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# The Book of Daniel - Number Fifty-Six

Igitabo cya Daniyeli - Nimero Mirongo Itanu n’Itandatu

Unlocking the Mystery of Revelation 17: The Final Prophecy of the Great Whore and the Beast

Guhishurira Ibanga ry’Ibyahishuwe 17: Ubuhanuzi bwa Nyuma bw’Indaya Ikomeye n’Inyamaswa

Author

Jeff Pippenger

Published

January 20, 2024

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The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”

Ishushanyo rya nyuma ry’ubwami bwo mu buhanuzi bwa Bibiliya riboneka mu Ibyahishuwe igice cya cumi na karindwi. Muri icyo gice, ku murongo wa gatatu, Yohana ajyanwa mu “butayu”, kugira ngo marayika yereke Yohana urubanza rw’“indaya ikomeye” yo mu buhanuzi, yicaye ku “mazi menshi” kandi yakoze “ubusambanyi” n’“abami bo mu isi.”

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.

> Nuko umwe muri ba bamarayika barindwi bari bafite za nzabya ndwi araza, arambwira ati: Ngwino hano; ndakwereka urubanza rw’iyo ndaya ikomeye yicaye ku mazi menshi; iyo abami bo mu isi basambanaga na yo, kandi abatuye isi bagasindishwa na vino y’ubusambanyi bwayo. Nuko anjyana mu butayu muri Mwuka: mbona umugore yicaye ku nyamaswa itukura, yuzuye amazina y’ibitutsi ku Mana, ifite imitwe irindwi n’amahembe icumi. Ibyahishuwe 17:1–3.

By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.

Nk’uko amagambo ya Yohana ubwe abivuga, “ubutayu” bushushanya imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa papa, uhereye mu mwaka wa 538 kugeza ku gihe cy’imperuka mu 1798.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Maze uwo mugore ahungira mu butayu, aho yari afite ahantu yateguriwe n’Imana, kugira ngo bamurigirireyo iminsi igihumbi na magana abiri na mirongo itandatu. … Nuko uwo mugore ahabwa amababa abiri y’inkona nini, kugira ngo agurukire mu butayu, ajye ahantu he, aho agaburirwa igihe kimwe n’ibihe bibiri n’igice cy’igihe, kure y’inzara y’inzoka. Ibyahishuwe 12:6, 14.

In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.

Mu mwuka, Yohana yajyanywe mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bw’ubupapa. Iyo myaka yari yarashushanyijwe mbere n’imyaka itatu n’igice y’amapfa yo mu mateka ya Yezebeli, Ahabu na Eliya. Iyo myaka yagombaga gukomeza kugeza ubwo ubupapa bwakomeretswaga uruguma rwabwo rwica mu mwaka wa 1798, kuko ibyo ari byo byari “byarategetswe” kuzabaho ku iherezo ry’uburakari bwa mbere, ari bwo iherezo ry’intambara yazaniwe ubuturo bwera n’ingabo binyuze mu bubasha bubiri bwangiza, ari bwo ubupagani n’ubupapa. Ibi bintu byose byasobanuwe mu nyandiko ziheruka.

The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.

“Maraya mukuru” ni maraya wa Tiro uvugwa na Yesaya, wagombaga kwibagirana imyaka mirongo irindwi y’ikigereranyo, ari yo yari “iminsi y’umwami umwe.” Amateka ya Leta Zunze Ubumwe za Amerika ni yo mateka y’iyo myaka mirongo irindwi y’ikigereranyo, yari yarashushanyijwe mbere n’imyaka mirongo irindwi y’ubunyage mu gihe cy’ubutegetsi bwa Babuloni, ubwami bwa mbere bwo mu buhanuzi bwa Bibiliya. Muri ayo mateka maraya mukuru wa Tiro yagombaga kwibagirana. Ku iherezo ry’ayo mateka yagombaga kwibukwa maze akongera gusohoka akaririmba indirimbo ze, bityo agakora ubusambanyi n’abami bo mu isi. Yohana yajyanywe mu buryo bw’umwuka mu mateka y’ubutegetsi bwa papa kugira ngo arebe urubanza rw’ubutware bwa papa. Urubanza rw’umukobwa w’umutambyi wakoze ubusambanyi rwari uko yagombaga gutwikwa umuriro.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Kandi umukobwa wa umutambyi uwo ari we wese niyihumanya yishyira mu busambanyi, aba ahumanyije se; azatwikwa umuriro. Abalewi 21:9.

