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.

ئالدىكى ماقالىدە بىز مىللىرچىلارنىڭ رىمنى پەقەت پۇتپەرەس رىم ۋە پاپالىق رىملا دەپ كۆرەلگەنلىكىنى، گەرچە ئۇلار بۇ ئىككى كۈچ ئارىسىدىكى پەرقنى مۇزاكىرە قىلغان بولسىمۇ، ئېنىقلىغان ئىدۇق. مىللىرچىلار ئۈچۈن پۇتپەرەس رىم بىلەن پاپالىق رىم ئارىسىدىكى پەرقلەر، پاپالىق رىمنىڭ پۇتپەرەس رىمدىن كېيىن كەلگەن بەشىنچى پادىشاھلىق ئىكەنلىكىنى تونۇشقا ئېلىپ بارمىدى. 1844-يىلدىكى ئۈمىدسىزلىنىشتىن كېيىن، ئاچا-سىڭىل ۋايت ۋەھىينىڭ ئون ئىككىنچى ۋە ئون ئۈچىنچى بابلىرىدىكى ئۈچ كۈچنى تونۇتۇپ، ئون ئىككىنچى بابقا تەۋە ئەجدىھانىڭ، ئاندىن ئون ئۈچىنچى بابتا دېڭىزدىن چىققان ھايۋان سۈپىتىدە پاپالىقنىڭ، ۋە ئۇنىڭدىن كېيىن يەردىن چىققان ھايۋان سۈپىتىدە ئامېرىكا قوشما شتاتلىرىنىڭ ئىكەنلىكىنى بىلدۈردى. ئاساس سېلىنغاندىن كېيىن، پەرۋەردىگار ۋەھىينىڭ ئون ئالتىنچى بابىدا دۇنيانى ئارماگېدونغا باشلايدىغان ئەجدىھا، ھايۋان ۋە ساختا پەيغەمبەردىن تەشكىل تاپقان ئۈچ تەرەپلىك ئىتتىپاق ھەققىدىكى نۇرنى ئاچتى.

“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.

“Asaaq aku prophecy yi ameeñee xeetu melokaan yii, tambalee na ci Revelation 12, ak ningin mi doon wut a alag Kirist ci sa cosaan. Ningin mi, wax nañu ne mooy Seytaane (Revelation 12:9); te moom la woon ki yëngal Herod ngir rey Musalkat bi. Waaye jëfandikukat bu mag bi Seytaane woon ci xeex ak Kirist ak ay nitam diirub ay téeméeri at yu njëkk yi ci jamonoy Kiristaan, mooyoon Mbooloom Room, bi bokkakoon ak ngëmug paganism muy diine ji fi gëna màgg. Noonu, doonte ningin mi, ci njël gu njëkk, di firi Seytaane, ci beneen wall, mooy misaalub Room gu pagan.”

“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.

بۆ كەسەکانی 13 (ئایەتەکانی 1–10) ئاژەڵێکی دیکە وەسف دەکرێت، «وەک پلەنگێک»، کە ئەژدهاکە «هێزی خۆی، و کورسیی خۆی، و دەسەڵاتێکی گەورەی» پێدا. ئەم هێمایە، وەک زۆربەی پرۆتستانتەکان باوەڕیان بووە، پاپایەتی نیشان دەدات، کە دوای ئەوە هێز و کورسی و دەسەڵاتەی گرتەوە کە پێشتر لەلایەن ئیمپراتۆریەتی کۆنی ڕۆماوە هەبوو. دەربارەی ئەو ئاژەڵەی وەک پلەنگە، ڕاگەیەندراوە: «دەمی پێدرا کە قسەی گەورە و کفر بڵێت…. جا دەمی کردەوە بۆ کفر کردن دژ بە خودا، تاوی ناوی ئەو و چادری ئەو و ئەوانەی لە ئاسمان نیشتەجێن کفر بکات. و پێدرا کە شەڕ لەگەڵ پیرۆزان بکات، و سەر بەسەریاندا بەرز ببێتەوە؛ و دەسەڵات پێدرا بەسەر هەموو هۆز و زمان و نەتەوەکاندا.» ئەم پێشبینییە، کە نزیکەیەک یەکسانە لەگەڵ وەسفی قۆچی بچووک لە دانیال 7، بەبێ هیچ گومانێک بۆ پاپایەتی ئاماژە دەکات.

“‘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.’

