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.
Maandiko yaliyotangulia tulibaini kwamba Wamillerite hawakuweza kuuona Urumi kuwa zaidi ya Urumi wa kipagani na wa kipapa, ingawa walishughulikia tofauti zilizokuwapo kati ya mamlaka hizo mbili. Kwa Wamillerite, tofauti kati ya Urumi wa kipagani na Urumi wa kipapa hazikuwaongoza kutambua kwamba Urumi wa kipapa ulikuwa ufalme wa tano ulioufata ufalme wa nne wa Urumi wa kipagani. Baada ya tukio la kukatishwa tamaa mwaka 1844, Dada White alitambua mamlaka matatu ya Ufunuo kumi na mbili na kumi na tatu kuwa ni joka katika sura ya kumi na mbili, kisha upapa, kama mnyama aliyepanda kutoka baharini katika sura ya kumi na tatu, ambaye alifuatwa na Marekani kama mnyama aliyetoka katika nchi. Baada ya msingi kuwekwa, Bwana alifunua nuru kuhusu muungano wa namna tatu wa joka, mnyama, na nabii wa uongo ambao katika sura ya kumi na sita ya Ufunuo huuongoza ulimwengu hadi Har–Magedoni.
“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.
“Mu mĩtaratara ya ubũmenyi bwa kĩrĩra irĩa ibimenyetso ici bibonekamo itangĩra na Ibyahishuwe 12, hamwe n’igisato cari kigamije kurandura Kristo igihe yavukaga. Ico gisato kivugwa ko ari Satani (Ibyahishuwe 12:9); ni we yahagurukije Herode ngo yice Umukiza. Ariko igikoresho gikuru ca Satani mu kurwanya Kristo n’abantu biwe mu binjana vya mbere vy’igihe c’Ubukristo cari Ingoma y’Abaroma, aho ubupagani bwari idini ryiganje. Ni co gituma, naho igisato ahanini kigereranya Satani, ku bundi buryo bwa kabiri na co ari ikimenyetso ca Roma ya gipagani.”
“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.
لە بەشی 13دا (ئایەتەکانی 1–10) ئاژەڵێکی تر وەسف دەکرێت، «وەک پلەنگ»، کە ئەژدیها «هێزی خۆی، و کورسیی خۆی، و دەسەڵاتی گەورەی» پێدا. ئەم هێمايە، وەک زۆربەی پرۆتستانتەکان باوەڕیان بووە، پاپایەتی پێشاندەدات، کە شوێنی هێز و کورسی و دەسەڵاتی ئەو دەوڵەتی ڕۆمیی کۆنە گرتەوە. دەربارەی ئەو ئاژەڵەی وەک پلەنگ هاتووە: «دەمی پێدرا کە قسەی گەورە و کفر بڵێت…. و دەمی خۆی کردەوە بۆ کفرکردن بە دژی خودا، بۆ ئەوەی ناوی ئەو و چادری ئەو و ئەوانەی لە ئاسمان نیشتەجێن کفر پێبکات. و پێدرا کە لەگەڵ پیرۆزان شەڕ بکات و سەر بکەوێت بەسەریاندا: و دەسەڵات پێدرا بەسەر هەموو هۆزەکان، و زمانەکان، و نەتەوەکاندا.» ئەم پێشبینییە، کە نزیکەیەکی زۆر هاوشێوەی وەسفی شاخی بچووکەکەی دانیال 7 ـە، بەبێ هیچ گومانێک ئاماژە بۆ پاپایەتی دەکات.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’
“‘Amani akamupiwa aendelee miezi arobaini na miwili.’ Na nabii asema, ‘Nami nikauona mmoja wa vichwa vyake kana kwamba ametiwa jeraha la mauti.’ Tena: ‘Yeye aongozaye watu utumwani atakwenda utumwani; yeye auaye kwa upanga hana budi kuuawa kwa upanga.’ Hiyo miezi arobaini na miwili ni ile ile kama ‘wakati na nyakati na nusu ya wakati,’ yaani miaka mitatu na nusu, au siku 1260, ya Danieli 7—wakati ambao mamlaka ya upapa yalipaswa kuwadhulumu watu wa Mungu. Kipindi hiki, kama ilivyoelezwa katika sura zilizotangulia, kilianza kwa ukuu wa upapa, B.K. 538, na kikamalizika mwaka 1798. Wakati huo papa alifanywa mateka na jeshi la Ufaransa, mamlaka ya upapa yakapokea jeraha lake la mauti, nayo unabii ukatimizwa, ‘Yeye aongozaye watu utumwani atakwenda utumwani.’”
