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.

V článku předcházejícím jsme ukázali, že milleritští nemohli v Římu vidět nic více než pohanský a papežský Řím, ačkoli se zabývali rozdíly mezi těmito dvěma mocnostmi. Pro milleritské nevedly rozdíly mezi pohanským a papežským Římem k tomu, aby rozpoznali, že papežský Řím byl pátým královstvím, které následovalo po čtvrtém království pohanského Říma. Po zklamání roku 1844 sestra Whiteová označila tři mocnosti ze Zjevení 12 a 13 jako draka ve 12. kapitole, poté papežství jako šelmu, která vystoupila z moře ve 13. kapitole, po níž následovaly Spojené státy jako šelma, která vystoupila ze země. Poté, co byl položen základ, Pán otevřel světlo o trojím spojení draka, šelmy a falešného proroka, které v 16. kapitole Zjevení vede svět k Armagedonu.

“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.

这些象征所出现的预言线索，始于《启示录》第12章，即那试图在基督降生时将祂毁灭的龙。经上说，这龙就是撒但（启示录 12:9）；正是它激动希律，要置救主于死地。然而，在基督教时代最初几个世纪中，撒但用以攻击基督和祂子民的主要工具，乃是罗马帝国；在其中，异教乃是占主导地位的宗教。因此，龙首先是代表撒但，但在次一层意义上，它也是异教罗马的象征。

“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.

اندر باب ۱۳ (آیت‌های ۱–۱۰) از وحشی دیگر سخن گفته شده است، «مانند پلنگ»، که اژدها «قدرت خویش و تخت خود و اقتدار عظیم» را به او داد. این نماد، چنان‌که بیشتر پروتستان‌ها باور داشته‌اند، نمایانگر پاپیّت است که جانشین قدرت و تخت و اقتداری شد که زمانی در اختیار امپراتوری روم باستان بود. دربارهٔ آن وحشِ پلنگ‌مانند چنین اعلام شده است: «دهانی به او داده شد که سخنان بزرگ و کفرها می‌گفت…. و دهان خود را به کفر بر خدا گشود تا بر نام او و خیمهٔ او و ساکنان آسمان کفر گوید. و به او داده شد که با مقدسان جنگ کند و بر ایشان غلبه یابد؛ و او را بر هر قبیله و زبان و قوم اقتدار داده شد.» این نبوت، که تقریباً همانندِ توصیفِ شاخِ کوچک در دانیال ۷ است، بی‌تردید به پاپیّت اشاره دارد.

“‘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.’

“‘Agbara ni a fi fun un lati maa tesiwaju fun osu mejilelogoji.’ Ati pe, ni wolii wi, ‘Mo si ri ọkan ninu awọn ori rẹ bi ẹnipe a ti ṣe e ni ọgbẹ iku.’ Ati lẹẹkansi: ‘Ẹni ti o mu eniyan lọ si igbekun, on tikararẹ ni yio lọ si igbekun: ẹni ti o fi idà pa eniyan, a gbọdọ fi idà pa a.’ Awọn osu mejilelogoji naa jẹ kanna pẹlu ‘akoko kan ati awọn akoko ati pipin akoko,’ ọdun mẹta ati idaji, tabi ọjọ 1260, ti Danieli 7—akoko naa nigba eyiti agbara papacy yoo maa ni awọn eniyan Ọlọrun lara. Akoko yii, gẹgẹ bi a ti sọ ninu awọn ori iṣaaju, bẹrẹ pẹlu ipo-ọba giga papacy ni A.D. 538, o si pari ni 1798. Ni akoko naa ni a mu pope lọ ni igbekun nipasẹ ọmọ-ogun Faranse, agbara papacy si gba ọgbẹ iku rẹ, asọtẹlẹ naa si ṣẹ pe, ‘Ẹni ti o mu eniyan lọ si igbekun, on tikararẹ ni yio lọ si igbekun.’”

“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.

