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.
Mu nyandiko iheruka twagaragaje ko aba-Millerite batashoboraga kubona Roma mu bundi buryo uretse nka Roma ya gipagani n’iya gipapa, nubwo basuzumaga itandukaniro riri hagati y’ubwo bubasha bwombi. Kuri aba-Millerite, itandukaniro riri hagati ya Roma ya gipagani na Roma ya gipapa ntiryabagejeje ku kumenya ko Roma ya gipapa ari bwo bwami bwa gatanu bwakurikiye ubwami bwa kane bwa Roma ya gipagani. Nyuma yo gucika intege ko mu mwaka wa 1844, Mushiki waacu White yagaragaje ububasha butatu bwo mu Byahishuwe igice cya cumi na kabiri n’icya cumi na gatatu, ari bwo kiyoka cyo mu gice cya cumi na kabiri, hanyuma ubupapa, nk’inyamaswa yazamutse iva mu nyanja mu gice cya cumi na gatatu, maze bugakurikirwa na Leta Zunze Ubumwe za Amerika nk’inyamaswa yazamutse iva mu isi. Umusingi umaze gushyirwaho, Uwiteka yahishuye umucyo ku byerekeye ubumwe bw’inshuro eshatu bw’ikiyoka, n’inyamaswa, n’umuhanuzi w’ibinyoma, ari bwo mu gice cya cumi na gatandatu cy’Ibyahishuwe buyobya isi bukayigeza kuri Arumagedoni.
“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.
“Umurongo w’ubuhanuzi urimo ibi bimenyetso utangirira mu Byahishuwe 12, ugatangirana n’ikiyoka cyashatse kurimbura Kristo akivuka. Ikivugwa kuri icyo kiyoka ni uko ari Satani (Ibyahishuwe 12:9); ni we woshye Herode kwica Umukiza. Ariko igikoresho gikuru cya Satani mu kurwanya Kristo n’ubwoko bwe mu binyejana bya mbere by’igihe cya Gikristo cyari Ubwami bw’Abaroma, aho ubupagani ari bwo bwari idini ryiganje. Bityo rero, nubwo ikiyoka, mu buryo bwa mbere, gishushanya Satani, mu buryo bwa kabiri ni ikimenyetso cya Roma y’abapagani.”
“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.
“Mu gice cya 13 (imirongo ya 1–10) havugwamo indi nyamaswa, ‘imeze nk’ingwe,’ icyo kiyoka cyahaye ‘imbaraga zacyo, n’intebe yacyo, n’ubutware bukomeye.’ Iki kimenyetso, nk’uko Abaporotesitanti benshi babyizeraga, kigereranya ubupapa, bwasimbuye ububasha n’intebe n’ubutware byigeze gutwarwa n’ubwami bwa Roma bwa kera. Kuri iyo nyamaswa imeze nk’ingwe haravugwa ngo: ‘Yahabwa akanwa kavuga ibikomeye n’ibitutsi…. Ibumbura akanwa kayo gutuka Imana, gutuka izina ryayo, n’itaberenakulo yayo, n’ababa mu ijuru. Kandi ihabwa kurwanya abera no kubanesha: ihabwa n’ubutware ku miryango yose, no ku ndimi, no ku mahanga.’ Ubu buhanuzi, busa hafi rwose n’insobanuro y’ihembe rito ryo muri Daniyeli 7, nta gushidikanya bwerekeza ku bupapa.”
“‘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.’
