The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”
Dènye reprezantasyon wayòm pwofesi biblik yo jwenn nan Revelasyon chapit disèt. Nan chapit sa a, nan vèsè twa, yo pote Jan nan “dezè” a, pou zanj lan ka montre Jan jijman “gwo fanm jennès” pwofesi a, ki chita sou “anpil dlo” epi ki te fè “fornikasyon” ak “wa tè a.”
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Epi youn nan sèt zanj yo ki te gen sèt bòl yo vini, li pale avè m, li di m: Vin isit la; m ap montre w jijman gwo pwostitiye a ki chita sou anpil dlo yo; se avèk li wa latè yo te fè fònikasyon, e abitan latè yo te sou avèk diven fònikasyon li a. Konsa li pote m ale nan Lespri a nan dezè a; epi mwen wè yon fanm chita sou yon bèt koulè wouj violèt, ki te plen non blasfèm, ki te gen sèt tèt ak dis kòn. Revelasyon 17:1–3.
By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.
Dapre pwòp pawòl Jan yo, “dezè a” reprezante mil desan swasant ane dominasyon papal la, depi ane 538 rive jouk tan lafen an nan 1798.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Epi fanm nan kouri al nan dezè a, kote li gen yon plas Bondye te prepare pou li, pou yo nouri li la pandan mil desan swasant jou. … Epi yo te bay fanm nan de zèl yon gwo èg, pou li te ka vole ale nan dezè a, nan plas pa li a, kote yo nouri li pandan yon tan, ak tan, ak mwatye yon tan, lwen fas sèpan an. Revelasyon 12:6, 14.
In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.
Nan lespri a, Jan te transpòte nan mil desan swasant ane dominasyon pap la. Ane sa yo te deja tipifye pa twa zan edmi sechrès la pandan istwa Jezabèl, Akab ak Eli a. Ane sa yo te dwe kontinye jouk lè papote a te resevwa blesi mòtèl li an 1798, paske sa te “detèmine” pou rive nan fen premye endiyasyon an, ki te fen lagè yo te fè vini sou sanktyè a ak lame a pa mwayen de pouvwa dezolan yo, sètadi paganism ak papalism. Tout reyalite sa yo te deja prezante nan atik resan yo.
The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.
“Gwo pwostitye” a se pwostitye Tir Ezayi a, ki te dwe tonbe nan bliye pandan swasanndis ane senbolik, ki te “jou yon sèl wa.” Istwa Etazini an se istwa swasanndis ane senbolik yo, ki te deja prefigure pa swasanndis ane kaptivite pandan ren Babilòn nan, premye wayòm pwofesi Bib la. Pandan istwa sa a, gwo pwostitye Tir la te dwe tonbe nan bliye. Nan fen istwa sa a, li te dwe vin chonje ankò epi yon lòt fwa ankò soti pou l chante chante li yo, konsa li t ap komèt fònikasyon ak wa latè yo. Jan te transpòte espirityèlman nan istwa dominasyon pap la pou l te ka wè jijman pouvwa papal la. Jijman yon pitit fi yon prèt ki te komèt fònikasyon se te pou yo boule li nan dife.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Epi pitit fi nenpòt prèt, si li derespekte tèt li lè li lage kò li nan fònikasyon, li derespekte papa li: yo pral boule li nan dife. Levitik 21:9.
In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.
Nan vizyon jijman gwo jennès la, ke youn nan zanj ki te vide youn nan sèt dènye kalamite yo te bay Jan, se te sa: yo te boule li nan dife.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Epi dis kòn ou te wè sou bèt la, yo menm pral rayi pwostitiye a; yo pral fè l vin dezole e toutouni; yo pral manje chè li, epi yo pral boule li ak dife. Revelasyon 17:16.
The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.
