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# The Book of Daniel - Number Fifty-Seven

Incwadi kaDaniyeli - Inombolo Engamashumi Amahlanu Nesikhombisa

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

Ukwambulwa Kwezimfihlo Zesiprofetho zeSambulo: Uhambo Oluhamba Ngeziprofetho Zezinsuku Zokugcina

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 abaprofethi bakhuluma ngokuphela kwezwe, futhi zonke iziprofetho zihlangana ziphethe encwadini yeSambulo. Encwadini yeSambulo kuthathwa umugqa ofanayo nowencwadi kaDaniyeli, ngokuba ziyincwadi efanayo. Yonke le migomo yesiprofetho ibhalwe yaqinisekiswa ngokuqinile ezihlokweni ezedlule. Encwadini yeSambulo siyatshelwa ukuthi ngaphambi nje kokuba umusa wokuqulwa uvalwe kukhona isiprofetho ebesivalwe ngophawu esivulwa. Lezi zihloko bezilokhu ziveza izakhi zesiprofetho ezihlobene nesigijimi esisencwadini yeSambulo esesivulwa manje. Isigijimi asisona iqiniso lesiprofetho elilodwa kuphela, futhi yonke ingxenye yesigijimi esivulwa manje iwela ngaphansi kwesigaba seSambulo sikaJesu 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 uyembulwa kancane ngaphambi kokuvalwa komusa, lapho “isikhathi sesisondele.” Izincwadi zikaDaniyeli neSambulo, zihambisana nokuchasiswa okuvela emibhalweni yoMoya Wesiprofetho, zicacisa kakhulu ngenqubo ehambisana nokwembulwa komyalezo wesiprofetho. YiBhubesi lesizwe sakwaJuda elifeza ukwembulwa, futhi lapho lenza kanjalo lisebenzisa indlela ehlelekile yokwethula umyalezo. Lamukela umyalezo kuYise, omelwe njengophethe iBhayibheli njengoba livaliwe ngezimpawu eziyisikhombisa. IBhubesi lesizwe sakwaJuda, eliphinde libe yimpande kaDavide neWundlu elabulawa, lithatha incwadi kuYise bese lisusa izimpawu.

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”.

UJesu ube esenika uGabriyeli lo mbiko, yena kanye nezinye izingelosi bawudlulisele kumprofethi owubhalayo lo mbiko awuthumele emabandleni. Lapho isikhathi sokuvula umyalezo wesiprofetho sesisondele, ukuvulwa kwalowo myalezo wesiprofetho kuveza inqubo yokuvivinya enezinyathelo ezintathu, evivinya labo abangaphakathi emabandleni abayizethameli eziqondiswe yizibhalo zomprofethi; futhi ngokwesisekelo sokusabela komuntu ngamunye kulawo malungu ebandla, bayazinqumela ukuthi bakweliphi kula maqembu amabili. Labo abamukela ukwanda kolwazi okuvezwa umyalezo ovuliwe babonakaliswa njengaba “hlakaniphileyo,” kanti labo abangakwamukeli babonakaliswa nguDaniyeli njengaba “ababi,” nanguMathewu njengaba “ziwula”.

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 lezi zici ezihlobene nokwambulwa kwemfihlo yokugcina yesiprofetho zikhulunywa futhi zigcizelelwe evesini lesishiyagalolunye lesAmbulo isahluko seshumi nesikhombisa, ngoba likhomba ingxenye yesAmbulo sikaJesu Kristu ezovivinya lezi zinhlobo ezimbili zabakhulekeli. Lokhu likwenza ngokukhomba ukuthi “abahlakaniphileyo” yibo abayokuqonda umlayezo olandela uphawu lwesixwayiso lwalelo 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.

