukadenetsare, “Wena uyile ntloko yegolide.”

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Naphi na apho bahlala khona oonyana babantu, amarhamncwa asendle neentaka zezulu uzinikile esandleni sakho, wakwenza umlawuli phezu kwazo zonke. Wena uyile ntloko yegolide. Daniyeli 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

UDaniyeli kanjalo wamxelela uNebhukadenetsare esithi, “Wena, kumkani, ungukumkani wookumkani.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Wena, kumkani, ungukumkani wookumkani; kuba uThixo wezulu ukunikile ubukumkani, namandla, nokuqina, nozuko. Daniyeli 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

UNebhukadenetsare wayeyiyo “intloko,” yaye wayengukumkani, eneneni engukumkani wookumkani kuba wayemele owokuqala wabo bukumkani babemelwe emfanekisweni. UNebhukadenetsare wayengukumkani owayemelwe yigolide, yaye obunye ubukumkani nookumkani babeya kumelwa zezinye iintsimbi ezisemfanekisweni, kodwa uNebhukadenetsare wayengowokuqala, ngoko ke engukumkani wookumkani. Elinye inqanaba esingayi kulijongana nalo ngoku kukuba ubukumkani baseBhabheli bumele ubukumkani obufuna ukuzilinganisa noKristu ngobuxoki, yena onguKumkani wokwenyaniso wookumkani.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Ekuqaleni kobungqina bukaIsaya ngokuphathelele kwiziprofeto zeminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini (izihlandlo ezisixhenxe zikaLevitikus 26), uIsaya uchonga ookumkani njengeentloko.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Ngokuba intloko yeSiriya iyiDamasko, nentloko yeDamasko inguRezini; yaye kwisithuba seminyaka emashumi mathandathu anamahlanu uEfrayim uya kwaphulwa, angabi saba ngabantu. Nentloko kaEfrayim iyiSamariya, nentloko yeSamariya ingunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kuzinziswa. Isaya 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

UIsayiya ubeka nje indawo yokuqala yamaxesha amabini eminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini nxamnye nobukumkani basentla bakwaSamariya nobukumkani basemazantsi bakwaYuda, yaye ekwenzeni oko uquka amangqina amabini okuba isixeko esilikomkhulu sesizwe siyintloko yaso, nokuba ukumkani uyintloko yesixeko esilikomkhulu. “Intloko” ngukumkani nobukumkani. Encwadini yeSityhilelo kwaloo mgca mnye wesiprofeto uthathwa uphindwe njengasekuNcwadini kaDaniyeli.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Ngoko ke, xa uYohane esiwa esiwa ku-1798 aze anikwe umqondiso osichazayo wokuba kukho “iintloko” ezisixhenxe, uchaza ukuba kukho izikumkani ezisixhenxe. Emva koko uxelelwa ukuba ezintlanu kwezo ntloko, okanye kwezo zikumkani, ziwile. Ngo-1798 ubukumkani besihlanu besiprofeto seBhayibhile babusandul’ ukuwa, njengoko babufumene inxeba elibulalayo elaliya kuthi ekugqibeleni liphile.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

UYohane omi kwimbali yexesha lokuphela ngonyaka ka-1798, naye uxelelwa ukuba enye yeentloko “ikho.” Ubukumkani besithandathu besiprofeto seBhayibhile baqala ngo-1798, ngoko ke xa uYohane wayethuthwa ngokwesiprofeto esiwe ku-1798, ubukumkani obabukho ngelo xesha yi-United States, yaye waphinda waziswa ukuba ubukumkani besixhenxe babusengobexesha elizayo xa kuthelekiswa no-1798, kuba babungekafiki. Ubukumkani besixhenxe obabusengobexesha elizayo ngo-1798 yi-United Nations, abamelwa ngookumkani abalishumi, yaye bungumxholo weSityhilelo seshumi elinesixhenxe. Kodwa kukwakho nobesibhozo, ongowabasixhenxe. IRoma ihlala ivela njengowesibhozo, ibe ingowabasixhenxe.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

Kunokuthethwa okuninzi malunga nokuqulathwe sisahluko seshumi elinesixhenxe, kodwa thina sibonisa nje izikumkani ezisibhozo zesiprofeto seBhayibhile ezimelwe kwisahluko seshumi elinesixhenxe ukuze sibone ukuba ukuqonda kwamaMillerite ngezikumkani ezine kuhambelana njani na nezikumkani ezisibhozo zeSityhilelo seshumi elinesixhenxe.

We will address this in the next article.

Siza kujongana noku kwinqaku elilandelayo.

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