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

Incwadi kaDaniyeli - Inombolo Eyikhulu Namashumi Amane Nanye

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

Ukuvezwa Kokubaluleka Okungokwesiprofetho Kokubuya Kwepapacy kanye noMongameli Wesishiyagalombili

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.

Njengamanje sibhekisisa ngokucophelela kakhulu izimpawu zesiprofetho zomlando lapho upapa ubuya esihlalweni sobukhosi bomhlaba njengekhanda lesishiyagalombili, okungukuthi elivela emakhanda ayisikhombisa. Senza lokhu ukuze sikwazi ukuhlonza ngokunembile izimpawu zesiprofetho zomlando lapho umongameli wesishiyagalombili, okungukuthi ovela komongameli abayisikhombisa, egcwalisa ukwakhiwa komfanekiso wesilo sobupapa. Siqale ukucabangela kwethu ngala maqiniso ngeNtaba iKarmeli nangosuku lokuzalwa lukaHerode. Yomibili le mifanekiso engcwele imelela umthetho weSonto osuseduze ukufika e-United States, ophinde umelelwe evesini lamashumi amane nanye lesahluko seshumi nanye 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.

> Uyongena futhi ezweni lenkazimulo, futhi amazwe amaningi ayakugumbuqelwa; kepha laba bayakuphunyuka esandleni sakhe, ngisho no-Edomi, noMowabi, nenduna yabantwana bakwa-Amoni. 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.

Inkosi yomgunyathi yasenyakatho ingena ezweni elikhazimulayo kuleli vesi. Izwe elikhazimulayo emlandweni ka-Israyeli wasendulo kwakuyizwe lakwaJuda, futhi lalimelwe njengezwe elichichima ubisi noju, futhi ngenxa yalesi sizathu, phakathi kwezinye, lalikhazimula. Lalikhazimula ngoba uKristu wakhetha inhloko-dolobha yalo, iJerusalema, njengendawo yethempeli laKhe, nomuzi lapho akhetha 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.

> Kusukela osukwini engakhipha ngalo abantu bami ezweni laseGibhithe, angikhethanga muzi nakanye phakathi kwazo zonke izizwe zakwa-Israyeli ukuba kwakhiwe indlu kuwo, ukuze igama lami libe khona; futhi angikhethanga muntu ukuba abe ngumbusi phezu kwabantu bami u-Israyeli; kodwa ngikhethile iJerusalema, ukuze igama lami libe khona; futhi ngikhethile uDavide ukuba abe phezu kwabantu bami u-Israyeli. 2 IziKronike 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.

Izwe langokoqobo lakwaJuda laliyizwe elikhazimulayo lakwa-Israyeli wasendulo ongokoqobo, kanti i-United States iyizwe elingokomoya lakwaJuda, izwe elikhazimulayo lakwa-Israyeli wanamuhla ongokomoya.

> “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.

> “Lapho izwe iNkosi elalinike abantu baYo njengendawo yokuphephela, ukuze baYikhonze ngokuvumelana nemiyalo yezazela zabo siqu, izwe obelokhu limbozwe iminyaka eminingi ngesihlangu soMninimandla onke, izwe uNkulunkulu alenzele umusa ngokulenza indawo yokulondolozwa kwenkolo emsulwa kaKristu,—lapho lelo zwe, ngabameli balo bomthetho, liyolahla izimiso zobuProthestani, futhi linike ukwesekwa ekuhlubukeni kobuRoma ngokungenelela emthethweni kaNkulunkulu,—yilapho-ke umsebenzi wokugcina womuntu wesono uyokwambulwa.” Signs of the Times, June 12, 1893.

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

Emva kokuba inkosi yomgunyathi yasenyakatho inqobe inkosi yaseningizimu (eyayiyiSoviet Union), evesini lamashumi amane, ngonyaka ka-1989, yabe isinqoba izwe elikhazimulayo (i-United States). Evesini lamashumi amane nanye igama elithi “amazwe” liyigama elengeziwe, futhi alinembile ngokuphelele, ngokuba ngesikhathi somthetho weSonto, “abaningi” abagumbuqelwayo bayisigaba sabantu ababesazi isahlukaniso phakathi kweSabatha losuku lwesikhombisa nosuku lwelanga, ngaphambi kokuba kufike umthetho weSonto.

> “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.

