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

Incwadi kaDaniyeli - Inani Lekhulu Elinamashumi Amane Ananye

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

Ukutyhilwa Kwentsingiselo Yesiprofeto Yokubuya Kobupopu noMongameli Wesibhozo

Author

Jeff Pippenger

Published

March 17, 2024

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

Ngoku sijonge ngokusondeleyo kakhulu iimpawu zesiprofeto zembali apho ubupopu bubuyela etroneni yehlabathi njengentloko yesibhozo, eyiyo kwezi ntloko zisixhenxe. Senza njalo ukuze sichonge ngenyameko iimpawu zesiprofeto zembali apho umongameli wesibhozo, oyena uphuma kwaba mongameli basixhenxe, ezalisekisa ukumiselwa komfanekiso werhamncwa lobupopu. Siqalile ukuqwalasela kwethu ezi nyaniso ngeNtaba yeKarmele nangosuku lokuzalwa lukaHerode. Yomibini le mizekeliso ingcwele imele umthetho weCawa oza kufika kungekudala eUnited States, okwameleke nakwivesi yamashumi amane ananye yesahluko seshumi elinanye sikaDaniyeli.

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

> Yaye kungena nakwilizwe elizukileyo, yaye amazwe amaninzi aya kubhukuqwa; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, nentloko yabantwana bakwa-Amon. Daniyeli 11:41.

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

Ukumkani wobuxoki wasentla ungena emhlabeni ozukileyo kule ndinyana. Umhlaba ozukileyo kwimbali kaSirayeli wamandulo wawulilizwe lakwaYuda, yaye wachazwa njengelizwe elibaleka ubisi nobusi, yaye ngenxa yesi sizathu, phakathi kwezinye, wawuzukile. Wawuzukile ngenxa yokuba uKristu wakhetha ikomkhulu lalo, iYerusalem, njengendawo yetempile Yakhe, nesixeko apho wakhetha ukubeka khona igama Lakhe.

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

> Ukususela kumhla endabakhupha ngawo abantu bam ezweni laseYiputa andinyulanga sixeko nasinye phakathi kwezizwe zonke zakwaSirayeli ukuba kwakhiwe indlu kuso, ukuze igama lam libe khona; andinyulanga namntu ukuba abe ngumlawuli phezu kwabantu bam amaSirayeli; kodwa ndinyule iYerusalem, ukuze igama lam libe khona; yaye ndinyule uDavide ukuba abe phezu kwabantu bam amaSirayeli. 2 Kronike 6:5, 6.

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

Ilizwe elingokoqobo lakwaYuda laliyilizwe elizukileyo kuSirayeli wamandulo ongokoqobo, yaye i-United States lilizwe likaYuda ngokwasemoyeni, ilizwe elizukileyo kuSirayeli wanamhlanje ngokwasemoyeni.

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

> “Xa ilizwe awalinikayo uYehova njengendawo yokusabela yabantu baKhe, ukuze bamnqule ngokwemiyalelo yezazela zabo, ilizwe ekuthe kuyo iminyaka emide kwandlaleka ikhaka loSomandla, ilizwe alibabalise ngalo uThixo ngokulenza indawo yokugcinwa kwenkolo enyulu kaKristu,—xa elo lizwe liya kuthi, ngabawisi-mthetho balo, lizilahle imigaqo yobuProtestanti, lize linike inkxaso kuwexuko lwaseRoma ngokuphazamisa umthetho kaThixo,—kulapho ke umsebenzi wokugqibela womntu wesono uya kutyhilwa.” Signs of the Times, Juni 12, 1893.

