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# The Book of Daniel - Number Fifty-Seven

Incwadi kaDaniyeli - Inani Lamashumi Amahlanu Anesixhenxe

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Ukutyhilwa Kweemfihlelo Zesiprofeto zeSityhilelo: Uhambo Oluhamba Ngeziprofeto Zamaxesha Okugqibela

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Bonke abaprofeti bathetha ngesiphelo sehlabathi, yaye zonke iziprofeto zidibana zize ziphelele encwadini yeSityhilelo. Encwadini yeSityhilelo, kuthatyathwa kwakhona umgca ofanayo nowakwincwadi kaDaniyeli, kuba ziyincwadi enye. Yonke le migaqo yesiprofeto ibhalwe ngokuqinileyo kumanqaku angaphambili. Encwadini yeSityhilelo sixelelwa ukuba kanye ngaphambi kokuba ithuba lovavanyo livalwe kukho isiprofeto esatywinwayo esityhilwayo. La manqaku ebebeka phambili iziqalelo zesiprofeto ezinxulumene nesigidimi esikwincwadi yeSityhilelo esele ngoku sityhilwa. Isigidimi asiyonyaniso yesiprofeto enye kuphela, yaye sonke isiqalelo sesigidimi esityhilwayo siwela kudidi lweSityhilelo sikaYesu Kristu.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Umyalezo uyatyhilwa kanye phambi kokuvalwa kwexesha lovavanyo, xa “ixesha lisondele.” Iincwadi zikaDaniyeli neSityhilelo, zidibene nengcaciso evela kwimibhalo yoMoya weSiprofeto, zicace gca ngokubhekisele kwinkqubo enxulumene nokutyhilwa komyalezo wesiprofeto. YiNgonyama yesizwe sakwaYuda eyenza ukutyhila, yaye xa isenza njalo isebenzisa indlela ecwangcisekileyo yokuwuveza umyalezo. Yamkela umyalezo kuYise, omelwe njengobambe iBhayibhile njengoko itywiniwe ngamatywina asixhenxe. INgonyama yesizwe sakwaYuda, ekwangcambu kaDavide neMvana eyaxhelwayo, iyithabatha incwadi kuYise ize isuse amatywina.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Emva koko uYesu unika uGabriyeli umyalezo, othi yena kunye nezinye iingelosi bawudlulisele kumprofeti obhala umyalezo aze awuthumele emabandleni. Xa ixesha lokuvulwa komyalezo wesiprofeto selifikile, ukuvulwa komyalezo wesiprofeto kuvelisa inkqubo yokuvavanywa enamanyathelo amathathu, evavanya abo bangaphakathi emabandleni abangabamamelwa ekujoliswe kubo koko kubhalwa ngumprofeti, yaye ngokusekelwe kwimpendulo yomntu ngamnye waloo malungu amabandla, bayagqiba ukuba bakweluphi na phakathi kweendidi ezimbini. Abo bamkela ukwanda kolwazi oluveliswa ngumyalezo ovuliweyo bachongwa njengaba “zilumko,” yaye abo bangalwamkeliyo bachongwa nguDaniyeli njengaba “bangendawo,” nanguMateyu njengaba “zizidenge”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Zonke ezi zinto zinxulumene nokutyhilwa kwemfihlelo yokugqibela yesiprofeto ziqwalaselwe zaza zagxininiswa kwivesi yesithoba yeSityhilelo seshumi elinesixhenxe, kuba ichaza inxalenye yeSityhilelo sikaYesu Kristu eya kuvavanya iindidi ezimbini zabakhonzi. Ikufezekisa oku ngokuchaza ukuba “zizilumko” eziya kuqonda umyalezo olandela umqondiso wesilumkiso wale vesi.

