We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.
Tuli katika mchakato wa kuzizingatia sura za kumi na moja hadi kumi na tatu za Ufunuo, ambamo tunawakuta wapinzani wote katika pambano la mwisho la kipindi cha rehema la pambano kuu, linalotokea katika uwanja wa vita wa mbingu ya kwanza. Wapinzani hao ni wale mia na arobaini na nne elfu na umati mkuu utokao Babeli kama jeshi la pili, dhidi ya Umoja wa Mataifa, Kanisa Katoliki, Marekani, na Shetani mwenyewe. Wale mia na arobaini na nne elfu na umati mkuu ndio jeshi la Mungu, wakiwakilisha ujumbe wa malaika wa tatu, na pande zote mbili katika vita hivyo pia zinakabiliwa na jeshi la hukumu ya Mungu, linalowakilishwa siyo na malaika wa tatu, bali na ole wa tatu.
In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.
2020년 공화당과 개신교의 뿔들이 살해되는 일에 기여한 어떤 특성들을 확인하기 위하여, 우리는 일요일 법으로부터 미가엘이 일어서실 때까지, 첫째 하늘에서 벌어지는 인류의 전쟁 가운데 나타나는 예언적 특성들을 확인하고자 한다. 그 역사에서는 온 세상이 짐승을 위한 우상을 세우도록 강요당한다. 그 역사는 2001년 9월 11일부터 장차 속히 이를 일요일 법에 이르기까지의 미국의 역사를 반복하는 것이며, 그 일요일 법은 이 두 평행한 역사를 구분한다. 평행한 역사들로서 그것들은 각각 다른 역사에 대한 증인을 나타낸다. 그 역사들 가운데 하나에서 일어나는 일은, 다른 역사에서도 또한 일어날 것이다. 둘째 역사는 요한계시록 12장과 13장의 초점이며, 우리는 지금 거의 끝나 가고 있는 첫째 역사 위에 예언적 빛을 비추기 위하여 둘째 증인을 이해하고자 한다.
The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.
Amandla amathathu aholela izwe e-Armagedoni amelwe ezahlukweni zeshumi nambili nezeshumi nantathu. Amandla kadrako akhulunywa ngawo kuqala.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.
Kandi kuleonekana ishara nyingine mbinguni; na tazama, joka kubwa jekundu, lenye vichwa saba na pembe kumi, na juu ya vichwa vyake taji saba. Na mkia wake ukavuta theluthi ya nyota za mbinguni, na kuzitupa juu ya nchi; na lile joka likasimama mbele ya yule mwanamke aliyekuwa tayari kuzaa, ili amle mtoto wake mara tu atakapozaliwa. Ufunuo 12:3, 4.
Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.
អង្គស្រី វ៉ាយត៍ ប្រាប់យើងថា នាគក្នុងជំពូកនេះគឺជាសាតាំង ប៉ុន្តែក្នុងន័យរង វាគឺជារ៉ូមបាកាន។ ទាំងសាតាំង និងរ៉ូមបាកាន សុទ្ធតែជាគំរូសម្គាល់ទុកជាមុននៃអង្គការសហប្រជាជាតិ។ ស្នែងដប់របស់សត្វនោះតំណាងឲ្យសហព័ន្ធអាក្រក់នៃស្តេចដប់អង្គក្នុងវិវរណៈជំពូកដប់ប្រាំពីរ។ ស្តេចដប់អង្គនោះ ត្រូវបានតំណាងនៅក្នុងវិវរណៈជំពូកដប់ប្រាំពីរ ហើយនៅទីនោះពួកគេត្រូវបានកំណត់អត្តសញ្ញាណថាជានគរទីប្រាំពីរនៃព្យាករណ៍ព្រះគម្ពីរ។ សត្វនោះត្រូវបានតំណាងថាមានក្បាលប្រាំពីរ និងមកុដប្រាំពីរ ដោយសម្គាល់វាថាជានគរទីប្រាំពីរនៃព្យាករណ៍ព្រះគម្ពីរ។ នៅក្នុង ដានីយ៉ែល ២ ពួកគេត្រូវបានតំណាងថាជាក្រិកខាងវិញ្ញាណ ហើយពួកគេក៏ជាអាហាប់នៅក្នុងសក្ខីកម្មនៃភ្នំកើមែលដែរ ហើយពួកគេក៏ជាសត្រូវដប់នាក់នៃ ទំនុកតម្កើង ៨៣ ផងដែរ។
The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.