“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.
“Ewî niha sembolekî din tê danasîn. Pêxember dibêje: ‘Ez li heywanekî din temaşe kir ku ji erdê derdikeve; û du qirçikên wî mîna berxekî hebûn.’ Ayet 11. Hem xuyangiya vê heywanê û hem jî awayê rabûna wê nîşan didin ku ew neteweya ku ew temsîl dike ji wan ku di bin sembolên berê de hatine pêşkêş kirin cuda ye. Padîşahiyên mezin ên ku li cîhanê hukum kirine ji pêxember Daniel re wek heywanên nêçîrvan hatin pêşkêş kirin, dema ku ‘çar bayên asîmanê li ser deryaya mezin tevlî hev dibûn û didan şer.’ Daniel 7:2. Di Vahiy 17 de, milyaketek rave kir ku av ‘gelan, koman, neteweyan û zimanan’ temsîl dike. Vahiy 17:15. Baye sembolekî şer û pevçûnê ye. Çar bayên asîmanê ku li ser deryaya mezin tevlî hev dibin, wan dîmenên tirsnak ên fetih û şoreşê temsîl dikin ku padîşahiyan bi wan gihîştine desthilatdariyê.”
“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.
Lê heywanê ku qirçikên weke berxan hebûn, hate dîtin ku “ji erdê derdikeve.” Li şûna ku ji bo damezrandina xwe hêzên din hilweşîne, ew neteweya ku bi vî awayî tê nîşandan divê li herêmekê ku berê nehatibû niştecîhkirin derkeve holê û bi hêdî û bi aşti mezin bibe. Ji ber vê yekê, ew nikare di nav neteweyên qerebalix û têkoşînker ên Cîhana Kevin de derkeve holê—ew deryaya aloz a “gelan, û koman, û neteweyan, û zimanan.” Divê li Qitaya Rojavayî were lêgerîn.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“1798-ൽ പുതിയ ലോകത്തിലെ ഏത് ജാതിയാണ് ശക്തിയിലേക്കു ഉയർന്നു വരികയും, ബലത്തിന്റെയും മഹത്വത്തിന്റെയും വാഗ്ദാനം നൽകുകയും, ലോകത്തിന്റെ ശ്രദ്ധ ആകർഷിക്കുകയും ചെയ്തിരുന്നത്? ഈ പ്രതീകത്തിന്റെ പ്രയോഗം സംശയത്തിന് ഇടവരുത്തുന്നില്ല. ഈ പ്രവചനത്തിന്റെ വിശദവിശേഷണങ്ങൾക്ക് ഒത്തു ചേരുന്നത് ഒരു ജാതി മാത്രം, അതും ഒരൊറ്റ ജാതി മാത്രം; അത് നിർവിവാദമായി അമേരിക്കൻ ഐക്യനാടുകളെയാണു സൂചിപ്പിക്കുന്നത്. ഈ ജാതിയുടെ ഉദയത്തെയും വളർച്ചയെയും വിവരിക്കുന്നതിൽ, വിശുദ്ധ ഗ്രന്ഥകാരന്റെ ചിന്തയും ഏതാണ്ട് അതേ വാക്കുകളും, വാഗ്മിയും ചരിത്രകാരനും അറിവില്ലാതെയെങ്കിലും വീണ്ടും വീണ്ടും ഉപയോഗിച്ചിട്ടുണ്ടു. ആ മൃഗം ‘ഭൂമിയിൽ നിന്നു കയറിവരുന്നതായി’ കണ്ടു; വിവർത്തകരുടെ അഭിപ്രായത്തിൽ ഇവിടെ ‘കയറിവരുന്നു’ എന്നു വിവർത്തനം ചെയ്തിരിക്കുന്ന പദത്തിന് അക്ഷരാർത്ഥത്തിൽ ‘ഒരു സസ്യംപോലെ വളരുക അല്ലെങ്കിൽ മുളച്ചുയരുക’ എന്ന അർഥമുണ്ട്. നാം കണ്ടതുപോലെ, ആ ജാതി മുമ്പ് അധിവസിക്കപ്പെടാത്ത പ്രദേശത്തുനിന്ന് ഉയർന്നുവരേണ്ടതുമാണ്. അമേരിക്കൻ ഐക്യനാടുകളുടെ ഉദയത്തെ വിവരിച്ചുകൊണ്ട് ഒരു പ്രമുഖ എഴുത്തുകാരൻ, ‘ശൂന്യതയിൽ നിന്നു അവൾ പുറത്തുവന്നതിന്റെ രഹസ്യം’ എന്നു സംസാരിക്കുകയും, ‘നിശ്ശബ്ദമായ ഒരു വിത്തുപോലെ ഞങ്ങൾ സാമ്രാജ്യമായി വളർന്നു’ എന്നു പറയുകയും ചെയ്യുന്നു.