Dlo Baba a Chita sou yo se pèp mond lan, ki pral soumèt anba otorite li lè Etazini twonpe tout mond lan pou adore bèt la, ki se tou gwo pwostitiye a. Lè sa a, Etazini vin tounen wa prensipal pami dis wa yo ki reprezante nan pwofesi Revelasyon disèt la, e nan ilistrasyon sa a Etazini reprezante premye wa ki fè fònikasyon ak pwostitiye a, byenke li pral akonpli zak sa a ak tout wa yo apre sa.
The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.
Premye wa pami anpil wa yo reprezante pa Akab, ki te marye ak gwo fanm movèzvi a, ki reprezante kòm Jezabèl nan legliz Tiyatir la. Jijman Jezabèl la (gwo fanm movèzvi a) akonpli pa dis wa yo, ki pral fòse antre nan yon alyans ant legliz ak leta pa pouvwa Etazini. Wa sa yo pral dakò pou pèmèt papote a gouvène mond lan (chita sou dlo yo), malgre rayisman yo genyen pou fanm movèzvi a.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
E dis kòn ou te wè yo se dis wa, ki poko resevwa okenn wayòm; men yo resevwa pouvwa kòm wa pandan yon sèl lè avèk bèt la. Yo gen yon sèl lide, e yo va bay bèt la pouvwa ak fòs pa yo. Yo va fè lagè ak Ti Mouton an, epi Ti Mouton an va genyen batay la sou yo; paske li se Seyè tout seyè yo, e Wa tout wa yo; epi sila yo ki avèk li yo se moun yo rele, yo chwazi, e yo fidèl. E li di m konsa: Dlo ou te wè yo, kote fanm jennès la chita a, se pèp, foul moun, nasyon, ak lang. E dis kòn ou te wè sou bèt la, se yo menm ki va rayi fanm jennès la, yo va fè l tounen yon dezè, yo va mete l toutouni, yo va manje chè li, e yo va boule l ak dife. Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, epi bay bèt la wayòm pa yo, jouk pawòl Bondye yo va akonpli. E fanm ou te wè a se gran lavil sa a, ki ap gouvène sou wa latè yo. Revelasyon 17:12–18.
The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.
“Dis wa” yo (Nasyonzini an), an reyalite, rayi pap la; men sikonstans yo fòse yo remèt wayòm kout dire pa yo a bay pouvwa papal la, nan yon espwa initil pou sove mond lan anba malè k ap ogmante sou li yo. Lè yo vin rann yo kont twonpri pa li a, yo tounen enstriman pou boule li nan dife, an akonplisman lalwa ki nan Levitik la.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
“Dis wa” “fè lagè ak Ti Mouton an” atravè pèsekisyon yo fè pèp Bondye a nan dènye jou yo sibi.
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.
Poukisa nasyon yo ap move tèt konsa, epi pèp yo ap imajine bagay ki san valè? Wa latè yo leve kanpe, epi chèf yo mete tèt yo ansanm, kont Senyè a, e kont moun li chwazi a, y ap di: Ann kraze chenn yo ki mare nou, epi ann jete kòd yo byen lwen nou. Sila ki chita nan syèl yo ap ri; Senyè a ap pase yo nan jwèt. Lè sa a, l ap pale avè yo nan kòlè li, e l ap boulvèse yo nan gwo endiyasyon li. Sòm 2:1–5.
The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.
Pèsekisyon wa tè a te akonpli pou pap la, se menm bagay la yo te fè kont Kris la sou kwa a.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.
Ou menm, pa bouch sèvitè ou David, ou te di: Poukisa nasyon yo te fè gwo kòlè, e poukisa pèp yo te imajine bagay ki pa vo anyen? Wa latè yo te leve kanpe, e chèf yo te reyini ansanm kont Senyè a, e kont Kris li a. Paske anverite, kont sen pitit ou Jezi a, ou menm ou te wenn, ni Ewòd, ni Pons Pilat, ansanm ak moun lòt nasyon yo, ak pèp Izrayèl la, te reyini ansanm, pou yo fè tou sa men ou ak konseye ou te deja detèmine davans pou fèt. Travay 4:25–28.
The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.