> Nansi ingqondo enokuhlakanipha. Amakhanda ayisikhombisa ayizintaba eziyisikhombisa, lapho owesifazane ehlezi khona. Kukhona futhi amakhosi ayisikhombisa: amahlanu awile, nelilodwa likhona, kanti elinye alikafiki; futhi lapho lifika, limelwe ukuqhubeka isikhashana nje. Nesilo esasikhona, kodwa esingasekho, yiso kanye esesishiyagalombili, futhi singesabeyisikhombisa, futhi siya ekubhujisweni. IsAmbulo 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 enokuhlakanipha” iyingqondo “yabahlakaniphileyo.” “Abahlakaniphileyo” bayakuqonda ukwanda kolwazi, futhi ukwanda kolwazi olumelelwa ngokushesha ngemva kophawu lwesiprofetho, olukhomba iqiniso eliyakuqondwa ngabahlakaniphileyo futhi laliwa ngababi, yilona qiniso elihlobene nemibuso yesiprofetho seBhayibheli ebekwe emavesini alandelayo. Lawo mavesi amele umfanekiso wokugcina wemibuso yesiprofetho seBhayibheli, futhi lokho okwambulwa ezinsukwini zokugcina ukuthi leyo mibuso eyisishiyagalombili nayo imelelwe emfanekisweni wokuqala wemibuso yesiprofetho seBhayibheli kuDaniyeli isahluko sesibili.

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.

Ukwambulwa kweqiniso kusekela umbono olinganiselwe wemibuso yesiprofetho seBhayibheli owawuyingxenye yelinye lamagugu kaMiller, kodwa kwakhanya ngokuphindwe kayishumi, ngokuba kuqukethe iqiniso eliningi kakhulu kunalelo amaMillerite abeliqonda esesimweni sawo esilinganiselwe emlandweni, futhi limelela uvivinyo njengoba lumele inombolo ethi “ishumi,” nangophawu lwesixwayiso lwesixwayiso sokuqala esithi “nansi ingqondo enokuhlakanipha,” okuhunyushwe ngokwesiprofetho ngokuthi, iqiniso elilandelayo liyovivinya amabandla athunyelwa umlayezo ovulwa uphawu lwawo kancane ngaphambi kokuvalwa kwesikhathi somusa.

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.

Esambulweni seshumi nesikhombisa uJohane wathwalelwa ehlane leminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yobumnyama bobupapa. Wabekwa khona kanye ekupheleni kwaleyo nkathi ngo-1798, okuwumlando ofanayo ncamashi abekwa kuwo eSambulweni seshumi nantathu.

> 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.

> Ngase ngima phezu kwesihlabathi solwandle, ngabona isilo sikhuphuka siphuma olwandle, sinamakhanda ayisikhombisa nezimpondo eziyishumi, phezu kwezimpondo zaso kunemiqhele eyishumi, futhi phezu kwamakhanda aso kunegama lokuhlambalaza. IsAmbulo 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.

“Isihlabathi solwandle” simelela u-1798, ngokuba simelela indawo yokubuka yomlando lapho uJohane waboniswa khona upapa (isilo sasolwandle) esikhathini esedlule, kanye ne-United States (isilo somhlaba) isakhuphuka, futhi ekugcineni ikhuluma njengodrako emthethweni weSonto osuzofika maduzane. Khona-ke isilo somhlaba siphoqelela umhlaba ukuba wamukele “umfanekiso wesilo,” owawuzokhuluma futhi usebenzise umthetho weSonto emhlabeni wonke.

> “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.

> “Ngesikhathi lapho ubuPapa, sebuphangwe amandla abo, baphoqeleka ukuba buyeke ukushushisa, uJohane wabona kuvela umbuso omusha ukuze uphindaphinde izwi likadrako, futhi uqhubekisele phambili lowo msebenzi ofanayo ononya nowokuhlambalaza. Lawa mandla, okungawokugcina azokulwa nebandla nomthetho kaNkulunkulu, amelwe yisilo esinezimpondo ezinjengezewundlu. Izilo ezazisandulele zazivela olwandle; kodwa lesi savela emhlabeni, okwakumele ukuvela ngokuthula kwesizwe esasimelelwa yiso—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.

UJohane uthathwa ayiswe kuleyo ndawo efanayo yokubuka umlando ukuze amukele ukwethulwa kokugcina kwemibuso yesiprofetho seBhayibheli esahlukweni seshumi nesikhombisa. Imi kuleyo ndawo yokubuka, imibuso yethulwa phambi kwakhe. Uqala ngokwaziswa ukuthi isilo silawula kokubili ibandla nombuso, ngoba lona owesifazane uhlezi phezu hhayi kwezinhloko eziyisikhombisa kuphela, kodwa naphezu kwezintaba eziyisikhombisa. Ukuhlala kwaleyo ngxenye enkulu yokufeba kukhomba ukuthi nguyena ogibele isilo, kanti ogibele isilo nguyena olawulayo isilo.

