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# The Eighth is of the Seven - Number Two

Owesishiyagalombili ungowabayisikhombisa — Inombolo Yesibili

Kingdoms of Bible Prophecy

Imibuso Yesiprofetho SeBhayibheli

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

Esihlokweni esedlule saphawula ukuthi amaMillerite ayengenakubona iRoma njengento engaphezu kweRoma yobuqaba neRoma yobupapa, nakuba ayekhuluma ngokwehluka phakathi kwalawo mandla amabili. KumaMillerite, umehluko phakathi kweRoma yobuqaba neRoma yobupapa awuzange uwaholele ekuboneni ukuthi iRoma yobupapa yayingumbuso wesihlanu owalandela umbuso wesine weRoma yobuqaba. Emva kokudumala ngowe-1844, uDadewethu White waveza amandla amathathu eSambulo isahluko seshumi nambili neshumi nantathu njengodrako esahlukweni seshumi nambili, bese kuba ubupapa, njengesilo esaphuma olwandle esahlukweni seshumi nantathu, okwalandelwa yi-United States njengesilo esaphuma emhlabeni. Emva kokuba isisekelo sesibekiwe, iNkosi yavula ukukhanya mayelana nokuhlangana okuphindwe kathathu kukadrako, isilo, nomprofethi wamanga, okuthi esahlukweni seshumi nesithupha seSambulo kuholele izwe e-Armagedoni.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> “Umugqa wesiprofetho lapho lezi zimpawu zitholakala khona uqala kuSambulo 12, ngodrako owafuna ukubhubhisa uKristu ngesikhathi sokuzalwa Kwakhe. Kuthiwa udrako unguSathane (ISambulo 12:9); nguyena owashukumisela uHerode ukuba abulale uMsindisi. Kodwa ithuluzi eliyinhloko likaSathane ekulweni noKristu nabantu Bakhe phakathi namakhulu eminyaka okuqala eNkathi yobuKristu kwakunguMbuso WaseRoma, lapho ubuqaba babuyinkolo ebusayo. Ngakho-ke, nakuba udrako, ngokuyinhloko, emele uSathane, futhi, ngomqondo wesibili, uyisibonakaliso seRoma yobuQaba.”