“Wa ki sou latè yo” ki te leve kanpe kont Kris la lè yo te kloure l sou kwa a, reprezante “dis wa” Revelasyon disèt yo, ki fè lagè ankò ak Ti Mouton an lè yo pèsekite pèp li a. Sou kwa a, wa sa yo te “asanble mechan yo” ki te “antoure” Kris la, e ki fè menm bagay la ankò ak pèp li a nan dènye jou yo.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Paske chen yo sènen m; asanble mechan yo antoure m; yo pèse men m ak pye m. Mwen ka konte tout zo m yo; y ap gade m, y ap fikse je yo sou mwen. Yo separe rad mwen pami yo, epi yo tire osò pou vètman mwen. Sòm 22:16–18.
The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.
Dis wa yo, ki pote jijman sou gran fanm movèz vi a, boule li nan dife, paske li se yon fanm movèz vi ki fè pwofesyon kòm pitit fi yon prèt. Yo reprezante wa sa yo tou kòm “chen,” epi dis wa yo pa pral sèlman boule gran fanm movèz vi a nan dife, men yo pral “manje chè li” tou. Lanmò Jezabèl te rive lè yo te voye l anba soti sou miray la, li te kraze atè sou tè a, epi apre sa chen yo te vini pou yo manje chè li.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.
Epi lè Jéou te rive Jizreyèl, Jézabèl tande sa; li pentire figi li, li ranje cheve tèt li, epi li gade deyò nan yon fenèt. Epi pandan Jéou t ap antre pa pòtay la, li di: Èske Zimri te gen lapè, li menm ki te touye mèt li? Lè sa a, li leve figi li anlè sou fenèt la, li di: Ki moun ki pou mwen? Ki moun? Epi de oswa twa enik gade deyò bò kote l. Li di yo: Jete l anba. Konsa yo jete l anba; kèk nan san li voye sou miray la ak sou chwal yo; epi li pilonnen l anba pye. Lè li te antre, li manje epi li bwè, epi li di: Ale wè koulye a fanm madichonnen sa a, epi antere li; paske li se pitit fi yon wa. Yo ale pou antere li; men yo pa jwenn plis nan li pase zo tèt la, pye yo, ak pla men li yo. Se poutèt sa yo tounen, yo rakonte l sa. Epi li di: Sa a se pawòl Seyè a, li te pale pa mwayen sèvitè li Eliya, Tichbit la, lè li te di: Nan tèren Jizreyèl la chen pral manje vyann Jézabèl; epi kadav Jézabèl pral tankou fimye sou sifas jaden an nan tèren Jizreyèl la; konsa yo p ap ka di: Men Jézabèl. 2 Wa 9:30–37.
The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.
Dis wa san wa, ki se Nasyonz Ini yo, epi wa prensipal yo se Etazini, pral pote jijman sou papote a lè yo boule li ak dife epi yo manje chè li. Jijman sa a se sa zanj lan te vini pou montre Jan, epi pou li te ka fè sa, li te pote Jan antre nan istwa dezè a; men se pa t jis nan nenpòt pwen o aza nan istwa dezè a, men jouk nan fen menm peryòd la. Li klè Jan te plase nan fen mil desan swasant ane yo, paske lè li wè fanm nan, li te deja sou ak san pèsekisyon an, epi li te deja idantifye kòm manman pwostitiye yo.
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.
Konsa li mennen m ale nan Lespri a nan dezè a; epi mwen wè yon fanm chita sou yon bèt koulè wouj violèt, ki te plen non blasfèm, ki te gen sèt tèt ak dis kòn. Epi fanm nan te abiye ak koulè violèt ak wouj violèt, dekore ak lò, ak pyè presye, ak pèl, li te gen nan men li yon gode an lò ki te plen ak abominasyon ak salte fònikasyon li. Epi sou fwon li te ekri yon non: MISTÈ, GRAN BABILÒN NAN, MANMAN PWOSTITYE YO AK ABOMINASYON LATÈ YO. Epi mwen wè fanm nan sou ak san sen yo, ak san mati Jezi yo; epi lè mwen wè li, mwen sezi ak anpil admirasyon. Revelasyon 17:3–6.