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

> Futhi owesifazane ombonileyo ungumuzi omkhulu lowo, obusa phezu kwamakhosi omhlaba. IsAmbulo 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 “uyabusa” lisho ukubamba nokuphatha phezu. Umgibeli ubusa phezu kwesilo ngokubamba izintambo zaso. UbuPapa bubusa phezu kwamakhanda ayisikhombisa futhi buphinde bubuse phezu kwezintaba eziyisikhombisa. KuDaniyeli isahluko sesibili, uDaniyeli wazisa uNebukadinesari ukuthi uyinhloko yegolide. Ku-Isaya isahluko sesikhombisa “inhloko” nayo iyinkosi, inhloko-dolobha noma umbuso.

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

> Ngokuba inhloko yeSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; futhi kungakapheli iminyaka engamashumi ayisithupha nanhlanu u-Efrayimi uyakwephulwa, angabe esaba yisizwe. Inhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikusimama. U-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.

Ubupapa, obungowesifazane ogibele isilo, bubusa phezu kwawo wonke amakhosi omhlaba. Lawo makhosi amelwe ngokuthi “amakhosi ayishumi,” ayingamandla kadrako ezinsuku zokugcina. Yiwona makhosi isifebe saseThire esifeba nawo. Lawo “makhosi ayishumi” aphoqiwe ukuba amukele igunya lobupapa, kodwa inkosi ephambili kulawo makhosi ayishumi yi-United States. Ngakho-ke i-United States nayo imelwe ngu-Ahabi, inkosi yemibuso eyishumi yasenyakatho yakwa-Israyeli. Inani elithi “isikhombisa” limelela “ukuphelela,” futhi lapho ubupapa bukhonjiswa njengobubusa phezu kwamakhosi omhlaba, buphinde bubuse phezu kwamakhosi ayishumi futhi buhlezi phezu kwamakhanda ayisikhombisa.

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.

Nansi ingqondo enokuhlakanipha, ngokuba abahlakaniphileyo bezinsuku zokugcina basebenzisa indlela ethi “umugqa phezu komugqa,” futhi bayaqaphela ukuthi uphawu ngalunye lombuso wobuciko bezwe obubuswa yileso sifebe lukhomba iqiniso elifanayo. Futhi ubusa phezu kwezintaba eziyisikhombisa, futhi amaMillerite akhomba “intaba” esiprofethweni seBhayibheli njengophawu lombuso, kodwa futhi akhomba ukuthi izimpawu zinencazelo engaphezu kweyodwa.

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

Izintaba nazo ziyisifanekiselo sebandla. “Intaba engcwele ekhazimulayo” emiBhalweni imele ibandla likaNkulunkulu.

> 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.

> Izwi u-Isaya indodana ka-Amozi alibona mayelana noJuda neJerusalema. Kuyakuthi ngezinsuku zokugcina, intaba yendlu kaJehova iqiniswe esiqongweni sezintaba, iphakanyiswe ngaphezu kwamagquma; zonke izizwe ziyakugelezela kuyo. Abantu abaningi bayakuya bathi: Wozani, sikhuphukele entabeni kaJehova, endlini kaNkulunkulu kaJakobe; uyakusifundisa ngezindlela zakhe, nathi siyakuhamba ezindleleni zakhe; ngokuba umthetho uyakuphuma eSiyoni, nezwi likaJehova liphuma eJerusalema. 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” iyibandla layo, futhi “iyintaba.” Isifebe esikhulu sihlezi phezu kwezintaba eziyisikhombisa, ngalokho kukhonjiswa ukuthi sibusa phezu kwawo wonke amabandla, njengoba nje sibusa phezu kwawo wonke amakhosi. Siphethe wonke amabandla nayo yonke imibuso emhlabeni wonke.

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 u-Isaya awukhombayo owafika kuye “ngokuqondene noJuda neJerusalema,” esisanda kuwucaphuna, uyaqhubeka, futhi kuseyiso leso siqephu esifanayo esahlukweni sesine, futhi ngokuka-Isaya “lusuku” olufanayo lapho abantu bethi, “Wozani, sikhuphukele entabeni kaJehova, endlini kaNkulunkulu kaJakobe.” Kuleso sikhathi esifanayo “abesifazane abayisikhombisa” bayabonakala.

> 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.