«Իսկ նրան տրվեց իշխանություն՝ գործելու քառասուն և երկու ամիս»։ Եվ, ասում է մարգարեն, «տեսա նրա գլուխներից մեկը, իբրև թե մահացու վերք ստացած»։ Եվ դարձյալ. «Ով գերության է տանում, ինքն էլ գերության պիտի գնա. ով սրով է սպանում, սրով էլ պիտի սպանվի»։ Քառասուն և երկու ամիսը նույնն է, ինչ Դանիել 7-ի «ժամանակ, ժամանակներ և կես ժամանակ»-ը՝ երեքուկես տարի, կամ 1260 օր, այն ժամանակահատվածը, որի ընթացքում պապական իշխանությունը պիտի հարստահարեր Աստծո ժողովրդին։ Այս ժամանակահատվածը, ինչպես նշված է նախորդ գլուխներում, սկսվեց պապության գերիշխանությամբ՝ մ.թ. 538 թվականին, և ավարտվեց 1798 թվականին։ Այդ ժամանակ պապը գերի տարվեց ֆրանսիական զորքի կողմից, պապական իշխանությունը ստացավ իր մահացու վերքը, և կատարվեց մարգարեությունը. «Ով գերության է տանում, ինքն էլ գերության պիտի գնա»։

“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.

“En este punto se introduce otro símbolo. Dice el profeta: ‘Y vi otra bestia que subía de la tierra; y tenía dos cuernos semejantes a los de un cordero.’ Versículo 11. Tanto la apariencia de esta bestia como la manera de su surgimiento indican que la nación que representa es distinta de las presentadas bajo los símbolos precedentes. Los grandes reinos que han gobernado el mundo fueron presentados al profeta Daniel como bestias de presa, que surgían cuando ‘los cuatro vientos del cielo combatían en el gran mar.’ Daniel 7:2. En Apocalipsis 17 un ángel explicó que las aguas representan ‘pueblos, muchedumbres, naciones y lenguas.’ Apocalipsis 17:15. Los vientos son símbolo de contienda. Los cuatro vientos del cielo que combatían sobre el gran mar representan las terribles escenas de conquista y revolución por medio de las cuales los reinos han alcanzado el poder.”

“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.

“Ngunit ang halimaw na may mga sungay na tulad sa kordero ay nakitang ‘umaahon mula sa lupa.’ Sa halip na magpabagsak ng ibang mga kapangyarihan upang maitatag ang sarili nito, ang bansang sa gayon ay kinakatawan ay dapat bumangon sa lupaing hindi pa dating nasasakop at unti-unti at mapayapang lumago. Hindi nga, kung gayon, ito maaaring bumangon sa gitna ng siksikan at nag-aagawang mga bansa ng Matandang Daigdig—yaong magulong dagat ng ‘mga bayan, at mga karamihan, at mga bansa, at mga wika.’ Dapat itong hanapin sa Kanlurang Kontinente.”

“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.

«1798-жылы Яңы Дүйнөнүн кайсы эли күчкө толуп көтөрүлүп, кубаттуулук менен улуулукту убада кылып, дүйнөнүн көңүлүн өзүнө буруп жаткан эле? Белгинин колдонулушу эч кандай суроо жаратпайт. Бир эл, бир гана эл, ушул пайгамбарлыктын белгилерине туура келет; ал эч жаңылгыс түрдө Америка Кошмо Штаттарын көрсөтүп турат. Кайра-кайра, дээрлик ыйык жазуучунун өз сөздөрү, бул элдин өсүп-өнүгүшүн жана калыптанышын сүрөттөп жаткан чечендер менен тарыхчылар тарабынан аңдабастан колдонулган. Жырткыч «жерден чыгып келе жаткан» катары көрүлгөн; жана котормочулардын айтуусу боюнча, бул жерде «чыгып келе жаткан» деп берилген сөз түз маанисинде «өсүү же өсүмдүк сыяктуу көктөп чыгуу» дегенди билдирет. Ошондой эле, биз көргөндөй, бул эл мурда эч ким ээлебеген аймакта пайда болушу керек эле. Америка Кошмо Штаттарынын көтөрүлүшүн сүрөттөгөн белгилүү бир жазуучу «анын боштуктан пайда болуп чыгышынын сыры» жөнүндө айтып, мындай дейт: «Биз үнсүз үрөн сыяктуу империяга айланып өстүк».—G. A. Townsend, The New World Compared With the Old, page 462. 1850-жылы европалык бир журнал Америка Кошмо Штаттары жөнүндө «пайда болуп келе жаткан» жана «жердин жымжырттыгы арасында күн сайын өзүнүн күчү менен сыймыгын арттырып жаткан» керемет империя деп жазган.—The Dublin Nation. Эдвард Эверетт бул элдин Ажы негиздөөчүлөрү жөнүндө сүйлөгөн сөзүндө мындай деген: «Алар караңгылыгы үчүн көзгө урунбаган, обочолугу үчүн коопсуз, тынч бир жерди — Лейдендин чакан чиркөөсү абийир эркиндигинен ырахат ала ала турган жерди — издеп жатышкан беле? Мына, алар тынчтыктагы жеңиш аркылуу айкаш жыгачтын тууларын көтөрүп барган, кеңири зор аймактарды карагыла!»—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 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.

