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.”
Ekifaananyi eky’enkomerero eky’obwakabaka obuli mu bunnabbi obw’Ebyawandiikibwa kisangibwa mu Kubikkulirwa essuula eya kkumi n’omusanvu. Mu ssuula eyo, ku lunyiriri olw’okusatu, Yokaana atwalibwa mu “ddungu,” malayika asobole okulaga Yokaana omusango gw’ “omwenzi omukulu” ow’omu bunnabbi, atuula ku “mazzi amangi” era eyakola “obwenzi” ne “bakabaka b’ensi.”
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.
Na moko ya ba anzelu nsambo oyo bazalaki na bambɛki nsambo ayaki mpe asololaki na ngai, alobaki na ngai ete: Yaka awa; nakolakisa yo kosambisama ya mwasi monene ya ndumba oyo afandi likoló ya mayi mingi; oyo bakonzi ya mokili basali na ye pite, mpe bafandi ya mokili balangwisi na vinyo ya pite na ye. Boye amemaki ngai na Molimo kati na esobe; mpe namonaki mwasi moko afandi likoló ya nyama moko ya motane makasi, etondi na bankombo ya kofinga Nzambe, ezalaki na mitó nsambo mpe maseke zomi. Emoniseli 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.
Kwose kwa John yenyene, “inyamba” igereranya imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bw’ubupapa, guhera mu mwaka wa 538 kugeza ku gihe c’iherezo mu 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.
Na mũndũ mũka akĩũrũka akĩthiĩ gũkũrũ, kũrĩa arĩ na handũ harĩa ahĩrĩirwo nĩ Ngai, nĩguo marĩamũrere kuo mĩthenya ngiri imwe magana meeri na mirongo itandatũ. … Na mũndũ mũka ũcio akĩheeo mabawa meeri ma njamba nene, nĩguo akenie agĩthiĩ gũkũrũ, kũrĩ handũ hake, kũrĩa arererwo hĩndĩ ĩmwe, na hĩndĩ igĩrĩ, na nuthu ya hĩndĩ, akĩehera maithoini ma njoka. Uguo Kũguũrĩrwo 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.
Katika Roho, Yohana alichukuliwa hadi katika ile miaka elfu moja mia mbili na sitini ya utawala wa upapa. Miaka hiyo ilikuwa imeonyeshwa kwa mfano na ile miaka mitatu na nusu ya ukame katika historia ya Yezebeli, Ahabu na Eliya. Miaka hiyo ilipaswa kuendelea hata upapa ulipopokea jeraha lake la mauti mwaka 1798, kwa maana jambo hilo lilikuwa “limeamriwa” kutukia mwishoni mwa ghadhabu ile ya kwanza, nayo ilikuwa mwisho wa vita vilivyoletwa juu ya patakatifu na jeshi kwa njia ya mamlaka mbili zile ziletazo ukiwa, yaani upagani na upapa. Mambo haya yote yamewekwa wazi katika makala za karibuni.
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.
“म्हणविली जाणारी मोठी वेश्या” ही यशयातील सोरची वेश्या आहे; तिला सत्तर प्रतीकात्मक वर्षे विस्मरणात जावे लागणार होते, जी “एका राजाचे दिवस” होती. संयुक्त संस्थानांचा इतिहास हा त्या प्रतीकात्मक सत्तर वर्षांचा इतिहास आहे, ज्यांचे प्रतिरूप बायबलमधील भविष्यवाणीतील पहिल्या राज्याच्या, म्हणजे बाबेलच्या राज्यकाळातील सत्तर वर्षांच्या बंदिवासाने दाखविण्यात आले होते. त्या इतिहासकाळात सोरची महान वेश्या विस्मरणात राहणार होती. त्या इतिहासाच्या शेवटी तिला पुन्हा स्मरणात आणले जाणार होते, आणि ती पुन्हा एकदा बाहेर पडून आपली गीते गाणार होती; अशा रीतीने ती पृथ्वीच्या राजांबरोबर व्यभिचार करणार होती. योहानास पापल सत्तेचा न्याय पाहावा म्हणून आत्मिक रीतीने पापल राज्यसत्तेच्या इतिहासात नेण्यात आले. ज्या याजककन्येने व्यभिचार केला, तिच्याविषयीचा न्याय असा होता की तिला अग्नीने जाळावे.
