Article

# The Book of Daniel - Number Fifty-Six

Incwadi kaDaniyeli - Inombolo Engamashumi Amahlanu Nesithupha

Unlocking the Mystery of Revelation 17: The Final Prophecy of the Great Whore and the Beast

Ukuvulwa Kwemfihlakalo YesAmbulo 17: Isiprofetho Sokugcina Sesifebe Esikhulu Nesilo

Author

Jeff Pippenger

Published

January 20, 2024

Formats

PDF
Word
Song MP3

The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”

Ukubonakaliswa kokugcina kwemibuso yesiprofetho seBhayibheli kutholakala encwadini yeSambulo isahluko seshumi nesikhombisa. Kuleso sahluko, evesini lesithathu, uJohane uthathwa ayiswe “ehlane”, ukuze ingelosi ikwazi ukumkhombisa ukwahlulelwa “kwesifebe esikhulu” sesiprofetho, esihlezi phezu “kwamanzi amaningi” nesenze “ubufebe” “namakhosi omhlaba.”

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.

> Kwase kufika enye yezingelosi eziyisikhombisa ezazinezitsha eziyisikhombisa, yakhuluma nami, yathi kimi: Woza lapha; ngizakukhombisa ukwahlulelwa kwesifebe esikhulu esihlezi phezu kwamanzi amaningi; amakhosi omhlaba aphingile naso, nabakhileyo emhlabeni badakiwe yiwayini lokuphinga kwaso. Yase ingithwala ngoMoya yangiyisa ehlane; ngabona owesifazane ehlezi phezu kwesilo esibomvu kle, sigcwele amagama okuhlambalaza, sinamakhanda ayisikhombisa nezimpondo eziyishumi. IsAmbulo 17:1–3.

By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.

Ngamazwi kaJohane uqobo, “ihlane” limelela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa kusukela ngonyaka ka-538 kuze kube sesikhathini sokuphela ngo-1798.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Owesifazane wabalekela ehlane, lapho enendawo ayilungiselelwe nguNkulunkulu, ukuze bondliwe khona izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha. … Owesifazane wanikwa amaphiko amabili okhozi olukhulu, ukuze andize aye ehlane, endaweni yakhe, lapho ondliwa khona isikhathi, nezikhathi, nengxenye yesikhathi, ekubusweni yinyoka. IsAmbulo 12:6, 14.

In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.

Emoyeni, uJohane wayiswa eminyakeni eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa. Leyo minyaka yayimelwe kusengaphambili yiminyaka emithathu nengxenye yesomiso ngesikhathi somlando kaJezebeli, u-Ahabi no-Eliya. Leyo minyaka kwakumelwe iqhubeke kuze kube yilapho ubupapa buthola inxeba labo elibulalayo ngowe-1798, ngokuba kwakuba “kunqunyiwe” ukuba lokhu kwenzeke ekupheleni kwentukuthelo yokuqala, okwakuyisiphetho sempi eyafikiswa phezu kwendlu engcwele nebutho ngamandla amabili achithayo obuqaba nobupapa. Wonke lawa maqiniso ase ebekiwe ezihlokweni zakamuva.

The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.

“Isifebe esikhulu” siyisifebe saseThire sika-Isaya, esasizokhohlakala iminyaka engamashumi ayisikhombisa engokomfanekiso, eyayiyizi “zinsuku zenkosi eyodwa.” Umlando we-United States ungumlando weminyaka engamashumi ayisikhombisa engokomfanekiso, eyayifanekiselwa ngaphambili yiminyaka engamashumi ayisikhombisa yokuthunjwa ngesikhathi sokubusa kweBabiloni, umbuso wokuqala wesiprofetho seBhayibheli. Phakathi nalowo mlando isifebe esikhulu saseThire sasizokhohlakala. Ekupheleni kwalowo mlando sasizokhunjulwa, siphinde futhi siphume siyohlabela izingoma zaso, ngaleyo ndlela sifebe namakhosi omhlaba. UJohane wathwalwa ngokomoya wayiswa emlandweni wokubusa kopapa ukuze abone ukwahlulelwa kwamandla opapa. Ukwahlulelwa kwendodakazi yompristi eyafeba kwakungukuthi yayizoshiswa ngomlilo.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Indodakazi yanoma yimuphi umpristi, uma izingcolisa ngokuziphatha njengengwadla, ingcolisa uyise; iyakushiswa ngomlilo. Levitikusi 21:9.

