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.
I coc ma con, wa nyutu ni jo Miller pe gineno Rumi maloyo gin aryo keken—Rumi me lubanga mapol ki Rumi me Papa—ento gityeko puro anywaki ma tye ikin twero man aryo. Pi jo Miller, anywaki ma tye ikin Rumi me lubanga mapol ki Rumi me Papa pe omiyo gi onen ni Rumi me Papa obedo lwak ma abicel ma ocoto lwak ma angwen pa Rumi me lubanga mapol. Ka kebo me 1844 otime, Sister White onyutu twero adek ma i Revelation apar aryo ki apar adek: dragon i apar aryo; ci Papasi, calo beast ma oa i pi, i apar adek; ma ocoto ki United States, calo beast ma oa i piny. Ka tere kigoyo, Lubanga oyabo mere ikom kacel maromo adek pa dragon, beast, ki lanenyo mape adier, ma i apar abiro me Revelation omiyo piny odonyo i Armageddon.
“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.
Rek me poropheti, ma i iye alama magi nonge, cako ki Neno pa Yohana 12, ki Joka ma onongo oyaro me obalo Kristo i cawa me nywolo ne. Guwaco ni Joka en aye Setaani (Neno pa Yohana 12:9); en keken ma omiyo Herode temo oduko Kristo i tho. Ento latic madit pa Setaani i timo lweny bot Kristo ki jo pa iye i senchuri mokwongo me kare pa Kikristian, en obedo Impaya Roma, ma i iye dini me pagan obedo ma rwate loyo. Erego, i me mukwongo, Joka nyutu Setaani; ento, i me marom me aryo, obedo alama me Roma me pagan.
“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.
I chapta 13 (vers 1-10) kityeko tito le moro mapat, ‘ma calo leopad,’ ma drakon omiyo ne ‘twero pa iye, kom pa iye, ki twero madit.’ Cal man, macalo kaka jo Protestanti mapol gineno, nyutu Papasi, ma onywako twero, kom, ki twero madit ma Dogola Roma ma con otyeko bedo kwede. Pi le ma calo leopad kityeko waco ni: ‘Kityeko miyo ne wic me waco lok madit ki kwene.... Ci oyabe wicne i kwene bot Nyasaye, me kwene Nyingne, ki Tabanakulu pa iye, ki jo ma bedo i polo. Kityeko miyo ne me mede lweny ki jo maler, ci loyo gi; kityeko miyo ne twero i kom dul weng, leb weng, ki piny weng.’ Porofesi man, ma piny calo weng ki lok me tito pa tung’ matidi me Daniel 7, pe tye kwayo mo; nyutu Papasi.
“‘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.’
“Teko omiyone me mede pi dwe 42.” Kede, lanabi owaco ni, “Aneno wi acel pa en calo ma kilwenyone me tho.” Kede dok: “Ngat ma olako ngat i cogo, obino i cogo; ngat ma okwanyo kwo ki okwer, myero ki okwer okwanyone kwo.” Dwe 42 gin rwom ki “kare, kare aryo, ki but kare,” higa adek ki but higa, onyo ceng 1260, i Buk me Daniel 7—kare ma iye twero me Papa myero okwero jo pa Lubanga. Kare man, macalo ma kicwalo anyim i pot buk ma oyot anyim, ocako kun twero me Papa obedo ma maloyo weng i A.D. 538, ki otyeko i 1798. I kare meno Papa ogoli i cogo ki Lwak pa Faransa; twero me Papa oyudo bal me tho; ki lok ma kicwalo anyim otimon woko, “Ngat ma olako ngat i cogo, obino i cogo.”
“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.
I kany, alama mukene kityeko kelo. Lanabi owaco ni: ‘An oneno le mukene ma ocako aa ki i piny; ki tye ki tung aryo calo me lamb.’ Verse 11. Wang le man kede kit me dungo ne nyutu ni piny ma otyeko ranyiso pe calo gin ma ki yaro i alama ma otime con. Boma madit ma gityeko tel lobo kiyaro bot lanabi Daniel calo le me yweyo, ma gicako bino ka ‘yamo angwen pa polo gityeko lwenyo i nyanja madit.’ Daniel 7:2. I Revelation 17 malaika oyaro ni pi tye ranyisi ‘dano, ki dul mapol, ki boma, ki leb.’ Revelation 17:15. Yamo tye alama me lweny. Yamo angwen pa polo ma gityeko lwenyo i nyanja madit tye ranyisi gin ma marac ki matek me yweyo kede loko piny ma gudo woko, ma kwede boma kityeko nongo twero.