Uvutwa bwa kabiri bwo ku isi bw’umwanzi buvugwa mu byahishuwe igice cya cumi na kabiri n’icya cumi na gatatu, ni ya nyamaswa izamuka iva mu nyanja, uwo Mushiki wa White agaragaza mu buryo butaziguye ko ari Gatolika.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 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 13:1–3.
Naghahang ako ha baybayon han dagat, ngan nakita ko an usa nga mapintas nga mananap nga nasaka tikang ha dagat, nga may-ada pito nga ulo ngan napulo nga sungay, ngan ha iya mga sungay may napulo nga purongpurong, ngan ha iya mga ulo an ngaran han pagpasipara. Ngan an mapintas nga mananap nga akon nakita in sugad hin leopardo, ngan an iya mga tiil sugad han mga tiil hin oso, ngan an iya baba sugad han baba hin leon: ngan iginhatag ha iya han dragon an iya gahum, ngan an iya trono, ngan daku nga kagamhanan. Ngan nakita ko an usa han iya mga ulo nga daw sugatan ngadto ha kamatayon; ngan an iya makamatay nga samad nag-opay: ngan an bug-os nga kalibotan nahipausa ha pagsunod ha mapintas nga mananap. Pahayag 13:1–3.
John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.
1-nji aýatda Ýahýa deňiz kenarynda durupdy; ol deňizden bir wagşy haýwanyň çykýandygyny görýär, ondan soň bolsa ýeriň içinden başga bir wagşy haýwanyň çykyp gelýändigini görýär. Uayt uýa Ýahýanyň bu iki wagşy haýwany gören wagtynyň 1798-nji ýyl bolandygyny kesgitleýär; sebäbi hut şol ýyl papalyk “güýjünden mahrum edildi,” şeýdip, ahyrsoňy sagaljak ölüm howply ýara aldy.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Kw’igihe Ubupapa, bwambuwe imbaraga zabwo, bwahatiwe guhagarika kurenganya, Yohana yabonye ububasha bushya buzamuka kugira ngo bwongorore ijwi ry’ikiyoka no gukomeza wa murimo umwe w’ubugome no gutuka Imana. Ubu bubasha, ari bwo bwa nyuma buzagaba intambara ku Itorero no ku mategeko y’Imana, bugereranywa n’inyamaswa ifite amahembe nk’ay’umwana w’intama. Inyamaswa zabubanjirije zari zarazamutse ziturutse mu nyanja; ariko yo yazamutse iturutse mu isi, bigereranya ukuzamuka mu mahoro kw’ishyanga yashushanyaga—Leta Zunze Ubumwe z’Amerika.” Signs of the Times, February 8, 1910.
John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.
Yohana ari kureba inyuma mu mateka igihe abonye inyamaswa iva mu nyanja, ari yo ubupapa. Areba imbere mu mateka, akabona inyamaswa iva mu isi, ari yo Leta Zunze Ubumwe za Amerika. Iyi ni yo mpamvu inyamaswa iva mu nyanja yubatswe mu buryo bw’ubuhanuzi nk’uko iri. Arebeye inyuma uhereye mu mwaka wa 1798, Yohana abanza kubona “imitwe irindwi n’amahembe icumi,” bigaragaza aho mu mateka amahembe atatu yaranduwe kugira ngo haboneke umwanya w’ihembe rikomeye ry’ubupapa, ryavuze amagambo akomeye.