In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.

Embonweni yokwahlulelwa kwesifebe esikhulu eyaboniswa uJohane ngomunye wezingelosi ezachitha esinye sezinhlupho eziyisikhombisa zokugcina kwakungukuthi sasizoshiswa ngomlilo.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Nezimpondo eziyishumi ozibonileyo phezu kwesilo, zona ziyakumzonda isifebe, zisenze incithakalo futhi sibe yize, zidla inyama yaso, zisitshise ngomlilo. IsAmbulo 17:16.

The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.

Amanzi lapho isifebe esikhulu sihlezi khona ayizizwe zomhlaba, eziyolethwa ngaphansi kwegunya laso lapho i-United States ikhohlisa umhlaba wonke ukuba ukhuleke kuso isilo, naso esiyiso leso sifebe esikhulu. I-United States bese iba yinkosi eyinhloko phakathi kwamakhosi ayishumi amelwe esiprofethweni seSambulo seshumi nesikhombisa, futhi kulo mfanekiso i-United States imelela inkosi yokuqala ukwenza ubufebe nalesi sifebe, nakuba iyokwenza leso senzo nawo wonke amakhosi ngemva kwalokho.

The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.

Inkosi yokuqala phakathi kwamakhosi amaningi imelwe ngu-Ahabi, owayeshade nesifebe esikhulu, esimelwe njengoJezebeli ebandleni laseThiyathira. Ukwahlulelwa kukaJezebeli (isifebe esikhulu) kufezwa amakhosi ayishumi, ayophoqelelwa ukuba angene emanyanweni webandla nombuso ngamandla e-United States. Lawo makhosi ayovuma ukuvumela upapa ukuba abuse umhlaba (ahlale phezu kwamanzi), naphezu kwenzondo yawo ngaleso sifebe.

> 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. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Futhi izimpondo eziyishumi ozibonileyo zingamakhosi ayishumi, angakamukeli mbuso okwamanje; kodwa amukela amandla njengamakhosi ihora elilodwa kanye nesilo. Lawa anhliziyonye, futhi ayakunikeza isilo amandla awo namandla awo onke. Lawa ayakulwa neWundlu, futhi iWundlu liyawanqoba; ngokuba liyiNkosi yamakhosi, noMbusi wababusi; nalabo abanalo babiziwe, bakhethiweyo, bathembekile. Wasesithi kimi: Amanzi owabonileyo, lapho kuhlezi khona isifebe, angabantu, nezixuku, nezizwe, nezilimi. Nezimpondo eziyishumi ozibonileyo phezu kwesilo, lezi ziyasizonda isifebe, zisishiye siyincithakalo futhi sinqunu, zidle inyama yaso, zisishise ngomlilo. Ngokuba uNkulunkulu ufake ezinhliziyweni zazo ukuba zifeze intando yakhe, zivumelane, zinikeze isilo umbuso wazo, kuze kugcwaliseke amazwi kaNkulunkulu. Owesifazane owambonileyo ungumuzi omkhulu, obusa phezu kwamakhosi omhlaba. IsAmbulo 17:12–18.

The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.

“Amakhosi ayishumi” (i-United Nations), empeleni ayabuzonda upapa, kodwa aphoqwa yizimo ukuba anikele umbuso wawo wesikhashana emandleni kapapa ngethemba eliyize lokusindisa umhlaba ezinhlekeleleni zawo ezandayo. Lapho eqaphela inkohliso yakhe, aba yithuluzi lokumshisa ngomlilo ekugcwalisekeni komthetho okuLevitikusi.

The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.