“À ce stade, un autre symbole est introduit. Le prophète dit : ‘Je vis monter de la terre une autre bête ; et elle avait deux cornes semblables à celles d’un agneau.’ Verset 11. Tant l’apparence de cette bête que la manière de son apparition indiquent que la nation qu’elle représente est différente de celles qui ont été présentées sous les symboles précédents. Les grands royaumes qui ont dominé le monde furent présentés au prophète Daniel comme des bêtes de proie, surgissant lorsque ‘les quatre vents des cieux se déchaînaient sur la grande mer’. Daniel 7:2. Dans Apocalypse 17, un ange expliqua que les eaux représentent ‘des peuples, des foules, des nations, et des langues’. Apocalypse 17:15. Les vents sont un symbole de lutte. Les quatre vents des cieux se déchaînant sur la grande mer représentent les scènes terribles de conquête et de révolution par lesquelles les royaumes sont parvenus à la puissance.”

“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.

“Kepha phoofolo e nang le linaka tse kang tsa konyana e ile ea bonoa e ‘nyoloha e tsoa lefatšeng.’ Ho e-na le hore e qhaqhe mebuso e meng e le hore e itšiee, sechaba seo ka hona se emeloang se tshwanetse ho hlaha tšimong e neng e sa e-s’o ka e ahuoa pele, ’me se hōle butle-butle le ka khotso. Ka hona, se ne se ke ke sa hlaha har’a lichaba tse petetsaneng le tse loantšanang tsa Lefatše la Khale—leoatle leo le ferekaneng la ‘batho, le matšoele, le lichaba, le maleme.’ Se tshwanetse ho batloa K’honthinenteng ea Bophirimela.

“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 में नई दुनिया का कौन-सा राष्ट्र शक्ति में उभर रहा था, सामर्थ्य और महानता का आश्वासन दे रहा था, और संसार का ध्यान आकर्षित कर रहा था? इस प्रतीक के प्रयोग के विषय में कोई प्रश्न उठ ही नहीं सकता। एक राष्ट्र, और केवल एक ही, इस भविष्यवाणी के विनिर्देशों को पूरा करता है; यह निःसंदेह संयुक्त राज्य अमेरिका की ओर संकेत करता है। बार-बार उस पवित्र लेखक के विचार, प्रायः उसके ठीक-ठीक शब्द, अनजाने में ही वक्ता और इतिहासकार द्वारा इस राष्ट्र के उदय और विकास का वर्णन करते समय प्रयुक्त किए गए हैं। उस पशु को ‘पृथ्वी में से ऊपर आते हुए’ देखा गया; और अनुवादकों के अनुसार, यहाँ ‘ऊपर आते हुए’ के लिए प्रयुक्त शब्द का शाब्दिक अर्थ है ‘किसी पौधे के समान बढ़ना या अंकुरित होना।’ और, जैसा कि हम देख चुके हैं, उस राष्ट्र का उदय ऐसे प्रदेश में होना था जो पहले से आबाद न रहा हो। एक प्रमुख लेखक, संयुक्त राज्य के उदय का वर्णन करते हुए, ‘रिक्तता में से उसके प्रकट होने के रहस्य’ की बात करता है, और कहता है: ‘एक मौन बीज के समान हम साम्राज्य में विकसित हुए।’—G. A. Townsend, The New World Compared With the Old, page 462. 1850 में एक यूरोपीय पत्रिका ने संयुक्त राज्य को एक अद्भुत साम्राज्य कहा, जो ‘उभर रहा था,’ और ‘पृथ्वी की निस्तब्धता के बीच प्रतिदिन अपनी शक्ति और गौरव में वृद्धि कर रहा था।’—The Dublin Nation. एडवर्ड एवरेट ने, इस राष्ट्र के तीर्थयात्री संस्थापकों पर दिए गए एक भाषण में, कहा: ‘क्या उन्होंने किसी ऐसे एकांत स्थान की खोज की थी, जो अपनी अस्पष्टता के कारण अप्रसिद्ध और अपनी दूरस्थता के कारण सुरक्षित हो, जहाँ लेडेन की छोटी-सी कलीसिया अंतःकरण की स्वतंत्रता का आनंद ले सके? देखो उन विशाल प्रदेशों को, जिन पर शांतिपूर्ण विजय में, … उन्होंने क्रूस के ध्वज फहरा दिए हैं!’—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.