—G. A. Townsend, The New World Compared With the Old, page 462. 1850-ൽ ഒരു യൂറോപ്യൻ ജേർണൽ അമേരിക്കൻ ഐക്യനാടുകളെ അത്ഭുതകരമായ ഒരു സാമ്രാജ്യമായി വിശേഷിപ്പിച്ചു; അത് ‘ഉയിർത്തെഴുന്നേൽക്കിക്കൊണ്ടിരിക്കുന്നതും,’ ‘ഭൂമിയുടെ നിശ്ശബ്ദതയുടെ നടുവിൽ ദിനംപ്രതി തന്റെ ശക്തിയും അഭിമാനവും വർധിപ്പിച്ചുകൊണ്ടിരിക്കുന്നതും’ ആയിരുന്നു.—The Dublin Nation. ഈ ജാതിയുടെ തീർഥാടകനായ സ്ഥാപകരെക്കുറിച്ചുള്ള ഒരു പ്രഭാഷണത്തിൽ എഡ്വേർഡ് എവററ്റ് ഇങ്ങനെ പറഞ്ഞു: ‘തന്റെ അനാമികതകൊണ്ടു ഉപദ്രവമില്ലാത്തതും അകന്നിരിക്കുന്നതുകൊണ്ടു സുരക്ഷിതവും ആയ ഒരു നിർജ്ജനസ്ഥലം തന്നെയോ അവർ അന്വേഷിച്ചിരുന്നത്, അവിടെ ലെയ്ഡൻ എന്ന ചെറിയ സഭ മനസ്സാക്ഷിയുടെ സ്വാതന്ത്ര്യം അനുഭവിക്കേണ്ടതിന്നു? നോക്കുക, സമാധാനപരമായ ജയത്തിലൂടെ, … അവർ ക്രൂശിന്റെ പതാകകൾ വഹിച്ചുകൊണ്ടുപോയിരിക്കുന്ന ആ വിസ്തൃത മഹാപ്രദേശങ്ങളെ!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.”
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.
“‘Na alikuwa na pembe mbili mfano wa mwana-kondoo.’ Pembe zile za mfano wa mwana-kondoo zinaonyesha ujana, kutokuwa na hatia, na upole, zikiuwakilisha kwa ustahili tabia ya Marekani ilipoletwa mbele ya nabii kuwa ‘inapanda juu’ mwaka 1798. Miongoni mwa wakimbizi Wakristo waliokimbilia kwanza Amerika na kutafuta mahali pa salama kutoka kwa uonevu wa kifalme na kutovumiliana kwa kikuhani walikuwamo wengi waliokusudia kusimamisha serikali juu ya msingi mpana wa uhuru wa kiraia na wa dini. Maoni yao yalipata nafasi katika Tangazo la Uhuru, linaloweka wazi ukweli mkuu kwamba ‘watu wote wameumbwa sawa’ na wamepewa haki isiyoweza kunyang’anywa ya ‘uzima, uhuru, na kutafuta furaha.’ Nayo Katiba inawahakikishia watu haki ya kujitawala, ikiweka kwamba wawakilishi waliochaguliwa kwa kura ya wananchi watatunga na kusimamia sheria. Uhuru wa imani ya dini ulitolewa pia, kila mtu akiruhusiwa kumwabudu Mungu kulingana na maelekezo ya dhamiri yake. Urepublikanismo na Uprotestanti vikawa kanuni za msingi za taifa hilo. Kanuni hizi ndizo siri ya nguvu na ustawi wake. Wanaoonewa na waliokandamizwa kote katika Jumuiya ya Wakristo wameigeukia nchi hii kwa shauku na tumaini. Mamilioni wametafuta fukwe zake, na Marekani imeinuka hadi mahali miongoni mwa mataifa yenye nguvu zaidi duniani.”