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Esahlukweni 13 (amavesi 1–10) kuchazwa esinye isilo, ‘esinjengengwe,’ udrako asipha ‘amandla akhe, nesihlalo sakhe sobukhosi, negunya elikhulu.’ Lolu phawu, njengoba amaProthestani amaningi ekholiwe, lumelela upapa, owalandela emandleni nasesihlalweni sobukhosi nasegunyeni okwakukade kuphethwe umbuso wasendulo waseRoma. Ngalesi silo esinjengengwe kuthiwa: ‘Wanikwa umlomo okhuluma izinto ezinkulu nezinhlamba…. Wasuvula umlomo wakhe ngenhlamba kuNkulunkulu, ukuze ahlambalaze igama laKhe, netabernakele laKhe, nalabo abahlala ezulwini. Wanikwa futhi ukuba alwe nabangcwele, abahlule: kwase kunikwa yena amandla phezu kwayo yonke imindeni, nezilimi, nezizwe.’ Lesi siprofetho, esicishe sifane ncamashi nencazelo yophondo oluncane lukaDaniyeli 7, ngokungangabazeki sibhekisela kupapa.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “‘Wanikezwa amandla okuqhubeka izinyanga ezingamashumi amane nambili.’ Futhi, kusho umprofethi, ‘Ngabona elinye lamakhanda alo kungathi lilinyazwe laze lafa.’ Futhi futhi: ‘Oholela ekuthunjweni naye uyakuya ekuthunjweni; obulala ngenkemba kumelwe abulawe ngenkemba.’ Izinyanga ezingamashumi amane nambili ziyefana ‘nesikhathi nezikhathi nokwabiwa kwesikhathi,’ iminyaka emithathu nengxenye, noma izinsuku eziyi-1260, zikaDaniyeli 7—isikhathi lapho amandla obupapa ayeyocindezela abantu bakaNkulunkulu. Lesi sikhathi, njengoba kushiwo ezahlukweni ezandulelayo, saqala ngokubusa okuphezulu kobupapa, ngo-A.D. 538, saphela ngo-1798. Ngaleso sikhathi upapa wathunjwa yibutho laseFrance, amandla obupapa athola isilonda sawo esibulalayo, futhi isibikezelo sagcwaliseka, ‘Oholela ekuthunjweni naye uyakuya ekuthunjweni.’”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “Kuleli qophelo kwethulwa olunye uphawu. Kushiwo umprofethi: ‘Ngabona esinye isilo sikhuphuka sivela emhlabeni; sasinezimpondo ezimbili ezifana nezewundlu.’ Ivesi 11. Kokubili ukubonakala kwalesi silo nendlela yokuphakama kwaso kubonisa ukuthi isizwe esimelelwa yiso asifani nalezo ezethulwa ngaphansi kwezimpawu ezandulelayo. Imibuso emikhulu ebuse umhlaba yethulwa kumprofethi uDaniyeli njengezilwane ezidla ezinye, ezazivela lapho ‘imimoya yomine yezulu ivunguza phezu kolwandle olukhulu.’ Daniyeli 7:2. Encwadini yeSambulo 17 ingelosi yachaza ukuthi amanzi amele ‘izizwe, nezixuku, nezizwe, nezilimi.’ ISambulo 17:15. Imimoya iwuphawu lombango. Imimoya yomine yezulu ivunguza phezu kolwandle olukhulu imelela izigameko ezesabekayo zokunqoba nezinguquko zombuso, okuyizo imibuso ezuze ngazo amandla.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Kodwa isilo esinezimpondo ezinjengezewayizinyane sabonwa ‘sikhuphuka siphuma emhlabeni.’ Esikhundleni sokugumbuqela eminye imibuso ukuze sizimisele, isizwe esimelwe ngaleyo ndlela kumelwe sivuke endaweni eyayingakahlalwa ngaphambili, sikhule kancane kancane nangokuthula. Ngakho-ke sasingeke sivele phakathi kwezizwe eziminyene nezilwayo zoMhlaba Omdala—lololwandle olunesiyaluyalu ‘sabantu, nezixuku, nezizwe, nezilimi.’ Kumelwe sifunwe ezwekazini laseNtshonalanga.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Yisiphi isizwe seZwe Elisha esasithi ngo-1798 sikhuphukela emandleni, sinikeza isithembiso samandla nobukhulu, futhi sidonsa ukunaka komhlaba? Ukusetshenziswa kwalolu phawu akuvumeli mbuzo. Isizwe esisodwa, futhi esisodwa kuphela, sihlangabezana nemininingwane yalesi siprofetho; sibhekisa ngokungangabazeki e-United States of America. Kaningi futhi kaningi umqondo, cishe namazwi uqobo, wombhali ongcwele usetshenziswe ngokungaqondile yisikhulumi nomlobi womlando ekuchazeni ukuvela nokukhula kwalesi sizwe. Isilo sabonwa ‘sikhuphuka emhlabeni;’ futhi, ngokwabahumushi, igama lapha elihunyushwe ngokuthi ‘sikhuphuka’ ngokwezwi nezwi lisho ‘ukukhula noma ukuhluma njengesitshalo.’ Futhi, njengoba sesibonile, isizwe kumelwe sivele endaweni eyayingakahlalwa ngaphambili. Umlobi ovelele, echaza ukuvela kwe-United States, ukhuluma ‘ngemfihlakalo yokuphuma kwaso ebungenalutho,’ futhi uthi: ‘Njengembewu ethule sakhula saba ngumbuso.’—G. A. Townsend, The New World Compared With the Old, ikhasi 462. Iphephabhuku laseYurophu ngo-1850 lakhuluma nge-United States njengombuso omangalisayo, owawuthi ‘uvela,’ futhi ‘phakathi kokuthula komhlaba nsuku zonke wengeza emandleni nasekuziqhenyeni kwawo.’—The Dublin Nation. U-Edward Everett, enkulumweni ngabahambi abasungula lesi sizwe, wathi: ‘Ingabe babefuna indawo ecashile, engenangozi ngenxa yokungaziwa kwayo, nephephile ngenxa yokuba kude kwayo, lapho ibandla elincane laseLeyden lalingajabulela khona inkululeko kanembeza? Bhekani izifunda ezinkulu lapho, ngokunqoba okunokuthula, … baye bathwala khona izibhengezo zesiphambano!’—Inkulumo eyethulwa ePlymouth, Massachusetts, Dec. 22, 1824, ikhasi 11.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘Yayinezimpondo ezimbili ezinjengezelemvana.’ Izimpondo ezinjengezelemvana zibonisa ubusha, ubumsulwa, nobumnene, okufanele kahle ukumela isimilo se-United States ngesikhathi ivezwa kumprofethi njenge ‘ikhuphuka’ ngo-1798. Phakathi kwabadingisiwe abangamaKristu abaqale babalekela eMelika futhi bafuna isiphephelo ekucindezelweni kwobukhosi nasekungabekezelelaneni kwabapristi kwakukhona abaningi abazimisela ukumisa uhulumeni phezu kwesisekelo esibanzi senkululeko yomphakathi neyenkololo. Imibono yabo yathola indawo eSimemezelweni Sokuzimela, esibeka iqiniso elikhulu lokuthi ‘bonke abantu badalwe belingana’ futhi banikwe ilungelo elingenakuphucwa ‘lokuphila, lenkululeko, nelokufuna injabulo.’ Futhi uMthethosisekelo uqinisekisa kubantu ilungelo lokuzibusa, uhlinzeka ngokuthi abamele abakhethwe ngevoti labantu yibo abayokwenza futhi baphathe imithetho. Inkululeko yokholo lwenkolo nayo yanikezwa, wonke umuntu evunyelwe ukukhonza uNkulunkulu ngokwemiyalo kanembeza wakhe. UbuRiphabhulikhi nobuProthestani baba yizimiso eziyisisekelo zesizwe. Lezi zimiso ziyimfihlo yamandla nokuchuma kwaso. Abacindezelweyo nabacindezelwe phansi kulo lonke elaseLobukrestu baphendukele kuleli zwe benentshisekelo nethemba. Izigidi ziye zafuna ogwini lwalo, futhi i-United States iye yaphakama yafinyelela endaweni phakathi kwezizwe ezinamandla kakhulu emhlabeni.