“La makhosi ayishumi” “alwa neWundlu” ngokushushisa akwehlisela abantu bakaNkulunkulu bezinsuku zokugcina.

> Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.

> Kungani izizwe zithukuthele, nabantu becabanga okuyize na? Amakhosi omhlaba ayazimisa, nababusi bahlangana becebisana, bemelana noJehova, bemelana noGcotshiweyo wakhe, bethi: Masiqaqe izibopho zabo, silahle kude izintambo zabo kithi. Ohlezi ezulwini uyakuhleka; iNkosi iyakubahleka usulu. Khona iyakukhuluma kubo ngentukuthelo yayo, ibadungaze ngokufutheka kwayo okukhulu. AmaHubo 2:1–5.

The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.

Ukushushiswa okufeziwe ngenxa yobupapa ngamakhosi omhlaba, kwenziwa futhi kuKristu esiphambanweni.

> Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.

> owasho ngomlomo wenceku yakho uDavide wathi: Izizwe zathukuthelani, nabantu bacabangani okuyize na? Amakhosi omhlaba asukuma, nababusi babuthana ndawonye bemelana neNkosi, bemelana noKristu wayo. Ngokuba ngeqiniso babuthana bemelana neNgane yakho engcwele uJesu, omgcobile, uHerode noPontiyu Pilatu, kanye nabezizwe nabantu bakwa-Israyeli, ukuze benze konke isandla sakho necebo lakho okwamiselwa ngaphambili ukuba kwenzeke. Izenzo 4:25–28.

The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.

“Amakhosi omhlaba” avukela uKristu ekubethelweni kwakhe amele “amakhosi ayishumi” esAmbulweni isahluko seshumi nesikhombisa, aphinda alwe neWundlu ngokushushisa abantu balo. Esiphambanweni, lawo makhosi ayeyilo “ibandla lababi” “elamzungeza” uKristu, futhi aphinde enze kanjalo ngabantu bakhe bezinsuku zokugcina.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Ngokuba izinja zingizungezile; ibandla lababi lingihanqile; bangihlabile izandla nezinyawo zami. Ngingawabala wonke amathambo ami; bayangibuka, bangigqolozele. Babelana ngezambatho zami phakathi kwabo, benza inkatho ngesembatho sami. AmaHubo 22:16–18.

The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.

Amakhosi ayishumi, aletha ukwahlulela phezu kwesifebe esikhulu, asishisa ngomlilo, ngokuba siyisifebe esizibiza ngokuthi siyindodakazi yompristi. Lawo makhosi nawo amelwe “njengezinja,” futhi amakhosi ayishumi awayikushisa kuphela isifebe esikhulu ngomlilo, kodwa futhi “ayakudla inyama yaso.” Ukufa kukaJezebeli kwafika lapho ephonswa phansi esodongeni, wachaphazeleka emhlabathini, kwase kufika izinja zadla inyama yakhe.

> And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.

> Kwathi lapho uJehu efika eJizreyeli, uJezebeli wakuzwa lokho; wase ezipenda ubuso, walungisa ikhanda lakhe, walunguza ngefasitela. Kwathi uJehu engena ngesango, yena wathi: “Kwaba khona ukuthula yini kuZimri, owabulala inkosi yakhe na?” Yena wase ephakamisa ubuso bakhe ebhekisa efasiteleni, wathi: “Ngubani ongakimi? Ngubani na?” Kwase kulunguza kuye abathenwa ababili noma abathathu. Wathi: “Mphonseni phansi.” Base bemphonsa phansi; kwase kufafazeka elinye igazi lakhe odongeni nasezihhashini; yena wase emnyathela ngezinyawo. Kwathi esengene, wadla, waphuza, wayesethi: “Hambani niyobheka manje lo wesifazane oqalekisiweyo, nimngcwabe, ngokuba uyindodakazi yenkosi.” Base behamba ukuyomngcwaba; kodwa abatholanga lutho ngaye ngaphandle kogebhezi, nezinyawo, nezintende zezandla zakhe. Ngakho babuya futhi, bamtshela. Yena wathi: “Yilo izwi likaJehova alikhuluma ngenceku yakhe u-Eliya umTishibi, ethi: Esabelweni saseJizreyeli izinja ziyakudla inyama kaJezebeli; nesidumbu sikaJezebeli siyakuba njengomquba ebusweni bensimu esabelweni saseJizreyeli; ukuze bangasho ukuthi, Lo nguJezebeli.” 2 AmaKhosi 9:30–37.