> 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. Kanjalo kukho ookumkani abasixhenxe: abahlanu bawile, omnye ukho, nomnye akakafiki; yaye xa efika, umele ukuqhubeka ithuba elifutshane. Irhamncwa elo lalisakuba khona, lingenabakho ngoku, lona ngokwalo lelesibhozo, kwaye lingabaso basixhenxe, lisiya entshabalalweni. ISityhilelo 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Ingqondo enobulumko,” yingqondo “yezilumko.” “Izilumko” ziyakuqonda ukwanda kolwazi, yaye ukwanda kolwazi oluchazwe ngokukhawuleza emva komqondiso wesiprofeto, ochonga inyaniso eya kuqondwa zizilumko ize yaliwe ngabangendawo, yinyaniso enxulumene nezikumkani zesiprofeto seBhayibhile ezibekwe kwiivesi ezilandelayo. Ezo vesi zimele umzekeliso wokugqibela wezikumkani zesiprofeto seBhayibhile, yaye oko kutyhilwayo ngemihla yokugqibela kukuba ezo zikumkani zisibhozo ziye zammelwa ngokunjalo kumzekeliso wokuqala wezikumkani zesiprofeto seBhayibhile kuDaniyeli isahluko sesibini.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Ukutyhilwa kwenyaniso kuxhasa umbono olinganiselweyo wezikumkani zesiprofeto seBhayibhile owawuyinxalenye yelinye lamatye axabisekileyo kaMiller, kodwa kwakhanya ngokuphindwe kalishumi ngakumbi, kuba kuqulethe inyaniso eninzi kakhulu kunaleyo amaMillerite ayeyiqonda ukusuka kwindawo yawo yembali elinganiselweyo, yaye kumela uvavanyo njengoko lumelwe linani elithi “lishumi,” kwanangesibane sesilumkiso sesilumkiso sentshayelelo esithi “nantsi ingqondo enobulumko,” esichazwa ngokwesiprofeto ngolu hlobo: inyaniso elandelayo iya kuzivavanya iicawe ezithunyelwa isigidimi esityhiliweyo kanye phambi kokuvalwa kwexesha lovavanyo.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

KwiSityhilelo ishumi elinesixhenxe uYohane wasiwa entlango yeminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yobumnyama bobupopu. Wabekwa kanye ekupheleni kwelo xesha ngowe-1798, eliyimbali kanye awayebekwe kuyo kwiSityhilelo ishumi elinesithathu.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Ndaza ndema phezu kwentlabathi yolwandle, ndabona irhamncwa linyuka liphuma elwandle, lineentloko ezisixhenxe neempondo ezilishumi; ezimpondweni zalo zinezithsaba ezilishumi, nasezintloko zalo kukho igama lokunyelisa. ISityhilelo 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Intlabathi yolwandle” imele u-1798, kuba imele indawo yokujonga yembali apho uYohane waboniswa upopu (irhamncwa lolwandle) ngexesha eladlulayo, kwaye iUnited States (irhamncwa lomhlaba) liphuma linyuka, yaye ekugqibeleni lithetha njengenamba kumthetho weCawa ozayo kungekudala. Emva koko irhamncwa lomhlaba linyanzela ihlabathi ukuba lamkele “umfanekiso werhamncwa,” oya kuthetha aze aphumeze umthetho weCawa phezu kwehlabathi liphela.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Ngexesha apho ubuPapa, buphuciwe amandla abo, banyanzeleka ukuba buyeke intshutshiso, uYohane wabona kuphuma amandla amatsha aza kuvakalisa ilizwi lenamba, aze aqhubele phambili kwaloo msebenzi mnye ukhohlakeleyo nowokunyelisa. La mandla, awokugqibela aza kulwa imfazwe nxamnye nebandla nomthetho kaThixo, amelwe lirhamncwa elineempondo ezinjengezewundlu. Amarhamncwa alandulelayo ayephume elwandle; kodwa eli laphuma emhlabeni, nto leyo emela ukuvela ngoxolo kwesizwe esalifuziselayo—i-United States.” Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

UYohane uthathwa aye kwaloo ndawo inye yokubukela imbali ukuze amkele umboniso wokugqibela wezikumkani zesiprofeto seBhayibhile kwisahluko seshumi elinesixhenxe. Ezi zikomkani zivezwa emi kuloo ndawo yokubukela. Kuqala uxelelwa ukuba irhamncwa lilawula ibandla norhulumente, kuba alihlali phezu kweentloko ezisixhenxe kuphela, kodwa nakwiintaba ezisixhenxe. Ukuhlala kwehenyukazi enkulu kubonisa ukuba nguye okhwele irhamncwa, yaye lowo ukhwele irhamncwa nguye olilawulayo irhamncwa.