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> “Kodwa isilo esinezimpondo ezifana nezewundlu ‘sakhuluma njengodrako. Futhi sisebenzisa wonke amandla esilo sokuqala phambi kwaso, senza umhlaba nabahlezi kuwo bakhonze isilo sokuqala, esalulama inxeba laso elibulalayo; … sithi kwabahlezi emhlabeni, mabasenzela isilo umfanekiso, esasinexeba lenkemba, kodwa saphila.’ IsAmbulo 13:11–14.” The Great Controversy, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Le ndima iveza ukuthi izahluko zeshumi nambili neshumi nantathu zikhomba udrako, isilo, nomprofethi wamanga, amandla amathathu akuSambulo ishumi nesithupha ahola umhlaba e-Armagedoni. Lawo mandla amathathu ngalinye linezahluko zalo ezikhethekile ezembula umlando ofanayo wesiprofetho. Amavesi ayisithupha okugcina kaDaniyeli ishumi nanye aqala ngamazwi athi, “Ngesikhathi sokuphela,” okwakungu-1798. Khona-ke lawo mavesi ayisithupha akhomba ukuhamba kokugcina kobupapa kuze kube yilapho, evesini lokuqala likaDaniyeli ishumi nambili, uMikayeli esukuma, ukuvivinywa kwabantu kuphele, bese kungeniswa izinhlupho eziyisikhombisa zokugcina. Evesini lamashumi amane nane lesahluko seshumi nanye umlayezo wesikhathi oqubula ulaka lobupapa futhi uqala ukuchitheka kwegazi okwenzeka ngaphambi nje kokuba ukuvivinywa kuphele umelwe ngokuthi “izindaba ezivela empumalanga naseNyakatho.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Umlayezo wasempumalanga nowasenyakatho umele umlayezo wokugcina wesixwayiso, ngoba umenyezelwa ngaphambi nje kokuba uMikayeli asukume. Yiwo umlayezo wengelosi yesithathu omenyezelwa ngesikhathi sokuthululwa kukaMoya oNgcwele. UDaniyeli wawumela lo myalezo njengonezingxenye ezimbili. Umlayezo “wasenyakatho” othukuthelisa upapa uwumlayezo okhomba “inkosi yasenyakatho” njengamandla obupapa, kanti umlayezo “wasempumalanga” uwumlayezo wabantwana basempumalanga, okuwubuSulumane. Yebo, unezinye futhi izincazelo ezibalulekile, kodwa impumalanga iwuphawu lobuSulumane, futhi umphikukristu uyisifaniso somgunyathi seNkosi yeqiniso yaseNyakatho. Umlayezo wengelosi yesithathu oxwayisa ngokwamukela uphawu lwenkosi yasenyakatho (uphawu lwesilo) futhi uxwayisa ngokuthi ubuSulumane buyoshaya ngesikhathi lapho indebe yobubi isigcwele i-United States, futhi i-United States igcwalisa indebe yayo yobubi emthethweni weSonto.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