“Yahawewe ububasha bwo gukomeza kumara amezi mirongo ine n’abiri.” Kandi umuhanuzi aravuga ati: “Mbona rimwe mu mitwe yayo nk’iryakomerekejwe kugeza ku rupfu.” Kandi nanone ati: “Uyobora abantu mu bunyage na we azajyanwa mu bunyage; uwicisha inkota akwiriye kwicishwa inkota.” Ayo mezi mirongo ine n’abiri ni yo amwe n’“igihe n’ibihe n’igice cy’igihe,” ni ukuvuga imyaka itatu n’igice, cyangwa iminsi 1260, byo muri Daniyeli 7—igihe ububasha bwa papa bwagombaga kurenganya ubwoko bw’Imana. Iki gihe, nk’uko byavuzwe mu bice bibanza, cyatangiranye n’ubutegetsi bw’ikirenga bwa papa mu mwaka wa 538 Nyuma ya Kristo, kirangira mu wa 1798. Muri icyo gihe papa yajyanywe mu bunyage n’ingabo z’Abafaransa, ububasha bwa papa bukomereka uruguma rwica, maze ubuhanuzi bwasohora ngo: “Uyobora abantu mu bunyage na we azajyanwa mu bunyage.”
“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.
“Muri iki gihe hongerwaho ikindi kimenyetso. Umuhanuzi aravuga ati: ‘Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri asa n’ay’umwana w’intama.’ Umurongo wa 11. Imigaragarire y’iyi nyamaswa n’uburyo yazamutsemo byombi byerekana ko ishyanga ihagarariye ritandukanye n’ayagaragajwe mu bimenyetso byabanje. Ubwami bukomeye bwategetse isi bwagaragarijwe umuhanuzi Daniyeli nk’inyamaswa z’inkazi, buzamuka igihe ‘imiyaga ine yo mu ijuru yahushanaga ku nyanja nini.’ Daniyeli 7:2. Mu Byahishuwe 17 marayika yasobanuye ko amazi ahagarariye ‘amoko, n’imbaga nyinshi, n’amahanga, n’indimi.’ Ibyahishuwe 17:15. Imiyaga ni ikimenyetso cy’intambara n’imidugararo. Imiyaga ine yo mu ijuru ihushanaga ku nyanja nini igereranya amashusho ateye ubwoba y’intsinzi z’intambara n’impinduramatwara byatumye ubwami bugera ku butegetsi.”
“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.
“Ariko ya nyamaswa ifite amahembe nk’ay’umwana w’intama yabonetse ‘izamuka iva mu isi.’ Aho kugira ngo ihirike ubundi butegetsi kugira ngo yishyireho, igihugu gishushanywa muri ubwo buryo kigomba kuvuka ku butaka butari butuwe mbere, kandi kigakura buhoro buhoro kandi mu mahoro. Bityo rero, nticyashoboraga kuvukira hagati mu mahanga y’Isi ya Kera yuzuye kandi aharanira kubaho—iyo nyanja y’imivurungano y’‘amoko, n’imbaga nyamwinshi, n’amahanga, n’indimi.’ Kigomba gushakirwa ku Mugabane w’Iburengerazuba.”
“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.
“Ni ikihe gihugu cyo mu Isi Nshya mu mwaka wa 1798 cyari kirimo kuzamuka kigera ku butegetsi, gitanga icyizere cy’imbaraga n’ubukuru, kandi gikurura amaso y’isi? Gukoresha iki kimenyetso ntibisiga ikibazo na gito. Hari igihugu kimwe, kandi kimwe gusa, gihura n’ibisobanuro by’ubu buhanuzi; cyerekeza mu buryo budashidikanywaho kuri Leta Zunze Ubumwe z’Amerika. Incuro nyinshi, igitekerezo, hafi n’amagambo nyakuri y’umwanditsi wera, cyakoreshejwe mu buryo butabigambiriye n’umuvugizi n’umuhanga mu mateka mu gusobanura ukuzamuka no gukura kw’iki gihugu. Inyamaswa yabonwe ‘izamuka iva mu isi;’ kandi, nk’uko abasemuzi babivuga, ijambo hano ryahinduwemo ngo ‘izamuka’ risobanura by’ukuri ‘gukura cyangwa kumera nk’igihingwa.’ Kandi, nk’uko twabonye, igihugu kigomba kuvuka mu butaka bwari butarabamo abantu mbere. Umwanditsi uzwi, asobanura ukuzamuka kwa Leta Zunze Ubumwe z’Amerika, avuga iby’ ‘amayobera y’ukugaragara kwacyo kivuye ahatariho ikintu,’ kandi akavuga ati: ‘Nk’urubuto rutuje twakuze duhinduka ubwami.’—G. A. Townsend, The New World Compared With the Old, paji ya 462. Ikinyamakuru cyo i Burayi mu mwaka wa 1850 cyavuze kuri Leta Zunze Ubumwe z’Amerika nk’ubwami butangaje, bwari ‘burimo kugaragara,’ kandi ‘mu ituze ry’isi buri munsi bwongeraho imbaraga n’ubwibone bwabwo.’—The Dublin Nation. Edward Everett, mu ijambo yavuze ku ba Pilgrim bashinze iki gihugu, yaravuze ati: ‘Mbese bashakaga ahantu hiherereye, hadateza amakimbirane kubera kutamenyekana kwaho, kandi hizewe kubera kuba kure yako, aho itorero rito ry’i Leyden ryashoboraga kwishimira umudendezo wo mu mutimanama? Dore ibice bikomeye by’isi aho, mu kunesha kwa mahoro, … bazamuye amabendera y’umusaraba!’—Ijambo ryatangiwe i Plymouth, Massachusetts, 22 Ukuboza 1824, paji ya 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.