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

> Kwaye umfazi lowo umbonileyo sisixeko eso sikhulu, silawula phezu kookumkani bomhlaba. ISityhilelo 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Igama elithi “reigneth” lithetha ukubamba nokulawula phezu. Umkhweli ulawula phezu kwesilo ngokubamba iintambo zaso. UbuPopu bulawula phezu kweentloko ezisixhenxe kanjalo naphezu kweentaba ezisixhenxe. KuDaniyeli isahluko sesibini, uDaniyeli wazisa uNebhukadenetsare ukuba nguyena “intloko” yegolide. KuIsaya isahluko sesixhenxe “intloko” ikwangukumkani, ikomkhulu, okanye ubukumkani.

> 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.

> Kuba intloko yeSiriya yiDamasko, nentloko yeDamasko inguRezini; yaye kwisithuba seminyaka emashumi mathandathu anamihlanu uEfrayim uya kwaphulwa, angabi saba ngabantu. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ngunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kumiswa. Isaya 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Ubupopu, obungumfazi okhwele irhamncwa, bulawula phezu kwabo bonke ookumkani bomhlaba. Abo kumkani bamelwa “njengookumkani abalishumi,” abangamandla enamba emihleni yokugqibela. Bangookumkani ihenyukazi laseTire elenza nabo uhenyuzo. Abo “kumkani balishumi” baye banyanzelwa ukuba bamkele igunya lobupopu, kodwa ukumkani oyintloko kwabo kumkani balishumi yiUnited States. Ngoko ke iUnited States nayo imelwe nguAhabhi, ukumkani wezikumkani ezilishumi zasentla zakwaSirayeli. Inani elithi “sixhenxe” limele “ukugqibelela,” yaye xa ubupopu buboniswa njengobulawula phezu kookumkani bomhlaba, bukwabulawula phezu kookumkani abalishumi yaye buhleli phezu kweentloko ezisixhenxe.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Nantsi ingqiqo enobulumko; kuba izilumko zemihla yokugqibela zisebenzisa indlela ethi “umgca phezu komgca,” yaye ziyaqonda ukuba ngamnye wemifuziselo yolawulo lwesizwe alulawula ihenyukazi uchaza inyaniso enye. Kananjalo lilawula phezu kweentaba ezisixhenxe, yaye amaMillerite achaza “intaba” kwisiprofeto seBhayibhile njengomfuziselo wobukumkani, kodwa kwangaxeshanye achaza nokuba imifuziselo inentsingiselo engaphezu kwenye.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Iintaba zikwaluphawu lwebandla. “Intaba engcwele ezukileyo” eZibhalweni imele ibandla likaThixo.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Ilizwi uIsaya unyana ka-Amozi awalibonayo ngelakwaYuda neYerusalem. Kuya kuthi ke ngemihla yokugqibela, intaba yendlu kaYehova imiswe encotsheni yeentaba, iphakanyiswe ngaphezu kweenduli; zibe zonke iintlanga ziya kumpompozela. Kwaye abantu abaninzi baya kuhamba bathi, Yizani, sinyuke siye entabeni kaYehova, endlwini kaThixo kaYakobi; uya kusifundisa iindlela zakhe, sihambe emendweni yakhe; kuba eZiyon kuya kuphuma umyalelo, nelizwi likaYehova liphume eYerusalem. Isaya 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Indlu yeNkosi” yicawe yayo, yaye “iyintaba.” Ihenyukazi elikhulu lihleli phezu kweentaba ezisixhenxe, ngaloo ndlela libonisa ukuba lilawula phezu kwazo zonke iicawe, kanye njengokuba lilawula phezu kwabo bonke ookumkani. Linolawulo phezu kwazo zonke iicawe nawo onke amazwe kuwo wonke umhlaba.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Umbono athe uIsaya awuchazayo owamfikela “ngokusingisele kuYuda neYerusalem,” esisandul’ ukuwucaphula, uyaqhubeka, yaye usengulo kwaeso siqendu kwisahluko sesine; yaye ngokukaIsaya lolo “suku lunye” apho abantu bathi, “Yizani ke, sinyuke siye entabeni kaYehova, endlwini yoThixo kaYakobi.” Kwangaloo xesha linye “abafazi abasixhenxe” bayachongwa.