IsAmbulo seshumi nantathu, kusukela evesini leshumi nanye kuya phambili, sikhomba wona lowo kanye umlando ofanayo wesiprofetho, futhi naso siqala ngesikhathi sokuphela ngo-1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Yisiphi isizwe seZwe Elisha esasithi ngo-1798 sikhuphukela emandleni, sinikeza isithembiso samandla nobukhulu, futhi sidonsa ukunaka komhlaba? Ukusetshenziswa kwalolu phawu akuvumi noma yimuphi umbuzo. Isizwe esisodwa, futhi esisodwa kuphela, sihlangabezana nezincazelo zalesi siprofetho; sikhomba ngokungenakuphikwa e-United States of America.” The Great Controversy, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

Umlando ofanayo wesiprofetho uvezwa kuSambulo isahluko seshumi nantathu amavesi eshumi nanye kuya kweleshumi nesishiyagalombili njengoba uvezwa kuDaniyeli isahluko seshumi nanye ivesi lamashumi amane kuya kwelamashumi amane nanhlanu. Njengasemavesini akuDaniyeli, indaba yendima ye-United States iphela ngokuvalwa komusa wokulahlwa, lapho i-United States iphoqa umhlaba ukuba wemukele uphawu lwesilo. Bese kuthi, njengakuDaniyeli isahluko seshumi nanye, umyalezo wesikhathi wethulwe esahlukweni seshumi nane. Kuyisakhiwo esifanayo ncamashi kuzo zombili lezi zingxenye, ngaphandle kokuthi amavesi kaDaniyeli achaza imisebenzi yobupapa, kanti iSambulo isahluko seshumi nantathu sikhomba indima ye-United States. Ngalezo zintambo ezimbili sithola ukuthi isahluko seshumi nesikhombisa seSambulo sihlanganisa lowo mlando ofanayo, kodwa sigcizelela indima kadrako, omelwe njengamakhosi ayishumi, okuyi-United Nations. Lezi zahluko ezintathu ezibhekweyo, umugqa phezu komugqa, zikhomba indima kadrako, yesilo, neyomprofethi wamanga, okuthi esahlukweni seshumi nesithupha baholele umhlaba e-Armagedoni; ngakho-ke kunokubaluleka ukuthi uJohane asitshele ukuthi lapho isahluko seshumi nesikhombisa siqala, kufika omunye wezingelosi ezazithulule izinhlupho eziyisikhombisa zokugcina ukuzotshela uJohane ngesahlulelo sesifebe saseRoma.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew 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. Revelation 17:1, 2.

> Kwase kufika kimi enye yezingelosi eziyisikhombisa ezazinezitsha eziyisikhombisa, yakhuluma nami, yathi kimi: Woza lapha; ngiyakubonisa ukwahlulelwa kwesifebe esikhulu esihlezi phezu kwamanzi amaningi; amakhosi omhlaba afebe naso, nabakhileyo emhlabeni badakwe yiwayini yobufebe baso. IsAmbulo 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

KumaMillerite kwakumayelana neRoma yobuqaba neRoma yobupapa, kodwa ekugcineni kumayelana nobunye obuphindwe kathathu. Njengasekuhlonzeni kwakhe lawo mandla amathathu ezahlukweni zeshumi nambili neshumi nantathu, umchaza ngokucacile owesifazane wesahluko seshumi nesikhombisa njengobupapa.

> “The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “Owesifazane [iBhabhiloni] wesAmbulo 17 uchazwa njengowo ‘embathiswe okububende nokubomvu klebhu, ehlotshiswe ngegolide namatshe ayigugu namaparele, ephethe esandleni sakhe inkomishi yegolide egcwele izinengiso nokungcola: … nasebunzini lakhe kwakulotshiwe igama elithi, “Imfihlakalo, iBhabhiloni Elikhulu, unina wezifebe.”’ Kusho umprofethi: ‘Ngabona owesifazane edakiwe yigazi labangcwele, nangegazi labafakazi bakaJesu.’ Kuphinde kuthiwe iBhabhiloni ‘yilo muzi omkhulu, obusa phezu kwamakhosi omhlaba.’ IsAmbulo 17:4–6, 18. Umbuso owagcina ukubusa ngendluzula phezu kwamakhosi eLobukholwa amakhulu eminyaka amaningi kangaka yiRoma.” The Great Controversy, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Ngakho-ke, umlando wesiprofetho omelwe esahlukweni seshumi nesikhombisa uqala nini?

