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.
Nan atik ki te vin anvan an, nou te idantifye ke Milerit yo pa t kapab wè Wòm kòm anyen plis pase Wòm payen ak Wòm papal, byenke yo te trete diferans ki genyen ant de pouvwa sa yo. Pou Milerit yo, diferans ki genyen ant Wòm payen ak Wòm papal pa t mennen yo pou yo rekonèt ke Wòm papal se te senkyèm wayòm ki te swiv katriyèm wayòm Wòm payen an. Apre desepsyon an an 1844, Sè White te idantifye twa pouvwa ki nan Revelasyon douz ak trèz yo tankou dragon an nan chapit douz la, answit papote a, kòm bèt ki te soti nan lanmè a nan chapit trèz la, epi apre sa Etazini kòm bèt ki te soti nan tè a. Apre fondasyon an te poze, Senyè a te louvri limyè a sou inyon twa-fwa a nan dragon an, bèt la ak fo pwofèt la ki, nan chapit sèz Revelasyon an, mennen mond lan nan Amagedon.
“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.
“Liy pwofesi kote senbòl sa yo jwenn yo kòmanse ak Revelasyon 12, avèk dragon an ki t ap chache detwi Kris la nan nesans Li. Yo di dragon an se Satan (Revelasyon 12:9); se li menm ki te pouse Ewòd pou mete Sovè a a lanmò. Men, prensipal ajan Satan nan fè lagè kont Kris la ak pèp Li a pandan premye syèk yo nan Epòk Kretyèn nan se te Anpi Women an, kote paganism te relijyon dominan an. Konsa, pandan dragon an, an premye sans, reprezante Satan, li se tou, nan yon dezyèm sans, yon senbòl Wòm payen an.”
“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.
“Nan chapit 13 (vèsè 1–10) yo dekri yon lòt bèt, ‘ki sanble ak yon leyopa,’ ke dragon an te bay ‘pisans li, ak twòn li, ak gwo otorite.’ Senbòl sa a, jan pifò Pwotestan yo te kwè, reprezante papote a, ki te pran swit pisans, twòn, ak otorite ansyen anpi Women an te konn genyen. Konsènan bèt ki sanble ak leyopa a, li deklare: ‘Yo te ba li yon bouch k ap pale gwo pawòl ak blasfèm…. Epi li louvri bouch li nan blasfèm kont Bondye, pou l blasfeme non Li, ak tabènak Li, ak sila yo ki rete nan syèl la. Epi yo te ba li pouvwa pou l fè lagè ak sen yo, e pou l genyen sou yo: epi yo te ba li pouvwa sou tout fanmi, ak lang, ak nasyon.’ Pwofesi sa a, ki prèske menm nèt ak deskripsyon ti kòn nan nan Danyèl 7, san okenn dout montre sou papote a.”
“‘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.’
“Yo te bay li pouvwa pou l kontinye pandan karantde mwa.” Epi, pwofèt la di: “Mwen wè youn nan tèt li yo tankou si li te blese jouk li mouri.” Epi ankò: “Moun ki mennen lòt moun ann kaptivite ap ale ann kaptivite; moun ki touye ak nepe dwe mouri ak nepe.” Karantde mwa yo se menm bagay ak “yon tan, de tan, ak mwatye yon tan,” twa zan edmi, oswa 1260 jou, Daniel 7 la—tan pandan ki pouvwa papal la te gen pou l peze pèp Bondye a. Peryòd sa a, jan sa te di nan chapit ki vini anvan yo, te kòmanse avèk sipremasi papote a, an 538 ap. J.-K., e li te fini an 1798. Lè sa a, lame fransè a te pran pap la kaptif, pouvwa papal la te resevwa blesi mòtèl li a, e prediksyon an te akonpli: “Moun ki mennen lòt moun ann kaptivite ap ale ann kaptivite.”
“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.
“Nan pwen sa a, yo prezante yon lòt senbòl. Pwofèt la di konsa: ‘Mwen wè yon lòt bèt k ap monte sòti sou latè; e li te gen de kòn tankou yon ti mouton.’ Vèsè 11. Ni aparans bèt sa a ni fason li leve a montre nasyon li reprezante a pa menm ak sa yo te prezante anba senbòl ki te vini anvan yo. Gwo wayòm ki te domine mond lan yo te prezante devan pwofèt Danyèl la tankou bèt sovaj k ap devore, ki t ap leve lè ‘kat van syèl la t ap goumen sou gwo lanmè a.’ Danyèl 7:2. Nan Revelasyon 17, yon zanj te esplike dlo yo reprezante ‘pèp, foul moun, nasyon ak lang.’ Revelasyon 17:15. Van yo se yon senbòl konfli. Kat van syèl la k ap goumen sou gwo lanmè a reprezante sèn terib konkèt ak revolisyon pa mwayen yo wayòm yo te rive pran pouvwa.”