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.
Hanyuma nange nɨmanyange owaunenesu wa nakawoko ka wune, ako kakilangilaga ku anang’ina oose, akaali akatɨni ndululu; amaino gakwe gaali ga kyoma, na inzara zɨakwe gaali ga kyoma kya mweembe; kakalyanga, kakamenyanga mu tubatuutu, na kakanyataga ebisigalire n’amagulu gakwe; era nange nɨmanyange eby’enhorni ikumi ebiyaali ku mutwe gwako, n’eyindi eyamera, era mu maaso gaayo essatu nezigwa; ye horni eyo eyaali n’amaiso, n’akamwa akaayogeranga ebigambo ebikulu nnyo, era okulabika kwayo kwali kwa maanyi okukira ku banne. Danieli 7:19, 20.
Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.
Na kũmbere ya emboro isatu eya Baheruli, Abaositarogoosi n’Abaavandali kurohoibwaho, Rooma ey’obupagaani erakyaragirwamu “engule ikumi.” Ezo ngule ikumi zikiikirira Rooma ey’obupagaani. Reero Yohaana naikiriza engo y’Ekiikuriisi, hanyuma idubu ya Meedo-Peersia, reero empologoma ya Babulooni.
The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.
Wekî şêra bû, û baskên aqabê hebûn; ez temaşe kirim heta ku baskên wê hatin qutandin, û ew ji erdê hate bilindkirin, û hate çêkirin ku li ser lingan wekî mirovek bisekine, û dilekî mirovî jê re hate dayîn. Û va ye heywanekî din, duyemîn, wekî hirçekê bû, û ew xwe li aliyekî bilind kir, û di devê wê de, di nav diranan de, sê hestî hebûn; û wan jê re wiha got, Rabin, gelek goşt bixwe. Piştî vê yekê ez temaşe kirim, û va ye yekî din, wekî pelengê bû, ku li ser pişta xwe çar baskên teyrê hebûn; heywanê jî çar ser hebûn; û desthilatdarî jê re hate dayîn. Daniel 7:4–6.
There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.
Mu Katolika nta kintu na kimwe kirimo gikristo, kandi inyamaswa yavuye mu nyanja ishushanya ihuriro ry’ubwami bwose bwa gipagani bwabanje, buvugwa mu buhanuzi bwa Bibiliya. Iyo nyamaswa yo mu nyanja yerekanywe hakurikijwe urutonde rw’amateka ruhindukijwe, kuko Yohana ari kureba inyuma mu mateka. Mbere yabonye ubwo butegetsi bwashyizweho igihe amahembe atatu yakurwagaho—ubupapa. Hanyuma abona amahembe icumi afite amakamba icumi—Roma ya gipagani. Maze abona ingwe—Ubugiriki. Hanyuma abona idubu—Abamedi n’Abaperesi. Hanyuma abona intare—Babuloni. Ubusobanuro bw’iyo nyamaswa yo mu nyanja bugizwe n’ibice bikomoka kuri buri bwami bwa gipagani bwabanje, kandi ubwo busobanuro bushimangira ko ubupapa ari uruvange rw’uburyo bwose bwa gipagani bwabayeho mu mateka ya Bibiliya. Mu Katolika nta kintu na kimwe kirimo gikristo. Icyo ari cyo cyose cyasa n’igikristo muri Gatolika ni ikinyoma cyiganywe.
At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.
Ku Mlima Karmeli, Eliya aliposhindana na manabii wa Yezebeli na mume wake mwasi, Yezebeli alikuwa amerudi nyumbani Samaria. Kahaba wa Tiro husahaulika katika historia ya mnyama wa nchi mwenye pembe mbili. Yezebeli daima amejificha mbali, na katika Ufunuo sura ya kumi na mbili na ya kumi na tatu ulimwengu humstaajabia, lakini hachorwi kama ajabu ya kustaajabiwa mbinguni, kama ilivyo Umoja wa Mataifa, Marekani, na Shetani. Amerudi katika makao yake ya amri huko Samaria—mji wa Roma.