“‘Kandi yari ifite amahembe abiri nk’ay’umwana w’intama.’ Ayo mahembe asa n’ay’umwana w’intama agaragaza ubusore, ubuziranenge, n’ubwitonzi, bityo agasobanura neza imiterere ya Leta Zunze Ubumwe z’Amerika igihe zerekwaga umuhanuzi nk’‘izizamuka’ mu 1798. Mu bahunzi b’Abakristo babanje guhungira muri Amerika bagashaka ubuhungiro bwo gukira igitugu cy’abami n’ukutihanganirana kw’abatambyi, harimo benshi biyemeje gushinga ubutegetsi bushingiye ku rufatiro rugari rw’ubwisanzure mu by’ubutegetsi bwa gisivili no mu by’idini. Imyumvire yabo yabonye umwanya mu Itangazo ry’Ubwigenge, rigaragaza ukuri gukomeye kw’uko ‘abantu bose baremanywe uburinganire’ kandi bahawe uburenganzira budashobora kwamburwa bwo ‘kubaho, ubwisanzure, no gushaka ibyishimo.’ Kandi Itegeko Nshinga riha abantu uburenganzira bwo kwiyobora, riteganya ko abahagarariye rubanda batorwa n’amajwi y’abaturage ari bo bashyiraho amategeko kandi bakayashyira mu bikorwa. Ubwisanzure bwo kwizera mu by’idini na bwo bwatanzwe, buri muntu yemerewe kuramya Imana nk’uko umutimanama we ubimutegeka. Uburepubulikani n’Ubuporotesitanti byabaye amahame shingiro y’icyo gihugu. Ayo mahame ni yo ibanga ry’imbaraga n’ubukire bwacyo. Abatotejwe n’abacuragirijwe hasi bo mu bihugu byitwa ibya Gikristo hose bahindukiriye iki gihugu bagitegerezanyije amatsiko n’ibyiringiro. Miliyoni z’abantu zagiye zishaka kugera ku nkombe zacyo, kandi Leta Zunze Ubumwe z’Amerika yazamutse igera mu mwanya w’ibihugu bifite imbaraga kurusha ibindi ku isi.
“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.
“Ariko ya nyamaswa ifite amahembe ameze nk’ay’umwana w’intama ‘yavugaga nk’igisato. Kandi ikoresha imbere yayo ubutware bwose bwa ya nyamaswa ya mbere, kandi ituma isi n’abayituye basenga ya nyamaswa ya mbere, ya yindi yakize igikomere cyayo cyica; … ibwira abatuye isi gukora igishushanyo cya ya nyamaswa yari yakomerekejwe n’inkota, ariko ikabaho.’ Ibyahishuwe 13:11–14.” Intambara Ikomeye, 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.”