> “Ukuguqulwa kweSabatha kuwuphawu noma uphawu lokugunyazwa kwebandla laseRoma. Labo okuthi, beqonda okufunwa ngumthetho wesine, bakhethe ukugcina iSabatha lamanga esikhundleni seyiqiniso, ngalokho banikeza ukuhlonishwa kulawo mandla okuyiwona wodwa asiyalayo. Uphawu lwesilo luyiSabatha lobupapa, elamukelwe umhlaba esikhundleni sosuku olumiswe nguNkulunkulu.

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

> “Kodwa isikhathi sokwamukela uphawu lwesilo, njengoba simiswe esiprofethweni, asikafiki. Isikhathi sokuvivinywa asikafiki. Kukhona amaKristu eqiniso kuwo wonke amabandla, kungakhishwa ngisho nenhlanganyelo yamaRoma Katolika. Akukho noyedwa olahlwayo kuze kube yilapho esenikwe ukukhanya futhi esebonile isibopho somyalo wesine. Kodwa lapho isimemezelo sesiphuma siphoqelela iSabatha yomgunyathi, nalapho isimemezelo esikhulu sengwekazi yesithathu sixwayisa abantu ngokukhonza isilo nomfanekiso waso, umugqa uyobe usudwetshwe ngokucacileyo phakathi kwamanga neqiniso. Khona-ke labo abasaqhubeka ekwephuleni umthetho bayokwamukela uphawu lwesilo emabunzini abo noma 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.

> “Ngezinyathelo ezisheshayo sisondela kulesi sikhathi. Lapho amabandla amaProthestani eyozihlanganisa namandla ombuso wesikhathi ukuze asekele inkolo yamanga, okuyinkolo okwakuthi ngenxa yokuyiphikisa okhokho bawo babekezelela ukushushiswa okunonya kakhulu, khona-ke iSabatha lobupapa liyophoqelelwa ngegunya elihlangene lesonto nombuso. Kuyoba khona ukuhlubuka kwesizwe, okuyophela kuphela ngokubhujiswa kwesizwe.” Bible Training School, February 2, 1913.

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

Isigaba “sabaningi” esibhujiswayo emthethweni weSonto ozayo maduze, yileso esiyakubekwa icala ngenxa yokukhanya kweSabatha, okuwukukhanya okunikezwa leso sikhathi, okuyindawo yokuphenduka, nenhlekelele emlandweni webandla kanye nowezizwe. Leso sigaba yibandla le-Adventism yaseLawodikeya eselifinyelele esiphethweni sokuzulazula kwalo ehlane lokuvukela. Kulapho bekhishwa khona emlonyeni weNkosi kuze kube phakade. I-Adventism yaseLawodikeya yilabo ababizelwa ekukhanyeni kwengelosi yesithathu, kungaba eKadeshi lokuqala emlandweni ka-1844, kuze kube ngu-1863, noma eKadeshi lesibili emlandweni ka-2001, kuze kube ngumthetho weSonto.

> 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.

> Wasesethi kuye: Mngane, ungene kanjani lapha ungenayo ingubo yomshado na? Wathula wangabi nalizwi. Inkosi yase isithi ezincekwini: Mbotsheni izandla nezinyawo, nimthathe nimlahlele ebumnyameni obungaphandle; lapho kuyakuba khona ukukhala nokugedla amazinyo. Ngokuba baningi ababiziweyo, kodwa bayingcosana abakhethiweyo. Mathewu 22:12–14.

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

Izwi lengelosi yesithathu, kungaba ngo-1844, noma ngo-2001, laliyisibizo esiya emshadweni. “Abaningi” abawiswa phansi emthethweni weSonto, yilabo “abaningi” abenqaba ingubo yomshado yokulunga kukaKristu, kunalokho baba yingxenye yebandla lomshado lwamakhosi ayishumi kanye nesifebe saseRoma. Kulowo mshado, umuntu angagcina ezakhe izingubo, ngokuba konke abakudingayo ukuze kususwe ihlazo labo kungukubizwa ngesibongo sesifebe esibusa phezu kwamakhosi ayishumi.

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

> Ngalolo suku abesifazane abayisikhombisa bayakubamba indoda eyodwa, bathi: Siyakuzidlela isinkwa sethu, sigqoke nezingubo zethu; kuphela masibizwe ngegama lakho, ukuze kususwe ihlazo lethu. U-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.