> Ngalolo suku, abesifazane abayisikhombisa bayakubamba indoda eyodwa, bathi: Siyakuzidlela ukudla kwethu, sigqoke nezembatho zethu siqu; mavume kuphela sibizwe ngegama lakho, ukuze kususwe ihlazo lethu. Ngalolo suku igatsha likaJehova liyakuba lihle futhi libe nenkazimulo, nezithelo zomhlaba ziyakuba ezinhle kakhulu nezibukekayo kubo abaphunyukileyo bakwa-Israyeli. Kuyakuthi-ke osalayo eSiyoni, noseleyo eJerusalema, abizwe ngokuthi ungcwele, yebo, yilowo nalowo obhaliweyo phakathi kwabaphilayo eJerusalema: lapho iNkosi isigezile ukungcola kwamadodakazi aseSiyoni, futhi isihlanze igazi laseJerusalema phakathi kwalo ngomoya wokwahlulela nangomoya wokushisa. UJehova uyakudala phezu kwazo zonke izindawo zokuhlala zentaba yaseSiyoni, naphezu kwemihlangano yalo, ifu nomusi emini, nokukhanya komlilo ovuthayo ebusuku; ngokuba phezu kwayo yonke inkazimulo kuyakuba nesivikelo. Kuyakuba khona idokodo libe ngumthunzi emini ekushiseni, libe yindawo yokuphephela, nesembozo esivikelayo esivunguvungwini 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.”

“Usuku” oluyisihloko sombono ka-Isaya “yihora” lokuzamazama komhlaba okukhulu kwesAmbulo isahluko seshumi nanye. Abahlakaniphileyo abamukele isiyalo sokuba “babuye” ekudumazekeni kwangomhla kaJulayi 18, 2020, futhi abahlangabezane nezimfuneko zikaLevitikusi amashumi amabili nesithupha, futhi abalethwe ndawonye yisiprofetho sokuqala sikaHezekeli, bayabekwa uphawu lapho bemukela umlayezo wesibili kaHezekeli mayelana nemimoya yomine yobuSulumane. Bese bephakanyiselwa ezulwini njengophawu, futhi abanye abantwana bakaNkulunkulu abaseBabiloni baqala ukusabela obizweni lokuphuma eBabiloni, oluqala ekuzamazameni komhlaba, okuwumthetho weSonto osondelayo ukufika. Omunye umhlambi kaNkulunkulu uzwa umlayezo wokuphuma eBabiloni, futhi umemeza uthi, “Wozani, sikhuphukele entabeni yeNkosi, endlini kaNkulunkulu kaJakobe.”

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.

Kulelo “hora” isifebe esikhulu siqala ukucula izingoma zaso nokuphinga namakhosi omhlaba. Labo abangabhalwanga encwadini yokuphila yeWundlu balandela isifebe, futhi amabandla abo aba ngaphansi kwegunya laso. Lawo mabandla amelwaniswa ngu-Isaya ngokuthi “abesifazane abayisikhombisa.” Labo “besifazane abayisikhombisa” bayizo “izintaba eziyisikhombisa” upapa ayobusa phezu kwazo, njengoba i-United States iphoqa umhlaba wonke ukuba umise umfanekiso wesilo oyakukhuluma futhi ubangele ukuba bonke bemukele uphawu lwegunya lopapa.

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.

Labo “abesifazane abayisikhombisa bayakubamba umuntu oyedwa,” futhi lowo “muntu” ungulowo “muntu” uPawulu amkhomba ngokuthi “umuntu wesono.” Kuleso sikhathi sokuvivinywa labo abasala “eJerusalema bayakuthiwa bangcwele, yebo, bonke ababhaliweyo phakathi kwabaphilayo eJerusalema.” Abantu bakaNkulunkulu yibo labo, kuleso sikhathi, amagama abo ebhaliwe encwadini yokuphila, encwadini yeWundlu elahlatshwa kusukela ekusekelweni kwezwe. Elinye iqembu, elibamba “umuntu wesono,” yilabo abakuSambulo isahluko seshumi nantathu abakhonza umuntu wesono.

> 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.

> Bonke abakhileyo emhlabeni bayakumkhonza, labo amagama abo engalotshwanga encwadini yokuphila yeWundlu elahlatshwa kusukela ekusekelweni kwezwe. Uma umuntu enendlebe, makezwe. IsAmbulo 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”.