Igice kivuga ko ibice bya cumi na bibiri n’icya cumi na bitatu byerekana ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, ari zo mbaraga eshatu zivugwa mu Ibyahishuwe cumi na bitandatu ziyobora isi ku Harumagedoni. Izo mbaraga eshatu buri imwe ifite igice cyayo cyihariye gikubiyemo amateka amwe y’ubuhanuzi. Imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe itangirana n’amagambo agira ati: “No mu gihe cy’imperuka,” ari cyo 1798. Hanyuma iyo mirongo itandatu ikagaragaza ibikorwa bya nyuma by’ubupapa kugeza aho, mu murongo wa mbere wa Daniyeli cumi na kabiri, Mikayeli ahaguruka maze igihe cy’igeragezwa cy’abantu kirangira, bigatangiza ibyago birindwi bya nyuma. Mu murongo wa mirongo ine na ine w’igice cya cumi na rimwe, ubutumwa bw’icyo gihe burakaza ubupapa kandi bugatangiza ubwicanyi ndengakamere buba mbere gato y’uko igihe cy’igeragezwa kirangira, bugereranywa n’“inkuru ziturutse iburasirazuba n’iziturutse amajyaruguru.”
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.
Ubutumwa buva iburasirazuba n’ubuva amajyaruguru bugereranya ubutumwa bwa nyuma bwo kuburira, kuko butangazwa mbere gato y’uko Mikaeli ahaguruka. Ni bwo butumwa bw’umumarayika wa gatatu butangazwa mu gihe cyo gusukwa kwa Mwuka Wera. Daniyeli yagaragaje ubwo butumwa nk’ubugizwe n’impande ebyiri. Ubutumwa bw’“amajyaruguru” burakaza ubupapa ni ubutumwa bugaragaza “umwami w’amajyaruguru” nk’ububasha bwa gipapa, kandi ubutumwa bw’“iburasirazuba” ni ubutumwa bw’abana b’iburasirazuba, ari bo Isilamu. Birumvikana ko na bwo bufite n’izindi nsobanuro zikomeye, ariko iburasirazuba ni ikimenyetso cya Isilamu, kandi antikristo ni ikinyoma gisimbura Umwami nyakuri w’Amajyaruguru. Ubutumwa bw’umumarayika wa gatatu buburira abantu kwirinda kwakira ikimenyetso cy’umwami w’amajyaruguru (ikimenyetso cy’inyamaswa) bunaburira ko Isilamu izatera igihe igikombe cy’ubugome kizaba cyuzuye ku bw’Amerika, kandi Amerika yuzuriza igikombe cyayo cy’ubugome ku itegeko ryo ku Cyumweru.
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.
Ibyahishuwe igice cya cumi na gatatu uhereye ku murongo wa cumi n’umwe no gukomeza hagaragaza amateka y’ubuhanuzi nyine amwe, kandi na yo atangirira mu gihe cy’imperuka mu 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.
“Ni ikihe gihugu cyo mu Isi Nshya mu mwaka wa 1798 cyari kirimo kuzamuka mu bubasha, kigaragaza isezerano ry’imbaraga n’ubuhangange, kandi gikurura inyungu y’isi? Gushyira mu bikorwa iki kimenyetso ntibikemera gushidikanywaho. Hari igihugu kimwe, kandi kimwe gusa, cyujuje ibisobanuro by’ubu buhanuzi; bwerekeza mu buryo budashidikanywaho kuri Leta Zunze Ubumwe za Amerika.” 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.