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

Emva kokuba ukumkani womntla wobuxoki emoyisile ukumkani womzantsi (owayesakuba yiSoviet Union), kwivesi yamashumi amane, ngowe-1989, wandula ke waloyisa ilizwe elizukileyo (iUnited States). Kwivesi yamashumi amane ananye igama elithi “amazwe” ligama elongeziweyo, yaye alichananga ngokupheleleyo, kuba ngexesha lomthetho weCawa, abo “baninzi” babhukuqwayo baludidi lwabantu ababesazi umahluko phakathi kweSabatha yosuku lwesixhenxe nomhla welanga, ngaphambi kokuba umthetho weCawa ufike.

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

> “Utshintsho lweSabatha luluphawu okanye umqondiso wegunya lecawa yaseRoma. Abo bathi, beziqonda izibango zomyalelo wesine, bakhethe ukugcina iSabatha yobuxoki endaweni yeyokwenyaniso, ngaloo nto banikela imbeko kuloo mandla ekuthiwa ngayo yodwa. Uphawu lwerhamncwa yiSabatha yobupopu, eyamkelwe lihlabathi endaweni yosuku olumiselwe nguThixo.

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

> “Kodwa ixesha lokwamkela uphawu lwerhamncwa, njengoko kuchaziwe esiprofetweni, alikafiki. Ixesha lokuvavanywa alikafiki. Kukho amaKristu okwenyaniso kuwo onke amabandla, kuquka naphakathi komanyano lwamaRoma Katolika. Akukho namnye ogwetywayo de abe efumene ukukhanya kwaye ebone uxanduva lomyalelo wesine. Kodwa xa umthetho uya kuphuma unyanzelisa iSabatha yobuxoki, naxa isikhalo esikhulu sengelosi yesithathu siya kubalumkisa abantu ngokunqula irhamncwa nomfanekiso walo, umgca uya kutsalwa ngokucacileyo phakathi kobuxoki nenyaniso. Ngoko abo basaqhubekayo ekwaphuleni umthetho baya kwamkela uphawu lwerhamncwa emabunzini abo okanye ezandleni zabo.”

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

> “Ngenyathelo ezikhawulezayo sisondela kweli xesha. Xa iicawa zamaProtestanti ziya kumanyana negunya lelizwe ukuxhasa inkolo yobuxoki, ngenxa yokuyichasa apho ookhokho bazo banyamezela intshutshiso eyoyikeka kakhulu, ngelo xesha iSabatha yobupopu iya kunyanzeliswa ligunya elidityanisiweyo lecawa norhulumente. Kuya kubakho uwexuko lwesizwe, oluya kuphela kuphela ekutshabalaleni kwesizwe.” Bible Training School, Februwari 2, 1913.

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

Udidi lwaba “baninzi” ababhukuqwayo emthethweni weCawa oza kufika kungekudala, ngabo baya kubekwa ityala ngenxa yokukhanya kweSabatha, okukukukhanya okunikelwe elo xesha, elilixesha lokuguquka kwezinto, nentlekele ebalulekileyo kwimbali yebandla neyezizwe zombini. Olo didi yibandla le-Adventism yaseLawodike, elifikelele esiphelweni sokubhuda kwalo entlango yokuvukela. Kulapho batshicelwa ngaphandle emlonyeni weNkosi ngonaphakade. I-Adventism yaseLawodike ngabo babizelwa ekukhanyeni kwengelosi yesithathu, nokuba kwakuseKadeshi yokuqala kwimbali ka-1844, kude kube ngu-1863, okanye eKadeshi yesibini kwimbali ka-2001, kude kube ngumthetho weCawa.

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

> Wathi kuye, Mhlobo, ungene njani na apha ungenasambatho sometshato? Waza waswela nakuthetha. Waza ke ukumkani wathi kubakhonzi, Mbopheni izandla neenyawo, nimkhuphe, nimphose ebumnyameni obungaphandle; apho kuya kubakho ukulila nokutshixizela amazinyo. Kuba baninzi ababiziweyo, kodwa banyulwa bambalwa. Mateyu 22:12–14.