“‘Ndipo inali ndi nyanga ziwiri ngati za mwanawankhosa.’ Nyanga zonga za mwanawankhosa zisonyeza unyamata, kusalakwa, ndi kufatsa, ndipo zikuimira moyenera khalidwe la United States pamene idasonyezedwa kwa mneneri kuti ‘ikukwera’ mu 1798. Pakati pa othawathawa Achikhristu amene poyamba anathawira ku America ndi kufunafuna pothawirapo kuponderezedwa kwa mafumu ndi kusalolera kwa ansembe, panali ambiri amene anatsimikiza kukhazikitsa boma pa maziko aakulu a ufulu wachibadwidwe ndi wa chipembedzo. Malingaliro awo anapeza malo mu Declaration of Independence, yomwe imafotokoza chowonadi chachikulu chakuti ‘anthu onse analengedwa ofanana’ ndipo anapatsidwa ufulu wosachotsedwa wa ‘moyo, ufulu, ndi kufunafuna chimwemwe.’ Ndipo Constitution imatsimikizira kwa anthu ufulu wodzilamulira, popereka kuti oyimilira osankhidwa ndi mavoti a anthu akhazikitse ndi kuyendetsa malamulo. Ufulu wa chikhulupiriro cha chipembedzo unapatsidwanso, munthu aliyense kuloledwa kulambira Mulungu mogwirizana ndi zimene chikumbumtima chake chimamulamula. Urepabulikani ndi Uprotestanti zinakhala mfundo zazikulu za dzikolo. Mfundozi ndi chinsinsi cha mphamvu ndi chuma chake. Oponderezedwa ndi oyesedwa pansi m’Chikhristu chonse atembenukira ku dziko lino ndi chidwi ndi chiyembekezo. Mamiliyoni afunafuna magombe ake, ndipo United States yakwezedwa kufika pa malo pakati pa mitundu yamphamvu kwambiri ya pa dziko lapansi.”

“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.

“Lamblikekwa agho a lu bɛst, ‘so ka kɛkɛkɛ dɔ drango. A ko dɔ ɔrɔ nɔɛlɛ bɛst gbiɔni pɛlɛɛ, kɛ a he ɖe nyɛ aŋgɔ kɛ wɔn si le eme la, be woasom bɛst gbãtɔ si, ame si ƒe ku‑wɔwɔ vɔ̃ la wòƒo ɖe; … esi wòle egblɔm na ame siwo le anyigba dzi la be woawɔ nɔnɔmetata na bɛst la, ame si xɔ abi le yi nu eye wòga tsi agbe la.” Revelation 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.”

ff passages twelv ak therten i no jes se dragon, de beast en de false prophet, de tri powers in Revelation sixteen we lead de world to Armageddon. Dem tri powers each hab dem own special chapters we cover de same prophetic history. De last six verses ob Daniel eleven begin wid de words, “And at the time of the end,” we be 1798. Den de six verses identify de final movements ob de papacy till in verse one ob Daniel twelve Michael stand up en human probation close en usher in de seven last plagues. In verse forty-four ob chapter eleven de message ob de hour we enrage de papacy en initiate de blood bath we take place just before probation close be represented as “tidings out of the east and out of the north.”

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.

Die Botschaft aus Osten und Norden stellt die letzte Warnungsbotschaft dar, denn sie wird unmittelbar vor dem Aufstehen Michaels verkündigt. Sie ist die Botschaft des dritten Engels, die während der Ausgießung des Heiligen Geistes verkündigt wird. Daniel stellte die Botschaft als zweifach dar. Die Botschaft des „Norden“, die das Papsttum erzürnt, ist die Botschaft, welche den „König des Nordens“ als die päpstliche Macht ausweist; und die Botschaft des „Ostens“ ist die Botschaft der Kinder des Ostens, nämlich des Islam. Natürlich hat sie auch noch andere wichtige Bedeutungen; doch der Osten ist ein Sinnbild des Islam, und der Antichrist ist die Fälschung des wahren Königs des Nordens. Die Botschaft des dritten Engels, die davor warnt, das Malzeichen des Königs des Nordens (das Malzeichen des Tieres) anzunehmen, warnt auch davor, dass der Islam in dem Augenblick zuschlagen wird, in dem für die Vereinigten Staaten das Maß der Ungerechtigkeit voll ist; und die Vereinigten Staaten füllen ihr Maß der Ungerechtigkeit beim Sonntagsgesetz.