Amateka y’ubuhanuzi amwe ni yo asobanurwa mu Ibyahishuwe 13:11–18 nk’uko asobanurwa muri Daniyeli 11:40–45. Nk’uko biri ku mirongo yo muri Daniyeli, inkuru yerekeye uruhare rwa Leta Zunze Ubumwe z’Abamerika irangirana no kurangira kw’igihe cy’imbabazi, ubwo Leta Zunze Ubumwe z’Amerika zihatira isi kwemera ikimenyetso cy’inyamaswa. Hanyuma, nk’uko biri muri Daniyeli 11, ubutumwa bw’iki gihe butangirwa mu gice cya cumi na kane. Imiterere ni imwe rwose muri ayo magambo yombi, usibye ko imirongo ya Daniyeli isobanura ibikorwa by’ubupapa, naho Ibyahishuwe 13 yo ikagaragaza uruhare rwa Leta Zunze Ubumwe z’Amerika. Muri iyo mirongo yombi dusanga ko Ibyahishuwe 17 ivuga amateka amwe, ariko igashyira imbere uruhare rw’ikiyoka, gishushanywa nk’abami icumi, ari bo Muryango w’Abibumbye. Ibyo bice bitatu byatekerejweho, umurongo ku wundi murongo, bigaragaza uruhare rw’ikiyoka n’inyamaswa n’umuhanuzi w’ibinyoma, ari bo muri Ibyahishuwe 16 bayobora isi kuri Harumagedoni; ni cyo gituma bifite akamaro ko Yohana atumenyesha ko, igihe Ibyahishuwe 17 itangira, umwe mu bamarayika bari basutse ibyago birindwi bya nyuma aza 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.
Nuko umwe muri ba bamarayika barindwi bari bafite za nzabya ndwi araza avugana nanjye, arambwira ati: Ngwino hano; ndakwereka urubanza rw’iyo ndaya ikomeye yicaye ku mazi menshi; ari na yo abami bo mu isi basambanaga na yo, kandi abatuye isi basindishijwe n’umuvinyu 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 bijyanye n’Abamilerite, byari ibyerekeye Roma y’abapagani na Roma y’ubupapa; ariko ku iherezo ni ibyerekeye ubumwe bw’ibice bitatu. Nk’uko mu buryo bugaragara agaragaza izo mbaraga eshatu mu bice bya cumi na bibiri na cumi na bitatu, ni ko anagaragaza mu buryo busobanutse ko umugore uvugwa mu gice cya cumi na karindwi ari ubupapa.
“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.
“Umugore [Babuloni] uvugwa mu Ibyahishuwe 17 arasobanurwa ngo yari ‘yambaye ibara ry’isine n’iritukura, kandi arimbishijwe izahabu n’amabuye y’igiciro cyinshi n’imaragarita, afite mu kuboko kwe igikombe cy’izahabu cyuzuye ibizira n’umwanda: … kandi ku gahanga ke hari handitswe izina ngo, “Amayobera, Babuloni Ikomeye, nyina w’indaya.”’ Umuhanuzi aravuga ati: ‘Mbona uwo mugore yasinze amaraso y’abera n’amaraso y’abahowe Yesu.’ Kandi Babuloni yongeye gutangazwa ko ari ‘uwo murwa ukomeye utegeka abami bo mu isi.’ Ibyahishuwe 17:4–6, 18. Ubutegetsi bwakomeje gutegekesha igitugu abami b’Ubukristo mu binyejana byinshi ni Roma.” Intambara Ikomeye, 382.
So, when does the prophetic history represented in chapter seventeen begin?
None se, amateka y’ubuhanuzi agaragazwa mu gice cya cumi na karindwi atangirira ryari?
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 antwara mu Mwuka anjyana mu butayu; mbona umugore yicaye ku nyamaswa y’umutuku utukura, yuzuyeho amazina yo gutuka Imana, ifite imitwe irindwi n’amahembe icumi. Uwo mugore yari yambaye ibara ry’umuhengeri n’iry’umutuku utukura, kandi arimbishijwe zahabu n’amabuye y’agaciro n’imaragarita, afite mu kuboko kwe igikombe cy’izahabu cyuzuye ibizira n’umwanda w’ubusambanyi bwe. Kandi ku gahanga ke hari handitswe izina ngo: AMAYOBERA, BABULONI IY’IKOMEYE, NYINA W’INDAYA N’UW’IBIZIRA BYO MU ISI. Mbona uwo mugore yasinze amaraso y’abera n’amaraso y’abahamyaga Yesu; maze mbonye uwo mugore, ndatangara cyane. Ibyahishuwe 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.