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

Ilizwi lengelosi yesithathu, nokuba kwakungo-1844, okanye ngo-2001, lalingumnxeba wokuba kuyiwe emtshatweni. “Abaninzi” ababhukuqwayo kumthetho weCawa, ngabo “abaninzi” abalahlayo ingubo yomtshato yobulungisa bukaKristu, baza endaweni yoko babe yinxalenye yombutho womtshato wookumkani abalishumi nomhenyukazi waseRoma. Kulo mtshato, umntu unokugcina ezakhe iingubo, kuba konke abakudingayo ukuze kususwe ihlazo labo kukuba babizwe ngefani yomhenyukazi olawula ookumkani abalishumi.

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

> Kwaye ngaloo mini abafazi abasixhenxe baya kubamba indoda enye, besithi, Siya kudla isonka sethu, sinxibe ezethu iingubo; makasibizwe ngegama lakho kuphela, ukususa ihlazo lethu. Isaya 4:1.

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

Basilela kuvavanyo lokuqala lokutya, kuba bakhetha ukudla esabo isonka, endaweni yesonka sasezulwini. Basilela kuvavanyo lwesibini apho babefanele ukumdumisa uThixo ngokubonakalalisa isimilo saKhe, kodwa endaweni yoko bakhetha ukunxiba ezabo iingubo. Basilela kuvavanyo lwesithathu olwalusisivavanyo esityhilayo, kuba babonakalalisa igama (isimilo) serhamncwa, kuba bakhetha ukwala igama (isimilo) likaKristu. Injongo uNimrodi awazakhela ngayo isixeko (urhulumente), nenqaba (ibandla), ekukhankanyweni kokuqala kweBhabheli, yayikukuba azenzele igama.

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

> Baza bathi, Yizani, masizakhele umzi nenqaba, encopho yayo ifike emazulwini; yaye masizenzele igama, hleze sichithachitheke phezu kobuso bomhlaba wonke. Genesis 11:4.

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

Igama lingumfuziselo wesimilo, yaye isimilo sobuprofeti serhamncwa lesibhozo, eliphuma kwasixhenxe, siyindalo ephindwe kabini yodibaniso lweBandla (inqaba) noRhulumente (isixeko). Embambanweni wemihla yokugqibela abantu baya kwahluleka babe ngamaqela amabini.

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

> “Kungakho kungabakho kuphela iindidi ezimbini. Iqela ngalinye liphawulwe ngokucacileyo, nokuba ngotywina lukaThixo ophilayo, nokuba ngophawu lwerhamncwa okanye lomfanekiso walo. Unyana ngamnye nentombi nganye ka-Adam ukhetha mhlawumbi uKristu okanye uBharabhas njengenkokeli yakhe. Kwaye bonke abazibeka kwicala labangathembekanga bema phantsi kwebhanile emnyama kaSathana, yaye babekwa ityala lokwala nokumphatha ngendelelo uKristu. Babekwa ityala lokumbethelela emnqamlezweni ngabom iNkosi yobomi nozuko.” Review and Herald, January 30, 1900.

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

Elinye iqela liya kumela umfanekiselo werhamncwa, yaye elinye iqela liya kumela umfanekiselo kaKristu. Elinye liya kunxiba isambatho somtshato sikaKristu, kanti elinye iqela liya kunxiba “ezalo iimpahla.” Elinye iqela liya kudla ukutya kwasezulwini, kanti elinye liya kudla “esonka salo.” Iqela elidla esalo isonka, lize ligcine ezalo iimpahla, limela “abaninzi” ababebiziwe lilizwi lengelosi yesithathu, yaye bangabo “abaninzi” abawiswayo emthethweni weCawa oza kufika kungekudala. Umzamo wabo wokukhulula imeko yabo elahlekileyo xa isimilo sabo sibonakaliswa embindini wentlekele yomthetho weCawa, lithemba lobuxoki lokuba ukuba banokulamkela igama lehule laseRoma, ukwenza oko kuya kususa “ihlazo” labo.