The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.

Amakhosi ayishumi, ayizinhlangano eziManyene, inkosi yawo enkulu eyi-United States, ayoletha ukwahlulela phezu kobupapa ngokumshisa ngomlilo nangokudla inyama yakhe. Lokho kwahlulela yikho ingelosi eyafika ukuzokukhombisa uJohane, futhi ukuze yenze lokho yamthwala uJohane yamyisa emlandweni wehlane, kodwa hhayi nje endaweni ethile engahleliwe emlandweni wehlane, kunalokho yamyisa ekugcineni kwaleso sikhathi uqobo. Kusobala ukuthi uJohane wabekwa ekugcineni kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, ngokuba ngesikhathi ebona owesifazane wayesevele edakiwe yigazi lokushushisa futhi esevele ebonisiwe njengonina wezifebe.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Ngakho wangithwala ngoMoya wangiyisa ehlane; ngabona owesifazane ehlezi phezu kwesilo esibomvu kle, sigcwele amagama okuhlambalaza, sinamakhanda ayisikhombisa nezimpondo eziyishumi. Lowo wesifazane wayembathiswe okububende nokubomvu kle, ehlotshiswe ngegolide nangamatshe ayigugu nangamaparele, ephethe esandleni sakhe indebe yegolide egcwele izinengiso nokungcola kobufebe bakhe; ebunzini lakhe kwakulotshiwe igama elithi: IMFIHLAKALO, IBHABHILONI ELIKHULU, UNINA WEZIFEBE NOWEZINENGISO ZOMHLABA. Ngabona lowo wesifazane edakiwe yigazi labangcwele nangegazi labafakazi bakaJesu; kwathi lapho ngimbona, ngamangala ngokumangala okukhulu. IsAmbulo 17:3–6.

The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.

Isifebe saseTire, esiyiso futhi “isifebe esikhulu” esimelelwe kusAmbulo isahluko seshumi nesikhombisa, sasiyokhohlakala kuze kube yisikhathi lapho siphinde sicule izingoma zaso futhi siphinge sifebe namakhosi omhlaba.

Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.

Noma yisiphi isichazamazwi esihloniphekile esashicilelwa ngaphambi kuka-1950 siyakubonisa ukuthi owesifazane embethe okubomvu kle eSambulweni isahluko 17 uwuphawu lweBandla lamaRoma Katolika, kodwa namuhla izwe licabanga ukuthi iBandla lamaKatolika liyibandla lobuKristu. Izwe selikhohliwe ukuthi yena ungubani ngempela.

When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.

Ngesikhathi uJohane embona, ukuhlushwa kweNkathi Yobumnyama kwakusondela ekupheleni kwako, ngoba wayesevele edakiwe yigazi labangcwele. Okwemvelo kufanekisa okokomoya, futhi umuntu udakwa ngemva kokuphuza, hhayi ngaphambi kwalokho.

The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.

AmaProthestani aphuma ebuKatolikeni emakhulwini eminyaka ngaphambi kuka-1798, ayeseqalile kakade uhambo lwawo lokubuyela ekuhlanganyeleni neKatolika ngo-1798, ngokuba wayehlonziwe njenga-“NINA LEZIFEBE.” Ngesikhathi uJohane embona futhi emangala, amabandla ayekade ehlukene ekuhlanganyeleni kwakhe ayesebuyile kakade. Ngakho-ke uJohane wayiswa ku-1798, lapho isifebe esikhulu sase sibulele izigidi ngezigidi zamaKristu kakade, futhi sase sidukisile kakade amabandla ayengamaProthestani ngaphambili ukuba amukele isimangalo saso sokuziphakamisa sokuthi sona siyinhloko yamabandla, njengoba uJustinian wayesihlonzile ngonyaka ka-533.