Bahluleka esivivinyweni sokuqala sokudla, ngoba bakhetha ukudla isinkwa sabo siqu, esikhundleni sesinkwa sasezulwini. Bahluleka esivivinyweni sesibili lapho kwakufanele badumise uNkulunkulu ngokubonakalisa isimilo saKhe, kodwa kunalokho bakhetha ukugqoka izingubo zabo siqu. Bahluleka esivivinyweni sesithathu esinqumayo, ngoba babonakalisa igama (isimilo) lesilo, njengoba bakhetha ukwenqaba igama (isimilo) likaKristu. Inhloso kaNimrode yokwakha umuzi (umbuso), nombhoshongo (ibandla), ekukhulunyweni kokuqala kweBabiloni, kwakungukuba 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.

> Base bethi: Asizakhele umuzi nombhoshongo, okuyothi isiqongo sawo sifinyelele ezulwini; futhi asizenzele igama, funa sihlakazeke ebusweni bomhlaba wonke. Genesise 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 liwuphawu lwesimilo, futhi isimilo sesiprofetho sesilo sesishiyagalombili, esivela kwabayisikhombisa, siyimvelo embaxambili yenhlanganisela yeBandla (umbhoshongo) noMbuso (umuzi). Enkingeni yezinsuku zokugcina abantu bayozahlukanisa babe yizigaba ezimbili.

> “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.

> “Kungaba khona izigaba ezimbili kuphela. Uhlangothi ngalunye luphawulwe ngokusobala, kungaba ngophawu lukaNkulunkulu ophilayo, noma ngophawu lwesilo noma lomfanekiso waso. Indodana nendodakazi ngayinye ka-Adamu ikhetha uKristu noma uBarabha njengomholi wayo. Futhi bonke abazibeka ohlangothini lwabangathembekile bema ngaphansi kwesibhengezo esimnyama sikaSathane, futhi babekwa icala lokwenqaba nokuphatha uKristu ngokudelela. Babekwa icala lokubethela ngamabomu iNkosi yokuphila nenkazimulo.” 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 iqembu liyomela umfanekiso wesilo, kanti elinye iqembu liyomela umfanekiso kaKristu. Elinye liyobe ligqoke ingubo yomshado kaKristu, kanti elinye iqembu liyobe ligqoke “izembatho zabo siqu.” Elinye iqembu liyobe lidla ukudla kwasezulwini, kanti elinye liyobe lidla “isinkwa sabo siqu.” Iqembu elidla isinkwa salo siqu, neligcina izembatho zalo siqu, limelela “abaningi” ababizwa ngezwi lengelosi yesithathu, futhi bangabo “abaningi” abawiswa phansi emthethweni weSonto ozayo masinyane. Umzamo wabo wokuhlenga isimo sabo esilahlekileyo lapho izimilo zabo zibonakaliswa enkingeni yomthetho weSonto uyithemba lamanga lokuthi uma bengamukela igama lesifebe saseRoma, ukwenza kanjalo kuyosusa “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.

Ngaleso sikhathi, abayizicucu ezimbalwa abakhethiweyo bayaphakanyiswa njengophawu lwabayizinkulungwane eziyikhulu namashumi amane nane, bese kuba khona elinye iqembu evesini lamashumi amane nanye elibe seli “phunyuka” esandleni senkosi yomgunyathi yasenyakatho. Igama lesiHeberu elihunyushwe ngokuthi “phunyuka,” evesini lamashumi amane nanye, lisho ukuphunyuka sengathi kungenxa yokushelela, futhi incazelo yalo idlulisa umqondo wokubamba isigaxa sensipho emanzini, bese ngenxa yokushelela kwensipho, sishelela siphume esandleni sakho. Ingxenye eyinhloko yencazelo yalelo gama, lapho lisetshenziswa olimini lwesiHeberu, ingukuthi noma yini ephunyukayo iyinto eyayikade, ngaphambi kokuphunyuka kwayo, ingaphansi kokulawulwa yilokho ephunyuka kukho.

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

Evesini yamashumi amane nanye, ubunye obuphindwe kathathu bukadrako, besilo nomprofethi wamanga bufezekiswa.

> “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.

> “AmaProthestani ase-United States ayoba ngabahamba phambili ekweluleni izandla zawo ngaphesheya kwegebe ukuze abambe isandla soKuxhumana Nemimoya; ayofinyelela ngaphesheya kwalasha ukuze axhawulane nombuso waseRoma; futhi ngaphansi kwethonya lale nhlanganisela kathathu, leli zwe liyolandela ezinyathelweni zaseRoma ekunyathelweni kwamalungelo kanembeza.” 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.

