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# The Book of Daniel - Number Fifty-Six

Ekitabo kya Danyeri - Ennamba amakumi ataano mu mukaaga

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

Okubikkula ekyama eky’Okubikkulirwa 17: Obunnabbi obwasembayo obw’omukyala omwenzi omukulu n’ensolo

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.”

Ekifaananyi ekisembayo eky’obwakabaka obwogerwako mu bunnabbi bwa Baibuli kisangibwa mu Okubikkulirwa omutwe ogwa kkumi na musanvu. Mu mutwe ogwo, mu olunyiriri olusatu, Yokaana atwalibwa mu "ddungu", nga kigendererwa ky’omalayika kumulaga okusalirwa omusango kw’ "omukyala omwenzi omukulu" eyogerwako mu bunnabbi, atuula ku "amazzi mangi" era eyakola "obwenzi" n’ "abakabaka b’ensi."

> 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.

> Awo n’ajja omu ku bamalayika musanvu abaali balina ebibya musanvu, n’ayogera nange ng’agamba nti, Jjangu wano; ndikulaga omusango gw’omukazi omwenzi omukulu atuula ku mazzi amangi; gwe bakabaka b’ensi baakozze naye obwenzi, era abatuuze b’ensi baatamiizibwa n’omwenge gw’obwenzi bwe. Awo n’antwala mu Mwoyo mu ddungu; ne ndaba omukazi ng’atudde ku nsolo ey’omumyufu, ejjudde amannya ag’okutukana, erina emitwe musanvu n’empondo kkumi. Okubikkulirwa 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.

Ng’okugamba kwa Yokaana yennyini, “eddungu” liyimirira emyaka lukumi bibiri mu nkaaga egy’obufuzi bwa Papa okuva mu mwaka gwa 538 okutuuka ku kiseera eky’enkomerero 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.

> Era omukazi n'addukira mu ddungu, awali ekifo kye ekitegekeddwa Katonda, eyo balimuyisa okumala ennaku 1,260. ... Era omukazi yaaweebwa ebiwaawaatiro bibiri by'akamunye akanene, alyoke abuuke agende mu ddungu, mu kifo kye, mwe ayisibwa okumala ebbanga limu, n'ebibanga, n'ekitundu ky'ebbanga, okuva mu maaso g'omusota. Okubikkulirwa 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 mwoyo, Yokaana yattwalibwa mu myaka 1260 egy’obufuzi bw’obupapa. Emyaka egyo gyalabirizibwa mu myaka esatu n’ekitundu egy’ekyeya mu byafaayo bya Yezeberi, Akabu ne Eriya. Emyaka egyo gyandigendereddeyo okutuusa lwe lwafuna ekiwundu ekitta mu 1798, kubanga ekyo kyali kyasalibwawo okutuukirira ku nkomerero y’obusungu obwasooka, obwali enkomerero y’omutalo ogaleetebwa ku ekifo ekitukuvu n’eggye ng’oyita mu maanyi abiri agazikiriza g’obupagani n’obupapa. Ebintu bino byonna byalambikiddwa mu biwandiiko bya kaakano.

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.

‘Omulaya omukulu’ ye mulaya ow’e Tyre o wa Isaaya, eyalina kweerabirwa okumala emyaka ensanvu egy’ekifaananyi, nga ‘ennaku za kabaka omu.’ Ebyafaayo bya United States bye byafaayo by’emyaka ensanvu egy’ekifaananyi, ebyafaananyizibwa emyaka ensanvu gy’obuddu mu mulembe gw’obufuga bwa Babulooni, obwakabaka obwasooka mu bunnabbi bwa Bayibuli. Mu byafaayo ebyo omulaya omukulu ow’e Tyre yalina kweerabirwa. Ku nkomerero y’ebyo byafaayo yalina okujjukibwa era nate okufuluma n’ayimba ennyimba ze, bw’atyo n’akola obwenzi n’abeekabaka b’ensi. Yokaana yatwalibwa mu mwoyo mu byafaayo by’obufuzi bwa Paapa okulaba omusango ogusala ku buyinza bwa Paapa. Omusango gw’omuwala wa kabona eyakola obwenzi gwali nti alikwokyebwa mu muliro.

> 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.

> Era omuwala w'omukabona yenna, bw'aneeyonoona ng'afuuka malaaya, aba ayonoona kitaawe; anaayokebwa n'omuliro. Leviticus 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 kwolesebwa okw’okusala omusango kw’omwenzi omukulu okwaweereddwa Yokaana okuva eri omu ku b’abalayika abaayiika emu ku bibonoobono omusanvu eby’enkomerero, kwalimu nti yayokebwa n’omuliro.

> 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.