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

Ngelo xesha, abambalwa abanyuliweyo baphakanyiswa njengomqondiso wabantu abalikhulu elinamashumi amane anesine amawaka, yaye ke kukho elinye iqela kwindima yamashumi amane ananye elithi ngelo xesha “liyasinda” esandleni sokumkani womgunyathi wasemantla. Igama lesiHebhere eliguqulelwe ngokuthi “sinda,” kwindima yamashumi amane ananye, lithetha ukusinda ngokungathi kungenxa yokutyibilika, yaye inkcazelo yalo idlulisa umbono wokubamba isepha emanzini, aze ngenxa yokutyibilika kwayo le sepha ityibilike iphume esandleni sakho. Eyona nto iphambili kwinkcazelo yelo gama, xa lisetyenziswa kulwimi lwesiHebhere, yeyokuba nantoni na esindayo, yinto eyayithe, phambi kokusinda kwayo, iphantsi kolawulo lwaloo nto isindayo kuyo.

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

Kwindima yamashumi amane ananye, umanyano olunezahlulo ezithathu lwenamba, irhamncwa, nomprofeti wobuxoki luyagqityezelwa.

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

> “AmaProtestanti aseUnited States aya kuba ngawokuqala ukolula izandla zawo ngaphaya komsantsa ukuze abambe isandla seSpiritualism; aya kufikelela ngaphaya kwenzonzobila ukuze axhawule nesandla segunya laseRoma; yaye phantsi kwempembelelo yolu manyano luntlathathu, eli lizwe liya kulandela emanyathelweni eRoma ekunyhasheni amalungelo esazela.” The Great Controversy, 588.

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

Xa iUnited States idibanisa izandla neUnited Nations, nobupopu emthethweni weCawa, kukho iqela labantu elalisele ngaphambili lisesandleni sobupopu, eliya kuthi ke “lisinde” esandleni sokumkani wobuxoki wasemntla. Abo bantu babebanjwe ngaphambili kukubanjwa ngamandla obupopu. Abo bantu bamelwe emthendelekweni wokuzalwa kukaHerode nguYohane umBhaptizi, owayekwangelo xesha esekuthinjweni kwezisele zamaRoma, elindele ukufa okanye ukuhlangulwa. Udidi lwabantu olusindayo ekuthinjweni kobupopu emthethweni weCawa, lumelwe zizizwe ezithathu, yaye ngaloo ndlela lufuzisela ubume obuphindwe kathathu beBhabhiloni yale mihla.

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

Ngelo xesha kanye, ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, libiza abo bantu ukuba basabe baphume eBhabheli, ukuze bangabi naxanduva kwizigwebo zalo eziya kuthi ke ziqale. Elo lizwi lesibini lilizwi likaKristu, kodwa limela ilizwi lamawaka alikhulu anamashumi amane anesine abathi ngelo xesha bamemeza isigidimi sengelosi yesithathu ngezwi elikhulu. Xa abo basindayo besuka esandleni (umfuziselo wokuzithoba), basinda esandleni sokumkani womntla wobuxoki, baze ke bafumane isandla sokumkani wokwenyaniso womntla.

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

Entabeni yeKarmele abaprofeti bakaBhahali babulawa; yaye, njengothixo wobuxoki oyindoda, bamele uRhulumente, kanti abaprofeti baka-Ashtaroti bamele iBandla. U-Eliya wababulala abaprofeti bakaBhahali, ngaloo ndlela echaza ukuphela kobukumkani besithandathu, nangona unqulo lobuProtestanti obuwileyo, njengoko lumelwe nguSalome, lwalusemela khona. USalome, ubuProtestanti obuwileyo, njengoSalome, urhwebeshela uHerode; yaye ookumkani abalishumi bayavumelana ukungena kumanyano lweBandla noRhulumente kunye nentloko yesibhozo, eyayiyeyezintloko ezisixhenxe. USalome nguye lo athi uHerode, onobudlelwane begazi obungavumelekanga, amnqwenele entliziyweni yakhe.