“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.
“Men, bèt la ki te gen kòn tankou ti mouton an te parèt ‘ap monte soti nan tè a.’ Olye pou l ta ranvèse lòt pouvwa yo pou l tabli tèt li, nasyon ki reprezante konsa a dwe leve nan yon teritwa ki te deja san moun epi grandi piti piti e avèk lapè. Konsa, li pa t kapab leve nan mitan nasyonalite ki te chaje e k ap lite youn ak lòt nan Ansyen Monn nan—lanmè ajite sa a ki fòme ak ‘peyi, foul moun, nasyon ak lang.’ Se nan Kontinan Lwès la pou yo chèche li.”
“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.
“Ki nasyon nan Nouvo Monn nan, an 1798, ki t ap leve an puisans, ki t ap bay pwomès fòs ak grandè, epi ki t ap atire atansyon lemonn? Aplikasyon senbòl la pa kite okenn kestyon. Yon sèl nasyon, e yon sèl sèlman, reponn ak preskripsyon pwofesi sa a; li montre san okenn dout sou Etazini dAmerik. Anpil fwa, e repete anpil fwa, lide a, prèske mo pou mo, jan ekriven sakre a te eksprime l la, te sèvi san konsyans nan bouch oratè a ak istoryen an pou dekri leve ak devlopman nasyon sa a. Yo te wè bèt la ‘k ap monte soti nan tè a’; epi, dapre tradiktè yo, mo yo rann isit la pa ‘k ap monte’ a vle di literalman ‘grandi oswa pouse tankou yon plant.’ Epi, jan nou deja wè sa, fòk nasyon an ta leve sou yon teritwa ki pa t okipe anvan. Yon ekriven ki gen renon, lè l ap dekri leve Etazini yo, pale de ‘mistè fason li sòti nan vid la,’ epi li di: ‘Tankou yon grenn semans an silans nou grandi pou nou vin yon anpi.’—G. A. Townsend, The New World Compared With the Old, paj 462. Yon jounal ewopeyen an 1850 te pale de Etazini yo tankou yon anpi mèvèye, ki t ap ‘parèt,’ epi ki, ‘nan mitan silans tè a, chak jou t ap ogmante nan puisans ak ògèy li.’—The Dublin Nation. Edward Everett, nan yon diskou sou Pèlerin fondatè nasyon sa a, te di: ‘Èske yo t ap chèche yon kote trankil, ki pa t ofanse pèsonn poutèt li te pa parèt anpil, epi ki te an sekirite poutèt li te byen lwen, kote ti legliz Leyde la te ka jwi libète konsyans? Gade gran rejyon yo kote, pa yon konkèt pasifik, … yo te pote drapo kwa a!’—Diskou prononse nan Plymouth, Massachusetts, 22 Desanm 1824, paj 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.
« Li te gen de kòn tankou yon ti mouton. » Kòn ki sanble ak sa ti mouton an genyen yo endike jenès, inosan, ak dousè; yo reprezante avèk jistès karaktè Etazini lè yo te prezante l bay pwofèt la kòm peyi k ap “leve” an 1798. Pami ekzile kretyen ki te premye kouri al Amerik epi ki t ap chèche yon azil kont opresyon wayal ak entolerans prèt yo, te gen anpil ki te pran detèminasyon pou yo tabli yon gouvènman sou laj fondasyon libète sivil ak relijye. Opinyon yo te jwenn plas yo nan Deklarasyon Endepandans lan, ki tabli gwo verite sa a: “tout moun fèt egal,” epi yo resevwa dwa inalyenab pou yo gen “lavi, libète, ak pouswit kontantman.” Epi Konstitisyon an garanti pèp la dwa pou yo gouvène tèt yo, pandan li prevwa pou reprezantan pèp la eli pa vòt popilè fè lwa yo epi administre yo. Yo te akòde libète lafwa relijye tou, chak moun te gen pèmisyon pou l adore Bondye selon sa konsyans li dikte l. Repiblikanis ak Pwotestantis te vin tounen prensip fondamantal nasyon an. Prensip sa yo se sekrè pisans li ak pwosperite li. Moun ki t ap sibi opresyon ak moun yo t ap foule anba pye yo nan tout lakretyente a te vire gade peyi sa a avèk enterè ak espwa. Dè milyon moun chèche rive sou rivaj li yo, e Etazini leve rive pran plas li pami nasyon ki pi pwisan sou tè a.