In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.

Mu iyerekwa ryo gucirwaho iteka kwa maraya akomeye Yohana yeretswe n’umwe mu bamarayika bamenye kimwe mu byorezo birindwi bya nyuma, ni uko yatwitswe umuriro.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Maze amahembe icumi wabonye ku nyamaswa, ayo ni yo azanga maraya, amusige ari umusaka kandi yambaye ubusa, arye umubiri we, kandi amutwikishe umuriro. Ibyahishuwe 17:16.

The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.

Amazi ya maraya mukuru yicayeho ni yo bantu bo mu isi, bazashyirwa munsi y’ubutegetsi bwe igihe Leta Zunze Ubumwe za Amerika zizashuka isi yose kuramya ya nyamaswa, na yo ikaba ari ya maraya mukuru. Hanyuma Leta Zunze Ubumwe za Amerika ihinduka umwami ukomeye kuruta abandi mu bami icumi bagereranywa mu buhanuzi bwo mu Ibyahishuwe 17, kandi muri iki kigereranyo Leta Zunze Ubumwe za Amerika ishushanya umwami wa mbere wakoze ubusambanyi n’uwo maraya, nubwo icyo gikorwa azagikorana n’abami bose nyuma yaho.

The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.

Umwami wa mbere mu bami benshi ahagarariwe na Ahabu, washakanye n’indaya ikomeye, ihagarariwe nka Yezebeli mu itorero rya Tiyatira. Urubanza rwa Yezebeli (indaya ikomeye) rusozwa n’abami icumi, bazahatirwa kwinjira mu ihuriro ry’itorero na leta kubw’imbaraga za Leta Zunze Ubumwe z’Amerika. Abo bami bazemera ko ubupapa butegeka isi (bwicare ku mazi), nubwo banga iyo ndaya.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Kandi amahembe cumi wabonye ni yo bami cumi, batari bahabwa ubwami; ariko bahabwa ubutware nk’abami isaha imwe hamwe n’inyamaswa. Abo bahuje umutima, kandi bazaha inyamaswa imbaraga n’ubushobozi bwabo. Abo bazarwana n’Umwana w’Intama, ariko Umwana w’Intama azabanesha: kuko ari Umwami w’abami, kandi ari Nyagasani w’abanyagasani; kandi abari kumwe na we barahamagawe, baratoranyijwe, kandi ni abizerwa. Arambwira ati: Amazi wabonye, iyo maraya yicayeho, ni amoko n’imbaga n’amahanga n’indimi. Kandi amahembe cumi wabonye ku nyamaswa, ayo ni yo azanga iyo maraya, akayigira umusaka kandi yambaye ubusa, kandi azarya inyama zayo, ayitwike umuriro. Kuko Imana yashyize mu mitima yabo gusohoza umugambi wayo, no guhuza inama, no guha inyamaswa ubwami bwabo, kugeza aho amagambo y’Imana azasohorera. Kandi wa mugore wabonye ni wa murwa mukuru utegeka abami bo mu isi. Ibyahishuwe 17:12–18.

The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.

“Abami icumi” (Umuryango w’Abibumbye), mu by’ukuri banga ubupapa, ariko ibihe bibahatira gushyikiriza ubwami bwabo bw’igihe gito ububasha bwa papa, mu byiringiro by’ubusa byo gukiza isi amakuba yayo agenda yiyongera. Bageze aho bamenyera uburiganya bwayo, bahinduka igikoresho cyo kubutwika umuriro, mu gusohoza amategeko yo mu Balewi.

The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.

“Abami icumi” “barwanya Umwana w’intama” binyuze mu gutoteza bakorera ubwoko bw’Imana bwo mu minsi y’imperuka.

> Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.