> Era ennyanga kkumi ze walabye ku nsolo, ezo zijja okukyawa omukyala omwenzi, ne zimuleka nga taliiko kantu era nga ali bwereere, ne zirya omubiri gwe, ne zimwokya n'omuliro. Okubikkulirwa 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.

Amazzi mwe yatudde omukazi omulaya omukulu ge bantu b’ensi yonna, abagenda kuleetebwa wansi w’obuyinza bwe mu kiseera Amerika lw’eneebuusabuusa ensi yonna okusinza ekisolo, era naye ye mukazi omulaya omukulu. Olwo Amerika n’efuuka kabaka asinga obukulu ku bakabaka kkumi abalagibwa mu bubaka bw’obunnabbi obuli mu Kitabo ky’Okubikkulirwa, omutundu ogw’ekkumi n’omusanvu, era mu kifaananyi kino Amerika ekikikirira kabaka asooka okukola obwenzi n’omukazi omulaya, newaakubadde nga omukazi omulaya agenda kukikola ekyo ne bakabaka bonna abaddirira.

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.

Omukabaka asooka mu bakabaka abangi akiikirirwa Akaabu, eyawasa omukazi omwenzi omukulu, akiikirirwa nga Yezebeli mu kkanisa eya Tiyatira. Okusalirwa omusango kwa Yezebeli (omukazi omwenzi omukulu) kutuukirizibwa bakabaka ekkumi, abalijja okunyigirizibwa okwegatta mu mukago wakati w’ekkanisa ne gavumenti olw’amaanyi ga United States. Bakabaka abo banaakkiriza okuwa Obwa Papa olukusa okufuga ensi yonna (okutuula ku mazzi amangi), newankubadde okukyawa kwabwe eri omukazi omwenzi.

> 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.

> Era empembe kkumi ze walabye ze bakabaka kkumi, abatannafuna bwakabaka okutuusa kaakano; naye bajja kufuna obuyinza ng’abakabaka essaawa emu wamu n’ensolo. Bano balina omutima gumu, era bajja okuwa ensolo obuyinza bwabwe n’amaanyi gaabwe. Bano bajja okulwana n’Omwana gw’Endiga, naye Omwana gw’Endiga alibawangula; kubanga ye Mukama wa bakama, era Kabaka w’abakabaka; n’abo abali naye bayitiddwa, balondeddwa, era beesigwa. N’aŋŋamba nti, Amazzi ge walabye, mwe omulaya atuula, ge bantu, n’ebibiinja bingi, n’amawanga, n’ennimi. Era empembe kkumi ze walabye ku nsolo, zino zijja kukyawa omulaya, era zijja kumuzikiriza ne zimuleka nga bwereere, era zijja kulya omubiri gwe, ne zimuyokya n’omuliro. Kubanga Katonda ateekedde mu mitima gyabwe okutuukiriza okwagala kwe, n’okukkiriziganya, era okuwa obwakabaka bwabwe eri ensolo, okutuusa ebigambo bya Katonda lwe bituukirira. N’omukazi gwe walabye ye kibuga ekikulu ekyo ekifuga abakabaka b’ensi. Okubikkulirwa 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.

Abakabaka "kkumi" (A'Mawanga Amagatte), mu mazima bakyawa obufuzi bwa Papa, naye embeera zibawaliriza okuwaayo obwakabaka bwabwe obw'akaseera katono eri obuyinza bwa Papa mu ssuubi ery'obwereere ery'okulokola ensi okuva mu bibonoobono ebyeyongera. Bwe balyetegeera obulimba bwe, bafuuka ekikozesebwa okumwokya n'omuliro mu kutuukiriza etteeka eriri mu kitabo kya Leevitiko.

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

'Bakabaka kkumi' 'balwana n'Omwana gw'Endiga' okuyita mu kubonyaabonyezebwa kwe baleetera abantu ba Katonda ab'omu nnaku ez'enkomerero.

> 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.

> Lwaki amawanga agwamu, n’abantu balowooza ku by’obusa? Bakabaka b’ensi beesimba, n’abafuzi bateesa wamu okuwakana ne Mukama n’Omusiigwa we, nga bagamba nti, Ka tumenye ebisiba byabwe, ne tusuule emiguwa gyabwe ku ffe. Oyo atuula mu ggulu anaaseka; Mukama alibanyooma. Awo anaabayogerera mu busungu bwe, era anaabatyaatya mu busungu bwe obukulu. Zabbuli 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.

Okubonyaabonya okutuukirizibwa ku lwa Obwa Papa nga kukolebwa abakabaka b’ensi, baakukola era ne ku Kristo ku musaalaba.

> 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.