The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.
Yamateka y’inyamaswa yo ku isi ni ho hamenyekanira ikigeragezo cy’ishusho y’inyamaswa ku isi yose. Icyo kigeragezo kibaho mu gihe cy’intambara y’ijuru rya mbere. Ibi ni byo twifuza gusuzuma muri iki gihe. Nzahindura mvuge Leta Zunze Ubumwe za Amerika mu mwanya w’ijambo “we” mu mirongo tugiye gusuzuma ubu.
And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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. And the United States doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which the United States had power to do in the sight of the beast; 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. And the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And the United States causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
ꞌA ni kahetsi chri another beast coming up out of the earth; a United States rani two horns like a lamb, ma a United States rani spake as a dragon. Ma a United States rani exerciseth all the power of the first beast before him, ma causeth the earth ma kathi thi dwell therein to worship the first beast, whose deadly wound was healed. Ma a United States rani doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, ma deceiveth them that dwell on the earth by the means of those miracles which a United States rani had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, ma did live. Ma a [United States] rani had power to give life unto the image of the beast, that the image of the beast should both speak, ma cause that as many as would not worship the image of the beast should be killed. Ma a United States rani causeth all, both small ma great, rich ma poor, free ma bond, to receive a mark in their right hand, or in their foreheads: ma that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.
Mu Kusokolola esuula eya kkumi n’essatu, ogusota ogwa Rooma ey’obusamize gwawa obwapapa ebintu bisatu bwe bwabutuuza ku ntebe y’ensi.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Na mnyama yule niliyemwona alikuwa mfano wa chui, na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; naye yule joka akampa nguvu zake, na kiti chake cha enzi, na mamlaka kuu. Ufunuo 13:2.
The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”
Bami ikumi bagereranya n’uroma ya gipagani (Ubufaransa bukaba ari bwo mwami wa mbere muri abo ikumi nk’uko bugereranywa na Ahabu) bahaye ubupapa ibintu bitatu: ubushobozi, intebe n’ubutware. Igihe umwami w’abami Konstantino yimuraga umurwa mukuru awukura mu murwa wa Roma wo mu burengerazuba awujyana iburasirazuba, maze akagira Konstantinopoli umurwa mukuru mushya w’Ubwami bw’Abaroma mu mwaka wa 330, uroma ya gipagani yahise iha itorero rya Roma “intebe” yaryo.
When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”
Klọvis, eze nke ndị Franks (France), mgbe ọ gbanwere wee bụrụ onye Katọlik ma malite ibuso ike ndị ahụ agha bụ ndị nọworo na-eguzogide ịrị elu nke ọchịchị pope ruo n’ocheeze nke ụwa n’afọ 496, n’oge ahụ Rom ndị na-ekpere arụsị nyere ọchịchị pope “ike” ya.
In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.
Mu mwaka wa 533, Justiniani yashizeho itegeko ryamenyeje ko Itorero ry’i Roma ari ryo mutwe w’amatorero yose, kandi ko ari ryo mukosora w’abahakanyi. Kuri uwo mwanya, ubutware bwa Roma ya gipagani bwari bwahawe ubupapa.
In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.
Mu msitari wa ikumi na ibili, “iyo [United States] ikolesya amaka onse ga nyamaswa ya kwanda pa meso gakwe.” Amaka aga gakoleyesyedwe ni upapa gakimanyikigwa ku nzila ya Clovis, uyo apeelele upapa amaka gakwe ga kisilikali na ga vya nchuma. Ichi e chifukwa Catholicism ikwita Clovis “umwana wa kwanda wa Mpingo wa Katolika,” na France “umwanache umukulu umukazi wa Mpingo wa Katolika.” United States ikachita pa behalf ya upapa ntchito yila yanyansa yimoine iyatandike na Clovis mu 496.