> Ni iki gituma abanyamahanga barakara, kandi amoko agatekereza ibitagira umumaro? Abami bo mu isi barishyira hamwe, n’abategetsi bagasangira imigambi, barwanya Uwiteka n’Uwo yasize amavuta, bavuga bati: Ducagagure ingoyi zabo, kandi twiyambure imigozi yabo. Uwicaye mu ijuru azabaseka: Uwiteka azabagira urw’amenyo. Maze azabavugisha mu burakari bwe, kandi azabahagarika umutima mu nkubi y’uburakari bwe. Zaburi 2:1–5.

The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.

Ihohoterwa rikorerwa ubupapa n’abami b’isi, ni na ryo ryakorewe Kristo ku musaraba.

> Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.

> Wavugiye mu kanwa k’umugaragu wawe Dawidi uti: Ni iki cyatumye amahanga yarakaye, kandi abantu batekereza ubusa? Abami bo mu isi bahagurutse, n’abatware bateranira hamwe kurwanya Umwami, no kurwanya Kristo we. Kuko ni ukuri, Herode na Pontiyo Pilato, hamwe n’abanyamahanga n’ubwoko bwa Isirayeli, bateraniye hamwe kurwanya Umwana wawe wera Yesu, uwo wasize amavuta, kugira ngo bakore ibyo ukuboko kwawe n’inama yawe byari byaramaze kugena ko bizakorwa. Ibyakozwe n’Intumwa 4:25–28.

The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.

“Abami bo mu isi” bahagurukiye kurwanya Kristo mu kubambwa kwe bagereranya “abami icumi” bo mu Ibyahishuwe cumi na karindwi, bongeye kurwana n’Umwana w’Intama batoteza ubwoko bwe. Ku musaraba, abo bami bari “iteraniro ry’abanyabyaha” “ryagose” Kristo, kandi ni ko bongera kubigenza batyo no ku bwoko bwe bwo mu minsi y’imperuka.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Kuko imbwa zankikije; iteraniro ry’abanyabyaha ryarangose; bacumise amaboko yanjye n’ibirenge byanjye. Nabasha kubara amagufa yanjye yose; bandeba kandi bankebaguza amaso. Bagabanije imyambaro yanjye hagati yabo, kandi bagiriye ubufindo umwitero wanjye. Zaburi 22:16–18.

The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.

Abami icumi, bazana urubanza ku ndaya ikomeye, bazayitwika umuriro, kuko ari indaya yiyita umukobwa w’umutambyi. Abo bami na bo bagereranywa n’“imbwa,” kandi abo bami icumi ntibazatwika gusa iyo ndaya ikomeye umuriro, ahubwo “bazarya umubiri wayo.” Urupfu rwa Yezebeli rwabayeho igihe yahanurwaga ku rukuta akamenagurirwa hasi, hanyuma imbwa ziza zikarya umubiri we.

> And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.

> Nuko Yehu amaze kugera i Yezireeli, Yezebeli abyumva; yisīga amarangi mu maso, yitunganya umutwe, maze arunguruka mu idirishya. Yehu yinjiraga mu irembo, aravuga ati: “Mbese Zimuri wagize amahoro, kandi yarishe umutware we?” Nuko Yehu yubura amaso areba ku idirishya, aravuga ati: “Ni nde uri ku ruhande rwanjye? Ni nde?” Nuko inkone ebyiri cyangwa eshatu zimureba ziri aho hejuru. Arababwira ati: “Mumumanure hasi.” Nuko bamumanura hasi; maze amaraso ye amwe ajya ku rukuta no ku mafarashi; na we aramukandagira. Maze amaze kwinjira, ararya aranywa, aravuga ati: “Nimugende ubu murebe uwo mugore wavumwe, mumuhambe; kuko ari umukobwa w’umwami.” Nuko bagenda kumuhamba; ariko nta kindi bamusanzeho uretse igihanga cye n’ibirenge bye n’intoki z’amaboko ye. Ni cyo cyatumye bagaruka, babimubwira. Arababwira ati: “Iryo ni ryo jambo ry’Uwiteka yavugiye mu mugaragu we Eliya w’i Tishibe, ati: ‘Mu isambu y’i Yezireeli imbwa zizarya inyama za Yezebeli; kandi intumbi ya Yezebeli izamera nk’amase ku butaka bwo mu isambu y’i Yezireeli, ku buryo batazavuga bati: Uyu ni Yezebeli.’” 2 Abami 9:30–37.