From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.

Kusukela endaweni yokubuka yesiprofetho yango-1798, ingelosi yabe isethulela uJohane umfanekiso wokugcina wemibuso yesiprofetho seBhayibheli.

> And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 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. 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. Revelation 17:7–12.

> Ingelosi lathi kimi, Kungani umangele na? Ngizokutshela imfihlakalo yowesifazane, neyesilo esimthweleyo, esinamakhanda ayisikhombisa nezimpondo eziyishumi. Isilo osibonileyo sasikhona, kepha asisekho; siyakwenyuka siphume kwalasha ongenamkhawulo, siye ekubhujisweni; nabakhileyo emhlabeni bayakumangala, labo amagama abo angalotshwanga encwadini yokuphila kusukela ekusekelweni kwezwe, lapho bebona isilo esasikhona, futhi esingasekho, kepha sisekhona. Nansi ingqondo enokuhlakanipha. Amakhanda ayisikhombisa ayizintaba eziyisikhombisa, ahlezi phezu kwazo owesifazane. Futhi kukhona amakhosi ayisikhombisa: amahlanu awile, nelilodwa likhona, kanti elinye alikafiki; futhi lapho lifika, limelwe ukuhlala isikhashana. Isilo esasikhona, kodwa esingasekho, sona uqobo singesesiwombili, futhi singesakwabayisikhombisa, siya ekubhujisweni. Nezimpondo eziyishumi ozibonileyo zingamakhosi ayishumi, angakawamukeli umbuso okwamanje; kepha amukela amandla njengamakhosi ihora linye kanye nesilo. IsAmbulo 17:7–12.

A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.

Isilo singumbuso esiprofethweni seBhayibheli, njengoba sibonakala kalula ezahlukweni zesikhombisa nezesishiyagalombili zikaDaniyeli; futhi imfihlakalo ingelosi eyethula kuJohane iyimfihlakalo yesilo nowesifazane ogibele phezu kwesilo. Owesifazane ophezu kwesilo uyisifebe esikhulu esiphinga namakhosi omhlaba. UnguJezebeli, futhi umyeni wakhe ngu-Ahabi.

> 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.

> Ngakho-ke indoda iyakushiya uyise nonina, inamathele kumkayo; futhi bayakuba nyamanye. UGenesise 2:24.

A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.

Indoda iyindoda, nowesifazane ungowesifazane, kodwa ndawonye bayinyama yinye. Imfihlakalo yesilo iwukuthi siyinhlanganisela yebandla nombuso, inhlanganisela yowesifazane (ibandla) nesilo (amakhosi) okuyinto engumbuso munye, oqukethe izingxenye ezimbili. Ubuciko bokubusa nombuciko bebandla kuhlangene, owesifazane ephethe ubudlelwane, kuyilo “isithombe sesilo.” UJohane uboniswa owesifazane ethwelwe yisilo, ngoba nguyena ophethe lobo budlelwane.

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

> Owesifazane oyibonileyo ngumuzi omkhulu lowo, obusa phezu kwamakhosi omhlaba. IsAmbulo 17:18.

Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.

Ndawonye, isilo nomfazi bamele umbuso munye (inyama eyodwa), kodwa ingelosi igcizelela ubudlelwane besifebe esikhulu namakhosi omhlaba. “Isilo esasikhona” “kepha singasekho”, esiyaku “kwenyuka siphuma kwalasha, siye ekubhujisweni,” nesokuthi “abahlezi emhlabeni bayakumangala” basilandele, ubupapa lapho kupholiswa inxeba lokufa lesifebe esikhulu. “Sasikhona” njengombuso wesihlanu wesiprofetho seBhayibheli, kodwa “kwanqunywa” ukuthi siyakwamukela inxeba lokufa ngo-1798.

When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.

