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In Daniel 7, the fourth beast had ten horns, but then an 11th horn came up and uprooted three of the other horns, leaving 8 horns.
In Revelation, there are three beasts with seven heads and ten horns each (12:3; 13:1; 17:3). Seven is equal to the total number of heads in Daniel 7. (The leopard had 4 heads.) Ten is also equal to the total number of horns in Daniel 7 (at least before the 11th horn showed up).
There must be some relationship between the seven heads and ten horns in Daniel and Revelation. The seven heads and ten horns are explained in Revelation 17. So, my question is, what is the significance of the similarity of the number of heads and horns? Are these exactly the same 17 entities, or do the numbers indicate that the beasts in Revelation are a continuance (descendants) of the beasts in Daniel 7, or perhaps something else?
Troy Day
here we go @followers we challenge Philip Williams Jose Salinas David P Griffiths to give the proper answer here John Mushenhouse Terry Wiles will be judges AND GO!
Charles Lee Causey Sr.
I don’t know. But I can say that many of the prophecies for the House of Judah will be repeated for her in the great tribulations of outer darkness.
Troy Day
Charles Lee Causey Sr. Some interpretations of end‑times prophecy imagine a moment, long after the Rapture, when a powerful figure—described symbolically as “the beast”—is represented by an image or statue established through Satan’s influence. In this view, the pivotal moment occurs around day 1290, when this image is set up as a focal point of deception and false worship. The figure behind the image is thought to have been struck down or “wounded as to death” by the very sign associated with the Son of Man at the moment of the Rapture.
According to this perspective, the sign of Christ’s appearing would not only expose the emptiness of the false god but also spiritually “wound” the entity that people had been following. The shock of that revelation would shake the allegiance of many who had previously devoted themselves to this figure. Yet the narrative continues by suggesting that Satan, once released upon humanity around day 1260, will work to restore the image and demand renewed devotion to it.
Some speculate about who or what this false god might represent—Buddha is occasionally mentioned in such theories, though this is conjecture rather than a universally held belief. The broader idea is that the beast’s image will serve as a rallying point for a global system of worship and control, enforced by spiritual deception and political power. The symbolism is often interpreted as a warning about misplaced devotion and the dangers of spiritual blindness.
Within this framework, the “number of the beast” is portrayed as something sealed and unknowable until the moment Satan authorizes its use. Only those who willingly accept the mark, according to this interpretation, will be able to engage in commerce. Those who remain faithful to Jesus are believed to be protected from ever knowing—or using—that number, because they refuse the system that requires it.
Speculation about the nature of the number varies widely. Some imagine it as a kind of encoded identifier, perhaps similar to a barcode or digital signature that the human mind cannot decipher on its own. The idea is that this number would be embedded in a global economic system designed to track and regulate every transaction.
In this scenario, global authority shifts dramatically after the Rapture, with the suggestion that the General Secretary of the Chinese Communist Party could rise to oversee world commerce once the United States is weakened or destabilized. This interpretation blends biblical symbolism with geopolitical speculation, reflecting concerns about power vacuums, authoritarian control, and the merging of spiritual rebellion with global governance.
Charles Lee Causey Sr.
Troy Day At the appearance of a His SIGN in the Heavens, every eye will see, every knee will bow and every tongue will confess that Jesus is Lord. That is the purpose of His SIGN. Those who require a sign will not be blessed at Rapture. God’s witnesses *the clouds of Heaven” will descend with Him and begin teaching (feeding) the new convertees of what just happened and what they must do to be gathered in the winter harvest. Then on day 1260, Satan will be released to test their new faith in Jesus. It will be the “greatest tribulations” ever…. Rev.2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. ^^^^^^^^(Mat.24:30) He gathers the guest for His wedding. ………(Dan.7:13-14) He takes them to the Ancient of Days who grants them to Him as His Everlasting Dominion (His anointing – His wedding). Then as “King Jesus” the newly crowned King (Rev.14:14) will return for those who were not invited to His wedding (Luke 12:36) ………..after they have died for Him (Rev.2:10) by refusing the mark of the beast (Rev.20:4) during the greatest tribulations ever to beset mankind (Mat.24:21).
Troy Day
Charles Lee Causey Sr. This article focuses on the culture industry around singles and sexuality within black religious broadcasting. Many Pentecostal preachers’ messages on sexuality respond to the great angst many black women feel concerning the prospect of marriage. Several studies conclude that, for a myriad of reasons, black women are the least likely to marry. Tis has led many televangelists to create a niche by encouraging black women to focus on career advancement and personal care. Yet, traditional notions of sexuality, which include abstinence before marriage and the repression of sexual pleasure, endure. Tis article explores the tension generated by televangelists who promote transgressing the social order that calls for marriage as an ultimate goal while they simultaneous offer a relationship with the sacred as a panacea for sexual desire. It asks what the implications are for black women, theologically and socially, when the Holy Spirit is offered as a spiritual replacement for physical relationships.
Keywords
Juanita Bynum, McKinney Hammond, celibacy, female sexuality
In this home, Sister Moore, the Lord comes first. Te Lord made me leave that man in
there a long time ago because he was a sinner.1
Te Word say if you put father or mother or brother or sister or husband — or anybody — ahead of Him, He ain’t going to have nothing to do with you on the
last day.2
James Baldwin eloquently gives these words to Margaret, the protagonist, in his play Te Amen Corner. In this narrative, Margaret is the pastor of an
1
James Baldwin, Te Amen Corner; a Play (New York: Dial Press, 1968), 31. 2
Ibid., 68.
© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/027209611X575032
1
238
M. Moultrie / Pneuma 33 (2011) 237-253
evangelical community in New York that Baldwin seemingly patterned after his pastor, Pentecostal radio evangelist Mother Rosa Horne. Margaret’s char- acter in the play faces great obstacles after her congregation discovers that she left her husband to fulfill the will of the Lord. Despite this condemnation, Margaret is so sure that this the right decision that in the play’s opening act she instructs a new parishioner who comes to the church for prayer for her baby to leave her husband so that her child can be healed.3 While some can read Baldwin’s account of Pastor Margaret’s plight as merely fictional, there are, on the contrary, many preachers and laity who echo her sentiments that serving the Lord must come before any physical relationship. Resting soundly in their acceptance of Paul’s edict in 1 Corinthians 7:8, they too believe it is better to remain unmarried. Tis belief has spurred a plethora of faith-based ministries that target single black Christian women to help them deal with their spiritu- ality and singleness. Tese ministries are responding to the great angst felt among those who rely on the Holy Spirit to quench their physical desires. Tus, this article investigates this tension in these ministries that promote relationships with the Holy Spirit as a panacea for single black Christian wom- en’s loneliness and sexual desire. After reviewing several key figures in black religious broadcasting, namely, Juanita Bynum, Michelle McKinney Ham- mond, and Cynthia Hale, I explore the consequences for black women who accept these messages that deny the body by highlighting only the Spirit. Bynum, especially, is theologizing out of her Pentecostal (Church of God in Christ) background, and the article nuances her dichotomy between spirit and flesh. Tus, as a womanist analyst and sexual ethicist, I recognize that “liberating Black churchwomen who live in the midst of two competing sexual realities is a moral imperative.”