“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.
“Men bèt la ki te gen kòn tankou ti mouton an ‘te pale tankou yon dragon. Epi li egzèse tout pouvwa premye bèt la devan li, epi li fè tè a ansanm ak moun ki rete sou li adore premye bèt la, blesi mòtèl li a te geri; … li t ap di moun ki rete sou tè a pou yo fè yon imaj pou bèt la, li menm ki te resevwa blesi nepe a, epi ki te viv.’ Revelasyon 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.”
Pasaj la montre ke chapit douz ak trèz yo idantifye dragon an, bèt la ak fo pwofèt la, twa pisans ki nan Revelasyon sèz ki mennen lemonn nan Armagedon. Chak nan twa pisans sa yo gen pwòp chapit espesyal pa yo ki kouvri menm istwa pwofetik la. Dènye sis vèsè Danyèl onz yo kòmanse ak mo sa yo: “E nan tan lafen an,” ki te 1798. Apre sa, sis vèsè sa yo idantifye dènye mouvman papote a jouk nan vèsè youn nan Danyèl douz kote Mikaèl leve kanpe, tan gras lèzòm fini, epi sa louvri chemen pou sèt dènye flewo yo. Nan vèsè karannkat nan chapit onz la, mesaj lè a ki fè papote a anraje e ki inisye masak san an ki fèt tousuit anvan tan gras la fini, reprezante kòm “nouvèl ki soti bò solèy leve a ak bò nò a.”
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.
Mesaj ki soti nan lès ak nò a reprezante dènye mesaj avètisman an, paske li pwoklame jis anvan Mikaèl leve kanpe. Se mesaj twazyèm zanj lan yo pwoklame pandan debòdman Sentespri a. Danyèl te prezante mesaj la kòm yon mesaj ki gen de aspè. Mesaj “nò” a, ki fè papote a fache, se mesaj ki idantifye “wa nò a” kòm pouvwa papal la; epi mesaj “lès” la se mesaj pitit lès yo, ki se Islam. Byen antandi, li gen lòt siyifikasyon enpòtan tou; men lès la se yon senbòl Islam, epi antikris la se fo imitasyon vrè Wa Nò a. Mesaj twazyèm zanj lan, ki avèti kont resevwa mak wa nò a (mak bèt la), avèti tou ke Islam pral frape nan moman gode mechanste a plen pou Etazini, epi Etazini ranpli gode mechanste li a nan lwa dimanch la.
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.
Apokalips trèz, kòmanse ak vèsè onz epi kontinye apre sa, idantifye menm istwa pwofetik la, epi li menm tou li kòmanse nan tan lafen an an 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.
“Ki nasyon nan Nouvo Mond lan ki te an 1798 ap leve vin gen pouvwa, ki t ap bay pwomès fòs ak grandè, epi ki t ap atire atansyon lemonn? Aplikasyon senbòl la pa kite okenn kestyon. Yon sèl nasyon, e yon sèl sèlman, reponn ak espesifikasyon pwofesi sa a; li montre san okenn dout sou Etazini d Amerik.” 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.
Menm istwa pwofetik la kouvri nan Revelasyon trèz, vèsè onz jiska dizuit, menm jan li kouvri nan Danyèl onz, vèsè karant jiska karantsenk. Menm jan ak vèsè ki nan Danyèl yo, istwa sou wòl Etazini an fini avèk fen tan gras la lè Etazini fòse mond lan aksepte mak bèt la. Lè sa a, menm jan nan Danyèl onz lan, mesaj lè a prezante nan chapit katòz. Se menm estrikti a nan toude pasaj yo, eksepte ke vèsè Danyèl yo ap dekri aktivite papal yo, tandiske Revelasyon trèz la ap idantifye wòl Etazini. Avèk de liy sa yo nou jwenn ke chapit disèt nan Revelasyon kouvri menm istwa a, men li mete aksan sou wòl dragon an, reprezante kòm dis wa, ki se Nasyonzini yo. Twa chapit yo konsidere liy sou liy idantifye wòl dragon an, bèt la ak fo pwofèt la, ki nan chapit sèz mennen mond lan nan Amagedon; kidonk, li gen enpòtans pou Jan fè nou konnen ke lè chapit disèt la kòmanse, se youn nan zanj ki te vide sèt dènye kalamite yo ki vini pou di Jan jijman sou pwostitiye Wòm nan.