“Ihora” lokuzamazama komhlaba okukhulu, okuyinkinga yomthetho weSonto, liyisiphetho sokwahlulela okuphenyayo, futhi ukwahlulela kusekelwe ekutheni igama lakho litholakala noma alitholakali libhaliwe encwadini yokuphila; ngaleyo ndlela, ngaleso sikhathi izigaba ezimbili ezimelwe ngobudlelwane nencwadi yokuphila zikhomba yona kanye imiboniso yokugcina yokwahlulela. Labo ababambelela “kumuntu wesono,” bamemezela ukuthi bayaku“dla” “isinkwa” sabo “siqu, bagqoke” “izembatho” zabo “siqu,” kodwa isifiso sabo esiyinhloko ukuthi “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.”

Bayogcina isitatimende sabo semfundiso yezinkolelo (badle isinkwa sabo), futhi bayogcina isivumo sabo senkolo yehlelo (izingubo zabo), kodwa bamukele igama “lomuntu wesono.” Igama “lomuntu wesono” lithi “catholic”, okusho ukuthi “umhlaba wonke” noma “jikelele.” Labo ababamba “umuntu wesono” bafisa ukuba yingxenye “yesonto elisemhlabeni wonke”, okuyisonto lamaKatolika. Bafisa lobo budlelwane ukuze “basuse” “ihlazo” labo.

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.

“Ihlazo” libhekisa ezingxenyeni ezimbili ezibalulekile zesilo esibusa phezu kwawo wonke amabandla naphezu kwazo zonke izizwe ezinsukwini zokugcina. “Ngehora lokuzamazama komhlaba okukhulu” kusAmbulo isahluko seshumi nanye, “usizi lwesithathu luyeza masinyane”. “Usizi lwesithathu” luyi-Islam. “Ngehora lokuzamazama komhlaba okukhulu” kusAmbulo isahluko seshumi nanye, kukhala iCilongo lesiKhombisa. ICilongo lesiKhombisa luyi-Islam. I-Islam igadla “ngehora lokuzamazama komhlaba okukhulu,” ngokuba wonke amaCilongo angamathuluzi esiprofetho uNkulunkulu awasebenzisile ekwahluleleni ukukhonza iSonto ngenkani kuwo wonke umlando wezwe.

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.

Lapho “ukubhujiswa kwesizwe” kwe-United States sekulethelwe phezu kwayo, ngomthetho weSonto osuzayo maduze, “izizwe ziyakuthukuthela.” KuyiSulumane esithukuthelisa izizwe esiprofethweni seBhayibheli, njengoba simelwe yisikhombo sokuqala seSulumane encwadini kaGenesise.

> 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.

> Ingelosi leNkosi lathi kuye: Bheka, ukhulelwe, uzakuzala indodana, uyibize ngegama elithi u-Ishmayeli; ngokuba iNkosi ikuzwile ekuhluphekeni kwakho. Yena uyakuba ngumuntu wasendle; isandla sakhe siyakuba ngokumelene nabo bonke abantu, nezandla zabo bonke abantu ziyakuba ngokumelene naye; futhi uyakuhlala phambi kwabo bonke abafowabo. UGenesise 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.

“Ihlazo” lezinsuku zokugcina liyinkolo yamaSulumane. Amasonto nezizwe zomhlaba ziyakungena ngaphansi kwegunya loHlelo Olusha Lomhlaba lweZizwe Ezihlangene, olubuswa yibandla lamaKatolika. Upapa uyakuhlala phezu kohlelo lomhlaba olulodwa, njengoba nje uConstantine wanika upapa isihlalo sawo ngonyaka ka-330. Izizwe ziyakubona ukuthi amandla azo okubhekana nempi elethwa phezu kwesintu yiSulumane angafezwa kuphela ngomzamo wobunye, oyakudinga ukuzithoba ngaphansi kwegunya elithile lokuziphatha, okuyilona i-United States eyakugcizelela ukuthi liyibandla laseRoma. Njengoba nje uJustinian wanika ibandla lamaKatolika igunya lalo elikhulu ngonyaka ka-533, umlando uyaphindwa. I-United States iyakuphoqa umhlaba ngamandla ayo ezempi ukuba ulalele, njengoba nje uClovis enza ngenxa yebandla lamaKatolika ngonyaka ka-496. Umlando wevesi lesibili lesAmbulo isahluko seshumi nantathu uyakuphindwa.

> 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.

> Isilo engasibonayo sasifana nengwe, nezinyawo zaso zazinjengezebhere, nomlomo waso unjengomlomo wengonyama; udrako wasinika amandla akhe, nesihlalo sakhe sobukhosi, negunya elikhulu. IsAmbulo 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.