> Ggwe eyayogera mu kamwa ka muddu wo Dawudi nti, Lwaki amawanga bewuggumira, n'abantu bateesa ebitaliimu? Abakabaka b'ensi ne bayimirira, n'abafuzi ne beekuŋŋaanya wamu okulwanyisa Mukama ne Kirisito we. Kubanga mazima ku Yesu, omwana wo omutukuvu gwe wafukako amafuta, Kerode ne Pontiyo Pilato, awamu n'Ab'amawanga n'abantu ba Isirayiri, beekuŋŋaanye wamu, okukola byonna bye omukono gwo n'okuteesa kwo byeyasalawo edda okukolebwa. Ebikolwa 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.

Abakabaka b’ensi abaayimirira okumuwakanya Kristo mu kubambibwa kwe ku musalaba bakiikirira “abakabaka ekkumi” b’Okubikkulirwa omutwe ogw’ekkumi n’omusanvu abalwana n’Omwana gw’Endiga nate nga bayigganya abantu be. Ku musalaba, abakabaka abo baali “ekibiina ky’ababi” aba “baamuzingiza” Kristo, era ne bakikola nate eri abantu be ab’ennaku ez’enkomerero.

> 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.

> Kubanga embwa zinzingiridde; ekibiina ky’abo abakola ebibi kyanzingiza; baamfumita emikono gyange n’ebigere byange. Nsobola okubala amagumba gange gonna; bantunuulira ne bantunuulira nnyo. Bagabana engoye zange wakati waabwe, era ne basuula eddoboozi ku kyambalo kyange. Zabbuli 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.

Bassekabaka kkumi, abaleeta omusango ku malaya omukulu, bamuyokya n’omuliro, kubanga ye malaya agamba nti ye muwala wa kabona. Abo bassekabaka bafaananyizibwa ng' "embwa," era bassekabaka kkumi tebalimuyokya malaya omukulu n’omuliro bwokka, naye "balirya ennyama ye." Okufa kwa Jezebel kwaleetebwa nga bamusuula okuva ku bbugwe ne bamukuba mu ttaka n’amenyekamenyeka, oluvannyuma embwa ne zijja ne zirya ennyama ye.

> 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.

> Era bwe Jehu yatuuka e Jezireeri, Yezebeli n’abiwulira; n’eyonjobba ku maaso ge, n’ateekateeka enviiri ze, n’ayolekera ebweru mu eddirisa. Bwe Jehu yayingira mu wankaaki, n’agamba nti, Zimri eyatta mukama we yalina emirembe? N’ayimusa amaaso ge eri eddirisa, n’agamba nti, Ani ali ku ludda lwange? ani? Ne bamuyolekera mu eddirisa batowashi babiri oba basatu. N’agamba nti, Mumusuule wansi. Ne bamusuula wansi; omusaayi gwe ne gukwata ku bbugwe ne ku mbalaasi; n’embalaasi ne zimukandagira wansi. Bwe yayingira, n’alyanga n’anywa, n’agamba nti, Mugende mulabe omukazi ono avumiddwa, mumuzike; kubanga muwala wa kabaka ye. Ne bagenda okumuzika; naye tebasanga ku ye wabula eggumba ly’omutwe, n’ebigere, n’obukono bw’emikono gye. Kyebaava bakomawo ne bamubuulira. N’agamba nti, Kino kye kigambo kya Mukama kye yayogera ng’ayita mu muddu we Eriya ow’e Tishbe, ng’agamba nti, Mu mugabo ogw’e Jezireeri embwa zijja kulya omubiri gwa Yezebeli; era omulambo gwa Yezebeli gunaabeera ng’obusoso ku maaso g’ennimiro mu mugabo ogw’e Jezireeri; baleme okugamba nti, Ono ye Yezebeli. 2 Bassekabaka 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.

Bakabaka ekkumi, be Ekitongole ky’Amawanga Amagatte, nga kabaka waabwe omusinga ye Amerika, bajja okutusa ekibonerezo ku bwa Paapa nga bamwokya n’omuliro era ne balya ennyama ye. Ekibonerezo ekyo kye malayika yajja okulaga Yokaana, era okuyinza okukikola yamutwala mu byafaayo by’ensiko, so si ku kitundu kyonna kyokka mu byafaayo eby’ensiko, wabula ku nkomerero ddala y’ekiseera ekyo. Kitegeerekeka nti Yokaana yateekebwa ku nkomerero y’emyaka 1,260, kubanga bwe yalaba omukazi, yali dda atamidde mu musaayi ogw’okubonyaabonyezebwa era nga yamanyiddwa dda nti ye nnyina w’abamalaya.

> 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.