> 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, sinezinhloko eziyisikhombisa nezimpondo eziyishumi. Lowo wesifazane wayembethe okunsomi nokubomvu kle, ehlotshiswe ngegolide nangamatshe ayigugu nangamaparele, ephethe esandleni sakhe indebe yegolide egcwele izinengiso nokungcola kobufebe bakhe; futhi ebunzini lakhe kwakulotshiwe igama elithi, IMFIHLAKALO, IBHABHILONI ELIKHULU, UNINA WEZIFEBE NOWEZINENGISO ZOMHLABA. Ngabona lowo wesifazane edakiwe yigazi labangcwele nangegazi labafel’ ukholo bakaJesu; kwathi lapho ngimbona, ngamangala ngokumangala okukhulu. IsAmbulo 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Ukuze uJohane alibone leli wesifazane, uthwalwa ngokwesiprofetho ayiswe ehlane, uJohane ngokwakhe asevele walihlonza esahlukweni seshumi nambili, ngokuhlangene nofakazi ababili, njengeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa.

> 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 ayilungiselwe nguNkulunkulu, ukuze bondliwe lapho izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha.... Owesifazane wanikwa amaphiko amabili okhozi olukhulu, ukuze andizele ehlane, endaweni yakhe, lapho ondliwa khona isikhathi, nezikhathi, nengxenye yesikhathi, kude nobuso benyoka. IsAmbulo 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

UJohane wathuthwa ngokwesiprofetho wayiswa enkathini yasehlane, kodwa ivesi lesithathu kuya phambili lichaza ngokunembile ukuthi kuleyo minyaka eyinkulungwane namakhulu amabili namashumi ayisithupha uJohane wayiswe kuphi, ngokuba owesifazane wayesevele edakiwe ngegazi lokushushisa, futhi wayesevele engu-“unina wezifebe.” UJohane wayiswe ekupheleni kwenkathi yasehlane, ngokuba owesifazane wayesephuzile igazi lokushushisa, futhi amabandla amaProthestani ayesevele ebuyela esibayeni sakhe futhi eba ngamadodakazi akhe, ngokuba ngaleso sikhathi wayechazwe ngokuthi “unina wezifebe.” Wayesevele enamadodakazi. Ubufakazi bukaJohane esahlukweni seshumi nesikhombisa buqala ngo-1798, njengoba kwaqala nomlando ofanayo wesiprofetho owawumela isilo kuDaniyeli ishumi nanye kanye nomprofethi wamanga kusAmbulo ishumi nantathu.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Njengakwakunjalo nakuleyo eminye imigqa emibili, lapho isahluko seshumi nesikhombisa siphetha, isahluko seshumi nesishiyagalombili bese sikhomba umlayezo wesikhathi. Imigqa emithathu yesiprofetho, owodwa kulowo nalowo wenhlanganisela ephindwe kathathu. Yonke ifanekiswa phezu kwesakhiwo esifanayo somlando esiqala ngo-1798 futhi siqhubeke kuze kube sekupheleni komusa wokuvivinywa, futhi yomithathu igcizelela umlayezo wokugcina wesixwayiso.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Amatafula kaHabakuki akhuluma ngesihloko seSambulo seshumi nesikhombisa ngemininingwane emikhulu kakhulu, ngakho manje sengizogxumela emfumeni omelelwe yileso sahluko esibeka phambili imibuso eyisishiyagalombili yesiprofetho seBhayibheli.

> 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, owesifazane ahlezi phezu kwazo. Kukhona futhi amakhosi ayisikhombisa: amahlanu awile, nelilodwa likhona, kanti elinye alikafiki; futhi lapho lifika, limelwe ukuqhubeka isikhashana nje. Nesilo esasikhona, manje esingasekho, yiso uqobo olungolwesishiyagalombili, futhi singesabaphakathi kwalawo ayisikhombisa, futhi siya ekubhujisweni. IsAmbulo 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

UDaniyeli wathi kuNebukadinesari: “Wena uyilo leli khanda legolide.”