Kugira ngo Yohana abone uwo mugore, atwarwa mu buryo bw’ubuhanuzi akajyanwa mu butayu, ubwo Yohana ubwe yamaze kugaragaza mu gice cya cumi na kabiri ko bufitanye isano n’abahamya babiri nk’imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa papa.
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.
Nuko wa mugore ahungira mu butayu, aho afite ahantu yateguriwe n’Imana, kugira ngo bamugaburireyo iminsi igihumbi na magana abiri na mirongo itandatu.... Nuko uwo mugore ahabwa amababa abiri y’inkona nini, kugira ngo ahungire mu butayu, ajye aho hantu he, aho agaburirwa igihe kimwe n’ibihe bibiri n’igice cy’igihe, ngo ave imbere y’inzoka. Ibyahishuwe 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.
Yohana yajyanywe mu buryo bw’ubuhanuzi ajyanwa mu gihe cy’ubutayu, ariko umurongo wa gatatu n’uwukurikira ugaragaza neza aho, muri iyo myaka igihumbi na magana abiri na mirongo itandatu, Yohana yajyanywe, kuko uwo mugore yari amaze gusinda amaraso y’itotezwa, kandi yari asanzwe ari “nyina w’indaya.” Yohana yajyanywe ku iherezo ry’igihe cy’ubutayu, kuko uwo mugore yari amaze kunywa ku maraso y’itotezwa kandi amatorero y’Abaporotesitanti yari asanzwe agaruka mu rwuri rwe no guhinduka abakobwa be, kuko muri icyo gihe yari azwiho ko ari “nyina w’indaya.” Yari asanzwe afite abakobwa. Ubuhamya bwa Yohana mu gice cya cumi na karindwi butangirira mu 1798, nk’uko n’ayo mateka y’ubuhanuzi amwe yatangiriraga aho, ayo yagereranyaga ya nyamaswa muri Daniyeli cumi na umwe n’umuhanuzi w’ibinyoma mu Byahishuwe cumi na bitatu.
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.
Nk’uko bimeze no ku mirongo ibiri y’ubuhanuzi isigaye, iyo igice cya cumi na karindwi kirangiye, igice cya cumi na munani ni bwo gisobanura ubutumwa bw’igihe. Imirongo itatu y’ubuhanuzi, umwe kuri buri gice cy’ubumwe bwikubye gatatu. Yose agaragazwa ku miterere imwe y’amateka itangira mu 1798 ikageza ku irangira ry’igihe cy’imbabazi, kandi yose ashimangira ubutumwa bwa nyuma bw’umuburo.
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.
Ameza ya Habakuki asobanura ingingo ya Ibyahishuwe cumi na birindwi mu buryo burambuye cyane kurushaho, bityo rero ubu ndasimbukira ku mayobera agaragazwa muri icyo gice gishyira ahagaragara ubwami umunani bwo mu buhanuzi bwa Bibiliya.
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.
Kandi hano hari ubwenge bw’ubushishozi. Imitwe irindwi ni imisozi irindwi, uwo mugore yicayeho. Kandi hariho abami barindwi: batanu baraguye, umwe niho ari, undi ntaraza; kandi namara kuza, akwiriye kumara igihe gito. Kandi ya nyamaswa yariho, none ikaba itakiriho, ni yo mwami wa munani, kandi akomoka muri ba bandi barindwi, kandi ajya kurimbuka. Ibyahishuwe 17:9–11.
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Daniyeli abwira Nebukadinezari ati: “Ni wowe mutwe w’izahabu.”
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.
Kandi aho abana b’abantu batuye hose, inyamaswa zo mu ishyamba n’ibiguruka byo mu ijuru yabigushyize mu maboko, kandi yakugize umutware wabyo byose. Uri uwo mutwe w’izahabu. Daniel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Daniyeli na we yabwiye Nebukadinezari ati: “Wowe, yewe mwami, uri umwami w’abami.”
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.