The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.

Abami icumi, ari bo Muryango w’Abibumbye, kandi umwami wabo w’ikirenga akaba ari Leta Zunze Ubumwe za Amerika, bazazana urubanza ku buyapapa babutwike umuriro kandi barye umubiri wabwo. Urwo rubanza ni rwo marayika yaje kwereka Yohana, kandi kugira ngo abikore amujyana mu mateka y’ubutayu; nyamara si ku ngingo iyo ari yo yose gusa yo mu mateka y’ubutayu, ahubwo ni ku iherezo nyakuri ry’icyo gihe. Biragaragara ko Yohana yashyizwe ku mpera y’imyaka igihumbi na magana abiri na mirongo itandatu, kuko ubwo yabonaga uwo mugore yari asanzwe yarasinze amaraso y’itotezwa kandi asanzwe yaramenyekanye nk’umubyeyi w’indaya.

> 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 anjyana mu butayu ndi mu Mwuka; mbona umugore yicaye ku nyamaswa y’umutuku utukura, yuzuye amazina yo gutuka Imana, ifite imitwe irindwi n’amahembe icumi. Uwo mugore yari yambaye ibara ry’umuhengeri n’iry’umutuku utukura, kandi arimbishijwe izahabu n’amabuye y’igiciro cyinshi n’amasaro, afite mu kuboko kwe igikombe cy’izahabu cyuzuye ibizira n’umwanda w’ubusambanyi bwe. No ku gahanga ke hari handitswe izina ngo, UBWIRU, BABULONI IKOMEYE, NYINA W’INDAYA N’UW’IBIZIRA BYO MU ISI. Mbona uwo mugore asinze amaraso y’abera n’amaraso y’abahamya ba Yesu; maze mubonye, ndatangara cyane. Ibyahishuwe 17:3–6.

The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.

Maraya w’i Tiro, ari na we “maraya mukuru” ushushanywa mu Byahishuwe 17, yagombaga kwibagirana kugeza igihe yari kongera kuririmba indirimbo zayo no gusambana n’abami bo mu isi.

Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.

Inkoranyamagambo iyo ari yo yose yizewe yasohotse mbere ya 1950 igaragaza ko umugore wambaye umutuku uvugwa mu Byahishuwe igice cya cumi na karindwi ari ikimenyetso cy’Itorero Gatolika ry’i Roma, ariko muri iki gihe isi yibwira ko Itorero Gatolika ari itorero rya Gikristo. Isi yibagiwe uwo ari we by’ukuri.

When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.

Igihe Yohana yamubonaga, itotezwa ryo mu Bihe by’Umwijima ryari rigeze ku iherezo, kuko yari asanzwe yasinze amaraso y’abera. Iby’akaremano bigaragaza iby’umwuka, kandi umuntu asinda amaze kunywa, si mbere y’uko anywa.

The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.

Abaporotesitanti bitandukanyije n’Ubukatorika ibinyejana byinshi mbere ya 1798, bari baratangiye urugendo rwabo rwo gusubira mu bumwe bwa Kiliziya Gatolika bitarenze 1798, kuko yari yaramenyekanye ko ari “NYINA W’ABAMARAYA.” Igihe Yohana yamubonaga akamutangarira, amatorero yari yarigeze kwitandukanya n’umuryango we yari yamaze kugaruka. Bityo Yohana ajyanwa mu mwaka wa 1798, igihe iyo ndaya ikomeye yari imaze kwica amamiliyoni y’Abakristo, kandi yari yararangije no kuyobya amatorero yahoze ari ay’Abaporotesitanti kugira ngo yemere ikirego cyayo cy’ubwibone cy’uko ari yo mutwe w’amatorero, nk’uko Yusitiniyani yari yabigaragaje mu mwaka wa 533.