The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.
Pwostiti Tyr la, ki se tou “gwo pwostiti” yo reprezante nan Revelasyon disèt la, te dwe tonbe nan oubli jiskaske tan an lè li ta yon lòt fwa ankò chante chante li yo epi fè fònikasyon ak wa latè yo.
Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.
Nenpòt diksyonè serye ki te pibliye anvan ane 1950 montre klèman ke fanm ki abiye ak wouj violèt la nan Revelasyon disèt se yon senbòl Legliz Katolik Wòm nan; men jodi a, mond lan konsidere Legliz Katolik la kòm yon legliz kretyen. Mond lan bliye kiyès li ye toutbon vre.
When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.
Lè Jan te wè li, pèsekisyon Mwayennaj Fènwa yo te prèske rive nan bout li, paske li te deja sou ak san sen yo. Sa ki natirèl la sèvi pou montre sa ki espirityèl la, epi yon moun vin sou apre li fin bwè, pa anvan.
The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.
Pwotestan yo ki te kase ak Katolik la plizyè syèk anvan 1798, te deja kòmanse vwayaj retou yo nan kominyon katolik la anvan 1798, paske yo te idantifye li kòm “MANMAN PWOSTITIYE YO.” Lè Jan te wè li epi li te sezi, legliz ki te deja separe ak kominyon li a te deja retounen. Konsa, Jan te transpòte rive nan ane 1798, lè gran pwostitiye a te deja touye dè milyon kretyen, epi li te deja sedui ansyen legliz Pwotestan yo pou yo aksepte reklamasyon awogan li a kòmsi se li menm ki te tèt legliz yo, jan Jistinyen te idantifye li nan ane 533 la.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
Apati nan pwendvi pwofetik 1798 la, zanj lan te prezante Jan dènye reprezantasyon wayòm pwofesi Bib la.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.
Epi zanj la di m, Poukisa ou te sezi? M ap fè ou konnen mistè fanm nan, ansanm ak bèt ki pote l la, ki gen sèt tèt ak dis kòn yo. Bèt ou te wè a, li te la, epi li pa la ankò; li gen pou l monte soti nan gwo twou san fon an, epi li gen pou l ale nan pèdisyon. Epi moun ki rete sou tè a pral sezi, yo menm ki pa t gen non yo ekri nan liv lavi a depi fondasyon mond lan, lè yo va gade bèt la ki te la, ki pa la ankò, e poutan ki la. Men isit la gen lespri ki gen sajès. Sèt tèt yo se sèt mòn fanm nan chita sou yo. Epi gen sèt wa: senk tonbe deja, youn la, epi lòt la poko vini; e lè l vini, li dwe rete pou yon ti tan. Epi bèt la ki te la, epi ki pa la ankò, se li menm ki wityèm lan, e li soti nan sèt yo, epi li ale nan pèdisyon. Epi dis kòn ou te wè yo se dis wa, ki poko resevwa wayòm toujou; men yo resevwa pouvwa kòm wa pandan yon sèl lè ansanm ak bèt la. Revelasyon 17:7–12.
A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.
Yon bèt se yon wayòm nan pwofesi biblik, jan sa fasil pou idantifye nan chapit sèt ak uit liv Danyèl la; epi mistè zanj lan ap prezante bay Jan an se mistè bèt la ak fanm ki monte sou bèt la. Fanm ki sou bèt la se gwo pwostitye a ki fè fònikasyon ak wa latè yo. Li se Jezabèl, e mari li se Akab.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Se poutèt sa, yon gason va kite papa li ak manman li, epi l’ap mete tèt li kole ak madanm li; epi yo toude va yon sèl chè. Jenèz 2:24.
A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.