> 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. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Kwaye ngaloo mini abafazi abasixhenxe baya kubamba indoda enye, besithi, Siya kudla esethu isonka, sinxibe ezethu izambatho; sivumele kuphela ukuba sibizwe ngegama lakho, ukuze kususwe ihlazo lethu. Ngaloo mini ihlumelo likaYehova liya kuba lihle, libe nozuko, nesiqhamo somhlaba siya kuba sihle kakhulu, sibe sisihombiso kwabasindileyo bakwaSirayeli. Kwaye kuya kuthi lowo usaseleyo eZiyon, nalowo useleyo eYerusalem, abizwe ngokuba ungcwele, wonke umntu obhaliweyo phakathi kwabaphilayo eYerusalem: xa iNkosi ihlambe ukungcola kweentombi zaseZiyon, yaye ihlambulule igazi laseYerusalem embindini wayo ngomoya womgwebo, nangomoya wokutshisa. Kwaye uYehova uya kudala phezu kweendawo zonke zokuhlala zentaba yeZiyon, naphezu kweendibano zayo, ilifu nomsi emini, nokukhanya komlilo ovuthayo ebusuku; kuba phezu kwalo lonke uzuko kuya kubakho isigqubuthelo. Kwaye kuya kubakho umnquba wokwenza umthunzi emini ekutshiseni, ube yindawo yokusabela, nesigqubuthelo esikhusela esiphangweni nasemvuleni. Isaya 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Umhla” oyintloko yombono kaIsaya “lixesha” lenyikima enkulu yesiTyhilelo isahluko seshumi elinanye. Izilumko ezamkeleyo isiyalo sokuba “zibuye” ekudimazekeni kwangoJulayi 18, 2020, zaza zafezekisa iimfuno zeLevitikus amashumi amabini anesithandathu, nezathi zahlanganiswa kunye sisiprofeto sokuqala sikaHezekile, ziyatywinwa xa zamkela isigidimi sesibini sikaHezekile semimoya emine yobuSilamsi. Emva koko ziphakanyiselwa ezulwini njengomqondiso, yaye abanye abantwana bakaThixo abaseBhabheli baqalisa ukusabela kubizo lokuphuma eBhabheli, oluqala ngexesha lenyikima, engumthetho weCawa oza kufika kungekudala. Omnye umhlambi kaThixo uyasiva isigidimi sokuphuma eBhabheli, yaye uyavakalisa, “Yizani, sikhwele entabeni kaYehova, endlwini kaThixo kaYakobi.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

Ngaloo “yure” ihenyukazi elikhulu liqalisa ukucula iingoma zalo nokukrexeza nookumkani bomhlaba. Abo amagama abo angabhalwanga encwadini yobomi yeMvana balandela ihenyukazi elo, yaye amabandla abo aza phantsi kwegunya lalo. La mabandla amelwa nguIsaya njenge “bafazi abasixhenxe.” Abo “bafazi abasixhenxe” zi “iintaba ezisixhenxe” ubupopu obuya kulawula phezu kwazo, njengoko iUnited States inyanzela ihlabathi liphela ukuba limise umfanekiso werhamncwa oya kuthi uthethe kwanokubangela ukuba bonke bamkele uphawu lwegunya lopopu.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