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.
Mwaana wa kuhena kwa kasila mweene buhima, kaakîsangasya ku luseke kwa kwikala mushipwa, usakûsya taata wakwe buhima; akatentwibwa ku mulilo. Levitiko 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.
Mu iyerekwa ry’urubanza rw’indaya ikomeye Yohana yeretswe n’umwe mu bamarayika basutse kimwe mu byorezo birindwi bya nyuma, yerekwa ko yatwitswe n’umuriro.
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.
ئەو دە شاخەی کە لەسەر ئاژەڵەکە بینیت، ئەوانە فاحیشەکە قین لێدەکەن، و وێران و ڕووتی دەکەن، و گۆشتی دەخۆن، و بە ئاگر دەیسووتێنن. مکاشفە 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.
Ame ga ikai fujin ga suwarite iru mizu to wa, yo no hitobito no koto de ari, Beikoku ga zentai no sekai o damashite kemono, sunawachi sono ikai fujin o reihai saseru toki, karera wa kanojo no ken'i no moto ni hikiireraru. Sono ato, Beikoku wa Mokushiroku jūnana-shō no yogen ni egakareta jūnin no ō no naka no shudai no ō to nari, soshite kono zukai ni oite wa, Beikoku wa sono fujin to kankei o musubu saisho no ō o arawasu ga, kanojo wa sono nochi, subete no ōtachi to mo sono kōi o hatasu de arou.
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.
Wafalme wa kwanza miongoni mwa wafalme wengi wanawakilishwa na Ahabu, aliyekuwa ameoa yule kahaba mkuu, ambaye anawakilishwa kama Yezebeli katika kanisa la Thiatira. Hukumu ya Yezebeli (kahaba mkuu) inatekelezwa na wale wafalme kumi, ambao watalazimishwa kuingia katika muungano wa kanisa na serikali kwa nguvu ya Marekani. Wafalme hao watakubali kuiruhusu upapa kuutawala ulimwengu (kuketi juu ya maji), licha ya chuki yao dhidi ya yule kahaba.
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.
Kaa pem made ko ha, tshi-sung mi puihra sawm an ni a; an la nei hrih lo ramkhuai mahse, sakawrnung nen hun rei lo te chhung chu lal anga thuneihna an dawng ang. Hêngte hi ngaihtuahna pakhat an nei a, an thuneihna leh an chakna chu sakawrnung hnenah an pe ang. Hêngte hian Beramno nen indona an siam ang, mahse Beramno chuan an hneh ang; ani chu lalte Lal leh siangpuitute Siangpui a ni si a: a hnena awmte chu kohte, thlante leh rinawmte an ni. Tin, ani chuan ka hnenah, “Tuiho i hmuh, numei mijar a thu ṭhutna chu mihringte, mipuite, hnamte leh tawng hrang hrangte an ni,” a ti. Tin, sakawrnung chunga i hmuh ki sawmte hian numei mijar chu an haw ang; amah chu an tih chhia a, saruak takin an kalsan ang, a sa chu an ei ang, meiin an hal ral ang. Pathianin an thinlungah a duh zawng tihhlawhtlinna tûrin, thu pakhat nei tûra, an ramkhuai chu sakawrnung hnena pe tûrin a dah a; Pathian thuin a famkim hma chuan. Tin, numei i hmuh chu khawpui ropui chu a ni, lei lalte chunga lalna nei chu. Thupuan 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.
“mahosi gumi” (United Nations), ngempela ayayizonda inhlangano yobupapa, kodwa ayaphoqwa yizimo ukuba anikele umbuso wawo wesikhashana emandleni obupapa ngethemba eliyize lokusindisa umhlaba ezinhlekeleleni zawo ezandayo. Lapho ebona ukukhohlisa kwabo, aba yithuluzi lokuwushisa ngomlilo ekugcwalisekeni komthetho okuLevitikusi.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
“Kơ păt” “ta bĕn chơh kău Yăng Kăn” mơt pơrăm kău hăp bĕn dŏh mưn dơih Yăng adơi bơn hŭng ngai prŏng.