“‘Na waxay lahayd laba gees oo sida wan u eg.’ Geesaha u eg wan waxay tilmaamayaan dhalinyaronimo, daahirnimo, iyo debecsanaan, iyagoo si habboon u metelaya dabeecadda Maraykanka markii nebigii loo soo bandhigay isagoo ‘soo kacaya’ sannadkii 1798. Qaxootigii Masiixiyiinta ahaa ee markii ugu horraysay u qaxay Ameerika oo hoy ka doontay dulmiga boqortooyada iyo dulqaad-la’aanta wadaaddada, waxaa ku jiray kuwo badan oo go’aansaday inay dhisaan dawlad ku taagan saldhigga ballaadhan ee xorriyadda madaniga ah iyo tan diinta. Aragtiyahoodii waxay meel ka heleen Baaqa Madax-bannaanida, kaas oo soo bandhigaya runta weyn ee ah in ‘dadka oo dhammu si siman baa loo abuuray’ laguna mannaystay xuquuq aan laga qaadi karin oo ah ‘nolosha, xorriyadda, iyo raadinta farxadda.’ Dastuurkuna wuxuu dammaanad qaadayaa dadka xaqa is-maamul, isaga oo dhigaya in wakiillada lagu soo doorto codka shacabka ay dejinayaan oo fulinayaan sharciyada. Xorriyadda iimaanka diinta ayaa sidoo kale la bixiyey, iyadoo nin kastaba loo oggol yahay inuu Ilaah u caabudo sida ay damiirkiisu farayo. Jamhuuriyadnimo iyo Protestantinnimo waxay noqdeen mabaadi’da aasaasiga ah ee qaranka. Mabaadi’dan ayaa ah sirta xooggiisa iyo barwaaqadiisa. Kuwa la dulmay oo la liiday ee ku baahsan Masiixiyadda oo dhan waxay dalkan ugu jeesteen xiise iyo rajo. Malaayiin ayaa doontay xeebihiisa, Maraykankuna wuxuu ka hanaqaaday meel ka mid ah quruumaha ugu xoogga badan dunida.”

“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.

“पर मेमना-जइसन सींग वाला ऊ जनावर ‘अजगर के नाईं बोलल। आ पहिले जनावर के सगरी अधिकार ओकरा सामने चलवलस, आ धरती आ ओकरा पर बसइया सभे के पहिले जनावर के पूजा करवलस, जेकर घातक घाव भर गइल रहे; … आ धरती पर रहइया सभे से कहलस कि ऊ जनावर खातिर एक ठो मूर्ति बनावसु, जे तलवार से घाव खइले रहल आ फेरुओ जी उठल।’ प्रकाशितवाक्य 13:11–14।” द ग्रेट कॉन्ट्रोवर्सी, 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.”

Pàsażġu yidentifika li l-kapitli tnax u tlettax qed jidentifikaw id-dragun, il-bhima u l-profeta falz, it-tliet setgħat f’Rivelazzjoni sittax li jmexxu lid-dinja lejn Armageddon. Dawk it-tliet setgħat kull waħda għandha l-kapitli speċjali tagħha stess li jkopru l-istess storja profetika. L-aħħar sitt versi ta’ Danjel ħdax jibdew bil-kliem, “U fi żmien it-tmiem,” li kien l-1798. Imbagħad is-sitt versi jidentifikaw il-movimenti finali tal-papat sakemm, fil-vers wieħed ta’ Danjel tnax, Mikiel iqum u l-probazzjoni tal-bniedem tagħlaq u ddaħħal is-seba’ l-aħħar pjagi. Fil-vers erbgħa u erbgħin tal-kapitlu ħdax il-messaġġ tas-siegħa li jqabbad il-korla tal-papat u jagħti bidu għall-banju tad-demm li jseħħ eżatt qabel ma tagħlaq il-probazzjoni huwa rrappreżentat bħala “aħbarijiet mil-lvant u mit-tramuntana.”

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.