“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.
“Ne mnyama mwenye pembe kama za mwana-kondoo ‘akanena kama joka. Naye hutumia mamlaka yote ya mnyama wa kwanza mbele yake, naye huisababisha dunia na wakaao ndani yake kumwabudu yule mnyama wa kwanza, ambaye jeraha lake la mauti liliponywa; … akiwaambia wakaao juu ya dunia kwamba wamfanyie mnyama sanamu, yeye aliyekuwa na jeraha la upanga, naye akaishi.’ Ufunuo 13:11–14.” Pambano Kuu, 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.”
Abaasa eyo eraga nti essuula eya kkumi n’ebiri n’eya kkumi na ssatu zinoogera ku musota, ensolo nnnene, ne nnabbi ow’obulimba, amaanyi asatu agali mu Okubikkulirwa kkumi na mukaaga agakulembera ensi okugenda e Armagedoni. Amaanyi ago asatu buli limu lirina essuula zaalyo ez’enjawulo ezibikka ku byafaayo bya bunnabbi bye bimu ddala. Ennyiriri omukaaga ezisembayo eza Danyeri kkumi na emu zitandika n’ebigambo bino nti, “Era mu kiseera eky’enkomerero,” ekyo nga kye kyali 1798. Oluvannyuma ennyiriri ezo omukaaga zitegeeza entambula ezisembayo ez’obwapapa okutuusa mu lunyiriri olusooka olwa Danyeri kkumi na bbiri, Mikayiri bw’ayinuka, ekiseera ky’okugezesebwa kw’abantu ne kiggwaako era ne kiyingiza ebibonyoobonyo musanvu eby’enkomerero. Mu lunyiriri olw’ana mu bina olw’essuula eya kkumi na emu, obubaka obw’essaawa obusunguwaza obwapapa era ne butandika okuyiika omusaayi okubeerawo ng’okusembayo ddala nga ekiseera ky’okugezesebwa tekinnaggwaako, bulagibwa ng’“amawulire agava ebuvanjuba n’ebukiika obwa kkono.”
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.
Ujumbe wa mashariki na kaskazini unawakilisha ujumbe wa mwisho wa onyo, kwa maana unatangazwa kabla tu Mikaeli hajasimama. Huu ndio ujumbe wa malaika wa tatu unaotangazwa wakati wa kumwagwa kwa Roho Mtakatifu. Danieli aliuwakilisha ujumbe huo kuwa wa namna mbili. Ujumbe wa “kaskazini” unaoikasirisha upapa ni ujumbe unaomtambulisha “mfalme wa kaskazini” kuwa ni mamlaka ya kipapa, na ujumbe wa “mashariki” ni ujumbe wa wana wa mashariki, ambao ni Uislamu. Bila shaka, una maana nyingine muhimu pia, lakini mashariki ni ishara ya Uislamu na mpinga-kristo ni bandia ya Mfalme wa Kaskazini wa kweli. Ujumbe wa malaika wa tatu unaoonya dhidi ya kupokea chapa ya mfalme wa kaskazini (chapa ya mnyama) pia unaonya kwamba Uislamu utapiga wakati ambapo kikombe cha uovu kitakuwa kimejaa kwa ajili ya Marekani, na Marekani hujaza kikombe chake cha uovu katika sheria ya Jumapili.
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.
Kusitulua kumi na tatu kuanzia mstari wa kumi na mmoja na kuendelea kunatambua historia iyo hiyo ya unabii, nayo pia huanza katika wakati wa mwisho mwaka wa 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.
“Mbûri irĩ ya ũtonga ũrĩa mwega wa New World ni yĩkĩ yarĩ mwaka wa 1798 ikũrũgama ikĩingira ũhoti, ikĩheana kĩrĩro kĩa hinya na ũnene, na ikĩgũcokia ũtari wa thĩ yothe? Gũtumia mũhianano ũcio gũtirĩ nganja ya gũcooka kũriũria. Mbûri ĩmwe, na ĩmwe no yo, nĩyo ĩhotete kũhũthĩra ũhoro wa kĩroro gĩkĩ; na gĩkĩ gĩtũma kĩonanie wega wothe atĩ nĩ United States of America.” 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.