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.

Kapitulo trese di Revelasyon, kuminsá ku bersíkulo onse i siguinte, ta identifiká e mesun istoria profétiko; i esaki tambe ta kuminsá na tempu di fin den 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.

« Quelle nation du Nouveau Monde, en 1798, s’élevait en puissance, promettant force et grandeur, et attirant l’attention du monde ? L’application du symbole ne laisse place à aucune question. Une nation, une seule, répond aux caractéristiques de cette prophétie ; elle désigne sans équivoque les États-Unis d’Amérique. » 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.

E mbulon të njëjtën histori profetike te Zbulesa trembëdhjetë, vargjet njëmbëdhjetë deri tetëmbëdhjetë, siç mbulohet te Danieli njëmbëdhjetë, vargjet dyzet deri dyzet e pesë. Ashtu si me vargjet te Danieli, rrëfimi për rolin e Shteteve të Bashkuara përfundon me mbylljen e kohës së provës, ndërsa Shtetet e Bashkuara e detyrojnë botën të pranojë shenjën e bishës. Pastaj, ashtu si te Danieli njëmbëdhjetë, mesazhi i orës paraqitet në kapitullin katërmbëdhjetë. Është e njëjta strukturë në të dyja pasazhet, me përjashtimin se vargjet e Danielit përshkruajnë veprimtaritë papnore, ndërsa Zbulesa trembëdhjetë përcakton rolin e Shteteve të Bashkuara. Me këto dy linja ne zbulojmë se kapitulli shtatëmbëdhjetë i Zbulesës mbulon të njëjtën histori, por thekson rolin e dragoit, të përfaqësuar si dhjetë mbretër, të cilët janë Kombet e Bashkuara. Të tre kapitujt e shqyrtuar, rresht mbi rresht, përcaktojnë rolin e dragoit, të bishës dhe të profetit të rremë, të cilët në kapitullin gjashtëmbëdhjetë e çojnë botën në Harmagedon; prandaj ka rëndësi që Gjoni na bën të ditur se, kur fillon kapitulli shtatëmbëdhjetë, është njëri nga engjëjt që kishin derdhur shtatë plagët e fundit ai që vjen për t’i treguar Gjonit gjykimin e kurvës së Romës.

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.

Et l’un des sept anges qui tenaient les sept coupes vint et me parla, en disant: Viens ici; je te montrerai le jugement de la grande prostituée qui est assise sur de grandes eaux; c’est avec elle que les rois de la terre se sont livrés à l’impudicité, et c’est du vin de son impudicité que les habitants de la terre se sont enivrés. Apocalypse 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.

Avec les millérites, il s’agissait de la Rome païenne et de la Rome papale ; mais à la fin, il s’agit de l’union à trois volets. De même que, dans son identification de ces trois puissances aux chapitres douze et treize, elle identifie clairement la femme du chapitre dix-sept comme étant la papauté.

“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.