Yon gason se yon gason, epi yon fanm se yon fanm, men ansanm yo se yon sèl chè. Mistè bèt la se ke li se yon konbinezon Legliz ak Leta, konbinezon fanm nan (legliz la) ak bèt la (wa yo) ki fòme yon sèl wayòm, ki konpoze de de pati. Gouvènans leta ak gouvènans legliz ini ansanm, avèk fanm nan k ap dirije relasyon an, se “imaj bèt la.” Yo montre Jan fanm nan ap monte sou bèt la, paske se li menm ki gen kontwòl sou relasyon an.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Epi fanm ou te wè a, se gwo vil sa a, ki ap gouvène sou wa latè yo. Revelasyon 17:18.
Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.
Ansanm, bèt la ak fanm nan reprezante yon sèl wayòm (yon sèl chè), men zanj lan ap mete anfaz sou relasyon gwo jennès la ak wa latè yo. “Bèt la ki” “te la, epi ki pa la ankò”, ki “gen pou l monte soti nan twou san fon an, epi ale nan pèdisyon,” epi “moun ki rete sou latè yo pral sezi” dèyè li, se papote a lè blesi mòtèl gwo jennès la geri. Li “te” senkyèm wayòm pwofesi Bib la, men li te “detèmine” pou l resevwa yon blesi mòtèl an 1798.
When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.
Lè Jan te transpòte nan Lespri rive nan ane 1798, li “pa t” yon bèt; men “sepandan”, lè blesi mòtèl li geri nan fen swasanndis ane senbolik yo ki fini nan lwa dimanch k ap vini talè a, li “se” ankò yon bèt vivan, k ap chante chante pa li yo, k ap fè fònikasyon, epi k ap touye kretyen yo.
Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.
Chapit disèt la se dènye prezantasyon wayòm pwofesi Bib la, e kòm sa, li dwe ann amoni ak premye mansyon wayòm pwofesi Bib la. Premye mansyon wayòm sa yo jwenn nan Danyèl chapit de, ki reprezante sou toude tablo yo ki te yon akonplisman kòmandman Abakouk la pou ekri vizyon an epi fè l klè sou tab yo.
The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.
Mileris yo te gen rezon nan konpreyansyon yo sou wayòm Danyèl yo nan pwofesi biblik la jan yo reprezante nan chapit de, sèt, ak uit, men konpreyansyon yo te enkonplè. Bijou Miler la nan chapit de Danyèl la klere dis fwa pi plis nan dènye jou yo, paske yo rekonèt li kòm sa ki idantifye premye referans lan, pa sèlman pou wayòm pwofesi biblik la, men tou pou premye referans revelasyon an ke uityèm nan soti nan sèt yo. Jezi toujou ilistre fen yon bagay ak kòmansman yon bagay.
All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”
Tout pwofèt yo ap pale konsènan dènye jou yo, epi Jan, nan Revelasyon disèt, ap idantifye dènye wayòm sou tè a lè li prezante “bèt la ki” “te la, e li pa la ankò; epi l ap monte soti nan twou san fon an, epi l ap ale nan pèdisyon.” Bèt la monte soti nan “twou san fon an,” ki se yon senbòl yon “nouvo manifestasyon pouvwa satanik.”
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Lè yo pral fin [yo prèske fini] rann temwayaj yo.’ Peryòd kote de temwen yo te dwe pwofetize abiye ak sak la te fini an 1798. Pandan yo t ap pwoche bò fen travay yo nan fènwa ak kachèt, yo te dwe fè lagè kont yo pa pouvwa ki reprezante kòm ‘bèt ki monte soti nan twou san fon an.’ Nan anpil nan nasyon Ewòp yo, pouvwa ki t ap gouvène nan Legliz ak Leta yo te pandan plizyè syèk anba kontwòl Satan, pa mwayen papote a. Men isit la yo mete devan nou yon nouvo manifestasyon pouvwa satanik.” The Great Controversy, 268.
Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.