پەیامی ڕۆژهەڵات و باکوور نوێنەری پەیامی ئاگادارکردنەوەی کۆتایییە، چونکە تەنها پێش ئەوە ڕادەگەیەنرێت کە مایکڵ هەستێت. ئەوە پەیامی سێهەمی فریشتەیە کە لە کاتی ڕژانی ڕووحی پیرۆزدا ڕادەگەیەنرێت. دانیال ئەو پەیامەی وەک دوولاوە نوێنەرایەتی کرد. پەیامی «باکوور» کە پاپایەتی تووڕە دەکات، ئەو پەیامەیە کە «پاشای باکوور» وەک هێزی پاپایەتی دیاری دەکات، و پەیامی «ڕۆژهەڵات» پەیامی منداڵانی ڕۆژهەڵاتە، کە ئیسلامە. بەدیهییە کە مانا گرنگەکانی دیکەشی هەیە، بەڵام ڕۆژهەڵات هێمایەکی ئیسلامە و دژە-مەسیح ساختەی پاشای ڕاستەقینەی باکوورە. پەیامی فریشتەی سێهەم کە ئاگاداری دەدات لە وەرگرتنی نیشانی پاشای باکوور (نیشانی ئاژەڵ) هەروەها ئاگاداری دەدات کە ئیسلام لەو خاڵەدا لێدەدات کە پێوانەی تاوانکاری پڕ بۆتەوە بۆ وڵاتە یەکگرتووەکانی ئەمریکا، و وڵاتە یەکگرتووەکانی ئەمریکا پێوانەی تاوانکاری خۆی پڕ دەکات لە یاسای یەکشەممەدا.

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.

Wahyi fasal o‘n uch, o‘n birinchi oyatdan boshlab va undan keyin ham, ayni o‘sha bashoratli tarixni ko‘rsatadi; u ham oxirzamonning boshlanishi bo‘lgan 1798 yildan boshlanadi.

“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.

«¿Qué nación del Nuevo Mundo estaba, en 1798, elevándose al poder, dando promesa de fortaleza y grandeza, y atrayendo la atención del mundo? La aplicación del símbolo no admite duda alguna. Una nación, y solo una, cumple las especificaciones de esta profecía; señala inequívocamente a los Estados Unidos de América.» El Conflicto de los Siglos, 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.

ᎠᏏ ᎯᎠ ᎤᏙᎯᏳᎯ ᏗᎧᎿᎭᏩᏛ ᎢᏳᏍᏗ ᏕᎦᎵᏆᏍᏛ ᏚᏙᎥ ᎾᏍᎩ ᎦᏃᎮᏛ ᎠᏍᎦᏯ ᏔᎵᏁ ᎠᏍᎪᎯ ᏌᏊ ᏗᏘᏂᏙᎥ ᏌᏚ ᏚᏍᎪᎯ ᏗᏘᏂᏙᎥ ᏧᏓᎴᏅᎯ ᏚᏍᎪᎯ ᎤᏍᏆᎸᎯ ᎠᎴ ᏕᎢᏂᏙᎥ ᏚᎾᏍᏆᎸᎯ, ᎾᏍᎩ ᎤᎵᏍᏓᏴᏗ ᏕᎦᎵᏆᏍᏛ ᏓᏂᏳᎵ ᏔᎵᏁ ᎠᏍᎪᎯ ᏌᏊ ᎦᏄᎪᏫ ᏅᎦᏍᎪᎯ ᏅᎩ ᏅᎦᏍᎪᎯ ᏅᎩ ᎯᎠ ᎤᏍᏆᎸᎯ. ᏓᏂᏳᎵ ᎠᏁᎲ ᎢᏳᏍᏗ, ᎠᎹᏰᎳᏂ ᎯᎠ ᎠᏂᏐᎯᏍᏗ ᎤᏍᏗ ᏧᏍᏆᎵᏍᎬᎢ ᎠᏎ ᎤᎵᏍᏓᏴᏗ ᎠᏂᎦᏴᎵᎯ ᎤᏓᎴᏅᎯ ᎠᎹᏰᎳᏂ ᏂᎬᎾᏛ ᎡᎶᎯ ᎤᏂᏓᏂᏏᏍᎬ ᎤᏂᏁᎩ ᎤᏙᎯᏳᎯ ᎤᏰᎸᎢ. ᎿᎭᏉ ᎠᎴ ᏓᏂᏳᎵ ᏔᎵᏁ ᎠᏍᎪᎯ ᏌᏊ ᎢᏳᏍᏗ ᎪᎯ ᎢᎦ ᎤᏍᏗ ᎠᏥᏁᎭ ᏔᎵᏁ ᎠᏍᎪᎯ ᏅᎩ ᎠᏓᏅᏙᎢ. ᎾᏍᎩ ᏌᏉ ᎢᏳᏍᏗ ᎤᎵᏍᏓᏴᏗ ᎢᏧᎳᎭ ᎠᏂᏔᎵ, ᎯᎠ ᎤᏅᏒ ᏓᏂᏳᎵ ᎠᏁᎲ ᏧᏃᎮᎭ ᏉᏉ ᎤᏓᏅᏘ ᎠᏂᎦᏴᎵᎯ ᎤᏂᎸᏉᏗ ᎠᏂᏛᏁᎸᎢ, ᎦᏃᎮᏛ ᏔᎵᏁ ᎠᏍᎪᎯ ᏌᏊ ᎬᏗ ᎠᎹᏰᎳᏂ ᎤᏤᎵ ᎠᏫᏒ ᎠᎦᏔᎲᎢ. ᎯᎠ ᎠᏂᏔᎵ ᎤᏅᏒ ᎬᏗ ᎢᏗᏩᏛᎭ ᎾᏍᎩ ᎦᏃᎮᏛ ᏔᎵᏁ ᎠᏍᎪᎯ ᏑᏓᎵ ᎾᏍᏉ ᎠᏏ ᎾᏍᎩ ᏗᎧᎿᎭᏩᏛ ᏚᏓᎴᏅᎯ ᎤᏃᎮᎭ, ᎠᏎᏃ ᎤᎵᏍᏓᏴᏗ ᏐᏈ ᎠᏥᏰᎸᏒᎯ ᏍᎪᎯ ᎬᏩᎾᏂᎬᏁᎯ ᎤᏂᏲᎯᏎᎲᎢ, ᎾᏍᎩ ᎠᏂᎫᏴᎡᎯ ᎤᏂᏍᏗ, ᎾᏍᎩ ᏗᎫᎾᏏ ᎠᏁᎳᏫᏍᏗ. ᎾᏍᎩ ᏦᎢ ᎠᏓᏅᏙ ᎠᎦᏔᎲᎯ ᎠᏂᎪᎵᏰᎭ ᎤᏖᎸᎾ ᎤᏁᏟᏴᏗ ᏐᏈ, ᎤᏂᎪᎯᎸᎯ, ᎠᎴ ᎦᏥᎪᎥ ᎤᏙᎯᏳᎯ ᎤᏤᎵ ᏗᏎᎪᎩ ᎠᏁᎲ ᏑᏓᎵ ᎤᏂᎬᏩᎵ ᎡᎶᎯ ᎠᎹᎨᏙᏂ ᏫᎬᏩᏘᏃᎯᏍᏗᎭ, ᎾᏍᎩᏃ ᎤᏣᏘ ᎠᎵᏰᎢᎶᎯᏍᏗ ᏣᏂ ᎠᏂᏃᎮᎭ ᎾᎯᏳ ᎦᏃᎮᏛ ᏔᎵᏁ ᎠᏍᎪᎯ ᏑᏓᎵ ᎤᎴᏅᲢᎭ, ᎾᏍᎩ ᏌᏉ ᎤᏅᏒ ᎠᏂᎯ ᎦᎬᏩᏅᏅ ᎾᏍᎩ ᏧᎾᏤᎵᏛ ᏧᏂᏁᏨᎯ ᎾᎿᎭᏚ ᎤᏍᏆᎸᎯ ᏗᏂᎸᏫᏍᏓᏁᎯ ᎤᎷᏤ ᏣᏂ ᎤᏃᏁᏗᏱ ᏧᎪᏓ ᎠᏓᏰᎸᏍᎬ ᎠᏎᏃ ᎶᎻ ᎤᏓᎨᏴ.