Wowe, yewe mwami, uri umwami w’abami; kuko Imana yo mu ijuru yaguhaye ubwami, n’ubushobozi, 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.
Nebukadinezari yari “umutwe,” kandi yari umwami, ndetse yari umwami w’abami kuko yahagarariraga ubwa mbere mu bwami bwahagarariwe muri cya gishushanyo. Nebukadinezari yari umwami wahagarariwe na zahabu, kandi ubundi bwami n’abami bandi bari kuzahagararirwa n’ibindi byuma byo muri icyo gishushanyo, ariko Nebukadinezari yari uwa mbere, bityo akaba umwami w’abami. Urundi rwego tutari buvugeho ubu ni uko ubwami bw’i Babuloni bugereranya ubwami bushaka kwigana Kristo mu buryo bw’uburiganya, we Mwami nyakuri w’abami.
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.
Mu ntangiriro y’ubuhamya bwa Yesaya buvuga ku buhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri (inshuro ndwi zo muri Abalewi 26), Yesaya agaragaza ko abami ari imitwe.
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.
Kuko umutwe wa Siriya ari i Damasiko, n’umutwe wa Damasiko akaba ari Resini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izavunagurwa, ku buryo itazaba ikiri ubwoko. Kandi umutwe wa Efurayimu ni Samariya, n’umutwe wa Samariya akaba ari mwene Remaliya. Nimudashaka kwizera, 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.
Yesaya arimo gusa ashyiraho aho ibihe bibiri by’imyaka ibihumbi bibiri magana atanu na makumyabiri bitangirira, byerekeye ubwami bwo mu majyaruguru bwa Samariya n’ubwami bwo mu majyepfo bwa Yuda; kandi mu kubikora ashyiramo abahamya babiri bemeza ko umurwa mukuru w’ishyanga ari umutwe waryo, kandi ko umwami ari umutwe w’umurwa mukuru. “Umutwe” ni umwami n’ubwami. Mu Byahishuwe, uwo murongo nyene w’ubuhanuzi wongera gufatwa nk’uko biri muri Daniyeli.
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.
Ni yo mpamvu, igihe Yohana ajyanwa mu mwaka wa 1798 maze akagezwaho igisakuzo kigaragaza ko hari “imitwe” irindwi, aba arimo kugaragaza ko hari ubwami burindwi. Hanyuma abwirwa ko imitwe itanu cyangwa ubwami butanu byaguye. Mu mwaka wa 1798, ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya bwari bumaze kugwa ubwo bwahabwaga igikomere cyica amaherezo cyari kuzakira.
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, uhagaze mu mateka y’igihe cy’imperuka mu mwaka wa 1798, na we abwirwa ko umwe mu mitwe “ariho.” Ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya bwatangiye mu 1798, bityo rero ubwo Yohana yajyanwaga mu buryo bw’ubuhanuzi akagezwa mu 1798, ubwami bwariho icyo gihe ni Leta Zunze Ubumwe z’Amerika, kandi yongeye kubwirwa ko ubwami bwa karindwi bwari bugikurikira nyuma ya 1798, kuko bwari butaraza. Ubwami bwa karindwi bwari bukiri imbere y’igihe cya 1798 ni Umuryango w’Abibumbye, uhagarariwe n’abami icumi, kandi ni wo uvugwa mu Byahishuwe igice cya cumi na karindwi. Ariko kandi hariho n’ubwa munani, bukomoka muri bwa burindwi. Roma buri gihe iza ari ubwa munani kandi ikomoka muri bwa burindwi.
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.
Hari byinshi byo kuvuga ku bikubiye mu gice cya cumi na karindwi, ariko icyo turimo ni ukugaragaza gusa ubwami umunani bw’ubuhanuzi bwa Bibiliya buvugwa mu gice cya cumi na karindwi, kugira ngo tubone uburyo imyumvire y’Abamillerite y’ubwami bune ihura n’ubwami umunani bwo mu Byahishuwe 17.
We will address this in the next article.
Ibi tuzabigarukaho mu nyandiko ikurikira.