Lapho i-United States ihlanganyela izandla ne-United Nations, kanye nobupapa emthethweni weSonto, kuba khona iqembu labantu elalike laba sesandleni sobupapa ngaphambili, bese “liphunyuka” esandleni senkosi yomgunyathi yasenyakatho. Labo bantu ngaphambili babebanjwe ekubambeni kwamandla obupapa. Labo bantu bamelwa emkhosini wokuzalwa kaHerode nguJohane uMbhapathizi, owayesekuthunjweni emigodini yaseRoma ngaleso sikhathi, elindele ukufa noma ukukhululwa. Isigaba sabantu abaphunyuka ekuthunjweni kobupapa emthethweni weSonto simelwa izizwe ezintathu, ngaleyo ndlela sifanekise ukwakheka okuphindwe kathathu kweBabiloni lanamuhla.

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.

Ngaso leso sikhathi impela, izwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili libiza labo bantu ukuba baphume babaleke eBhabhiloni, ukuze bangabi nesabelo ezahlulelweni zalo eseziqala khona ngaleso sikhathi. Lelo zwi lesibili liyizwi likaKristu, kodwa limelela izwi lezinkulungwane eziyikhulu namashumi amane nane, zona ngaleso sikhathi ezimemezela umlayezo wengelosi yesithathu ngezwi elikhulu. Lapho labo abaphunyuka esandleni (uphawu lokuzithoba) bephunyuka esandleni senkosi yamanga yasenyakatho, base bethola isandla senkosi yeqiniso yasenyakatho.

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 iKarmeli abaprofethi bakaBali babulawa, futhi njengoba lowo nkulunkulu wamanga oyisiduna emele uMbuso, abaprofethi baka-Ashitaroti bona bamele iBandla. U-Eliya wabulala abaprofethi bakaBali, ngalokho ekhomba ukuphela kombuso wesithupha, nakuba inkolo yobuProthestani obuhlubukileyo, njengoba imelwe nguSalome, yayisesekhona. USalome, ubuProthestani obuhlubukileyo, njengoSalome, uyenga uHerodi, futhi amakhosi ayishumi ayavumelana ukungena ebudlelwaneni beBandla noMbuso nekhanda lesishiyagalombili, elalivela emakhanda ayisikhombisa. USalome nguyena uHerodi wesihlobo esingavumelekile asifisayo enhliziyweni 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.

> Kepha ngithi kini: Yilowo nalowo obuka owesifazane ngenhloso yokumkhanukela usevele ephingile naye enhliziyweni yakhe. Mathewu 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 yokulala nesihlobo sakhe esenhliziyweni yakhe yahlanganisa inyama yabo enhliziyweni yakhe, ngakho-ke waba munye noSalome.

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

> Ngalokho umuntu uyakushiya uyise nonina, anamathele kumkakhe; futhi bayakuba nyama-nye. UGenesise 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.

Emkhosini wokugubha usuku lokuzalwa lukaHerode, uHerode noSalome baba munye, futhi uHerode, owayefanekiselwa ngu-Ahabi, uyinhloko yamakhosi ayishumi ombuso wasenyakatho. Emthethweni weSonto ozayo maduze, umbuso wesithupha wesilo sasemhlabeni uphela lapho izimpondo ezase zibe luphondo olulodwa olumele ukuhlanganiswa kwezimpondo zeBandla noMbuso (umfanekiso wesilo), zibulawa ngu-Eliya. USalome useyenga uHerode, abe munye naye, futhi amkholise ukuba anike unina isigamu sombuso wakhe (uMbuso womhlaba wonke). Ngalokho uSalome usebambe ukulawula u-Ahabi nezizwe zakhe eziyishumi, ngoba amakhosi ayishumi wonke ayavumelana.

> 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.

> Futhi izimpondo eziyishumi owazibonayo zingamakhosi ayishumi, angakawamukeli umbuso; kepha amukela amandla njengamakhosi ihora elilodwa kanye nesilo. Lawa anhliziyonye, futhi azonika isilo amandla awo namandla awo amakhulu. IsAmbulo 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.

Isilo esisinika amandla aso namandla aso yisilo esigitshelwa yisifebe. Isilo simelela isimilo somfanekiso, okuwukuhlanganiswa kweBandla noMbuso, owesifazane (iBandla) ephethe lobo budlelwano, ngokuba kuwumshado wesiLatini, lapho isibongo siyigama lomfazi, nalapho owesifazane ebusa phezu kwendoda, ngokuvukela ubudlelwano beqiniso bomshado.