The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.
هێزی وڵاتە یەکگرتووەکانی ئەمریکا بەکاردهێنرێت بۆ ئەوەی «زەوی و ئەوانەی تێیدا نیشتەجێن، پەرستنی ئاژەڵی یەکەم بکەن، ئەوەی برینی کوشندەکەی چاک بوویەوە.» وڵاتە یەکگرتووەکانی ئەمریکا هێزی سەربازی و ئابووریی خۆی بەکاردێنێت بۆ ئەوەی هەموو جیهان ناچار بکات ڕۆژی یەکشەممە وەک ڕۆژی پشوو بپەسەنێت. فاحیشەی سور سەرەتا لە یاسای یەکشەممەی نزیکهاتوودا لەگەڵ ئاژەڵی زەوی داوێنپیسی دەکات، پاشان دەردەچێت و لەگەڵ هەموو پاشاکانی تری زەویش داوێنپیسی دەکات.
In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.
لە ئایەتی سێزدەهەمدا، «[ویلایەتە یەکگرتووەکان] کاریگەرییە گەورەکان دەکات، تا ئەوەی ئاگری لە ئاسمانەوە بۆ سەر زەوی دادەهێنێت لەبەردەم چاوی خەڵکدا.» ئاگر پەیامێکی ناپیرۆز نیشان دەدات. زمانەکانی ئاگر لە ڕۆژی پەنجاهەدا پەیامێکی پیرۆزیان نیشان دەدا کە هاوکات لەگەڵ توانای گەیاندنی ئەو پەیامە بۆ هەموو جیهان بوو. ئەو ئاگرەی کە لە ئاسمانەوە لەلایەن ویلایەتە یەکگرتووەکانەوە دادەهێندرێت، هەروەها کاریگەری لەسەر هەموو نەتەوەیەک و هەموو زمانێک دەبێت.
In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] had power to do in the sight of the beast; 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.
Mu msari wa kumi na nne, Marekani huwadanganya “hao wakaao juu ya nchi kwa njia ya miujiza ile ambayo [Marekani] ilipewa uwezo wa kuifanya mbele ya yule mnyama; ikiwaambia hao wakaao juu ya nchi kwamba wamfanyie sanamu yule mnyama aliyekuwa na jeraha la upanga, naye akaishi.” Udanganyifu unaotumiwa na Marekani kuudanganya ulimwengu unawakilishwa na moto ulioshuka kutoka mbinguni katika msari uliotangulia. Moto huo kutoka mbinguni huzalisha miujiza inayotumiwa na Marekani kuamuru ulimwengu kuanzisha serikali ya ulimwengu mmoja inayojumuisha muungano wa kanisa na dola, huku kanisa likiwa ndilo linalotawala uhusiano huo.
This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.
Na oyo ezalaki elilingi ya boyokani ya Ahaba mpe Yezabele ntango Eliya atelemisamaki. Etumba ya Eliya na Ngomba Karmeli ekokisamaki na ebandeli ya Etats-Unis na eleko ya mouvement ya mwanje ya liboso uta 1840 kino 1844, mpo na koponisa profeta ya solo ya Protestantisime na kati ya baprofeta nyonso ya lokuta ya Protestantisime.
It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.
دوبارە جێبەجێ دەبێتەوە لە کۆتایی وڵاتە یەکگرتووەکانی ئەمریکا، لە ماوەی تاقیکردنەوەی پێکهاتنی وێنەی ئاژەڵەکە کە لە 11ی سێپتەمبەری 2001 دەستی پێ کرد و بە یاسای یەکشەممەی نزیک هاتوو کۆتایی دێت.
Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.