Abo “bafazi basixhenxe baya kubambelela kwindoda enye,” yaye loo “ndoda” yile “ndoda” uPawulos ayichaza njenge “ndoda yesono.” Ngaloo xesha lovavanyo abo basala “eYerusalem, baya kubizwa ngokuba ngcwele, wonke umntu obhaliweyo phakathi kwabaphilayo eYerusalem.” Abantu bakaThixo ngabo baloo xesha amagama abo ebhaliwe encwadini yobomi, incwadi yeMvana eyaxhelwayo kususela ekusekweni kwehlabathi. Elinye iqela, elibambelela “kwindoda yesono,” ngabo bakwiSityhilelo isahluko seshumi elinesithathu abanqula indoda yesono.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Baya kumnqula bonke abahleli phezu komhlaba, abo amagama angabhalwanga encwadini yobomi yeMvana eyaxhelwayo kwasekusekweni kwehlabathi. Ukuba umntu unendlebe, makeve. ISityhilelo 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Ilixa” lenyikima enkulu, eliyintlekele yomthetho weCawa, lisisiphelo somgwebo wophando, yaye umgwebo usekelwe ekubeni igama lakho lifunyanwa okanye lingafunyanwa libhaliwe encwadini yobomi; ngoko ke ngelo xesha ezi ndidi zimbini zimelwe lulwalamano nencwadi yobomi zibonakalisa kanye imiboniso yokugqibela yomgwebo. Abo babambelela “kwindoda yesono,” bavakalisa ukuba baya “kudla” “isonka sabo, banxibe” “isambatho sabo,” kodwa owona mnqweno wabo uphambili kukuba “babizwe ngegama lakho”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Baya kugcina okwabo ukuvakalisa inkolo yemfundiso (badle esabo isonka), baze bagcine nokuvuma kwabo kobuhlelo benkolo (ezabo izambatho), kodwa bamkele igama “lomntu wesono.” Igama “lomntu wesono” ngu “catholic”, elithetha ukuthi “yonke-jikelele”. Abo babambelela “kumntu wesono,” banqwenela ukuba yinxalenye “yecawa yonke-jikelele”, eyicawa yamaKatolika. Banqwenela olo lwalamano ukuze “basuse” “isihlazo” sabo.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Isingcikivo” sibhekisa kwizinto ezimbini ezibalulekileyo zerhamncwa elilawula phezu kwazo zonke iicawa nazo zonke iintlanga ngemihla yokugqibela. “Ngeyure yenyikima enkulu” kwiSityhilelo seshumi elinanye, “uyeza ngokukhawuleza owesithathu umashwabada”. “Umashwabada wesithathu” yiSilamsi. “Ngeyure yenyikima enkulu” kwiSityhilelo seshumi elinanye, kuvakala iXilongo leSixhenxe. IXilongo leSixhenxe yiSilamsi. ISilamsi sibetha “ngeyure yenyikima enkulu,” kuba onke amaXilongo aziizixhobo zobuprofeti athe uThixo wazisebenzisa emgwebeni phezu konqulo lweCawa olunyanzelisiweyo ngeCawe kuyo yonke imbali yehlabathi.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Xa “ukutshabalala kwesizwe” saseUnited States kuziswa ngumthetho weCawa osondelayo ngokukhawuleza, “iintlanga ziya kuba nomsindo.” Yi-Islam ecaphukisa iintlanga kwisiprofeto seBhayibhile, njengoko imelwe sisalathiso sokuqala kwi-Islam encwadini yeGenesis.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Yathi isithunywa sikaYehova kuye, Yabona, ukhulelwe, uya kuzala unyana, umbize ngegama elinguIshmayeli; ngokuba uYehova ukuvile ukubandezeleka kwakho. Ke yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nabantu bonke, nezandla zabantu bonke zibe nxamnye naye; yaye uya kuhlala phambi kwabo bonke abazalwana bakhe. Genesis 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“Isingcikivo” semihla yokugqibela yinkolo yamaSilamsi. Iicawa neentlanga zehlabathi ziya kungena phantsi kwegunya loMyalelo oMtsha weHlabathi weZizwe eziManyeneyo, olawulwa yiCawe yamaKatolika. Upopu uya kuhlala phezu kwenkqubo yehlabathi elinye, kanye njengoko uConstantine wanika ubupopu isihlalo sabo ngonyaka ka-330. Iintlanga ziya kugqiba kwelokuba amandla azo okujongana nemfazwe eziswa phezu koluntu ngamaSilamsi, anokuphunyezwa kuphela ngomzamo omanyeneyo, oya kufuna ukuzithoba kwigunya elithile lokuziphatha, elo iUnited States iya kunyanzelisa ukuba yiCawe yaseRoma. Kanye njengoko uJustinian wanika iCawe yamaKatolika igunya layo elikhulu ngonyaka ka-533, imbali iyaziphinda. IUnited States iya kunyanzela ihlabathi ngamandla ayo omkhosi ukuba lithobele, kanye njengoko uClovis wenzayo ngenxa yeCawe yamaKatolika ngonyaka ka-496. Imbali yendima yesibini yeSityhilelo ishumi elinesithathu iya kuphinda yenzeke.