“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.
Ento liech ma gi lak calo rombo ne onenore 'ka owuoko e piny.' I kom obalo teko mukene me cwero pire tye, piny ma ginwaco kwede man myero owuoko i kabedo ma con pe ngat mo otye iye, kede odongo piny piny ki kuc. Pe romo dong owuoko i tung pinye ma opong ki lore lweny pa Piny ma con—pi madit ma kwongo kwongo pa 'jo, ki lwak, ki pinye, ki leb.' Myero kigonyo i Kontinente me Tung Cen.
“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.
Piny mene me Wilobo Manyen ma i 1798 onongo tye ka medo twero, ka nyuto kigeno me twero ki madit, kede ka kelo wang’ wilobo botne? Tiko pa kit-cal eni pe weko penyi keken. Piny acel keken, keken, aye rwate ki kite pa porofesi man; en tito labongo pe bot Piny Amerika ma Kacel. Dok ki dok, piny pa lacoyo maleng—paka leb mamego—gityeko tic kwede pe ki ngec gi, lacoc kede lacoyo me historia, ka gicoko yore me bino ki medo pa piny man. Ki neno ni lewic obedo 'wuoko malo ki i lobo;' kede, ki kit pa lacoloko leb, lok ma kicwako kany me 'wuoko malo' loke pire keken ni 'medo dongo, ka aa calo gimakicoto i lobo.' Kede, macalo wa noneno, piny man myero obino i lobo ma onongo pe ki jo me bedo iye. Lacoyo madongo acel, ka tero yore me bino pa Amerika ma Kacel, owaco 'misteri pa wuoko ne ki i kabedo ma peke jo,' kede owaco ni: 'Calo yie ma nono, wan odongo woko i rwom madit pa piny.'—G. A. Townsend, The New World Compared With the Old, pot-kwon 462. Gazeti me Europe i 1850 owaco Amerika ma Kacel calo rwom madit pa piny ma pire tek, ma tye ka 'tungo ki aa,' kede 'i tung pa dul pa lobo, nino ki nino, gimedo i twero ki yerone.'—The Dublin Nation. Edward Everett, i waci bot jo Pilgrim ma gicako piny man, owaco ni: 'Gin onongo gineno kabedo ma ocero, ma pe okwanyo peko bot ngat pien obedo ocero, kede ma tye ki ber bedo i acan pa kabedo ne, kama kanisa matidi pa Leyden myero obed kwede yweyo wii? Nen lobo madit ma i iye, i yeko ma pe ki lweny, ... gikobo nanga pa Cross!'—Waci ma kigamo i Plymouth, Massachusetts, Disemba 22, 1824, pot-kwon 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.
"Kede en ne obedo ki lwak aryo macalo lam." Lwak ma macalo pa lam nyutu tin, pe ki kwer, ki bedo malac; gin kicoyo maber kit pa Amerika me Kacel, ka kityeko nyuto ne bot lanen macalo "cako aa anyim" i 1798. I ikare pa jo Kristiani ma ki cako goro woko ceto bot Amerika ki yeny kabedo me kuc ikom tere pa rwot ki pe tol pa lapii, ne tye jo mapol ma gi moko me cweyo gavumenti i tidi ma maber me yot pa lobo ki yot me yie pa dini. Parogi ocwalo kabedo i Declaration of Independence, ma nyutu adwong ni "ngat weng ki cweyo gi ma acel" ki kimiyo gi twero ma pe romo ki kwalo woko pa "kwo, yot, ki yeny me kica." Constitution bende gwaro twero pa jo piny me loro kene, ki yiko ni jo ma kiyer gi ki yaro pa dano weng bin tero cik ki lopo cik. Bende kimiyo yot me yie pa dini, me ngat acel acel kimiyo twero me pak Lubanga calo cik pa cwinyne. Repablikanizim ki Protestantizim obedo kite ma tidi pa lobo man. Kite man gin kit ma omo twero gi ki bedo maber pa iye. Jo ma kitero gi matek, ki ma kicen gi piny, i piny weng pa jo Kristiani, giweyo wanggi bot piny man ki mito ki geno. Miliyoni mapol giceto bot piny man, ki Amerika me Kacel dong okwako kabedo ikin piny ma tye ki twero madwong i lobo.