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.
Abanyamahanga bahoza umutima, kandi amoko atekereza ibitagira umumaro? Abami bo mu isi bihagararaho, kandi abatware bajya inama hamwe, kurwanya Uwiteka no kurwanya Uwo yasize amavuta, bavuga bati: Nimucagagure imigozi yabo, kandi twikunkumureho ingoyi zabo. Uwicaye mu ijuru azabaseka: Umwami Imana azabagira urw’amenyo. Ni bwo azabavugisha mu burakari bwe, kandi azabahagarika umutima mu rwango rwe rukaze. Zaburi 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.
Kutambua kwa watawala wa dunia kwa ajili ya upapa, mateso hayo yalifanywa pia dhidi ya Kristo msalabani.
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.
Oove owa noomori mwaatungwa we David wa kaana, “Eshi omalongo ga kaku ga handuka, neehanga odi tala oinima yasha? Ovahona vethi va fikama po, novapangeli va ongala pamwe okulwana naKalunga, nokulwana noKristus woye.” Oshili, Herode naPontius Pilatus pamwe novapaani, novanhu vaIsrael, va ongala pamwe okulwana noMona woye omuyapuki Jesus, ou wa vaeke omaadi, va longe keshe tuu eshi eke loye necebo loye sha tokola nale kutya shi ningwe. Oikondekwa 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.
“Bafumu ba nsi” abu bemanyine ukutoloka ku Klistu pa kupopwa kwakwe, balangilila “bafumu ikumi” aba mu Kusokolola 17, abalwa na Mwana wa Mpanga nakabili ku kupapusha abantu bakwe. Pa mushili wa lupanda, abo bafumu bali “ulukuta lwa babi” abaliputwile Klistu, kabili balacita ifyo fine nakabili ku bantu bakwe ba mu nshiku sha kulekelesha.
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.
ئەو سەگانە دەوریان دام: کۆمەڵی بەدکاران گەمارۆیان دام؛ دەستەکانم و پێیەکانمیان کون کرد. دەتوانم هەموو ئێسقانەکانم بژمێرم: ئەوان سەیری من دەکەن و لێم ورد دەبنەوە. جلەکانم لەنێوان خۆیان دابەش دەکەن، و بۆ بەرگاکەم تیروپشک دەهاوێژن. زەبوورەکان 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.
Iꞌll need the target language for “ku” to translate accurately. Please specify which language/variety you mean (for example, Kurdish Kurmanji, Kurdish Sorani, etc.).
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.
I Jehu nae Jezreel maa rang maa aatak, Jezebel nae oosii thang chaak; maa oonii oonii maang nuu phrii, maa khobok khuu nuu thing, maa windoow tumaak ting maa leet. Jehu gate ting wang maa yok aatak, oonii naa, “Ari Zimri, oonii puu khlii sat maa athat, thii ting ngui rang bo?” Oonii oonii mukhaang ting window nuu yok maa naa, “Aru ang side ting a? Aru?” Oonii ting eunuch hanii sum bo niing, oonii maa ting leet. Oonii naa, “Oonii nuu thing thlak.” Oonii rang maa thlak; maa oonii thiingii khat wall nuu, maa horse hanii nuu khat phrit; maa oonii oonii thing khaang nuu peet. Maa oonii wang aatak rang maa, oonii saa maa dii, maa naa, “Tuh, haak rang maa oonii mi khii khriingii nuu, maa oonii phuum; ashi maa king saapaa nii.” Oonii rang phuum ding maa tui; thang oonii nuu khophrang bo maa khii, kho, maa oonii kut pawm hanii baak aat. Oonii khatnaang rang maa hung wang, maa oonii thii Jehu nuu pu. Oonii naa, “Ashi Pukriangii thu a, oonii oonii daasii Elijah, Tishbite, khuu maa puu thu a: ‘Jezreel ram kham ting ui hanii Jezebel saa nuu saak ding; maa Jezebel ruangii rang Jezreel ram kham field mukhaang ting phrii bo dung khii rang maa om ding; oonii khatnaang hanii, “Ashi Jezebel a,” tii bo pu thei mak ding.’” 2 Kings 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.