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Irhamncwa endayibonayo yayinjengehlosi, neenyawo zayo zinjengeenyawo zebhere, nomlomo wayo unjengomlomo wengonyama; yaza inamba yayinika amandla ayo, netrone yayo, negunya elikhulu. ISityhilelo 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Xa umfanekiso sele umisiwe, ngoko ookumkani bomhlaba, abacaphukiswe luhlaselo lwamaSilamsi, baya kuqonda ukuba “isinyeliso” sehlabathi lonke esichasene namaSilamsi esisetyenzisiweyo ukuzisa ubukho bomfanekiso werhamncwa ehlabathini lonke, sasingesiso “isinyeliso” awayekhathazeke ngokwenene ngaso “umntu wesono” (uIzebhele). Selidlulile ixesha, ihlabathi liya kufumanisa ukuba uIzebhele akakhathali kwaphela ngamaSilamsi, kodwa intliziyo yakhe inqwenela ukubulala uEliya, njengoko uHerodiya wambulala uYohane umBhaptizi.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Ingqondo enobulumko,” “yingqondo yezilumko,” yaye “izilumko” ngabo baqondayo “ukwanda kolwazi” oluveliswayo xa iNgonyama yesizwe sakwaYuda ityhila itywina kwiSityhilelo sikaYesu Kristu, kanye phambi kokuba ixesha lovavanyo livalwe.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Wandixelela kum, Musa ukutywina amazwi esiprofeto sale ncwadi; kuba ixesha lisondele. Lowo ungowongemthetho, make aqhubeke esengongemthetho; nalowo ungangcolileyo, make aqhubeke esengongcolile; nalowo ulilungisa, make aqhubeke eselilungisa; nalowo ungcwele, make aqhubeke esengcwele. IsiTyhilelo 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Iintloko ezisixhenxe ziintaba ezisixhenxe, ahleli phezu kwazo umfazi,” zimele inyaniso yokuba ubupopu buya kulawula phezu kwebandla kwanaphezulu korhulumente. Imiqondiso inentsingiselo engaphezu kwenye, yaye imiqondiso kufuneka ichazwe kwaye iqondwe ngokomongo wesahluko apho imiqondiso imelwe khona. Kuvela impikiswano yokuba ivesi ichaza ukuba iintloko zizo iintaba, ngoko ke kungaba sesiphi isizathu sokwahlula phakathi kweentloko (ubuchule borhulumente) neentaba (ubuchule bebandla)? Lo mahluko umiselwe kuDaniyeli izahluko zesixhenxe nezesibhozo. Kwisahluko sesixhenxe zombini iRoma yobuhedeni neRoma yobupopu zichongwa njenge “zahlukile,” kwezo zilwanyana ezaziphambi kwazo.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Xa isahluko sesixhenxe sibekwa phezu kwesahluko sesibhozo (umgca phezu komgca), sifumana kwisahluko sesibhozo uphondo oluncinane lwaseRoma, lujikeleza phakathi kwendoda, umfazi, indoda, umfazi. Umfuziselo omnye (uphondo oluncinane) omele amagunya amabini. Kwezo zahluko, uphondo bubukumkani, yaye ubukumkani bukwayintloko. Kwisahluko sesibhozo, uphondo oluncinane lumele izikumkani ezibini, ubukumkani besine nobesihlanu besiprofeto seBhayibhile. Uphondo oluncinane lumele ngokomfuziselo izikumkani ezibini, yaye ezo zikumkani zimbini luzimeleyo zizikumkani ezichonga umanyano lobuqhinga borhulumente nobuqhinga bebandla. Iintloko ezisixhenxe, ezikwayiintaba ezisixhenxe, zimele izikumkani ezibini, yaye obunye ubukumkani bubuqhinga bebandla, kanti obunye bubuqhinga borhulumente.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