Lapho isithombe sesimisiwe, amakhosi omhlaba, aye acasulwa ukuhlaselwa kwe-Islamu, ayobona ukuthi “ihlazo” lendawo yonke elamelwa i-Islamu, elisetshenzisiwe ukuletha ekubeni khona isithombe sesilo somhlaba wonke, lalingesilo “ihlazo” lowo “muntu wesono” (uJezebeli) ayekhathazeke ngalo ngempela. Sekwephuze kakhulu, izwe liyothola ukuthi uJezebeli akanandaba nakancane ne-Islamu, kodwa inhliziyo yakhe ifisa ukubulala u-Eliya, njengoba uHerodiya abulala uJohane uMbhapathizi.

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 enokuhlakanipha” “iyingqondo yabahlakaniphileyo,” kanti “abahlakaniphileyo” yilabo abaqonda “ukwanda kolwazi” oluvelayo lapho iNgonyama yesizwe sakwaJuda, ivula izimpawu zeSambulo sikaJesu Kristu, ngaphambi nje kokuba isikhathi somusa siphele.

> 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.

> Wasesethi kimi: Ungawafaki uphawu amazwi esiprofetho sale ncwadi, ngokuba isikhathi sesiseduze. Ongalungile makenze okungalungile namanje; nongcolileyo makaqhubeke nokungcola; nolungileyo makenze okulungileyo namanje; nongcwele makaqhubeke abe ngongcwele. IsAmbulo 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.

“Amakhanda ayisikhombisa ayizintaba eziyisikhombisa, lapho owesifazane ehlezi khona,” amele iqiniso lokuthi upapa uyobusa phezu kokubili ibandla nombuso. Izimpawu zinencazelo engaphezu kweyodwa, futhi izimpawu kufanele zichazwe futhi ziqondwe ngokomongo wendima lapho lezo zimpawu zethulwa khona. Kuvela impikiswano yokuthi leli vesi likhomba ukuthi amakhanda ayizintaba, ngakho-ke yini engaba yisisekelo sokumisa umehluko phakathi kwamakhanda (ubuciko bokuphatha umbuso) nezintaba (ubuciko bokuphatha ibandla)? Lowo mehluko usungulwa kuDaniyeli izahluko zesikhombisa nezesishiyagalombili. Esahlukweni sesikhombisa kokubili iRoma yobuqaba neRoma yobupapa kuthiwa “kwehlukile” ezilwaneni ezazizandulele.

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.

Lapho isahluko sesikhombisa sibekwa phezu kwesahluko sesishiyagalombili (umugqa phezu komugqa), sithola esahlukweni sesishiyagalombili uphondo oluncane lweRoma, luntengantenga phakathi kwendoda, owesifazane, indoda, owesifazane. Uphawu olulodwa (uphondo oluncane) olumele imibuso emibili. Kulezo zahluko, uphondo luyisigodlo, futhi isigodlo futhi siyinhloko. Esahlukweni sesishiyagalombili, uphondo oluncane lumelela imibuso emibili, umbuso wesine nowesihlanu wesiprofetho seBhayibheli. Uphondo oluncane lumelela ngokomfanekiso imibuso emibili, futhi imibuso emibili oluyimele iyimibuso ekhomba ukuhlanganiswa kobuciko bombuso nobuciko bebandla. Izinhloko eziyisikhombisa, zona futhi eziyizintaba eziyisikhombisa, zimelela imibuso emibili, futhi omunye umbuso uwubuciko bebandla kanti omunye uwubuciko bombuso.

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 sesibili, kunobunye futhi ubufakazi balolu phawu lwesiprofetho, ngoba lapho umbuso wokugcina, amaMillerite awawuqonda njengombuso wesine waseRoma, umelelwa ngensimbi nodaka. Insimbi nodaka kuhlanganisiwe, nakuba empeleni insimbi ingahlangani nodaka. Nokho, lapho uDade White ephawula “ngensimbi nodaka,” ukuchaza njengophawu lobuqili bebandla nobuqili bombuso, njengoba kumelelwa uphondo oluncane lwesahluko sesishiyagalombili, kanye namakhanda eSambulo ishumi nesikhombisa, nawo ayizintaba.

> “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.