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.
Epi youn nan sèt zanj yo ki te gen sèt bòl yo vini, li pale avè m, li di m: Vini isit la; m ap montre w jijman gwo pwostitiye a ki chita sou anpil dlo yo; se avèk li wa latè yo fè fònikasyon, e moun ki rete sou latè yo bwè jouk yo sou ak diven fònikasyon li a. Revelasyon 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.
Pou millerit yo, kesyon an te konsène Wòm payèn ak Wòm papal, men nan fen an, se inyon twa-fwa a li konsène. Menm jan ak idantifikasyon li fè sou twa pouvwa sa yo nan chapit douz ak trèz yo, li idantifye klèman fanm ki nan chapit disèt la kòm papote a.
“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.
“Yo dekri fanm nan [Babylòn] nan Revelasyon 17 kòm yon fanm ki ‘te abiye ak koulè vyolèt ak wouj violèt, dekore ak lò, pyè presye ak pèl, li te gen yon gode an lò nan men li, plen ak abominasyon ak salte li yo: …epi sou fwon li te ekri yon non: “Mistè, Babylòn Gran an, manman pwostitye yo.”’ Pwofèt la di: ‘Mwen wè fanm nan sou ak san sen yo, ak ak san mati Jezi yo.’ Yo deklare ankò Babylòn se ‘gwo vil sa a, ki ap gouvènen sou wa latè yo.’ Revelasyon 17:4–6, 18. Pouvwa ki, pandan anpil syèk, te kenbe yon dominasyon despotik sou monak lakrentyanite yo, se Wòm.” The Great Controversy, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Kidonk, ki lè istwa pwofetik ki reprezante nan chapit disèt la kòmanse?
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 pote m ale nan Lespri a nan dezè a; epi mwen wè yon fanm chita sou yon bèt koulè wouj violèt, ki te plen ak non blasfèm, li te gen sèt tèt ak dis kòn. Epi fanm nan te abiye ak koulè vyolèt ak koulè wouj violèt, li te 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 a. Epi sou fwon li te ekri yon non: MISTÈ, GRAN BABILÒN NAN, MANMAN PWOSTITYE YO AK ABOMINASYON LATÈ. Epi mwen wè fanm nan sou ak san sen yo, ak san matir Jezi yo; epi lè mwen wè li, mwen te sezi avèk anpil admirasyon. Revelasyon 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.
Pou Jan kapab wè fanm nan, yo pote l pwofetikman nan dezè a, sa Jan li menm deja idantifye, ansanm ak de temwen yo, nan chapit douz la, kòm mil de san swasant ane dominasyon papal la.
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 ka nouri li la pandan mil desan swasant jou.... Epi yo te bay fanm nan de zèl yon gwo èg, pou li te ka vole al nan dezè a, nan plas pa li, kote yo nouri li pandan yon tan, ak tan, ak mwatye yon tan, lwen figi sèpan an. Revelasyon 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.
Jan te transpòte pwofetikman nan peryòd dezè a, men vèsè twa ak sa ki vin apre yo presize egzakteman nan ki moman nan mil de san swasant ane yo yo te mennen Jan, paske fanm nan te deja vin sou ak san pèsekisyon an, epi li te deja “manman jennès yo.” Yo te mennen Jan nan fen peryòd dezè a, paske fanm nan te deja bwè nan san pèsekisyon an epi legliz pwotestan yo te deja ap retounen nan sèk pa li epi vin pitit fi li yo, paske pandan peryòd sa a yo te idantifye li kòm “manman jennès yo.” Li te deja gen pitit fi. Temwayaj Jan nan chapit disèt la kòmanse an 1798, menm jan ak menm istwa pwofetik la ki te reprezante bèt la nan Danyèl onz la ak fo pwofèt la nan Revelasyon trèz la.
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.
Menm jan ak de lòt liy yo, lè chapit disèt fini, chapit dizwit idantifye mesaj lè a. Twa liy pwofetik, youn pou chak inyon an twa pati. Yo tout ilistre sou menm estrikti istorik la, ki kòmanse an 1798 epi ki kontinye jouk fèmti tan gras la, epi yo tout mete aksan sou dènye mesaj avètisman an.
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.
Tablo Abakik yo trete sijè Revelasyon disèt la avèk anpil plis detay; kidonk, kounye a m ap pase dirèkteman nan enigm ki parèt nan chapit ki prezante uit wayòm pwofesi biblik yo.