Ubusakurinzi bw’ubuhanuzi bumwe ni bwo buvugwa mu Ibyahishuwe 13:11-18 nk’uko bunavugwa muri Daniyeli 11:40-45. Nk’uko bimeze no ku mirongo yo muri Daniyeli, inkuru y’uruhare rwa Leta Zunze Ubumwe z’Amerika irangirana no kurangira kw’igihe cy’imbabazi, igihe Leta Zunze Ubumwe z’Amerika zihatira isi kwemera ikimenyetso cy’inyamaswa. Hanyuma, nk’uko bimeze no muri Daniyeli 11, ubutumwa bw’isaha buriho butangwa mu gice cya cumi na kane. Ni imiterere imwe rwose muri ayo masomo yombi, usibye ko imirongo ya Daniyeli isobanura ibikorwa by’ubupapa, naho Ibyahishuwe 13 byo bikagaragaza uruhare rwa Leta Zunze Ubumwe z’Amerika. Muri iyo mirongo ibiri y’ubuhanuzi dusangamo ko Ibyahishuwe 17 bivuga amateka amwe, ariko bikibanda ku ruhare rw’ikiyoka, gihagarariwe n’abami cumi, ari bo Muryango w’Abibumbye. Ibyo bice bitatu byatekerejweho, umurongo ku wundi murongo, bigaragaza uruhare rw’ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma, ari bo bo mu gice cya cumi na gatandatu bayobora isi kuyigeza kuri Harumagedoni; bityo rero, ni iby’ingenzi ko Yohana atumenyesha ko, igihe Ibyahishuwe 17 bitangira, umwe mu bamarayika bari basutse ibyago birindwi bya nyuma ari we uza kubwira Yohana iby’urubanza rw’indaya y’i Roma.
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.
Kuva kuñua umwe mu bamarayika barindwi bari bafite inzabya ndwi, arambwira ati: Ngwino hano; nkwereke urubanza rw’indaya ikomeye yicaye ku mazi menshi; iyo abami bo mu isi basambananye na yo, kandi abatuye isi bakabeshywa n’umuvinyo w’ubusambanyi bwayo. Ibyahishuwe 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.
Ku Millerites, kyali ku bikwata ku Rooma ey’ebisamize ne Rooma ey’obwapapa, naye ku nkomerero kiba ku kwegatta okw’ebitundu bisatu. Nga bwe kiri mu kutegeera kwe ku maanyi ago gasatu mu ssuula ekyekkumi n’ebiri n’ekyekkumi n’essatu, ategeeza bulungi nti omukazi ow’omu ssuula ekyekkumi na musanvu bwe Bwapapa.
“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.
Omu kaziga [Babulooni] wa Okusukuurwa 17 ashohozibwa ati, “ajwaire ebiruru n’ebitukura, kandi ayeyombekireho zaabu n’amabaare ag’omuhendo mungi n’amasalo, aine ekikompe kya zaabu omu mukono gwe ekijwire eby’omuzizo n’obutahikiire: … kandi aha kyenyi kye hakaba handikirweho eiziina, ‘Ekyama, Babulooni Ekihango, nyina w’abashambani.’ Omurangi agira ati: ‘Naareeba omukazi ogwo ashindikirwe amaraso g’abahikiriire, n’amaraso g’abajurizi ba Yesu.’ Kandi Babulooni agumizamu akarangirwa kuba ‘orurembo oruhango orutegeka aha bakama b’ensi.’ Okusukuurwa 17:4–6, 18. Obushobooro obwo obw’emyaka mingi munonga bwahairizeho obutegeki bw’obukama obw’igitugu aha bakama b’Obukristaayo ni Rooma.” The Great Controversy, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Basi, historia ya kinabii inayowakilishwa katika sura ya kumi na saba huanza lini?
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 akaniinua katika Roho mpaka jangwani; nami nikaona mwanamke ameketi juu ya mnyama wa rangi nyekundu sana, aliyejaa majina ya makufuru, mwenye vichwa saba na pembe kumi. Na yule mwanamke alikuwa amevikwa nguo za zambarau na nyekundu sana, amepambwa kwa dhahabu na mawe ya thamani na lulu, naye alikuwa na kikombe cha dhahabu mkononi mwake, kimejaa machukizo na uchafu wa uasherati wake. Na juu ya kipaji cha uso wake liliandikwa jina hili: SIRI, BABELI MKUU, MAMA WA MAKAHABA NA WA MACHUKIZO YA DUNIA. Nami nikamwona yule mwanamke amelewa kwa damu ya watakatifu, na kwa damu ya mashahidi wa Yesu; nami nilipomwona, nikastaajabu kwa mshangao mkuu. Ufunuo 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.