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

> Kodwa ke ndithi kuni, Othe athe akhangela umfazi ngenjongo yokumkhanukela, sele ekrexezile naye entliziyweni yakhe. Mateyu 5:28.

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

Inkanuko kaHerode yombulo-mzala eyayisentliziyweni yakhe, yadibanisa inyama yabo entliziyweni yakhe, yaye ngaloo ndlela waba mnye noSalome.

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

> Ngenxa yoko indoda iya kumshiya uyise nonina, inamathele emfazini wayo; yaye bobabini baya kuba nyama-nye. Genesis 2:24.

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

Kumsitho wokuzalwa kukaHerode, uHerode noSalome baba banye, yaye uHerode, owayemelwe ngokomfuziselo nguAhabhi, uyintloko yookumkani abalishumi bobukumkani basentla. Kumthetho weCawa oza kufika kungekudala, ubukumkani besithandathu berhamncwa lasemhlabeni buyaphela xa iimpondo ezazisele zibe luphondo olunye, olumela ukudityaniswa kweempondo zeCawa noRhulumente (umfanekiso werhamncwa), zibulawa nguEliya. Emva koko uSalome ulukuhla uHerode, abe mnye naye, aze amqinisekise ukuba anike isiqingatha sobukumkani bakhe (uRhulumente wehlabathi lonke) kunina (iCawa yehlabathi lonke). Ngoko ke uSalome sele ethathe ulawulo kuAhabhi nezizwe zakhe ezilishumi, kuba ookumkani abalishumi bonke bayavumelana omnye nomnye.

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

> Kwaye iimpondo ezilishumi ozibonileyo ngookumkani abalishumi, abangekabamkeli bukumkani; kodwa bamkela igunya njengookumkani iyure enye kunye nerhamncwa. Aba banangcinga-nye, yaye baya kunikela amandla abo namagunya abo kulo irhamncwa. ISityhilelo 17:12, 13.

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

Irhamncwa abawanika amandla negunya labo kuyo yile irhamncwa lihanjwa lihenyukazi. Irhamncwa limela isimilo somfanekiso, ongumdibaniso weBandla noRhulumente, umfazi (iBandla) elawula olo lwalamano, kuba ngumtshato wamaLatini, apho ifani iligama lomfazi, nalapho umfazi elawula indoda, ekuvukeleni ulwalamano lomtshato oyinyaniso.

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

> Wathi emfazini, Ndowandisa kakhulu intlungu yakho nokumitha kwakho; uya kuzala abantwana ngentlungu; umnqweno wakho uya kuba kwindoda yakho, yaye yona iya kukulawula. Genesis 3:16.

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

Ookumkani abalishumi bacinga ngengqondo enye, banentliziyo enye.

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

> “ISityhilelo 17:13–14 sicatshulwe. ‘Banengcinga-nye.’ Kuya kubakho umanyano lwehlabathi liphela, ukuvumelana okukhulu kube kanye, umanyano lwemikhosi kaSathana. ‘Baza kulinika irhamncwa amandla abo namagunya abo.’ Ngaloo ndlela kubonakaliswa kwa elo gunya linye elinyanzelisayo, elicinezela inkululeko yonqulo, inkululeko yokunqula uThixo ngokwemiyalelo yesazela, njengoko kwabonakaliswayo bubupopu, xa kwixa elidlulileyo lwatshutshisa abo babenesibindi sokwala ukuvumelana nezithethe zonqulo nemibhiyozo yobuRoma.