Ngome ikumi, nizo Jumuiya ya Mataifa, ambaye mfalme wao mkuu ni Marekani, wataileta hukumu juu ya upapa kwa kumchoma kwa moto na kula nyama yake. Hukumu hiyo ndiyo malaika alikuja kumwonyesha Yohana, na ili kufanya hivyo alimchukua Yohana ndani ya historia ya jangwani, lakini si tu katika sehemu yoyote ya historia ya jangwani, bali hadi mwisho wenyewe wa kipindi hicho. Ni dhahiri kwamba Yohana aliwekwa kwenye mwisho wa ile miaka elfu moja mia mbili na sitini, kwa maana alipomwona yule mwanamke tayari alikuwa amelewa kwa damu ya mateso na tayari ametambulishwa kuwa mama wa makahaba.
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.
Nuko anajulishile mu Mhepo ku luse; nange namumwene umukashi aikale pa nyamanswa ya mwaka wa kizovu, iyaiswile ameshina ya kufuyapila, ili ne mitwe musanbano ne nsengo ikumi. Kangi umukashi alyafwalile ifyakufwala ifya buta-bwakashika ne mwaka wa kizovu, kandi alyapambilwe ne golide ne mabwe ya mutengo ne mapelesi, ali ne kikombe kya golide mu kuboko kwakwe, kyaiswile ifya busanso ne bucolwe bwa bucende bwakwe. Kangi pa cipumi cakwe pakalembelwe ishina ili: ICINSINSI, BABELE MUKULU, NYINA WA BAKASHI BA BUCENDE NE FYA BUSANSO FYA PANOSE. Nange namumwene umukashi ulyo alekolwa ne mulopa wa bashila, ne mulopa wa bakamonyi ba kwa Yesu; kangi ilyo namumwene, nalikemwene sana ne kutunguka kukulu. Ukusokolola 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.
Tiro kahaba, ta Apocalipsis diecisiete-pe oĩva “kahaba guasu” avei, oñembyesarái vaʼerã kuri pe ára peve, ha upe rire opurahéi jeýta hag̃ua i-purahéi kuéra ha oiko hag̃ua tekovaipe yvy ruvicha kuéra ndive.
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.
Bugitabu kyonkya mwikundakunda kyashalibwaga mbere ya 1950 kyerekana yuko omukazi ajwarire ebara rya skarlet omu Okushuuruurwa eshatu na musanju ari akamanyiso k’Eklezia Gatolika y’Abarooma, kwonka hati ensi etekateka ngu Eklezia Gatolika ni eklezia y’Ekikristaayo. Ensi erabyire ou ariwe buzima.
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.
Yohana alipomwona, mateso ya Enzi za Giza yalikuwa yamefikia mwisho wake, kwa maana tayari alikuwa amelewa kwa damu ya watakatifu. Ya asili huonyesha ya kiroho, na mtu hulewa baada ya kunywa, si kabla yake.
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.
Makaathalikaa ki myaka mingi ni iko kabla ya 1798, ba Protestanti baatenganaki na Ukatholiki baanza tayari safari yao ya kurudi tena katika ushirika wa Kikatoliki kufikia 1798, kwa maana alitambuliwa kuwa “MAMA WA MAKAHABA.” Yohana alipomwona naye akastaajabu, makanisa yale yaliyokuwa hapo kwanza yamejitenga na ushirika wake yalikuwa tayari yamerudi. Kwa hiyo Yohana alichukuliwa mpaka mwaka 1798, wakati ambapo yule kahaba mkuu alikuwa tayari ameua mamilioni ya Wakristo, na ambaye alikuwa tayari ameyashawishi makanisa ya zamani ya Kiprotestanti kuyakubali madai yake ya kujikweza kwamba yeye ndiye alikuwa kichwa cha makanisa, kama vile Justiniani alivyomtambulisha katika mwaka 533.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
لە دیدگای پێشبینیی ساڵی 1798ەوە، ئینجا فریشتەکە دوایین نیشاندانی شانشینەکانی پێشبینیی پەرتوکی پیرۆز پێشکەشی یۆحەننا کرد.