ଭବିଷ୍ୟଦ୍‌ବାଣୀର ପୁସ୍ତକ ପ୍ରକାଶିତବାକ୍ୟ 17ରେ ଥିବା “ସ୍ତ୍ରୀ [ବାବିଲୋନ]”ଙ୍କୁ ଏଭଳି ବର୍ଣ୍ଣନା କରାଯାଇଛି: “ସେ ବାଇଗଣୀ ଓ ରକ୍ତବର୍ଣ୍ଣ ବସ୍ତ୍ର ପିନ୍ଧିଥିଲା, ସୁନା, ମୂଲ୍ୟବାନ ପଥର ଓ ମୁକ୍ତାଦ୍ୱାରା ଅଲଙ୍କୃତ ଥିଲା, ତାଙ୍କ ହାତରେ ଅପବିତ୍ରତା ଓ ଘୃଣ୍ୟ ବସ୍ତୁରେ ପୂର୍ଣ୍ଣ ଏକ ସୁନାର ପାତ୍ର ଥିଲା; … ତାଙ୍କ ଲଳାଟ ଉପରେ ଏକ ନାମ ଲେଖା ଥିଲା, ‘ରହସ୍ୟ, ମହାନ ବାବିଲୋନ, ବେଶ୍ୟାମାନଙ୍କର ମାତା।’” ଭବିଷ୍ୟଦ୍ଦକ୍ତା କହୁଛନ୍ତି: “ମୁଁ ସେହି ସ୍ତ୍ରୀକୁ ପବିତ୍ରମାନଙ୍କର ରକ୍ତରେ ଓ ଯୀଶୁଙ୍କ ସହୀଦମାନଙ୍କର ରକ୍ତରେ ମତ୍ତ ଦେଖିଲି।” ଏହା ସହିତ ବାବିଲୋନ ବିଷୟରେ ଆହୁରି ଘୋଷଣା କରାଯାଇଛି ଯେ ସେହି “ମହାନ ନଗରୀ, ଯାହା ପୃଥିବୀର ରାଜାମାନଙ୍କ ଉପରେ ରାଜ୍ୟ କରୁଛି।” ପ୍ରକାଶିତବାକ୍ୟ 17:4–6, 18. ଯେ ଶକ୍ତି ଅନେକ ଶତାବ୍ଦୀ ଧରି ଖ୍ରୀଷ୍ଟିୟଜଗତର ସମ୍ରାଟମାନଙ୍କ ଉପରେ ସ୍ୱେଚ୍ଛାଚାରୀ ପ୍ରଭୁତ୍ୱ ରକ୍ଷା କରିଆସିଛି, ସେହି ହେଉଛି ରୋମ। “ମହାସଂଘର୍ଷ,” 382.

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

Kaya, kailan nagsisimula ang makahulang kasaysayan na kinakatawan sa ikalabingpitong kabanata?

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.

Et il me transporta en esprit dans un désert ; et je vis une femme assise sur une bête de couleur écarlate, pleine de noms de blasphème, ayant sept têtes et dix cornes. Et la femme était vêtue de pourpre et d’écarlate, parée d’or, de pierres précieuses et de perles, tenant dans sa main une coupe d’or, pleine des abominations et des impuretés de sa fornication. Et sur son front était écrit un nom : MYSTÈRE, BABYLONE LA GRANDE, LA MÈRE DES PROSTITUÉES ET DES ABOMINATIONS DE LA TERRE. Et je vis cette femme ivre du sang des saints et du sang des martyrs de Jésus ; et, en la voyant, je fus saisi d’un grand étonnement. Apocalypse 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.

Afin que Jean voie la femme, il est transporté prophétiquement dans le désert, que Jean lui-même a déjà identifié, en relation avec les deux témoins, comme les mille deux cent soixante années de la domination papale, au chapitre douze.

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.

Na tubu na yalewa ki na lekutu, na vanua sa vakarautaka na Kalou me nona, me ra vakani koya kina me dua na udolu rua na drau ka onosagavulu na siga.... A soli talega vua na yalewa e rua na taba ni ikeli levu, me rawa kina ni vuka ki na lekutu, ki na nona vanua, ka vakani kina me dua na gauna, kei na veigauna, kei na veimama ni gauna, mai na mata ni gata. Vakatakila 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.