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.
Men sajès la. Sèt tèt yo se sèt mòn, kote fanm nan chita a. Epi gen sèt wa: senk tonbe deja, youn la kounye a, epi lòt la poko vini; e lè li vini, li dwe rete yon ti tan. Epi bèt ki te la, epi ki pa la ankò a, se li menm ki wityèm nan, e li soti nan pami sèt yo, epi li prale nan pèdisyon. Revelasyon 17:9–11.
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Danyèl di Nèbikadnetsa: “Se ou menm ki tèt lò sa a.”
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.
Epi nenpòt kote pitit lèzòm yo rete, bèt nan chan yo ak zwazo nan syèl la, li lage yo nan men ou, e li fè ou chèf sou yo tout. Se ou menm ki tèt lò sa a. Daniel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Danyèl te di Nebikadneza tou: “Ou menm, wa, ou se yon wa sou wa yo.”
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.
Ou menm, wa, ou se yon wa ki pi wo pase tout lòt wa yo; paske Bondye syèl la ba ou yon wayòm, pouvwa, fòs, ak laglwa. Danyèl 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.
Nebikadneza te “tèt la,” e li te yon wa, e li te yon wa tout wa yo, paske li te reprezante premye nan wayòm yo ki te reprezante nan estati a. Nebikadneza te wa ki te reprezante pa lò a, e lòt wayòm ak lòt wa t ap reprezante pa lòt metal yo nan estati a, men Nebikadneza te premye, e se poutèt sa li te wa tout wa yo. Yon lòt nivo nou pap abòde kounye a se ke wayòm Babilòn nan reprezante wayòm ki chèche kontrefè Kris la, ki se vre Wa tout wa yo.
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.
Nan kòmansman temwayaj Ezayi a konsènan pwofesi de mil senk san ven (2,520) ane yo (sèt tan Levitik ventisix yo), Ezayi idantifye wa yo kòm tèt.
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.
Paske tèt peyi Siri se Damas, e tèt Damas se Rezin; epi nan swasantsenk ane, Efrayim va kraze, pou l pa yon pèp ankò. E tèt Efrayim se Samari, e tèt Samari se pitit gason Remalya a. Si nou pa kwè, se sèten nou p ap etabli. Ezayi 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.
Ezayi ap sèlman tabli pwen depa pou de peryòd tan de mil senksan ven (2,520) ane yo kont wayòm nò Samari a ak wayòm sid Jida a; e pandan l ap fè sa, li mete ladan l de temwen ki montre vil kapital yon nasyon se tèt li, epi wa a se tèt vil kapital la. Yon “tèt” se yon wa ak yon wayòm. Nan Revelasyon an, menm liy pwofesi a reprann, menm jan sa fèt nan Danyèl.
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.
Se poutèt sa, lè yo mennen Jan rive nan ane 1798 epi yo prezante l devinèt la ki fè konnen gen sèt “tèt”, sa vle di li ap idantifye ke gen sèt wayòm. Apre sa, yo di li ke senk nan tèt yo, oswa wayòm yo, te deja tonbe. Nan ane 1798, senkyèm wayòm pwofesi biblik la te fèk tonbe lè li te resevwa yon blesi mòtèl ki t ap finalman geri.
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.
Jan, ki kanpe nan istwa tan lafen an an 1798, yo di l tou ke youn nan tèt yo “la.” Sizyèm wayòm pwofesi biblik la te kòmanse an 1798; konsa, lè Jan te transpòte pwofetikman rive an 1798, wayòm ki te la lè sa a se Etazini, epi yo te fè l konnen ankò ke setyèm wayòm nan te toujou nan lavni parapò ak 1798, paske li pa t ko vini ankò. Setyèm wayòm ki te toujou nan lavni parapò ak 1798 la, se Nasyonzini, ki reprezante pa dis wa, e ki sijè Revelasyon disèt la. Men, gen yon uityèm tou, ki soti nan sèt yo. Wòm toujou parèt kòm uityèm nan epi li soti nan sèt yo.
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.
Gen anpil bagay pou di konsènan sa ki nan chapit disèt la, men nou senpleman ap idantifye uit wayòm pwofesi biblik yo ki reprezante nan chapit disèt la, pou nou wè kijan konpreyansyon Milerit la sou kat wayòm yo koresponn ak uit wayòm Revelasyon disèt la.
We will address this in the next article.
Nou pral trete sa nan atik k ap vini an.