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.

And came one of the seven angels who had the seven vials, and spoke with me, saying to me, Come hither; I will show 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 drunken with the wine of her fornication. Revelation 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.

Millerçilerde mesele putperest Roma ile papalık Roma’sı idi; fakat sondaysa mesele üçlü birliktir. On ikinci ve on üçüncü bölümlerde bu üç gücü teşhis ettiği gibi, on yedinci bölümdeki kadını da açıkça papalık olarak teşhis eder.

“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.

Revelation 17 ၌ ဖော်ပြထားသော “မိန်းမ [Babylon]” သည် “ခရမ်းရောင်နှင့် နီမောင်းရောင်ကို ဝတ်ဆင်လျက်၊ ရွှေ၊ အဖိုးတန်ကျောက်မျက်နှင့် ပုလဲများဖြင့် အလှဆင်ထား၍၊ မိမိလက်၌ စက်ဆုပ်ရွံရှာဖွယ်အရာများနှင့် မသန့်ရှင်းမှုတို့ဖြင့် ပြည့်နှက်သော ရွှေခွက်တစ်လုံးကို ကိုင်ဆောင်လျက်ရှိ၏။ … ထို့ပြင် သူမ၏ နဖူးပေါ်၌ ‘လျှို့ဝှက်ချက်၊ ဗာဗုလုန်ကြီး၊ ပြည့်တန်ဆာမတို့၏ အမိ’ ဟု အမည်တစ်ခု ရေးထား၏” ဟု ဖော်ပြထားသည်။ ပရောဖက်က “ငါသည် ထိုမိန်းမကို သန့်ရှင်းသူတို့၏ သွေးနှင့် ယေရှု၏ အာဇာနည်တို့၏ သွေးဖြင့် မူးယစ်လျက်ရှိသည်ကို မြင်၏” ဟု ဆိုသည်။ ထို့ပြင် Babylon ကို “မြေကြီး၏ ဘုရင်များအပေါ် အုပ်စိုးလျက်ရှိသော ထိုမြို့ကြီး” ဟုလည်း ကြေညာထားသည်။ Revelation 17:4–6, 18. ခရစ်ယာန်လောက၏ ဘုရင်များအပေါ် ရာစုနှစ်များစွာ အာဏာရှင်ဆန်သော အုပ်ချုပ်မှုကို ထိန်းသိမ်းခဲ့သော တန်ခိုးအာဏာမှာ ရောမမြို့ပင် ဖြစ်သည်။ The Great Controversy, 382.