ᏣᏂ ᎤᏙᎯᏳᎯᎯ ᎠᏓᏅᏙᎬᏗ ᎢᎾᎨ ᎠᏁᎲ ᎤᏓᏅᏒ ᎨᏎᏍᏗ, ᎠᏎ ᎢᏳᎾᏍᏗ ᏦᎢ ᎠᎴ Ꮎ ᎣᏂ ᎢᏳᎾᏍᏗ ᎤᏜᏓᏅᏛ ᏚᏓᏃᎮᎭ ᎤᏍᏗᏰᎵᎬ ᎭᏫᏂᏗᏢ Ꮎ ᏔᎳᏚ ᎠᎴ ᏑᏓᎵᏍᎪ ᏑᏕᏘᏴᏛ ᎯᎠ ᏣᏂ ᏭᏘᏅᏍᏔᏅᎢ; ᎾᏍᎩ ᎠᎨᏴ ᏧᎵᎪᎯᏍᏔᏅᎯ ᎨᏎ ᎤᎩᎬ ᎤᏂᎯᎵᏍᏗᏍᎬᎢ, ᎠᎴ ᎦᏳᎳ ᎨᏎ “ᎤᏥ ᏧᏓᎴᎿᎭᎥᎢ.” ᏣᏂ ᎢᎾᎨ ᎠᏁᎲ ᎠᏍᏆᎵᏍᎬ ᏭᏘᏅᏍᏔᏅᎯ ᎨᏎ, ᎾᏍᎩ ᎠᎨᏴ ᎦᏳᎳ ᎠᏗᎩ ᎤᎩᎬ ᎠᏗᏔᏅᎯ ᎨᏎ ᎤᏂᎯᎵᏍᏗᏍᎬᎢ, ᎠᎴ Ꮎ ᏕᎦᏁᏟᏴᏍᏗ ᏧᎾᏓᏅᏫᏍᏗ ᏧᎾᏤᎵᎦ ᎦᏳᎳ ᎢᎬᏩᏂᏨᏍᏗ ᎨᏎ ᎠᎴ ᏧᏪᏥ ᎢᎬᏩᎾᎵᏍᏓᏁᎲ ᎨᏎ, ᎾᏍᎩ Ꮎ ᎪᎯᏛ ᎠᎾᎦᏔᎲ ᏗᎨᏎ “ᎤᏥ ᏧᏓᎴᎿᎭᎥᎢ.” ᏧᏪᏥ ᎦᏳᎳ ᏚᏪᎧᎮ ᎨᏎ. ᏣᏂ ᎤᏃᎮᏢᏍᎬ ᏌᏉ ᏓᏅᏛ ᎠᏍᎪᎯᏁᎳᎵᏍᎪ ᎠᏍᎪᎯᏁᎳ ᏧᎵᏍᎪᎸ ᎤᎴᏅᎮ 1798 ᎾᏍᎩ ᎯᎠ ᎤᏠᏱ ᎤᏙᎯᏳᎯ ᏗᏃᎮᎸ ᎾᏍᎩ ᎠᏫ ᎤᏟᎶᏍᏔᏅᎢ ᏕᏂᎵᏯ ᏌᏚᏍᎪ ᏌᏉ ᎠᎴ ᎦᏰᎯ ᎤᏁᎫᏥ ᎤᏟᎶᏍᏔᏅᎢ ᏉᎾᏃᎯᏳ ᏌᏚᏍᎪ ᏌᏉ.

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.

เช่นเดียวกับอีกสองแนวเส้น เมื่อบทที่สิบเจ็ดสิ้นสุดลง บทที่สิบแปดจึงระบุข่าวสารสำหรับโมงยามนั้น แนวคำพยากรณ์สามแนว แนวหนึ่งสำหรับแต่ละส่วนของสหภาพสามประการ ทั้งหมดถูกแสดงไว้บนโครงสร้างทางประวัติศาสตร์เดียวกันซึ่งเริ่มต้นในปี 1798 และดำเนินต่อไปจนถึงการสิ้นสุดแห่งระยะเวลาการทดลอง และทั้งสามแนวต่างเน้นข่าวสารคำเตือนสุดท้าย

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.

Les Tables de Habacuc traitent le sujet d’Apocalypse dix-sept avec beaucoup plus de détails ; je passerai donc maintenant à l’énigme présentée dans le chapitre qui expose les huit royaumes de la prophétie biblique.

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.

Et voici l’intelligence qui a de la sagesse : les sept têtes sont sept montagnes, sur lesquelles la femme est assise. Et il y a sept rois : cinq sont tombés, l’un est, l’autre n’est pas encore venu ; et quand il sera venu, il doit demeurer peu de temps. Et la bête qui était, et qui n’est plus, est elle-même un huitième roi, et elle est du nombre des sept, et elle s’en va à la perdition. Apocalypse 17:9–11.

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

Daniyyel Nebukadnesarga: «Sen şu altın başsıñ», — dedi.

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.

At saanman manirahan ang mga anak ng mga tao, ang mga hayop sa parang at ang mga ibon sa himpapawid ay ibinigay niya sa iyong kamay, at ginawa ka niyang pinuno sa kanilang lahat. Ikaw ang ulong ito na ginto. Daniel 2:38.