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Futhi nomaphi lapho kuhlala khona abantwana babantu, izilwane zasendle nezinyoni zezulu uzinikele esandleni sakho, wakwenza umbusi phezu kwazo zonke. Wena uyileli khanda legolide. Danieli 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

UDaniyeli futhi watshela uNebukhadinezari wathi, “Wena, nkosi, uyinkosi yamakhosi.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Wena, nkosi, uyinkosi yamakhosi; ngokuba uNkulunkulu wezulu ukunike umbuso, namandla, nokuqina, nenkazimulo. Daniyeli 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

UNebukadinesari wayeyinhloko,” futhi wayeyinkosi, futhi wayeyinkosi yamakhosi, ngoba wayemele owokuqala wemibuso emelwe emfanekisweni. UNebukadinesari wayeyinkosi emelwe yigolide, kanti eminye imibuso namanye amakhosi kwakuyomelwa ezinye izinsimbi ezisemfanekisweni, kodwa uNebukadinesari wayengowokuqala, ngakho-ke eyinkosi yamakhosi. Elinye izinga esingeke sikhulume ngalo manje ukuthi umbuso waseBhabhiloni umele umbuso ofuna ukulingisa uKristu ngamanga, yena oyiNkosi yamakhosi yeqiniso.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Ekuqaleni kobufakazi buka-Isaya mayelana neziprofetho zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili (izikhathi eziyisikhombisa zikaLevitikusi 26), u-Isaya uchaza amakhosi njengezinhloko.

> 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, aze angabe esaba yisizwe. Inhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikuqiniswa. U-Isaya 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

U-Isaya umane ebeka nje iphuzu lokuqala lezikhathi ezimbili zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ezamelana nombuso wasenyakatho waseSamariya nombuso waseningizimu wakwaJuda; futhi lapho enza kanjalo, ufaka ofakazi ababili bokuthi umuzi omkhulu wombuso uyinhloko yawo, nokuthi inkosi iyinhloko yomuzi omkhulu. “Inhloko” iyinkosi nombuso. Encwadini yesAmbulo lowo mugqa ofanayo wesiprofetho uyathathwa futhi, njengaseNcwadini kaDaniyeli.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Ngakho-ke, lapho uJohane eyiswa ku-1798 futhi ethulwa ngemfumbe ekhomba ukuthi kukhona “amakhanda” ayisikhombisa, usuke ekhombisa ukuthi kukhona imibuso eyisikhombisa. Bese etshelwa ukuthi amakhanda noma imibuso emihlanu isiwile. Ngo-1798 umbuso wesihlanu wesiprofetho seBhayibheli wawusanda kuwa njengoba wawamukele inxeba elibulalayo elalizogcina selipholile.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

UJohane, omi emlandweni wesikhathi sokuphela ngonyaka ka-1798, utshelwa futhi ukuthi elinye lamakhanda “likhona.” Umbuso wesithupha wesiprofetho seBhayibheli waqala ngo-1798, ngakho-ke lapho uJohane edluliselwa ngokwesiprofetho ku-1798, umbuso owawukhona ngaleso sikhathi yi-United States, futhi waphinde waziswa ukuthi umbuso wesikhombisa wawusesikhathini esizayo maqondana no-1798, ngoba wawungakafiki. Umbuso wesikhombisa owawusesikhathini esizayo maqondana no-1798 yi-United Nations, emelwe ngamakhosi ayishumi, futhi iyona okukhulunywa ngayo kusAmbulo seShumi nesikhombisa. Kodwa kukhona nowesishiyagalombili, ongowabayisikhombisa. IRoma ihlala ivela ingowesishiyagalombili futhi ingeyabayisikhombisa.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

Kuningi okungashiwo ngokuqukethwe kwesahluko seshumi nesikhombisa, kodwa thina simane sikhomba imibuso eyisishiyagalombili yesiprofetho seBhayibheli emelwe esahlukweni seshumi nesikhombisa ukuze sibone ukuthi ukuqonda kwamaMillerite ngemibuso emine kuhambelana kanjani nemibuso eyisishiyagalombili yesAmbulo 17.

We will address this in the next article.

Sizokhuluma ngalokhu esihlokweni esilandelayo.

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