Elijah tuonyene usiekyiwa mutheke kuikala mbere ya muthenya munene na wa kwogeka wa Mwathani, niwo mauni mutaanthatu ma mwisho. Kwa uu, Muu wa Karmeli, Elijah, Ahabu na Yezebeli meethiw’e mu wia wa Amerika wa kukinya nthi yothe ya nthini ya andũ kwitikia serikali imwe ya nthi yothe ya Mataifa ma Ungano, iyo ithambya na Kanitha Katoliki. Amerika ikwata wia uu na hinya wayo wa kiume wa itawa, na hinya wayo wa uchumi, na ndeto cia uwasiliani syononokie na cia kuthathya meeyo ila yene ikongithia na kulamya, syethiw’e ni kimwe kia kwitwa “information super highway” ya worldwide web.
In verse fifteen, we are informed that “the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.
Mu mverse ya ikumi na itano, twamanyikishiwa nti “the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.” Kanswe ubumba ubwa mfwa ku bukole bwa boma bwa pa nkhondo ubwa United States, pa nshita iyo ukuimininako imfumu ya pa ntanshi iya United Nations, bupela amaka ku buteko bwa pa calo conse ubwa United Nations ukuti buyowoye. Umulimo wa kuyowoya ufulunganishiwa mu butungulushi bwa kupanga amafunde ne bwa bupingushi. Ishilye ya kupanga amafunde iya United Nations iri mu New York, ne shilye ya bupingushi iya United Nations iri mu The Hague, Netherlands. The Hague iimininako Icalo ca Kale, na New York iimininako Icalo Cipya. United States na Netherlands fyonse fibili fyalikwata amateka ya kunyuma ayo fyaliibikilamo nganshi ngo baiminina ba pa ntanshi aba bunkosho ne nsambu sha bwafwilisho, lelo fyonse fibili fipwisha amateka fyafiko—ukuyowoya ngo ciswango.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.
“Gava Şemiyê li tevahiya cîhana Mesîhiyan bûye xala taybet a gengeşiyê, û desthilatdarên olî û dinyayî hevra bûne da ku parastina Yekşemê bicîh bînin, redkirina berdewam a hindikahiyekî biçûk ku xwe bide daxwaza gelêrî, ew ê wan bike mijarên nefret û lanetkirina gerdûnî.... û di dawiyê de fermanek dê derkeve li dijî wan ên ku Şemiyê ya fermana çarem pîroz digirin, wan wekî kesên ku heqê cezakirina herî dijwar in tawanbar dike û gelê azadî dide ku, piştî demek diyarkirî, wan bikujin. Katolîkiya Romayê li Cîhana Kevin û Protestanîzma murted li Cîhana Nû dê li hember wan ên ku hemû fermanên xwedayî rêz digirin, rêbazekî wekhev bişopînin.
“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.
“Vanhu vaMwari vachabva vanyudzwa muzviitiko izvo zvokutambudzika nenhamo zvinorondedzerwa nomuprofita senguva yokutambudzika kwaJakobo.” The Great Controversy, 615, 616.
In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”
Mstari wa kumi na sita na wa kumi na saba, baada ya sanamu ya mnyama kusimamishwa na kutiwa uwezo wa kunena, “[Marekani] huwalazimisha wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru kwa watumwa, kupewa chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; tena kwamba mtu awaye yote asiweze kununua wala kuuza, isipokuwa yeye aliye na ile chapa, au jina la yule mnyama, au hesabu ya jina lake.”
The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.
കാട്ടുമൃഗത്തിന്റെ പ്രതിമയുടെ രൂപീകരണം, കാട്ടുമൃഗത്തിന്റെ മുദ്രയുടെ പരീക്ഷയ്ക്കു മുമ്പായി വരുന്ന പരീക്ഷയാണ്. കാട്ടുമൃഗത്തിന്റെ പ്രതിമയുടെ രൂപീകരണത്താൽ പ്രതിനിധീകരിക്കപ്പെടുന്ന പരീക്ഷയിൽ നാം വിജയിക്കാതിരുന്നാൽ, കാട്ടുമൃഗത്തിന്റെ മുദ്രയുടെ പരീക്ഷയിൽ നാം പരാജയപ്പെടും. അവ രണ്ട് വ്യത്യസ്ത പരീക്ഷകളാണ്; അവ രണ്ട് വ്യത്യസ്ത സ്വഭാവമുള്ള പരീക്ഷകളുമാണ്.