From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.

Uhereye ku ngingo y’ubuhanuzi yo mu 1798, marayika yahise yereka Yohana ishusho ya nyuma y’ubwami buvugwa mu buhanuzi bwo muri Bibiliya.

> And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.

> Marayika arambwira ati, “Ni iki gitumye utangara? Reka nkubwire ubwiru bw’uwo mugore, n’ubw’inyamaswa imwikoreye, ifite imitwe irindwi n’amahembe icumi. Ya nyamaswa wabonye yariho, none ntikiriho; kandi izazamuka iva ikuzimu, maze ijyanwe mu kurimbuka. Kandi abatuye mu isi, abo amazina yabo atanditswe mu gitabo cy’ubugingo uhereye ku kuremwa kw’isi, bazatangara nibabona ya nyamaswa yariho, none itakiriho, kandi nyamara iriho. Aha ni ho hari ubwenge ku ufite ubwenge. Ya mitwe irindwi ni imisozi irindwi uwo mugore yicayeho. Kandi ni abami barindwi: batanu baguyeho, umwe ariho, undi ntaraza; kandi niyaza, agomba kumara igihe gito. Kandi ya nyamaswa yariho, none itakiriho, ni yo ya munani, kandi ikomoka muri ba barindwi, kandi ijyanwa mu kurimbuka. Kandi ya mahembe icumi wabonye ni abami icumi, batarahabwa ubwami; ahubwo bahabwa ubutware nk’abami isaha imwe hamwe n’iyo nyamaswa. Ibyahishuwe 17:7–12.

A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.

Mu buhanuzi bwo muri Bibiliya, inyamaswa ni ubwami, nk’uko bigaragara bitaziguye mu bice bya karindwi n’icya munani bya Daniyeli; kandi ubwiru marayika arimo ageza kuri Yohana ni ubwiru bw’inyamaswa n’umugore uyicayeho. Umugore uri ku nyamaswa ni maraya mukuru usambana n’abami b’isi. Ni Yezebeli, kandi umugabo we ni Ahabu.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Ni cyo gituma umugabo azasiga se na nyina, akomatana n’umugore we: kandi bombi bazaba umubiri umwe. Itangiriro 2:24.

A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.

Umugabo ni umugabo, kandi umugore ni umugore, ariko bombi hamwe baba umubiri umwe. Ibanga ry’iyo nyamaswa ni uko ari ihuriro ry’itorero n’ubutegetsi bw’igihugu, ihuriro ry’umugore (itorero) n’inyamaswa (abami), bikaba ubwami bumwe bugizwe n’ibice bibiri. Ubuhanga bwo gutegeka igihugu n’ubwo gutegeka itorero byahujwe, umugore ari we uyobora uwo mubano, ni byo “igishushanyo cy’inyamaswa.” Yohana yeretswe umugore ahetswe n’inyamaswa, kuko ari we ufite ubuyobozi muri uwo mubano.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Kandi umugore wabonye ni wa murwa mukuru, utegeka abami bo mu isi. Ibyahishuwe 17:18.

Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.

Hamwe, ya nyamaswa n’uwo mugore bagereranya ubwami bumwe (umubiri umwe), ariko marayika arimo ashimangira isano iri hagati y’iyo ndaya ikomeye n’abami bo mu isi. “Iyo nyamaswa” “yariho, kandi ntikiriho”, kandi “izazamuka iva ikuzimu, ijye mu kurimbuka,” iyo “abatuye isi bazayitangarira” ni ubupapa igihe igikomere cyica cy’iyo ndaya ikomeye kizaba gikize. “Yariho” nk’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya, ariko byari “byarategetswe” ko izahabwa igikomere cyica mu 1798.

When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.

Igihe Yohana yajyanwaga mu Mwuka akagezwa mu mwaka wa 1798, iyo nyamaswa “ntiyariho”; kandi “nyamara” igihe igikomere cyayo cyica kizakira ku iherezo ry’iyo myaka mirongo irindwi y’ikigereranyo irangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba, “izaba iriho” ukundi ari nzima, iririmba indirimbo zayo, ikora ubusambanyi kandi yica Abakristo.

Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.

Igice cya cumi na karindwi ni cyo kigaragaza bwa nyuma ubwami bwo mu buhanuzi bwa Bibiliya, kandi nk’uko biri, kigomba guhuza n’ivugwa rya mbere ry’ubwo bwami bwo mu buhanuzi bwa Bibiliya. Ivugwa rya mbere ry’ubwo bwami riboneka muri Daniyeli igice cya kabiri, kandi rikagaragazwa ku mbonerahamwe zombi zari ugusohozwa kw’itegeko rya Habakuki ryo kwandika iyerekwa no kurishyira ahagaragara ku nkingi z’inyandiko mu buryo busobanutse.

The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.

Abamilerite bari bafite ukuri mu gusobanukirwa kwabo ubwami bwa Daniyeli bwo mu buhanuzi bwa Bibiliya nk’uko bugaragazwa mu bice bya kabiri, birindwi n’umunani, ariko gusobanukirwa kwabo ntikwari kuzuye. Amabuye y’agaciro ya Miller yo muri Daniyeli igice cya kabiri amurika inshuro icumi kurushaho mu minsi y’imperuka, kuko yamenyekanye ko agaragaza itangiriro rya mbere, atari iry’ubwami bwo mu buhanuzi bwa Bibiliya gusa, ahubwo n’iry’ihishurwa rya mbere ry’uko uwa munani ari uwo muri ba ndwi. Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu.

All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”

Abahanuzi bose bavuga iby’iminsi y’imperuka, kandi Yohana, mu Ibyahishuwe igice cya cumi na karindwi, arerekana ubwami bwa nyuma bwo ku isi igihe avuga “inyamaswa” “yariho, kandi ntikiriho; kandi izazamuka iva ikuzimu, kandi izajya kurimbuka.” Iyo nyamaswa izamuka iva “ikuzimu,” ari ikimenyetso cy’“ukwiyerekana gushya kw’imbaraga za Satani.”

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Ubwo bazaba barangije [barangiza] ubuhamya bwabo.’ Igihe abahamya bombi bagombaga guhanura bambaye ibigunira cyarangiye mu mwaka wa 1798. Mu gihe bari bageze hafi ku musozo w’umurimo wabo bakoze mu bwijime, bagombaga kurwanywa n’imbaraga zigereranywa n’‘inyamaswa izamuka iva ikuzimu.’ Mu bihugu byinshi by’u Burayi, ubutegetsi bwayoboraga Itorero na Leta bwari bumaze ibinyejana buyoborwa na Satani, biciye mu bubasha bwa papa. Ariko hano herekanwa ukwigaragaza gushya kw’imbaraga za satani.” The Great Controversy, 268.

Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.

Bamwe mu bahanga mu bya tewolojiya bazavugaho ko, kubera ko “inyamaswa izamuka iva ikuzimu” ivugwa mu Ibyahishuwe igice cya cumi na kimwe, iyo nyamaswa igaragazwa muri uwo murongo ko ari ubuhakanyi bw’Impinduramatwara y’Abafaransa, bityo imvugo ngo “ikuzimu” ikaba ari ikimenyetso cy’ubuhakanyi. Ariko Islam yazamutse iva mu “kuzimu” mu Ibyahishuwe igice cya cyenda, kandi Islam si ubuhakanyi. Ikuzimu kigereranya ukwihishura kwa satani.

> “I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.

> “Namubwiye ko Uwiteka yari yaranyeretse mu iyerekwa ko mesumerisimu yaturutse kuri Satani, iva ikuzimu hadapimwa uburebure, kandi ko vuba yari kuzongera kujyayo, hamwe n’abakomeje kuyikoresha.” Review and Herald, July 21, 1851.

Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.