“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.
Ento lela ma tye ki thuonde calo pa rombo ‘owaco calo nino. Kede en otimo twero weng pa lela me acaki i wang’en, kendo omiyo piny ki gin ma bedo iye opako lela me acaki, ma lacer me tho ne odwogo maber; ... waco bot gin ma bedo i piny ni onego gitim cal pi lela, ma ne tye ki lacer me okwang, kendo odongo ngima.’ Revelation 13:11-14. The Great Controversy, 438-441.
The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”
Lok man nyutu ni dyel 12 ki 13 tye ka nyutu nyoka madwong, leca madwong, ki laporofeta ma rac—twero adek i Revelation dyel 16 ma gitye ka telo lobo bot Armageddon. Twero adek man, gin en en tye ki dyel megi makene ma pire tek, ma giloro mukato me porofetik ma rwate acel. Lok me agiki 6 i Daniel dyel 11 cako ki lok ni, “Kacce i cawa me agiki,” ma onongo obedo 1798. Eka lok 6 ginyutu tim ma agiki pa papacy nyaka i lok 1 me Daniel dyel 12, ka Mikael ocung anyim, kede kare me tem pa dano ocig, ki kelo peko me agiki 7. I lok 44 me dyel 11, kwena me kare ma miyo cwiny pa papacy yubu matek, ki cako kwalo rem madwong ma time kun pud kare me tem pe ocig, kitito calo “ngec ma bino ki tung wang ceng ki ki tung dogi.”
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.
Kwena me 'east' ki me 'north' nyutu kwena me ciko ma agiki, pien kigoyo dwong ne kakare mapwod pe ka Michael ocung malo. En aye kwena pa lami maleng' ma adek ma kigoyo i cawa me poyo pa Roho Maleng'. Daniel onyutu kwena ne calo macok ki aryo. Kwena me 'north' ma miyo paapasi kica, en aye kwena ma nyutu ni 'Rwot me north' obedo twero pa Paapa; ki kwena me 'east' en aye kwena me lutino pa 'east', ma en Islam. Pud bene tye ki ngec mukene mapat ma ber, ento 'east' obedo cal me Islam, ki Antikristo obedo gin ma kiwero calo Rwot me 'north' ma atir. Kwena pa lami maleng' ma adek, ma ciko me pe kwanyo kal pa Rwot me 'north' (kal pa lewic), bene ciko ni Islam biconyo i kare ma cupa pa bwolo pa United States dong opong, ki United States opongo cupa pa bwolo ne i 'Sunday law'.
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.
Revelation 13, cako ki verse 11 ka mede anyim, nyutu lok me kare acel keken me poropheti, kadong bene ocako i kare me agiki i mwaka 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.
Piny mene me Piny Manyen ma i 1798 onongo ocako dongo i teko, ki nyutu lagam me tek ki madit, ki kelo neno me piny weng i iye? Kit me keto cal eni weko lapeny mo peke. Piny acel, ki acel keken, obedo ma rwate kwede gin ma porofesi man oyaro; en nyutu mape tye bal bot 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.
Tariiki porofetik acel keken kicoyo i Revelation chapta 13 vese 11–18, calo kit ma kicoyo i Daniel chapta 11 vese 40–45. Macalo ki vese i Daniel, lok ikom rwom pa United States ogik ki giko kare me temo, ka United States miyo piny weng me ywayo wil me lewic. Eka, macalo i Daniel chapta 11, lok me cawa ki nyutu i chapta 14. En kit acel keken i gin aryo man, ka kiweko ni vese me Daniel tye gicoyo tic pa Papa, ento Revelation chapta 13 tye kinyutu rwom pa United States. Ki rek aryo meno, wanongo ni chapta 17 me Revelation tye kicoyo tariiki acel keken, ento kicweyo dwong ikom rwom pa liel madongo, ma ki yaro calo rwodi apar, ma gin United Nations. Chapta adek ma kicono gi rek i rek kinyutu rwom pa liel madongo, lewic ki porofeti ma kwac, ma i chapta 16 gitele piny weng bot Armageddon; ento gin ma tye tutwal en ni John owaco bot wa ni, ka chapta 17 ocako, malayika acel ki malayika ma giyeyo bal abicel aryo me agiki obino me kobo John lok ikom kwero pa apoya me 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.