Lapho uJohane ethwalwa ngomoya wayiswa ku-1798, “wayengesona” isilo, kanti “nokho” lapho inxeba lakhe elibulalayo seliphulukisiwe ekupheleni kweminyaka engamashumi ayisikhombisa engokomfanekiso ephetha emthethweni weSonto oseluseduze ukufika, “usenguye” futhi ephila, ehlabelela izingoma zakhe, ephinga, futhi ebulala amaKristu.

Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.

Isahluko seshumi nesikhombisa siyisingeniso sokugcina semibuso yesiprofetho seBhayibheli, ngakho-ke kufanele sivumelane nokukhulunywa kokuqala kwemibuso yesiprofetho seBhayibheli. Ukukhulunywa kokuqala kwaleyo mibuso kutholakala kuDaniyeli isahluko sesibili, emelwe kuwo womabili amashadi ayeyigcwalisa umyalo kaHabakuki wokuba kubhalwe umbono futhi wenziwe ucace ematafuleni.

The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.

AmaMillerite babenembile ekuqondeni kwabo imibuso kaDaniyeli yesiprofetho seBhayibheli njengoba imelwe ezahlukweni zesibili, zesikhombisa, nezesishiyagalombili, kodwa ukuqonda kwabo kwakungaphelele. Amagugu kaMiller esahluko sesibili sikaDaniyeli akhanya ngokuphindwe kayishumi ezinsukwini zokugcina, ngokuba ayaqashelwa njengakhomba inkomba yokuqala, hhayi kuphela yemibuso yesiprofetho seBhayibheli, kodwa futhi nenkomba yokuqala yesambulo sokuthi owesishiyagalombili ungowabayisikhombisa. UJesu uhlala ebonisa ukuphela kwento ngokuqala kwento.

All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”

Bonke abaprofethi bakhuluma ngezinsuku zokugcina, futhi uJohane, kusAmbulo isahluko seshumi nesikhombisa, ukhomba umbuso wokugcina wasemhlabeni lapho eveza “isilo esasi khona, manje asisekho; kodwa siyakwenyuka siphuma emgodini ongenasiphelo, siye ekubhujisweni.” Isilo sikhuphuka siphuma “emgodini ongenasiphelo,” okuwuphawu “lokubonakaliswa okusha kwamandla kaSathane.”

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Lapho sebeqedile [sebeqedela] ubufakazi babo.’ Inkathi lapho ofakazi ababili kwakufanele baprofethe begqoke indwangu yamasaka yaphela ngo-1798. Njengoba babesondela ekupheleni komsebenzi wabo ekusithekeni, kwakuzokwenziwa impi kubo ngamandla amelwe ngokuthi ‘isilo esikhuphuka siphuma emgodini ongenasiphelo.’ Ezizweni eziningi zaseYurophu amandla ayebusa eBandleni naseMbuso ayelokhu, amakhulu eminyaka, elawulwa nguSathane, ngomgudu wobupapa. Kodwa lapha kuvezwa ukubonakaliswa okusha kwamandla kaSathane.” The Great Controversy, 268.

Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.

Abanye bezazi zemfundiso yenkolo bayophikisa ngokuthi, ngenxa yokuthi “isilo esenyukayo siphuma kwalasha” encwadini yeSambulo ishumi nanye, sichazwa kuleso siqephu njengokungakholelwa kuNkulunkulu kweNguquko yaseFulansi, ngakho-ke inkulumo ethi “kwalasha” iwuphawu lokungakholelwa kuNkulunkulu. Kodwa ubuSulumane benyuka buphuma “kwalasha” encwadini yeSambulo isishiyagalolunye, futhi ubuSulumane abukhona ukungakholelwa kuNkulunkulu. Qualasha umele ukubonakaliswa kukaSathane.

> “I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.

> “Ngamtshela ukuthi iNkosi yayingibonisile embonweni ukuthi i-mesmerism ivela kuDeveli, ivela emgodini ongenasiphelo, nokuthi maduzane yayiyoya khona, kanye nalabo ababeqhubeka ukuyisebenzisa.” Review and Herald, July 21, 1851.

Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.

Into ethile “kuDeveli” ivela “emgodini ongenasiphelo.” KuSambulo isahluko seshumi nesikhombisa, isilo esenyuka siphuma emgodini ongenasiphelo singamandla aya ekubhujisweni, nalabo amagama abo angalotshiwe encwadini bayakusilandela ngokumangala. “Ukubhujiswa” kusho ukulahlwa okuphakade, futhi kuvezwa eSambulweni njenge “chibi lomlilo,” okuyilo lapho isilo siphonswa khona.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Sase sibanjwa isilo, kanye naso umprofethi wamanga owayenza izimangaliso phambi kwaso, ngazo adukisa labo abamukele uphawu lwesilo nalabo abakhonza umfanekiso waso. Bobabili laba baphonswa bephila echibini lomlilo ovutha ngesibabule. IsAmbulo 19:20.

In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.

Esahlukweni seshumi nantathu kuyaboniswa isilo sokuqala esivela olwandle, uDade uWhite asikhomba ngokuqondile njengobupapa. Kuleyo ndima izwe liyamangala lilandele isilo sobupapa.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.

> Ngase ngibona elinye lamakhanda ayo kungathi lilinyazwe lafa; futhi isilonda sayo esibulalayo saphulukiswa; futhi umhlaba wonke wamangala walandela isilo. IsAmbulo 13:13.

The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.

Isilo seSambulo seshumi nesikhombisa “abakhileyo emhlabeni bayakumangala” basilandele, siyisibonakaliso sokugcina samandla kaSathane esenzeka lapho inxeba elibulalayo lobupapa seliphilisiwe emthethweni weSonto oseduze ukufika. Zonke izimpawu zesiprofetho zowesifazane nesilo asigibelayo esahlukweni seshumi nesikhombisa, zikhomba ibandla laseRoma, njengoba nezichazamazwi ezashicilelwa ngaphambi kuka-1950 zazikhomba kanjalo.

The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.

Isilo sesAmbulo seshumi nesikhombisa, siyisibonakaliso sokuhlangana kwebandla nombuso, okuyisithombe sesilo. Isilo esinamakhanda ayisikhombisa nezimpondo eziyishumi singumbuso owakhiwe amakhosi ayishumi (iNhlangano Yezizwe Ezihlangene), owesifazane agibele phezu kwawo futhi abuse phezu kwawo. Owesifazane uwubupapa, obuchazwa ngokuthi yiBabiloni elikhulu, unina wezifebe. Ngemva kokuba izibonakaliso sezihlonziwe, singabuyela ku-1798; iphuzu emlandweni uJohane ayiswa kulo ukuze amukele ukwambulwa kokugcina kwemibuso yesiprofetho seBhayibheli.

We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.

Sizokhuluma ngaleyo mibuso, nokumelwa kwayo kuDaniyeli isahluko sesibili, esihlokweni esilandelayo.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.

> “Sonke isizwe esike savela enkundleni yezenzo sivunyelwe ukuba sihlale endaweni yaso emhlabeni, ukuze kubonakale ukuthi siyoyifeza yini inhloso ‘yoMlindi noNgcwele.’ Isiprofetho silande ukunyuka nokuwa kwemibuso emikhulu yomhlaba—iBhabhiloni, iMedo-Pheresiya, iGrisi, neRoma. Ngasinye salezi, njengangezizwe ezinamandla amancane, umlando waziphinda. Ngasinye saba nesikhathi saso sokuvivinywa, ngasinye sehluleka, inkazimulo yaso yaphaphatheka, amandla aso asuka, futhi indawo yaso yathathwa ngelinye.”

> “While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.

> “Nakuba izizwe zazilahla izimiso zikaNkulunkulu, futhi kulokho kuzilahla zazenzela ukubhujiswa kwazo ngokwazo, kwakusabonakala ngokusobala ukuthi inhloso yobuNkulunkulu, ebusayo phezu kwakho konke, yayisebenza kuzo zonke izinyathelo zazo.” Education, 177.

Back to Articles