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.
Û fêrîşteyê ji min re got: Tu çima mat mayî? Ez ê sira wê jinê û ya wê heywanê ku wê hildigire, ya ku heft ser û deh qirn hene, ji te re bêjim. Heywanê ku te dît, hebû, û niha tune ye; û wê ji çalê bêbinî derkeve û biçe nav windabûnê. Û yên ku li ser rûyê erdê dijîn, yên ku navên wan ji bingehdanîna cîhanê ve di pirtûka jiyanê de nehatine nivîsîn, dema ku ew heywanê ku hebû, û niha tune ye, û dîsa heye, bibînin, matmayî bimînin. Û li vir hişê ku xwedî şehrezayî ye heye. Heft ser, heft çiya ne, yên ku jin li ser wan rûniştiye. Û heft padîşah hene: pênc ketine, yek heye, û yê din hîn nehatiye; û gava ku were, divê demek kurt bimîne. Û heywanê ku hebû, û niha tune ye, ew jî heştemîn e, û ji wan heftan e, û diçe nav windabûnê. Û deh qirnên ku te dîtin, deh padîşah in, yên ku hîn padîşahî werdengirtine; lê bi heywanê re bo saetekê wek padîşah desthilatê werdigirin. Eyandina Yûhenna 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.
Mnyama ni ufalme katika unabii wa Biblia, kama inavyotambulika kwa urahisi katika sura ya saba na ya nane ya Danieli, na siri ambayo malaika anamfunulia Yohana ni siri ya mnyama na ya mwanamke ampandaye huyo mnyama. Yule mwanamke juu ya mnyama ndiye kahaba mkuu afanyaye uasherati pamoja na wafalme wa dunia. Yeye ni Yezebeli, na mume wake ni Ahabu.
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.
Naizvozvo munhu achasiya baba vake naamai vake, agobatana nomukadzi wake; uye vachava nyama imwe. Genesi 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.
Muntu ni muntu, kandi mukazi ni mukazi, ariko hamwe baba umubiri umwe. Ibanga ry’inyamaswa ni uko ari ihuriro ry’itorero na leta, ihuriro ry’umugore (itorero) n’inyamaswa (abami) rigize ubwami bumwe, bugizwe n’ibice bibiri. Imiyoborere ya leta n’imiyoborere y’itorero bihujwe hamwe, kandi umugore ari we ugenzura uwo mubano, ni byo “ishusho y’inyamaswa.” Yohana yeretswe umugore ahetswe n’inyamaswa, kuko ari we ugenzura uwo mubano.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Na mwashi uwo wabwene ni lwita lunene, luli no bukalamba pa batemi ba pa ntanda. Kusokolola 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.
Pamoja, mnyama na mwanamke wanawakilisha ufalme mmoja (mwili mmoja), lakini malaika anasisitiza uhusiano wa yule kahaba mkuu na wafalme wa dunia. “Mnyama yule” “aliyekuwako, naye hayuko”, ambaye “atapanda kutoka katika shimo lisilo na mwisho, naye ataenda katika uharibifu,” ambaye “hao wakaao juu ya nchi watastaajabu” kumfuata, ndiye upapa wakati jeraha la mauti la yule kahaba mkuu limeponywa. Yeye “alikuwako” kama ufalme wa tano wa unabii wa Biblia, lakini “ilikuwa imeamriwa” kwamba angepokea jeraha la mauti mwaka 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.
Nang Yohana ay sa espiritu dinala sa 1798, siya ay “hindi” isang halimaw; at “gayon man,” kapag ang kaniyang sugat na ikamamatay ay gumaling na sa wakas ng pitumpung sagisag na taon na nagtatapos sa malapit nang dumating na batas ng Linggo, siya ay “muli” na buhay, umaawit ng kaniyang mga awit, nakikiapid, at pumapatay ng mga Kristiyano.
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.