Ikintu gituruka kuri “Sekibi” ni ikintu gituruka mu “rwobo rutagira epfo na ruguru.” Mu Byahishuwe igice cya cumi na karindwi, ya nyamaswa izamuka iva muri rwa rwobo rutagira epfo na ruguru ni yo mbaraga ijya mu kurimbuka, kandi abo amazina yabo atanditswe mu gitabo bazayitangarira bayikurikire. “Kurimbuka” bisobanura gucirwaho iteka ry’iteka ryose, kandi mu Byahishuwe bigaragazwa nk’“inyanja y’umuriro,” ari na ho ya nyamaswa ijugunywa.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Nuko ya nyamaswa irafatwa, kandi hamwe na yo hafatwa n’umuhanuzi w’ibinyoma wakoraga ibitangaza imbere yayo, ibyo yayobesheshaga abari barashyizweho ikimenyetso cya ya nyamaswa n’abaramyaga igishushanyo cyayo. Bombi bajugunywe ari bazima mu nyanja y’umuriro waka n’amazuku. Ibyahishuwe 19:20.

In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.

Mu gice cya cumi na gatatu hamenyekanishwa inyamaswa ya mbere izamuka iva mu nyanja, iyo Mushiki wa White agaragaza mu buryo butaziguye ko ari ubupapa. Muri uwo murongo, isi itangarira inyamaswa y’ubupapa.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.

> Nuko mbona umwe mu mitwe yayo umeze nk’uwakomerekejwe kugeza ku rupfu; kandi icyo gikomere cyayo cyari icyo gupfa kirakira: maze abari mu isi bose batangazwa n’iyo nyamaswa. Ibyahishuwe 13:13.

The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.

Inyamaswa yo mu Byahishuwe cumi na birindwi, iyo “abatuye isi bazayitangarira” bayikurikira, ni yo kugaragara kwa nyuma kw’imbaraga za satani kuzabaho igihe igikomere cyica cy’ubupapa kizaba gikize ku itegeko ryo ku Cyumweru rigiye kuza vuba. Buri kiranga cyose cy’ubuhanuzi cy’umugore n’inyamaswa ayicayeho mu gice cya cumi na birindwi, kigaragaza itorero ry’i Roma, nk’uko n’inkoranyamagambo zasohowe mbere ya 1950 zabigaragazaga.

The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.

Inyamaswa yo mu Byahishuwe igice cya cumi na karindwi ni ikimenyetso cy’ishyirahamwe ry’itorero n’ubutegetsi bwa Leta, ari ryo shusho y’inyamaswa. Inyamaswa ifite imitwe irindwi n’amahembe icumi ni ubwami bugizwe n’abami icumi (Umuryango w’Abibumbye), uwo mugore yicayeho kandi akabutegeka. Uwo mugore ni ubupapa, buvugwa ko ari Babuloni Ikomeye, nyina w’indaya. Ibimenyetso bimaze kumenyekana, dushobora gusubira mu mwaka wa 1798, aho mu mateka Yohana yajyanywe kugira ngo ahabwe ishusho ya nyuma y’ubwami bwo mu buhanuzi bwa Bibiliya.

We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.

Mu nyandiko ikurikira tuzavugurura izo bwami, n’uko zagereranyijwe muri Daniyeli igice cya kabiri.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.

> “Buri shyanga ryose ryageze ku rubyiniro rw’ibikorwa ryemerewe gufata umwanya waryo ku isi, kugira ngo harebwe niba ryasohoza umugambi w’‘Umurinzi n’Uwera.’ Ubuhanuzi bwakurikiranye kuzamuka no kugwa kw’ubwami bukomeye bw’isi—Babuloni, Abamedi n’Abaperesi, Ubugiriki, n’Uburoma. Kuri buri bumwe muri bwo, nk’uko byagenze no ku mahanga adafite imbaraga nyinshi, amateka yarisubiyemo. Buri ryose ryagize igihe cyaryo cyo kugeragezwa, buri ryose ryarananiranye, ikuzo ryaryo rirashira, imbaraga zaryo zirayoyoka, kandi umwanya waryo ufatwa n’irindi.”

> “While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.

> “Nubwo amahanga yanze amahame y’Imana, kandi muri uko kuyanga akikorera ukurimbuka kwayo, byari bikigaragara ko umugambi w’ijuru uruta byose wakoreraga mu bikorwa byayo byose.” Education, 177.

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