Kuti Yoane amuone mwanamke huyo, kinabii anachukuliwa hadi nyikani, ambayo Yoane mwenyewe tayari ameihusianisha, pamoja na mashahidi wawili, na ile miaka elfu moja mia mbili na sitini ya utawala wa upapa katika sura ya kumi na mbili.
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.
Û jin jî reva çolê, li wir cihê ku ji aliyê Xwedê ve ji bo wê hatiye amadekirin heye, da ku li wir hezar û du sed û şêst roj wê bixwinin.... Û ji bo jinê du baskên qertala mezin hatin dayîn, da ku bifire çolê, bo cihê xwe, li wir ku ew ji ber rûyê marê, ji bo demekê, û deman, û nîvê demekê tê xwedîkirin. Vahî 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.
Yoane atwalirwe mu ngeri y’obunnabbi mu kiseera ky’eddungu, naye olunyiriri olw’okusatu n’ogera okuva awo lulaga bulungi ddala ekifo ekituufu munda mu myaka lukumi mu bibiri mu nkaaga Yokaana gye yatwalibwa, kubanga omukazi yali amaze okubatamiizibwa omusaayi gw’okuyigganyizibwa, era yali dda “nnyina w’abenzi.” Yoane yatwalibwa ku nkomerero y’ekiseera ky’eddungu kubanga omukazi yali amaze dda okunywa ku musaayi gw’okuyigganyizibwa, era amakanisa g’Abapolotesitante gaali dda gakomawo mu kisibo kye era nga gafuuka bawala be, kubanga mu kiseera ekyo yali amanyiddwa nga “nnyina w’abenzi.” Yali dda alina abawala. Obujulirwa bwa Yoane mu ssuula eky’ekkumi n’omusanvu butandika mu 1798 nga bwe kyali ne ku byafaayo eby’obunnabbi bye bimu ebyakiikirira ensolo mu Danyeri kkumi n’emu ne nnabbi ow’obulimba mu Okubikkulirwa kkumi na ssatu.
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.
Mbwilika kimwe n’iyo mirongo ibiri yindi, igihe igice cya cumi na karindwi kirangiye, igice cya cumi na munani ni ho hamenyekanisha ubutumwa bw’igihe. Imirongo itatu y’ubuhanuzi, umwe ku bw’umwe ku bw’uwo mubano ugizwe n’ibice bitatu. Yose yerekanywa ku miterere imwe y’amateka itangirira mu 1798 ikagendelea kugeza igihe cy’ikorwa ry’imbabazi kirangiye, kandi yose uko ari itatu ishimika ku butumwa bwa nyuma bw’iburira.
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.
جەدۋەلەکانی حەبەقوق بابەتی ئاشکراکردنی حەڤدە بە وردبینییەکی زۆر زیاتر دەخاتەڕوو، بۆیە ئێستا دەپەڕمەوە بۆ ئەو مەعمايەی کە لەو بەشەدا نیشان دراوە کە هەشت شانشینی پێشبینیی کتێبی پیرۆز دەخاتەبەردەم.
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.
እዚህ ጥበብ ያለው አእምሮ አለ። ሰባቱ ራሶች ሴቲቱ የተቀመጠችባቸው ሰባት ተራሮች ናቸው። ሰባትም ነገሥታት አሉ፤ አምስቱ ወድቀዋል፥ አንዱም አለ፥ ሌላውም ገና አልመጣም፤ በሚመጣም ጊዜ ጥቂት ዘመን ሊቆይ ይገባዋል። የነበረውና አሁን የሌለው አውሬም እርሱ ስምንተኛው ነው፥ ከሰባቱም ነው፥ ወደ ጥፋትም ይሄዳል። ራእይ 17፥9–11።
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Danyeli akamubwira Nebukadinezari ati: “Ni wowe uyu mutwe wa zahabu.”
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.
Na kokose nyonso bana ya bato bafandi, apesi na lobɔkɔ na yo banyama ya zamba mpe bandeke ya likoló, mpe atiaki yo mokonzi likoló na bango nyonso. Yo ozali motó oyo ya wolo. Daniele 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Daniyeli pia alimwambia Nebukadneza, “Wewe, Ee mfalme, ni mfalme wa wafalme.”