KuDaniyeli isahluko sesibini, kukho obunye ubungqina kwesi simboli sobuprofeti, kuba apho ubukumkani bokugqibela, amaMillerite awayebuqonda njengobukumkani besine baseRoma, bumelwe yintsimbi nodongwe. Intsimbi nodongwe zidityanisiwe, nangona enyanisweni intsimbi ingadibani nodongwe. Kanti xa uDade White ecacisa “ngentsimbi nodongwe,” uyakuchaza njengophawu lobugcisa becawa nobugcisa borhulumente, njengoko kumelwe luphondo oluncinane lwesahluko sesibhozo, neentloko zeSityhilelo ishumi elinesixhenxe ezikwayintaba.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “Sifikile kwixesha apho umsebenzi kaThixo ongcwele umelwe ziinyawo zomfanekiso ekwakuxutywe kuzo intsimbi nodongwe oludakayo. UThixo unabantu, abantu abanyuliweyo, abaqondisiso lwabo malungcwaliswe, abangamele babe ngabangcwele ngokubeka phezu kwesiseko iinkuni, ifula, neendiza. Wonke umphefumlo othembekileyo kwimithetho kaThixo uya kubona ukuba uphawu olwahlulayo lokholo lwethu yiSabatha yosuku lwesixhenxe. Ukuba urhulumente ebeya kuyihlonela iSabatha njengoko uThixo eyalele, ubeya kuma emandleni kaThixo nasekukhuseleni ukholo olwake lwanikelwa kwabangcwele. Kodwa amadoda ezopolitiko aya kuyixhasa isabatha yobuxoki, aze axube ukholo lwawo lwenkolo nokugcinwa kwalo mntwana wobupopu, eyibeka ngaphezu kweSabatha athe uYehova wayingcwalisa wayisikelela, wayahlula ukuba umntu ayigcine ingcwele, njengomqondiso phakathi kwaKhe nabantu baKhe kwizizukulwana eziliwaka. Ukuxutywa kobuqhinga bebandla nobuqhinga borhulumente kumelwe yintsimi nodongwe. Lo manyano luwenza buthathaka onke amandla amabandla. Oku kunika ibandla amandla orhulumente kuya kuvelisa iziphumo ezimbi. Abantu baphantse baligqitha inqanaba lokunyamezela kukaThixo. Batyale amandla abo kwezopolitiko, baza bamanyana nobupopu. Kodwa ixesha liya kuza xa uThixo eya kubohlwaya abo bawenze into engekhoyo umthetho waKhe, yaye umsebenzi wabo ombi uya kubuyela phezu kwabo.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “Kumboniso omela umsebenzi kaKristu ngenxa yethu, nokumangalelwa okuzingisileyo kukaSathana nxamnye nathi, uYoshuwa umi njengombingeleli omkhulu, aze enze isicelo ngenxa yabantu bakaThixo abagcina imiyalelo yakhe. Kwangaxeshanye uSathana umele abantu bakaThixo njengaboni abakhulu, aze aveze phambi kukaThixo uluhlu lwezono athe wabahendela ukuba bazenze ebudeni bobomi babo bonke, aze anyanzelise athi ngenxa yezono zabo mabanikelwe ezandleni zakhe ukuba abatshabalalise. Ucenga athi abafanele kukhuselwa ziingelosi ezikhonzayo nxamnye nomfelandawonye wobubi. Uzele ngumsindo ngenxa yokuba engenako ukubopha abantu bakaThixo babe zizithungu kunye nehlabathi, ukuze bamnike ukunyaniseka okupheleleyo. Ookumkani, nabalawuli, neengangamsha zorhulumente bazibeke kubo uphawu lomchasi-kristu, yaye bamelwe njengenamba eya kulwa nabangcwele—abo bagcina imiyalelo kaThixo, banokholo lukaYesu. Entiyweni yabo nxamnye nabantu bakaThixo, bazibonakalisa benetyala kwanesikhewu sokukhetha uBharabhas endaweni kaKristu.”

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “UThixo unembambano nehlabathi. Xa isigwebo siya kuhlala, neencwadi zivulwe, Unengxelo eyoyikekayo aza kuyilungisa, eyayiya kuthi ngoku yenze ihlabathi loyike lize lingcangcazele, ukuba abantu bebengamfanyekiswanga baze bangathakathwanga ziinkohliso neenkohlakaliso zikaSathana. UThixo uya kulibizela ihlabathi ukuba liphendule ngokufa koNyana waKhe okuphela kozelweyo, lowo ihlabathi, ngokwenene nangazo zonke iinjongo neenjongo, eliye lambethela emnqamlezweni kwakhona, lamenza ihlazo elivulekileyo ekutshutshiseni abantu baKhe. Ihlabathi limalile uKristu kubantu abangcwele baKhe, laliwe izigidimi zaKhe ngokwala izigidimi zabaprofeti, zabapostile, nezabathunywa. Balahlile abo baye baba ngabasebenzi kunye noKristu, yaye ngenxa yoko baya kunyanzeleka ukuba banikele ingxelo.” Testimonies to Ministers, 38, 39.

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