Kacel, malaika acel i tung malaika 7 ma gitye ki kome 7 obino, owaco ki an, owaco ni, ‘Bi kany; abi nyuto in kica me kahaba madit ma obedo i wii pi mapol. Kwede en, rwodi me piny gityeko timo uzinzi, ki jo piny bene obedo mengo ki waini pa uzinzi ne.’ Revelation 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.
I kare pa jo Millerite, lok obedo pi Roma me pagan kede Roma me papal; ento i agiki, lok obedo pi rwatte me adek. Macalo kit ma o nyutu teko adek meno i cabite 12 ki 13, o nyutu maber ni dako ma i cabite 17 en Papasi.
“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.
Dako [Babilon] me Revelation 17 kityeko tito ni, ‘oyekoyeko i nyom me purpulo ki skarlet, ki kiweyo lok me golod ki kidi ma wel ki perlo; tye ki kop me golod i lwete pa en ma opong ki gin me orumu ki lonyo: ... ki i wang cing pa en bene kicoyo nying ni, “Misteri, Babilon Madit, mama pa lubara.”’ Lanabi owaco ni: ‘An oneno dako opwod kede remo pa jo maleng, ki remo pa jo matir pa Yesu.’ Babilon bene kityeko waco ni ‘ot madit meno, ma tye kongo i kom rwode pa piny.’ Revelation 17:4–6, 18. Teko ma i ceng mapol mapol otyeko gwoko kongo ma cwak i kom rwode pa Kristendom obedo Roma. The Great Controversy, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Ka kamano, cawa mene rek ma loka pa nabi ma kinyutu i dyel apar abiro cako?
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.
Ento i Jwii onwogo an woko, oketo an i tim; ci an oneno dako moro obedo i wi lamat ma rangi cwar matek, ma opong ki nying me nyono, ma otye ki wiye abicel aryo ki tung apar. Dako en oter ki yub me pupuru ki cwar, ki zaabu, ki kidi ma wel ki pereli; i lwete onongo obedo ki kop me zaabu ma opong ki gin me kwero ki pore me otwoo ne. I wi lawange onongo kiketo nyinge ni, IMUNG, BABILON MADIT, MIN JO-OTWOO KI GIN ME KWERO ME PINY. Ci an oneno dako en opwod ki rem pa jo maleng, ki rem pa joma gikweyo remgi pi Yesu; ci ka an oneno en, agamo madit. Fweny pa Yohana 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.
Pi Yohana oneno dako, kimiyo otingo ne i pach aloka ki yaro me lamal, ma Yohana keken dong otyeko nyutu, ki shahidi aryo, ni obedo higa 1,260 me twero pa Papa i chapta apar aryo.
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.
Ci dako ne owoto i tim, kun obedo ki kabedo ma Lubanga ogero pi en, mondo kimiyi chiemo kun pi nino 1,260. ... Ci bot dako kimeye lapap aryo pa lawiny madwong, mondo odhi ki lapap i tim, i kabedo pa en, kun kimeye chiemo pi cawa acel, ki cawa aryo, ki adugu me cawa, ki bot wang pa nyoka. Revelation 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.
Ki lunabii, kigolo Yohana i kare me thim; ento vesi adek ki anyim poyo maber kabedo ma i cawa 1,260 ma kigolo ne iye, pien dako ne dong otumu ki rem me yubo, ki ne dong obedo “Min pa malaya.” Yohana kigolo ne i agiki me kare me thim, pien dako ne dong otumu ki rem me yubo, ki kanisa me Protestanti ne dong coki i dulne ka bedo nyithine, pien i kare meno dong kityeko nyuto ne calo “Min pa malaya.” Ne dong tye ki nyithine. Testimoni pa Yohana i chapta apar abiro ocako i 1798, calo keken ka gin woko me lunabii ma otyeko nyutu leec i Daniel apar acel ki lanabi marac i Revelation apar adek.
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.
Calo ki rek aryo mukene, ka chapta apar abiro otum, chapta apar aboro dong nyutu ngec me kare. Rek adék me poropheti, acel pi cing acel i rwom me adék. Gin weng ki yaro gi i kom kit me mukato acel ma ocako i 1798, kede ki mede nyo i tyeko pa porobeson, kede gin adék weng gi keto pire tek ngec me ciko me agiki.
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.
Tabele pa Habakkuk kwano lok pa Revelation apar abicel i kit ma opol-opol loyo, enom kombedi aceto pire tek bot lagam ma ki coyo i tuc ma teto anyim lwak aboro ma porofesi pa Baibul onyuto.