> 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.

> Kowesifazane wathi: Ngizakwandisa kakhulu usizi lwakho nokukhulelwa kwakho; uyakubeletha abantwana ngobuhlungu; futhi ukufisa kwakho kuyakuba kumyeni wakho, yena-ke uyakubusa. UGenesise 3:16.

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

Amakhosi ayishumi anhliziyonye, futhi anhliziyo-munye.

> “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.

> “IsAmbulo 17:13–14 icashuniwe. ‘Laba banomqondo munye.’ Kuyakuba khona isibopho sobunye esisemhlabeni wonke, ukuzwana okukhulu okukodwa, umfelandawonye wamabutho kaSathane. ‘Futhi bayakunika isilo amandla abo namandla abo.’ Ngaleyo ndlela kubonakaliswa wona lawo mandla afanayo okubusa ngenkani, okucindezelayo amelene nenkululeko yenkolo, inkululeko yokukhonza uNkulunkulu ngokwemiyalo kanembeza, njengoba kwabonakaliswa ubupapa, lapho esikhathini esedlule bashushisa labo ababa nesibindi sokwenqaba ukuvumelana nemikhuba nemikhosi yenkolo 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.

> “Empini ezolwiwa ezinsukwini zokugcina kuyohlangana ndawonye, kuphikisana nabantu bakaNkulunkulu, wonke amandla onakele ahlubukile ekuthembekeni emthethweni kaJehova. Kule mpi iSabatha somyalo wesine siyoba yindaba enkulu ephikisanwayo; ngoba emyalweni weSabatha uMenzi-mthetho omkhulu uzichaza 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.

Amakhosi ayishumi, umholi wawo ongu-Ahabi, noma uHerode, adukiswe nguSalome, indodakazi kaHerodiyase. IZizwe Ezihlangene, okuthi emthethweni weSonto zidakiswe nguSalome, inkolo yamanga yobuprothestani obuhlubukayo, futhi ezake zaba ngumbuso wesithupha wesiprofetho seBhayibheli, zithatha ukulawula umbuso wamakhosi ayishumi, wonke avumelana ukunikeza ingxenye yombuso wawo enkolweni yobuKhatholika. Zenza lesi sinqumo ngazwi linye, ngokuba wonke amakhosi adukiswa umdanso kaSalome wokuyenga. Avumelana ukubeka amandla awo ahlangene emsebenzini wokubulala labo abamelwe nguJohane uMbhapathizi.

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.

Isilo (iZizwe Ezihlangene) sibuswa yinkosi eyinhloko (indodakazi kaJezebeli). UJezebeli wayeqondise indodakazi yakhe ukuba iqalise ubudlelwane bobufebe nobokulala kwezihlobo noHerode namanye amakhosi, ngokuba ungunina wezifebe. Ungumphathi wobufebe wendodakazi yakhe uqobo. UHerode, u-Ahabi neZizwe Ezihlangene bayengwa ngumprofethi wamanga, okuyi-United States. I-United States iyeka ukuba ngumbuso wesithupha lapho kubulawa abaprofethi bakaBali, bese abaprofethi baka-Ashitaroti (uSalome) ngokushesha baba ngamandla abusayo ombuso wesikhombisa, njengoba uphindaphinda emhlabeni lokho esanda kukufeza e-United States.

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

Isilo singamakhosi anobudlelwane nendodakazi yesifebe, kanti isifebe singowesifazane obusa phezu kwesilo. UJesu ufanekisa ukuphela kwento ngokuqala kwento. Njengalokhu umfanekiso wezambulo isahluko seshumi nesikhombisa wemibuso eyisishiyagalombili wembula imibuso eyisishiyagalombili kaDaniyeli isahluko sesibili, isilo nowesifazane ogibele phezu kwesilo kwembula elinye iqiniso lesiprofetho, elisekelwe ekutheni okokuqala kumele okokugcina.

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.