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

> “Kwimfazwe eya kulwiwa ngemihla yokugqibela kuya kudityaniswa, ngokuchasene nabantu bakaThixo, onke amandla awonakeleyo athe awexuka ekuthembekeni emthethweni kaYehova. Kule mfazwe iSabatha yomyalelo wesine iya kuba yeyona ngongoma inkulu ekubuzwana ngayo; kuba kumyalelo weSabatha uMniki-mthetho omkhulu uzazisa njengoMdali wamazulu nomhlaba.” The Seventh-day Adventist Bible Commentary, 983.

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

Ookumkani abalishumi, inkokeli yabo inguAhabhi, okanye uHerode, barhwebeshwe nguSalome, intombi kaHerodiya. IZizwe eziManyeneyo, ezithi ngexesha lomthetho weCawa zirhwebeshwe nguSalome, inkolo yobuxoki yoBuProtestanti obuwileyo, nebesakuba bubukumkani besithandathu besiprofeto seBhayibhile, zithabatha ulawulo lobukumkani bookumkani abalishumi, abathi bonke bavume ukunika isiqingatha sobukumkani babo kwinkolo yobuKatolika. Benza esi sigqibo ngazwi-nye, kuba bonke ookumkani barhwebeshwe ngumdaniso wokuhenda kaSalome. Bavuma ukubeka amandla abo amanyeneyo emsebenzini wokubulala abo bamelwe nguYohane uMbhaptizi.

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

Irhamncwa (iZizwe eziManyeneyo) ilawulwa ngukumkani oyintloko (intombi kaYezebhele). UYezebhele wayeyalele intombi yakhe ukuba iqalise ubudlelane bokukrexeza nobobuhlobo begazi noHerode kunye nabanye ookumkani, kuba ingunina wamahenyukazi. Nguye umthengisi womzimba wentombi yakhe. UHerode, uAhabhi neZizwe eziManyeneyo balukuhlwa ngumprofeti wobuxoki, onguMelika. IMelika iyeka ukuba bubukumkani besithandathu xa abaprofeti bakaBhahali bebulewe, baze abaprofeti baka-Ashitaroti (uSalome) ngoko nangoko babe ligunya elilawulayo lobukumkani besixhenxe, njengoko buphinda ehlabathini oko isandul’ ukukufeza eMelika.

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

Irhamncwa ngookumkani abathandana nentombi yehenyukazi, yaye ihenyukazi ngumfazi olawula phezu kwerhamncwa. UYesu ubonakalisa ukuphela kwento ngesiqalo sento. Kanye njengokuba umfanekiso wezikumkani ezisibhozo kwiSityhilelo isahluko seshumi elinesixhenxe wavula izikumkani ezisibhozo zikaDaniyeli isahluko sesibini, irhamncwa nomfazi olikhweleyo irhamncwa kuvula enye inyaniso yesiprofeto, esekelwe ekubeni owokuqala umele owokugqibela.

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

ISityhilelo isahluko seshumi elinesixhenxe sisalathiso sokugqibela kwizikumkani zesiprofeto seBhayibhile, yaye ngenxa yoko sifuna ukuba uDaniyeli isahluko sesibini, esisisalathiso sokuqala kwizikumkani zesiprofeto seBhayibhile, ngokunyanzeleka kwesiprofeto naye amele izikumkani ezisibhozo, apho ubukumkani besibhozo babuphuma kwezisixhenxe. Ngokunjalo, umgwebo womfazi nerhamncwa alikhweleyo kwisahluko seshumi elinesixhenxe, umele ukubonakaliswa emgwebeni wokuqala wehenyukazi ngo-1798.