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.
Kany tye wic ma tye ki ngec. Wii abicel gin got abicel, ma iye dako obedo. Kede tye rwodi abicel: abic opoto woko, acel tye, ki mukene pod pe obino; ka obino, myero omede kare manok. Kede le ma obedo con, ento kombedi pe tye, en aye aboro, ki obedo i kin abicel, ki oceto i balo woko. Revelation 17:9-11.
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Daniel owaco bot Nebukaduneza ni, “In ibedo wi me zaabu man.”
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.
Kede ka mo weng ma nyithindo pa dano bedo, le me tere kede lare me polo, omii gi i lwet pa in, kede otimo in rwot ikom gi weng. In aye wi me dhabu man. Danyel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Daniel bende owaco bot Nebukadneza, "In, rwot, ibedo rwot pa rwodi."
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.
In, O rwot, in itye rwot pa rwodi: pien Lubanga pa polo omiyi in lobo pa rwot, teko, rwom, ki yik. Daniel 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.
Nebukadenesa obedo “wi,” ki obedo rwot, ki obedo Rwot pa rwote pien en tye calo lwak ma mokwongo ma ki nyutu i cal. Nebukadenesa en rwot ma ki nyutu kwede dhahabu, ci lwak mukene kede rwote mukene bi ki nyutu gi kwede jami me tung mukene ma i cal, ento Nebukadenesa en ma mokwongo; ka kamano, en Rwot pa rwote. Rwom mukene, ma pe wacak kube kwede kombedi, en ni Lwak pa Babilon tye calo lwak ma mito timo calo Kristo pe ada, ma en Rwot pa rwote matir.
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.
I acaki pa boc pa Isaia pi poropheti me higa 2520 (kare abiro me Buk Leviticus 26), Isaia nyutu ni rwodi gin wii.
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.
Pien wi Suriya obedo Damasko, kede wi Damasko obedo Rezin; kede i higa 65, Efraim obi balo woko, ma pe obed lwak. Kede wi Efraim obedo Samariya, kede wi Samariya obedo wod pa Remaliya. Ka pe ugeno, adada pe ubedo atir. 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.
Isaya tye katico me keto caki pa kare aryo, ma acel acel obedo kare mar higni 2,520, ma kiketo bot lobo me rwom Samaria ma i tung malo ki bot lobo me rwom Juda ma i tung piny; kede ka tye timo mano, en medo waci aryo me nyutu ni bung madit me lobo obedo wi pa lobo, ki ni rwot obedo wi pa bung madit me lobo. “Wi” obedo rwot ki lobo me rwom. I Revelation, gitiyo ki rek acel pa porofesi calo ma i Daniel.
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.
En aye ni, ka kicwalo Yohana i mwaka 1798 ki kimiyo ne lapuk ma nyutu ni tye “wi” abiro, en bene nyutu ni tye lwak abiro. Dong ki waco ne ni abic me “wi” onyo lwak gipoto woko. I mwaka 1798, lwak me abic pa poropheti pa Baibul otyeko keken opoto, ka oket iye bal ma kelo tho, ma lacen dong bi lego.
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.
Joon, ma tye i lok me mukato pa kare me agiki i 1798, ki miyo ne ngec bene ni acel ki i wi “tieno”. Lobo me namba 6 me porofesi me Bibil ocake i 1798; ento ka Joon ki cwalo ne i 1798 i neno me porofesi, lobo ma onongo tye i kare meno, obedo United States, ci ki miyo ne ngec mapol ni lobo me namba 7 onongo piri anyim pa 1798, pien pe onongo obino. Lobo me namba 7 ma onongo piri anyim pa 1798, obedo United Nations, ma gipire iye ki rwote apar, kede gin nyutu i Revelation 17. Ento tye bene me namba 8, ma i iye 7. Roma pol kare obedo me namba 8, kede obedo i iye 7.
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.
Tye lok mapol me waco ikom gin ma tye i pot buk apar abicel aryo, entit wan keken watye ka nyutu dul abicel adek me poropheti me Bibul ma kiyaro i pot buk apar abicel aryo, pi neno kit ma ngene pa Millerite ikom dul angwen rwate kwede dul abicel adek ma i Apokarip pot buk apar abicel aryo.
We will address this in the next article.
Wa bi poyo ikome man i coc ma bino.