Kèk nan teyolojyen yo pral soutni ke, paske “bèt la ki monte soti nan twou san fon an” nan Revelasyon onz la idantifye nan pasaj la kòm ateyis Revolisyon fransè a, ekspresyon “twou san fon an” se yon senbòl ateyis. Men, Islam te monte soti nan “twou san fon an” nan Revelasyon nèf la, e Islam pa ateyis. Twou san fon an reprezante yon manifestasyon satanik.
“I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.
“Mwen te di li ke Senyè a te montre m nan vizyon ke mesmèris te soti nan Dyab la, soti nan twou san fon an, e ke byento li t ap ale la, ansanm ak moun ki te kontinye sèvi avè l.” Review and Herald, 21 Jiyè 1851.
Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.
Yon bagay ki soti nan “Dyab la,” se yon bagay ki soti nan “twou san fon an.” Nan Revelasyon disèt, bèt ki monte soti nan twou san fon an se pouvwa ki ale nan pèdisyon, e sila yo ki pa ekri non yo nan liv la va sezi dèyè li. “Pèdisyon” vle di kondanasyon etènèl, epi nan Revelasyon li reprezante kòm “lak dife a,” kote yo jete bèt la.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Epi yo te pran bèt la, ansanm ak fo pwofèt la ki te fè mirak devan li, pa mwayen mirak sa yo li te twonpe moun ki te resevwa mak bèt la ak moun ki t ap adore imaj li. Toude sa yo te jete vivan nan yon lak dife k ap boule ak souf. Revelasyon 19:20.
In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.
Nan chapit trèz la, premye bèt ki sòti nan lanmè a, ke Sè White idantifye dirèkteman kòm papote a, prezante. Nan pasaj sa a, lemonn sezi dèyè bèt papal la.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.
Epi m te wè youn nan tèt li yo tankou si yo te blese pou l mouri; epi blesi mòtèl li a te geri: epi tout lemonn te sezi pou yo swiv bèt la. Revelasyon 13:13.
The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.
Bèt ki nan Revelasyon disèt la, apre li menm “moun ki rete sou latè a va sezi,” se dènye manifestasyon pouvwa satanik la ki rive lè blesi mòtèl papote a geri nan lwa dimanch k ap vini byento a. Chak karakteristik pwofetik fanm nan ak bèt li monte sou li a nan chapit disèt la idantifye legliz Wòm nan, menm jan diksyonè yo ki te pibliye anvan 1950 te idantifye l.
The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.
Bèt ki nan Revelasyon disèt la se yon senbòl konbinezon legliz ak leta, ki se imaj bèt la. Bèt ki gen sèt tèt ak dis kòn nan se wayòm ki fòme ak dis wa yo (Nasyonzini), sou ki fanm nan monte epi li dirije sou li. Fanm nan se papote a, ki idantifye kòm Gran Babilòn nan, manman jennès yo. Apre yo fin idantifye senbòl yo, nou ka retounen nan ane 1798; pwen nan listwa kote Jan te transpòte pou l te resevwa dènye reprezantasyon wayòm pwofesi biblik yo.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
N ap egzamine wayòm sa yo, ak reprezantasyon yo nan Danyèl chapit de, nan pwochen atik la.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.
“Chak nasyon ki parèt sou sèn aktivite a te resevwa pèmisyon pou okipe plas li sou tè a, pou yo te ka wè si li t ap akonpli objektif ‘Veyatè a ak Sentespri a.’ Pwofesi te trase monte ak tonbe gwo anpi mond lan yo—Babilòn, Medo-Pès, Lagrès, ak Wòm. Avèk chak nan sa yo, menm jan ak nasyon ki te gen mwens pouvwa yo, istwa a te repete tèt li. Chak te gen peryòd eprèv pa li, chak te echwe, glwa li te fennen, pouvwa li te disparèt, epi yon lòt te okipe plas li.”
“While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.
“Pandan nasyon yo t ap rejte prensip Bondye yo, e nan rejè sa a yo t ap prepare pwòp destriksyon pa yo, li te toujou parèt klè ke plan diven an, ki gen tout bagay anba kontwòl li, t ap aji atravè tout mouvman yo.” Education, 177.