Sura ya kumi na saba ndiyo wasilisho la mwisho la falme za unabii wa Biblia, na kwa hiyo ni lazima ilingane na kutajwa kwa kwanza kwa falme za unabii wa Biblia. Kutajwa kwa kwanza kwa falme hizo kunapatikana katika Danieli sura ya pili, ambayo imeonyeshwa katika chati zote mbili zilizokuwa utimizo wa amri ya Habakuki ya kuandika maono na kuyafanya yawe wazi juu ya mbao.
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.
Abakrista ba Miller baali batuufu mu kutegeera kwabwe okw’obwakabaka bwa Danyeri obw’obunnabbi bwa Bayibuli nga bwe bukiikiriddwa mu ssuula ey’okubiri, ey’omusanvu, n’ey’omunaana, naye okutegeera kwabwe kwali kutuukiridde mu kitundu kyokka. Eby’obugagga bya Miller eby’omu Danyeri essuula ey’okubiri byaka emirundi kkumi okusinga mu nnaku ez’oluvannyuma, kubanga kitegeerwa ng’ekiraga ekijuliziddwa okusooka, si kya bwakabaka bwokka obw’obunnabbi bwa Bayibuli, wabula era n’ekijuliziddwa okusooka eky’okubikkulirwa nti eky’omunaana kya mu musanvu. Buli kiseera Yesu alaga enkomerero y’ekintu ng’ayita ku ntandikwa y’ekintu.
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.”
Abanabbi bonna boogera ku nnaku ez’oluvannyuma, era Yokaana, mu Okubikkulirwa essuula ya kkumi na musanvu, alaga obwakabaka obusembayo obw’ensi bw’ayanjula “ensolo eyo” “eyaliwo, so siiyo; era eririnnya okuva mu bunnya obutalina bugwe, era erigendayo mu kuzikirira.” Ensolo erinnya okuva mu “bunnya obutalina bugwe,” ekiraga “okweyolesa okupya okw’amaanyi ga Setaani.”
“‘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.
“‘Vakuba bamala [bali ku mana] bulemu bwabo.’ Kisebu kya kikye abena bujingu babidi kyabo kya kuba bujingu bambala masaki kyapwile mu 1798. Apo baali penepene ne kufika ku mpelo ya mudimu wabo mu bufise, intanda ya kulwana nabo yafwile kubakilwa ku bukole bwasemwene ngo ‘nyama wa kupanda kufuma mu mwina wa pe atalala.’ Mu bingi bya mashinga a ku Yulopa, bukole bwatongololanga mu Kipwilo ne mu Leta bwakokeshiibwe ku myaka ne myaka ne Satana, kupitila mu nzila ya upapa. Pano, pakemwesha ku meso, kifwanyikisho kipya kya bukole bwa Kisetana.” *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.
Bazim na baŋangi ba teoloji ba ta kĩĩlĩla nde, pĩndĩka “nyama yĩla yikwatĩka kula mũkĩmo mũta mũisyo” mũ Buku wa Kusenokya ũmũi ikũmi na ũmwe, yĩmanyithĩtwe mũ ndeto ĩsu ta ũkanaa-Ngai wa Mbadiliko wa Bulaansa, nĩ ũndũ waĩ ũsu “mũkĩmo mũta mũisyo” nĩ kĩmanyithya kya ũkanaa-Ngai. No Uislamu wakwatĩkĩte kula “mũkĩmo mũta mũisyo” mũ Kusenokya ũmũi kenda, na Uislamu ti ũkanaa-Ngai. Mũkĩmo mũta mũisyo ũmanyithya kwĩonanyithya kwa kishetani.
“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.
“Nimwambilie ya kwamba Bwana alikuwa amenionyesha katika maono kuwa mesmerism ilitoka kwa Ibilisi, kutoka katika shimo lisilo na mwisho, na kwamba upesi ingerudi huko, pamoja na wale walioendelea kuitumia.” Review and Herald, Julai 21, 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.