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.
Wo, ewe Mwami, uri mwami wa baami; kuko Imana yo mu ijuru yaguhaye ubwami, n’ububasha, n’imbaraga, n’ikuzo. Daniyeli 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.
Nebukadnezar ew “ser” bû, û ew padîşahek bû, û ew Padîşahê padîşahan bû, ji ber ku ew yekemîn ji wan padîşahiyên ku di wê peykerê de hatibûn nîşandan temsîl dikir. Nebukadnezar ew padîşah bû ku bi zêrê hate temsîl kirin, û padîşahî û padîşahên din dê bi metalên din ên di wê peykerê de bên temsîl kirin, lê Nebukadnezar pêşîn bû û ji ber vê yekê ew padîşahê wan padîşahan bû. Asta din a vê mijarê, ku em niha naxwazin lê rawestin, ev e ku padîşahiya Babelê ew padîşahiya ku hewl dide Mesîh, ku Padîşahê rastîn ê padîşahan e, teqlîd bike, temsîl dike.
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.
Ai kuanzíka kuandía kya utetelo wa Isaya wa maprofesía ma miaka elfu mbili mia tano na ishirini (nyakati saba za Walawi ishirini na sita), Isaya anatambulisha wafalme kuwa vichwa.
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.
Nokuti mutwe wa Siria ni Damasko, kandi umutwe wa Damasko ni Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izavunagurwa, kugira ngo itazongera kuba ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni mwene Remaliya. Nimutatizera, ni ukuri ntimuzakomera. Yesaya 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.
ئیشایا تەنها خاڵی دەستپێک بۆ دوو ماوەی کاتیی دوو هەزار و پێنج سەد و بیست ساڵی دژ بە شانشینی باکوریی سامەریا و شانشینی باشووریی یەهودا دادەنێت، و لە کاتی کردنی ئەوەدا دوو شایەتی تێدەخات کە شارە سەرەکییەکەی نەتەوەیەک سەری ئەوەیە، و پاشا سەری شارە سەرەکییەکەیە. «سەر» پاشا و شانشینێکە. لە پەیامدا هەمان هێڵی پێشبینییەکە، وەک لە دانیال، دووبارە وەردەگیرێت.
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.
Nooloota, Yohaannis gara bara 1798tti geeffamee hiika raajii kan “mataa” torba akka jiran ibsu yeroo isaaf dhiyeeffamu, inni mootummaa torba akka jiran adda baasa. Achiis mataawwan yookaan mootummaa keessaa shanan kufanii akka jiran itti himama. Bara 1798tti mootummaa shanaffaan raajii Macaafa Qulqulluu keessatti ibsame madaan duʼaa isa irra gaʼe kan yeroo booddee fayyuuf tureen yeroo sanatti qofa kufee ture.
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.
Yohana, ambaye amesimama katika historia ya wakati wa mwisho mwaka 1798, pia anaambiwa kwamba mmoja wa vichwa “yuko.” Ufalme wa sita wa unabii wa Biblia ulianza mwaka 1798, hivyo Yohana alipopelekwa kinabii hadi mwaka 1798, ufalme ambao wakati huo ulikuwapo ni Marekani, naye akafahamishwa zaidi kwamba ufalme wa saba ulikuwa bado wa wakati ujao kwa mwaka 1798, kwa maana ulikuwa bado haujaja. Ufalme wa saba ambao ulikuwa bado wa wakati ujao kwa mwaka 1798, ni Umoja wa Mataifa, ambao wanawakilishwa na wafalme kumi, nao ndio mada ya Ufunuo kumi na saba. Lakini yupo pia wa nane, ambaye ni mmoja wa wale saba. Roma daima hujitokeza akiwa wa nane na ni mmoja wa wale saba.
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.
Ava akanam nandiwa-li-muli muno kana vyuma vya muchapitala cha seventeen, kanshi tuli fye no kumwesha ifumyika fyabufumu umunani ifya buprofeti bwa mu Baibolo ifyalangishiwa mu muchapitala cha seventeen, pakuti tumone ifyo ukumfwikisha kwa baMillerite pa bufumu bune kulelingana na mabufumu umunani aya mu Kusokolola seventeen.
We will address this in the next article.
Tukalembela eci mu cilongwa cilecongo.