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

Ngemva kwalokho, 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.

Asím, nia ne nivi ihírika ry’omúgongo omu ísayo: kandi naabona omukazi ashutami aha nyamaswa ey’erangi y’omutuku, eyijwire amabara g’okutukaana, erina emitwe mushanju n’amahembe ikumi. Kandi omukazi akaba ajwaire ebara ya púrpulo n’ey’omutuku, kandi ajonjobirwe zaabu n’amabaare ag’omuhendo mungi na perero, aine ekikompe kya zaabu omu mukono gwe, kyijwire eby’omuzizo n’obwanda bw’obushambani bwe: Kandi aha kyenyi kye hakaba handiikirweho ibara, EKYAMA, BABULOONI ENKURU, NNYINA W’ABASHAMBANI N’EBY’OMUZIZO BY’ENSI. Kandi naabona omukazi atamiire eshagama y’abahikiriire, n’eshagama y’abajurizi ba Yesu: kandi obu naamuboine, naatangara munonga n’okwehurira okutángara kwingi. Okushuuruurwa 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.

Tapay John an babai ya maita, siya in profetiko nga paagi gindara ngadto sa kamingawan, nga si John mismo hadto na ginhulagway nga may kalabotan sa duha nga mga saksi sugad han usa ka yukot duha ka gatos kag kan-oman ka tuig han pagmando han papado dida ha kapitulo dose.

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.

ហើយ​ស្ត្រី​នោះ​បាន​រត់​គេច​ទៅ​ក្នុង​ទី​រហោស្ថាន ជា​កន្លែង​ដែល​ព្រះ​បាន​រៀបចំ​ទុក​សម្រាប់​នាង ដើម្បី​ឲ្យ​គេ​ចិញ្ចឹម​នាង​នៅ​ទី​នោះ​អស់​រយៈ​ពេល​មួយ​ពាន់​ពីរ​រយ​ហុក​សិប​ថ្ងៃ.... ហើយ​ស្ត្រី​នោះ​ត្រូវ​បាន​ប្រទាន​ស្លាប​ពីរ​នៃ​ឥន្ទ្រី​ដ៏​ធំ​មួយ ដើម្បី​ឲ្យ​នាង​អាច​ហើរ​ទៅ​ក្នុង​ទី​រហោស្ថាន ទៅ​កាន់​កន្លែង​របស់​នាង ជា​កន្លែង​ដែល​នាង​ត្រូវ​បាន​ចិញ្ចឹម​អស់​មួយ​កាល ពីរ​កាល និង​កន្លះ​កាល ពី​មុខ​សត្វ​ពស់។ វិវរណៈ 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.

Yokan nyɛŋ lɛlɛɛrɔ wɔ hihintɔrɔ gyɛɛni mɔ, ama ayii pɔ́ɔtɔ ɔ wii ni kɛɛ ji ni pʋtɔrɔ hɔni kʋɔrɔi ni kɛrɛɛ nyɛɛni a ni ba kʋlɔ kpɛlɛɛrɔkʋlɔ ni yɔrɔ ni yɔkɔrɔ, kɛ ji ni ba pɔŋ wʋlɛlɛrɔ ni nyɛɛni lɔrɔ ni dɔŋrɔ, kɛ ɔ ba nɔɔri “ŋmɛɛ kɔrɔkɔrɔɔrɔɔrɔ ni na.” Yokan nyɛŋ lɛlɛɛrɔ wɔ hihintɔrɔ gyɛɛni ni pɔɔyɔ, kɛ ji ni ba wɔlɔrɔ ni nyɛɛni lɔrɔ ni dɔŋrɔ, kɛ Protɛstant kalesiawɔ ba kʋrɛɛ ɔ ni kpɛrɛni ni wuroɔrɔ kɛ ba yɔrɔ ɔ ni bisiwɔ, kɛ wɔ ba tɔɔ ɔ ni “ŋmɛɛ kɔrɔkɔrɔɔrɔɔrɔ ni na” wɔ gyɛɛni kɛrɛɛ ni mɔ. Ɔ ba wɔ bisiwɔ. Yokan ni kasadansɛli wɔ ayii pīi sɛvɛntīn mɔ pɛlɛ 1798, kɛrɛɛ ji ni hihintɔrɔ gyɛɛni kɛrɛɛ ni pɛlɛ, ni ba tɔɔ zankani ni pɔrɔ Daniel eleven mɔ kɛ nyɛɛnim wɔfɔlɔ ni pɔrɔ Revelation thirteen mɔ.