> “Sesesifikile esikhathini lapho umsebenzi ongcwele kaNkulunkulu umelelwa izinyawo zomfanekiso lapho insimbi yayixutshaniswe khona nobumba olunodaka. UNkulunkulu unabantu, abantu abakhethiweyo, okumele ukuqonda kwabo kungcweliswe, okungafanele babe abangcwele ngokubeka phezu kwesisekelo izinkuni, utshani, nezinhlanga. Yonke imiphefumulo ethembekile emiyalweni kaNkulunkulu iyakubona ukuthi uphawu oluhlukanisayo lokholo lwethu luyiSabatha losuku lwesikhombisa. Uma umbuso ubungahlonipha iSabatha njengoba uNkulunkulu eyalile, ubungema ngamandla kaNkulunkulu nasekuvikeleni ukholo olwanikelwa kwabangcwele kwaba kanye. Kodwa izikhulu zombuso ziyakusekela isabatha elingelona iqiniso, futhi ziyakuxubanisa ukukholwa kwazo kwenkolo nokugcinwa kwalona mntwana wobupapa, zilibeke ngaphezu kweSabatha iNkosi eyalingcwelisa yayibusisa, yalibeka eceleni ukuze umuntu aligcine lingcwele, njengophawu phakathi kwaYo nabantu baYo kuze kube yizizukulwane eziyinkulungwane. Ukuxubana kobuqili bebandla nobuqili bombuso kumelelwa yinsimbi nobumba. Le nhlanganisela yenza buthaka wonke amandla amabandla. Lokhu ukwembathisa ibandla ngamandla ombuso kuyoletha imiphumela emibi. Abantu sebephose badlula esigabeni sokubekezela kukaNkulunkulu. Babeke amandla abo kwezombusazwe, futhi bahlangene nobupapa. Kodwa isikhathi siyofika lapho uNkulunkulu eyakubajezisa labo abenze umthetho waKhe waba yize, futhi umsebenzi wabo omubi uyakubuyela phezu kwabo.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “Esigcawini esimele umsebenzi kaKristu ngenxa yethu, kanye nokumangalela kukaSathane ngokuqinile ngokumelene nathi, uJoshuwa umi njengompristi omkhulu, enza ukunxusa ngenxa yabantu bakaNkulunkulu abagcina imiyalo yakhe. Ngesikhathi esifanayo uSathane umelela abantu bakaNkulunkulu njengabonayo abakhulu, alethe phambi kukaNkulunkulu uhlu lwezono abalinge ukuba bazenze kukho konke ukuphila kwabo, aphoqelele ukuthi ngenxa yeziphambeko zabo banikelwe ezandleni zakhe ukuba ababhubhise. Ucindezela ukuthi akufanele bavikelwe yizingelosi ezikhonzayo ngokumelene nokuhlangana kwamandla obubi. Ugcwele ulaka ngoba engakwazi ukubopha abantu bakaNkulunkulu babe yizinyanda kanye nezwe, ukuze benikele kuye ukwethembeka okuphelele. Amakhosi nababusi nabaphathi bazibeke uphawu lomphikukristu phezu kwabo, futhi bamelelwa njengodrako ohamba eyokulwa nabangcwele—nalabo abagcina imiyalo kaNkulunkulu futhi abanokukholwa kukaJesu. Ebutha labo ngokumelene nabantu bakaNkulunkulu, bazibonakalisa futhi benecala lokukhetha uBaraba esikhundleni sikaKristu.”

> “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.

> “UNkulunkulu unengxabano nezwe. Lapho ukwahlulela sekuzohlala, nezincwadi zivulwa, Uyoba nesibalo esesabekayo okufanele asilungise, ebesingase manje senze izwe lesabe futhi liqhaqhazele, ukuba abantu babengaphuphuthekiswanga futhi bengathakathwanga ukudukiswa nokukhohliswa kukaSathane. UNkulunkulu uyolibizela izwe ukuba liphendule ngokufa kweNdodana Yakhe ezelwe yodwa, lowo izwe elithi, ngazo zonke izinjongo nezinhloso, limbethele kabusha, lamphathisa ihlazo obala ekushushiseni abantu Bakhe. Izwe limalile uKristu kumuntu wabangcwele Bakhe, lenqabile izigijimi Zakhe ngokwenqaba izigijimi zabaprofethi, zabaphostoli, nezithunywa. Labanqabile labo abebeyizisebenzi kanye noKristu, futhi ngalokhu kuyodingeka banike impendulo.” Testimonies to Ministers, 38, 39.

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