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

Daniel mu Nebukadineesaaritti hime: “Ati, yaa mootii, mootota hundumaa caalaa mootii dha.”

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.

Du, o konge, er kongers konge; for himmelens Gud har givet dig rige, magt, styrke og herlighed. Daniel 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.

నెబుకద్నెజరు “తల” అయ్యెను; అతడు రాజు, మరియు రాజులకున్న రాజు కూడ అయ్యెను, ఎందుకనగా విగ్రహములో ప్రతినిధిత్వం చేయబడిన రాజ్యములలో మొదటిదానిని అతడు సూచించెను. నెబుకద్నెజరు బంగారముచేత సూచింపబడిన రాజు; విగ్రహములోనున్న ఇతర లోహములచేత మరి ఇతర రాజ్యములు మరియు రాజులు సూచింపబడుదురు; అయితే నెబుకద్నెజరు మొదటివాడైయుండెను గనుక రాజులలో రాజుగా నిలిచెను. మనము ఇప్పుడే ప్రస్తావించని మరొక స్థాయి యేమనగా, బబులోను రాజ్యం నిజమైన రాజాధిరాజుడైన క్రీస్తును కపటముగా అనుకరించుటకు ప్రయత్నించు రాజ్యమునకు ప్రతినిధిగా నిలుచుచున్నది.

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.

在以赛亚关于二千五百二十年预言（《利未记》二十六章的“七次”）之见证的开端，以赛亚将君王认定为头。

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.

Çünki Suriyanın başı Dəməşqdir, Dəməşqin başı isə Resin; və altmış beş il içində Efrayim elə qırılacaq ki, artıq xalq olmayacaq. Efrayimin başı Samariyadır, Samariyanın başı isə Remalyanın oğludur. Əgər iman etməzsinizsə, şübhəsiz ki, möhkəmlənməyəcəksiniz. Yeşaya 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.

Isaïe ne fait qu’exposer le point de départ des deux périodes de temps de deux mille cinq cent vingt ans dirigées contre le royaume du nord de Samarie et le royaume du sud de Juda, et, ce faisant, il inclut deux témoins attestant que la capitale d’une nation en est la tête, et que le roi est la tête de la capitale. Une « tête » est un roi et un royaume. Dans l’Apocalypse, la même ligne de prophétie est reprise, comme dans Daniel.

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.

Par conséquent, lorsque Jean est transporté en 1798 et qu’on lui présente l’énigme qui indique qu’il y a sept « têtes », cela signifie qu’il s’agit de sept royaumes. Il lui est ensuite dit que cinq des têtes, ou royaumes, sont tombées. En 1798, le cinquième royaume de la prophétie biblique venait précisément de tomber, lorsqu’il reçut une blessure mortelle qui serait finalement guérie.

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.

ژان که در تاریخِ زمانِ آخر، در سال 1798 ایستاده است، همچنین به او گفته می‌شود که یکی از سرها «هست». ششمین پادشاهیِ نبوتِ کتاب‌مقدس در سال 1798 آغاز شد؛ ازاین‌رو، هنگامی که ژان به‌گونه‌ای نبوی به سال 1798 منتقل شد، پادشاهی‌ای که در آن زمان بود، ایالات متحده است، و افزون بر این به او اعلام شد که پادشاهی هفتم هنوز نسبت به سال 1798 در آینده بود، زیرا هنوز نیامده بود. پادشاهی هفتم که نسبت به سال 1798 هنوز در آینده بود، سازمان ملل متحد است که به‌وسیله ده پادشاه نمایانده می‌شوند و موضوعِ مکاشفه هفده است. اما هشتمی نیز هست که از آن هفت است. روم همواره به‌عنوان هشتم برمی‌خیزد و از آن هفت است.

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.

יש הרבה מה לומר על תוכן פרק י״ז, אך אנו רק מזהים את שמונה המלכויות של נבואת המקרא המיוצגות בפרק י״ז, כדי לראות כיצד ההבנה המילריטית בדבר ארבע מלכויות מתיישבת עם שמונה המלכויות של התגלות י״ז.

We will address this in the next article.

Mi na o tokbaot long dispela long nekis atikol.