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

Ingelosi yazisa uYohane ekuvulweni kwesahluko seshumi elinesixhenxe, ukuba yayiza kumbonisa umgwebo wehenyukazi enkulu nowerhamncwa alikhwelayo. Ixesha lokuqala apho ihenyukazi lagwetywa liye laqondwa ngokuchanekileyo njengango-1798, xa ubupopu bamkela inxeba labo elibulalayo, kwaza kwafika ixesha lokuphela. Sekunjalo, xa “ixesha lokuphela” limelwe kwimbali yesiprofeto kusoloko kukho iimpawu zendlela ezimbini ezimeliswa ngabantu. Ukuzalwa kuka-Aron nomntakwabo uMoses kwaba lixesha lokuphela kuloo mbali. Ezo mpawu zendlela zimbini zafanisa ukuzalwa kukaYohane umBhaptizi, kwathi kwiinyanga ezintandathu kamva umzala wakhe uYesu wazalwa, ngaloo ndlela kuphawulwa ixesha lokuphela kuloo mbali. Ekupheleni kokuthinjwa kweminyaka engamashumi asixhenxe, okufanekisa ixesha lokuphela ngo-1798, uDariyo nomtshana wakhe uKoreshi bazii mpawu zendlela zimbini zexesha lokuphela. Bekunye, bafanekisa uReagan noBush wokuqala, kwixesha lokuphela lika-1989.

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

1798, elo yayilixesha lesiphelo xa incwadi kaDaniyeli yatyhilwayo kwimbali yamaMillerite, yachaza ukufa okungokwesiprofeto kwenkalo yezopolitiko yerhamncwa lobuKatolika. UBerthier, igosa eliyinjengele likaNapoleon, wangena ngqo eVatican, wabamba upopu waza wayiphelisa igunya lezopolitiko lerhamncwa lobuKatolika. Kunyaka olandelayo, ngo-1799, umfazi owayelikhwele elo rhamncwa ukutyhubela iinkulungwane, emelwe ngupopu, wafa esekuthinjweni. Umgwebo wehenyukazi uquka nomgwebo phezu kwerhamncwa awalisebenzisayo ukulawula iintlanga. ISityhilelo isahluko seshumi elinesixhenxe sichaza kokubini umgwebo werhamncwa, kwanowehenyukazi olawula phezu kwalo nelikhwele kulo.

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

> “Ihlabathi lizele sisiphango, yimfazwe, nangukungavisisani. Sekunjalo phantsi kwentloko enye—igunya lobupopu—abantu baya kumanyana ukuze bachase uThixo ngomntu wamangqina aKhe.” Testimonies, umqulu 7, 182.

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

Intloko yesibhozo, leyo ivela kwezisixhenxe, ngamandla obupopu alawula phezu kwerhamncwa elenziwe ngookumkani abalishumi abalawulwa yintombi yehenyukazi ekhwele phezu kwerhamncwa. Iimpawu zobukumkani besibhozo, obuphuma kwezisixhenxe, mazibonakale kumongameli wesibhozo nowokugqibela, ongowabasixhenxe oomongameli, xa umfanekiso werhamncwa usenziwa ngaphakathi kwe-United States. Indibaniselwano yeempondo eziwexukileyo zeRiphabhlikhi nobuProtestanti imele ukuba “inentloko” elawula phezu komfanekiso werhamncwa, yaye loo mlawuli uya kuba nguzwilakhe ongaphaya komlinganiselo.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

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

> Ingoma okanye iNdumiso ka-Asafu. Musa ukuthula, Thixo; musa ukuzibamba uxolo, ungathi cwaka, Thixo. Kuba khangela, iintshaba zakho zenza isiphithiphithi; nabo bakuthiyayo baziphakamisa iintloko. Benze iyelenqe ngobuqili nxamnye nabantu bakho, baza bacebisana nxamnye nabafihlakeleyo bakho. Bathi, Yizani, sibanqumle bangabi sisizwe; ukuze igama likaSirayeli lingabi sakhunjulwa. Kuba bacebisene ngavumelwano lunye; benze umnqophiso nxamnye nawe: iintente zakwaEdom, namaIshmayeli; ezakwaMowabhi, namaHagareni; iGebhali, nama-Amon, nama-Amaleki; amaFilisti, nabemi baseTire; nama-Asiriya ahlangene nawo; abanceda oonyana bakaLote. Selah. IiNdumiso 83:1–8.

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