“Deevolo” kahi mvaĩ, u mvaĩ “luvwa lutang’i munda.” Mu Usoloi 17, nyama uikama kutumana na luvwa lutang’i munda ni nguzu ila yenda mu uyonangi wa tene na tene, na avo mena mao maandikie mu kitabu nĩmakamukangasia na kumukovela. “Uyonangi” wa mana ni kuhukumigwa kwa tene na tene, na mu Usoloi ulinganishwa na “ziwa dia mwaki,” kula nyama ituponyiwa.
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.
Kisha mnyama yule akakamatwa, na pamoja naye nabii wa uongo, yeye aliyetenda miujiza mbele yake, ambayo kwa hiyo aliwadanganya wale walioupokea chapa ya mnyama, na wale waliouisujudia sanamu yake. Hao wawili walitupwa wakiwa hai katika ziwa la moto liwakalo kwa kiberiti. Ufunuo 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.
Mu sura ya cumi na gatatu hagaragazwa inyamaswa ya mbere izamuka iva mu nyanja, iyo Mushiki wa White yerekana mu buryo butaziguye ko ari ubupapa. Muri uwo murongo, isi itangarira inyamaswa y’ubupapa.
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.
Ndzi vona yin’wana ya tinhloko ta yona onge yi tlhele yi biwa yi ya ekufeni; kambe mbanga ya yona leyi dlayaka yi horisiwe; kutani misava hinkwayo yi hlamala yi landzela xivandzana. Nhlavutelo 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.
Haywana li di Peyamnâ 17'an de hatiye gotin ku “yên ku li ser rûyê erdê dijîn ê matmayî bimînin” li pey wî, di qanûna Yekşemê ya zû tê dema ku birîna kujer a papatiyê baş dibe, xuyabûna dawî ya hêza şeytanî ye. Hemû taybetmendiyên pêxemberî yên jinê û haywanê ku ew li ser wê siwar e di beşa 17'an de, Dêra Romayê nas dikin, wekî ku ferhengên ku berî sala 1950'an hatibûn weşandin jî nas dikirin.
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.
Kinyama kya mu Kusololwa ikumi na muanda na cimo, ni cimanyikwilo ca kusangana kwa keleke ne calo, eco ecili cifwanyine ca kinyama. Kinyama cikwete imitwe cinelubali ne nsengo ikumi ni bwami ubwabumbwa na bamfumu ikumi (Amawanga ya Bumbene), abo mukaintu aleikala pa mulu pabo no kubatwala. Uyo mukaintu ni upapa, uyo uwishibikwa nga ni Babuloni Mukalamba, nyina wa bakashana. Panuma ya kumanyika ifimanyikwilo, kuti twabwelela ku 1798; ipange lya mu mulando wa kale uko Yohane atwalilweko ukuti apokelele ukumweneshiwa kwa kulekelesha kwa mabwami ya busololi bwa mu Bible.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
Տըրե՛նչ յետագայ յօդուածին մէջ պիտի անդրադառնանք այդ թագաւորութիւններուն եւ անոնց ներկայացուցչութեան՝ Դանիէլի երկրորդ գլխուն մէջ։
“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.
“Buli ihanga ryose ryinjiye ku rubuga rw’ibikorwa ryemerewe gufata umwanya waryo ku isi, kugira ngo hagaragare niba rizasohoza umugambi w’‘Umurinzi n’Uwera.’ Ubuhanuzi bwakurikiranye ukuzamuka no kugwa kw’ubwami bukomeye bw’isi—Babuloni, Abamedi n’Abaperesi, Ubugiriki, n’Uburoma. Kuri buri bumwe muri bwo, nk’uko byagenze no ku mahanga adafite imbaraga nyinshi, amateka yisubiyemo. Buri rimwe ryagize igihe cyaryo cyo kugeragezwa, buri rimwe ryananiwe, ubwiza bwaryo burayoyoka, imbaraga zabwo zirashira, maze umwanya wabwo ufatwa n’irindi.”
“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.
“Gözler Tanrı’nın ilkelerini reddederken ve bu reddedişte kendi yıkımlarını hazırlarken, yine de ilahî, her şeye egemen olan maksadın onların bütün hareketleri aracılığıyla işlediği açıkça görülmekteydi.” Education, 177.