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.

Eynilə digər iki sətirdə olduğu kimi, on yeddinci fəsil başa çatdıqda, on səkkizinci fəsil həmin saatın xəbərini müəyyən edir. Üçqat birliyin hər biri üçün bir olmaqla, üç peyğəmbərlik xətti vardır. Onların hamısı 1798-ci ildə başlayıb möhlətin bağlanmasına qədər davam edən eyni tarixi quruluş üzərində təsvir edilmişdir və hər üçü son xəbərdarlıq ismarıcını vurğulayır.

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.

Təbin Habakkukun Cədvəlləri Vəhy on yeddinci fəslinin mövzusuna daha geniş təfərrüatla toxunur; buna görə indi Müqəddəs Kitab peyğəmbərliyinin səkkiz padşahlığını ortaya qoyan həmin fəsildə təqdim olunan tapmacaya keçəcəyəm.

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.

“Ha’ewa pe pẽi pe arandu oĩháva. Umi siete akã ha’e siete yvyty, hi’ári kuña oguapyháva. Ha oĩ avei siete mburuvicha guasu: po o’a ma, peteĩ oĩ ko’ág̃a, ha ambue gueteri ndoúi; ha ou vove, sapy’ami mante opytava’erã. Ha mymba vai, oĩ va’ekue ha ko’ág̃a ndaipóri, ha’e voi pe poapyha, ha umi siete apytégui ou, ha ohóta ñehundípe.” Apocalipsis 17:9–11.

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

Daniel Nebukadnezarge, «Shen xar amoqis tavia zaris», utkhra.

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.

Ара уыдыны адæймаджы фырттæ цæрынц, уыдондзинадæй хайуанты æмæ уæларвæйсы хъазты дæ дестæм радта, æмæ дæ сæммæ уæлдар кæнын кодта. Ды дæ уыцы сыгъзæрин сæр. Даниел 2:38.

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

Danielaxa Nabucodonosorru niyuqnami: “Qam, rey, reykunapa reynin kanki.”

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.

ئەی پاشا، تۆ پاشای پاشاکانی؛ چونکە خودای ئاسمان شانشینێک، هێز و توانە، و شکۆ بە تۆ داوە. دانیال ٢:٣٧.

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.

Nebukadnetsar kun “bosh” edi va u shoh edi; u shohlar shohi edi, chunki u haykalda tasvirlangan saltanatlarning birinchisini ifoda etardi. Nebukadnetsar oltin bilan ifodalangan shoh edi, va boshqa saltanatlar hamda shohlar haykaldagi boshqa metallar bilan ifodalanar edi; biroq Nebukadnetsar birinchi edi va shuning uchun shohlarning shohi edi. Hozircha biz to‘xtalib o‘tmaydigan yana bir daraja shuki, Bobil saltanati haqiqiy Shohlar Shohi bo‘lgan Masihga qalbakilashtirib o‘xshashga intiladigan saltanatni ifoda etadi.

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.

Ayaspa, 2520-ko maranaka qillqatanakapa qalltañanxa, Isaías chachax reyinakaruw p’iqinakjam uñt’ayi, Levítico 26-an “paqallqu kuti” sat qhanañchäwimanarjama.

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.

Тин Сурияның басы — Дамаск, Дамасктің басы — Резин; және алпыс бес жылдың ішінде Ефрем халық болудан қалып, күйретіледі. Ефремнің басы — Самария, Самарияның басы — Ремалияхтың ұлы. Егер сендер иман келтірмесеңдер, расында да орнықпайсыңдар. Ишая 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.

ଯିଶୟା କେବଳ ସମରିଆର ଉତ୍ତର ରାଜ୍ୟ ଓ ଯିହୂଦାର ଦକ୍ଷିଣ ରାଜ୍ୟ ବିରୁଦ୍ଧରେ ଥିବା ଦୁଇଟି ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷର ସମୟାବଧିର ଆରମ୍ଭବିନ୍ଦୁକୁ ସ୍ଥାପନ କରୁଛନ୍ତି, ଏବଂ ସେ ଏହା କରୁଥିବାବେଳେ ଦୁଇଜଣ ସାକ୍ଷୀଙ୍କୁ ସମ୍ମିଳିତ କରୁଛନ୍ତି—ଯେ ଗୋଟିଏ ଜାତିର ରାଜଧାନୀ ନଗର ହିଁ ତାହାର ମୁଣ୍ଡ, ଏବଂ ରାଜା ହେଉଛନ୍ତି ସେହି ରାଜଧାନୀ ନଗରର ମୁଣ୍ଡ। “ମୁଣ୍ଡ” ଅର୍ଥ ହେଉଛି ଏକ ରାଜା ଓ ଏକ ରାଜ୍ୟ। ପ୍ରକାଶିତ ବାକ୍ୟରେ ଦାନିଏଲରେ ଯେପରି ଭବିଷ୍ୟଦ୍ବାଣୀର ସେହି ଏକେଇ ରେଖାକୁ ପୁନର୍ବାର ଗ୍ରହଣ କରାଯାଇଛି।