The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.
A mposo mpɔn a akyɛdeɛ no fii ase wɔ September 11, 2001 no, yɛ nkɔmhyɛ kɔkɔbɔ a ɛkyerɛ sɛ adom bere no rebɛn awiei. Ɛno ne Elia nkrasɛm a ɛda no adi sɛ Bepɔw Karmel ada anim pɛɛ, na ɛsɛ sɛ Onyankopɔn nkurɔfo sie suban ngo no, Honhom Kronkron no ngo no, ne Anadwo Dasu no nkrasɛm ngo no ansa na wɔabɔ frɛ a etwa to no. Ɛsɛ sɛ wɔnyan wɔn ho, na sɛ Elia bisa wɔn sɛ, “Mubegyina adwene mmienu ntam akosi da bɛn?”—na wɔnnyɛ komm, efisɛ saa bere no, sɛ wɔyɛ komm a, ɛno ne sɛ wɔregye aboa no agyirae no. Akyɛdeɛ no sɔhwɛ no gyina hɔ ma adwuma a ɛne nkrasɛm a ɛpae mu ka atemmuo no awiei ho no nteaseɛ, sɛnea Millerfo no nkrasɛm no bɔɔ atemmuo no mfiase ho dawuru no ara pɛ.
The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.
Kikero kya kimanyisyo kya mnyama, tikirimu guhitamo na kimwe, kuko kitagiramwo ikintu na kimwe c’igihe c’ikigeragezo. Ni akanya kamwe mu gihe, si igihe kinaka. Ni ikibi gihanitse, ni co gituma kiba ikigeragezo cerekana neza imico y’abo Bisirayeli bahamagariwe ku Musozi Karumeli na Ahabu ku gihe c’itegeko ryo ku misi y’iyinga. Maze bazoca berekana imico bari barateje imbere mu gihe cari cabanje, cahamagawe mu buryo bw’ubuhanuzi ikigeragezo c’ishusho y’umnyama.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.
Nuko rero (nk’uko Mwuka Wera avuga ati: Uyu munsi, nimwumva ijwi rye, ntimukinangire imitima yanyu nk’uko byagenze mu bugome bwo kwigomeka, ku munsi wo kugeragezwa mu butayu; aho ba sogokuruza banyigerageje, bakangerageza, kandi babonye imirimo yanjye imyaka mirongo ine. Ni cyo cyatumye ndakazwa n’icyo gisekuru, ndavuga nti: Buri gihe bazimira mu mitima yabo; kandi ntibamenye inzira zanjye. Ni cyo cyatumye ndahira mu burakari bwanjye nti: Ntibazinjira mu buruhukiro bwanjye.) Mwirinde rero, bene Data, kugira ngo hatagira n’umwe muri mwe ugira umutima mubi wo kutizera, ukabatera kuva ku Mana ihoraho. Ahubwo muhugurane buri munsi, igihe hakitwa ngo “Uyu munsi,” kugira ngo hatagira n’umwe muri mwe unangizwa n’uburiganya bw’icyaha. Kuko twahindutse abafatanyabikorwa na Kristo, niba dukomeje gushikama kugeza ku mperuka, dufite ibyiringiro twabanje kugira; nk’uko bivugwa ngo: Uyu munsi, nimwumva ijwi rye, ntimukinangire imitima yanyu nk’uko byagenze mu bugome bwo kwigomeka. Abaheburayo 3:7–15.