IsAmbulo isahluko seshumi nesikhombisa siyisikhombo sokugcina emibusweni yesiprofetho seBhayibheli, ngakho-ke sifuna ngokudingeka ukuthi uDaniyeli isahluko sesibili, okuyisikhombo sokuqala emibusweni yesiprofetho seBhayibheli, naso kufanele, ngokwesidingo sesiprofetho, simele imibuso eyisishiyagalombili, okuyileyo umbuso wesishiyagalombili wawuphuma kweyisikhombisa. Kanjalo futhi, ukwahlulelwa kowesifazane nesilo agibele kuso esahlukweni seshumi nesikhombisa, kufanele kumelelwe ekwahlulelweni kokuqala kwesifebe 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 uJohane ekuqaleni kwesahluko seshumi nesikhombisa ukuthi yayizomkhombisa ukwahlulelwa kwesifebe esikhulu kanye nesilo esisigibele. Isikhathi sokuqala lapho isifebe sahlulelwa khona siqondwe ngokufanele njengo-1798, lapho upapa wamukela khona isilonda sawo esibulalayo, kwase kufika isikhathi sokuphela. Nokho lapho “isikhathi sokuphela” simelwa emlandweni wesiprofetho kuhlala kukhona izimpawu ezimbili zomgwaqo ezifanekiselwa ngabantu. Ukuzalwa kuka-Aroni nomfowabo uMose kwakuyisikhathi sokuphela kulowo mlando. Lezo zimpawu ezimbili zomgwaqo zazifanekisela ukuzalwa kukaJohane uMbhapathizi, kwathi ezinyangeni eziyisithupha kamuva kwalandela umzala wakhe uJesu, ngaleyo ndlela kuphawulwa isikhathi sokuphela salowo mlando. Ekupheleni kokuthunjwa kweminyaka engamashumi ayisikhombisa, okufanekisela isikhathi sokuphela ngo-1798, uDariyu nomshana wakhe uKoresi bayizimpawu ezimbili zomgwaqo zesikhathi sokuphela. Bebonke, bafanekisela uReagan noBush wokuqala, esikhathini sokuphela sango-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.

U-1798, okuyisikhathi sokuphela lapho incwadi kaDaniyeli yayisivuliwe emlandweni wamaMillerite, kwabonakalisa ukufa okungokwesiprofetho kwengxenye yezombusazwe yesilo sobuKhatholika. Ujenene kaNapoleon, uBerthier, wangena ngqo eVatican, wabopha upapa futhi waqeda igunya lezombusazwe lesilo sobuKhatholika. Ngonyaka olandelayo, ngo-1799, owesifazane owayegibele leso silo phakathi namakhulu eminyaka, omelelwa upapa, wafela ekuthunjweni. Ukwahlulelwa kwesifebe kuhlanganisa nokwahlulelwa kwesilo asisebenzisa ukubusa izizwe. IsAmbulo isahluko seshumi nesikhombisa sichaza kokubili ukwahlulelwa kwesilo, kanye nesifebe esibusa phezu kwesilo futhi esisigibelayo.

> “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.

> “Izwe ligcwele isiphepho nempi nokungezwani. Nokho ngaphansi kwekhanda elilodwa—amandla obupapa—abantu bayohlangana ukuze bamelane noNkulunkulu esimweni sabofakazi baKhe.” 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.

Inhloko yesishiyagalombili, engowabayisikhombisa, ingamandla obupapa abusa phezu kwesilo esakhiwe ngamakhosi ayishumi, abuswa yindodakazi yesifebe esigibele phezu kwesilo. Izici zombuso wesishiyagalombili, ongowabayisikhombisa, kumelwe zibonakale kumongameli wesishiyagalombili nowokugcina, ongowabamongameli abayisikhombisa, lapho umfanekiso wesilo usumiswa ngaphakathi kwe-United States. Ukuhlanganiswa kwezimpondo ezihlubukayo zeRiphabhulikhi nobuProthestani kumelwe kube “nenhloko” ebusa phezu komfanekiso wesilo, futhi lowo mbusi uyakuba ngundlovukayiphikiswa ongavamile.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> 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 noma iHubo lika-Asafi. Ungathuli, Nkulunkulu; ungabambi ukuthula kwakho, ungathuli du, Nkulunkulu. Ngokuba bheka, izitha zakho ziyaxokozela; nalabo abakuzondayo baphakamise ikhanda. Bacebe ngobuqili ngabantu bakho, baphisana ngabayimfihlo bakho. Bathi: Wozani, sibaqede bangabe besaba yisizwe, ukuze igama lakwa-Israyeli lingabe lisakhunjulwa. Ngokuba baphisene ngazwi linye; benze umfelandawonye wokumelana nawe: amatende akwa-Edomu, nama-Ishmayeli; abakwaMowabi, namaHagari; iGebali, no-Amoni, no-Amaleki; amaFilisti kanye nabakhileyo eTire; ne-Asiriya lihlangene nabo; lisizile abantwana bakaLoti. Sela. AmaHubo 83:1–8.

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