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.

لہٰذا، جب یوحنا کو 1798 میں لے جایا جاتا ہے اور اس کے سامنے وہ معمّا پیش کیا جاتا ہے جو یہ ظاہر کرتا ہے کہ سات "سر" ہیں، تو وہ یہ شناخت کر رہا ہوتا ہے کہ سات بادشاہتیں ہیں۔ پھر اسے بتایا جاتا ہے کہ ان سروں یا بادشاہتوں میں سے پانچ گر چکی ہیں۔ 1798 میں بائبلی نبوت کی پانچویں بادشاہت ابھی ابھی گر چکی تھی، کیونکہ اسے ایک جان لیوا زخم لگا تھا جو بالآخر شفا پا جاتا۔

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.

ယောဟန်သည် ၁၇၉၈ ခုနှစ်တွင် အဆုံးကာလ၏ သမိုင်းအတွင်း ရပ်တည်လျက်ရှိနေစဉ်၊ ခေါင်းတစ်ခုအကြောင်း “ရှိသည်” ဟုလည်း ပြောကြားခြင်းခံရသည်။ သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်၏ ဆဋ္ဌမနိုင်ငံတော်သည် ၁၇၉၈ ခုနှစ်တွင် စတင်ခဲ့သဖြင့်၊ ယောဟန်ကို ပရောဖက်ပြုသဘောဖြင့် ၁၇၉၈ ခုနှစ်သို့ ပို့ဆောင်ခဲ့သောအခါ ထိုအချိန်တွင် “ရှိနေသော” နိုင်ငံတော်မှာ အမေရိကန်ပြည်ထောင်စု ဖြစ်သည်။ ထို့ပြင် သတ္တမနိုင်ငံတော်သည် ၁၇၉၈ ခုနှစ်အတွက် မျှော်လင့်ရသေးသော အနာဂတ်ဖြစ်ကြောင်းလည်း သူ့အား အသိပေးခဲ့သည်၊ အကြောင်းမှာ ၎င်းသည် ထိုအချိန်၌ မရောက်ရှိသေးသောကြောင့် ဖြစ်သည်။ ၁၇၉၈ ခုနှစ်အတွက် မျှော်လင့်ရသေးသော အနာဂတ်ဖြစ်နေသေးခဲ့သည့် သတ္တမနိုင်ငံတော်မှာ ကုလသမဂ္ဂ ဖြစ်ပြီး၊ ၎င်းတို့ကို ဘုရင်ဆယ်ပါးဖြင့် ကိုယ်စားပြုထားကာ ဗျာဒိတ်ကျမ်း ၁၇ ၏ အကြောင်းအရာဖြစ်သည်။ သို့သော် ရှစ်မြောက်တစ်ခုလည်း ရှိသေးပြီး၊ ၎င်းသည် ခုနစ်ပါးထဲမှ ဖြစ်သည်။ ရောမသည် အမြဲတမ်း ရှစ်မြောက်အဖြစ် ပေါ်ထွက်လာသကဲ့သို့၊ ၎င်းသည် ခုနစ်ပါးထဲမှလည်း ဖြစ်သည်။

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.

ມີຫຼາຍຢ່າງທີ່ຈະກ່າວເຖິງເນື້ອໃນຂອງບົດທີສິບເຈັດ, ແຕ່ພວກເຮົາກຳລັງພຽງແຕ່ລະບຸອານາຈັກທັງແປດແຫ່ງຄຳພະຍາກອນໃນພຣະຄຳພີທີ່ຖືກແທນໄວ້ໃນບົດທີສິບເຈັດ ເພື່ອຈະເຫັນວ່າຄວາມເຂົ້າໃຈຂອງຝ່າຍ Millerite ກ່ຽວກັບສີ່ອານາຈັກນັ້ນສອດຄ່ອງກັບອານາຈັກທັງແປດໃນ Revelation ບົດທີສິບເຈັດແນວໃດ.

We will address this in the next article.

Aka xiyyeeffannoo barruu itti aanu keessatti ni kennina.