> Awo mu Mwoyo n’antwala mu ddungu; ne ndaba omukazi ng’atudde ku nsolo emyufu ennyo, ejjudde amannya ag’okuvuma Katonda, erina emitwe musanvu n’enyanga kkumi. Omukazi oyo yali ayambadde ebyambalo eby’akakobe n’eby’omumyufu ennyo, era nga yeegesezza zzaabu, n’amayinja ag’omuwendo, n’amasanga ag’omuwendo, ng’alina ekikompe eky’ezaabu mu mukono gwe ekijjudde ebyenyinyizibwa n’obukyafu bw’obwenzi bwe. Era ku maaso ag’omu mutwe gwe waali muwandikiddwa erinnya nti, EKYAMA, BABIRONI ENENE, NNYINA W’ABAMALAYA N’EBYENYINYIZIBWA BY’ENSI. Ne ndaba omukazi ng’atamiddwa mu musaayi gw’abatukuvu, era mu musaayi gw’abajulizi ba Yesu; bwe namulaba ne neewuunya nnyo. Okubikkulirwa 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.

Omwenzi ow’e Ttuulo, era gwe “omwenzi omukulu” eyafaananyizibwa mu Okubikkulirwa 17, yateekwa okwerabirwa okutuusa ekiseera lwe anaaddamu okuyimba ennyimba ze era n'okukola obwenzi n'abakabaka b'ensi.

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.

Ekitabo ky’amagambo kyonna ekyesigwa ekyafulumizibwa nga 1950 tannaba kutuuka kiraga nti omukazi ayambadde ebyambalo eby’omumyufu mu kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omusanvu kye kifaananyirizo kya Kkanisa Katoliki ey’e Roma; naye leero ensi erowooza nti Kkanisa Katoliki kkanisa ya Bukristaayo. Ensi erabidde ani gwe ddala.

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.

Yokaana bwe yamulaba, okutulugunyizibwa kw’Emyaka Egy’ekizikiza kwali kutuuse ku nkomerero yaako, kubanga yali dda ayongobedde mu musaayi gw’abatukuvu. Eby’obutonde biraga eby’omwoyo, era omuntu atamiira ng’amaze okunywa, si nga tannanywa.

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.

Abaprotestanti abaava mu Bukatoliki emyaka ebikumi nga 1798 tenabaawo, nga wayise 1798 baali batandise dda okuddayo mu bumu n’Eklezia Katolika, kubanga yali amanyiddwa ng’“NNYINA W’ABAKAZI ABAMENZI.” Yokaana bwe yamulaba n’awuunya, amakanisa agaasooka okukyawukana ku bumwe naye gaali gaaddeyo dda. Noolwekyo Yokaana yatwalibwa okutuuka mu 1798, nga omukyala omwenzi omukulu yali amaze okutta obukadde bw’Abakristaayo, era nga yali amaze okukyamya amakanisa agaali g’Abaprotestanti okukkiriza okuteesa kwe okw’amalala nti ye mutwe gw’amakanisa, nga Yustiniyano bwe yategeeza mu mwaka gwa 533 nti ye mutwe gw’amakanisa.

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

Okuva ku ndabirwako ey’obunnabbi ey’omwaka gwa 1798, malayika n’alyoka alaga Yokaana ekifaananyi eky’enkomerero eky’obwakabaka obwalagibwa mu bunnabbi bwa Bayibuli.

> 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.

> Malayika n’aŋŋamba nti, Lwaki weewuunye? Nja kukubuulira ekyama ky’omukazi n’ekisolo ekimutikka, ekirina emitwe musanvu n’empondo kkumi. Ekisolo kye walaba kyali, so tekiri; era kirinnya okuva mu kinnya ekitaggwaawo, era kigenda mu kuzikirira; n’abo abatuula ku nsi banawewuunya, abo amannya gaabwe tegaawandiikibwa mu kitabo ky’obulamu okuva ku ssimbirwa kw’ensi, bwe balaba ekisolo ekyali, ne teki, naye ate kiri. Wano we wali amagezi ag’okutegeera. Emitwe musanvu ge nsozi musanvu, omukazi mwe atudde. Era waliwo abakabaka musanvu: bataano bagudde, omu aliwo, omulala tannaba kujja; era bw’anaajja, alisigala okumala akaseera akatono. Era ekisolo ekyali, ne teki, kye kye munaana, era kiva mu musanvu, era kigenda mu kuzikirira. N’empondo kkumi ze walaba be bakabaka kkumi, abatannafuna bwakabaka; naye banaafuna obuyinza ng’abakabaka essaawa emu wamu n’ekisolo. Okubikkulirwa 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 buwandiike bw'obunnabbi bwa Bayibuli, ekisolo kiraga obwakabaka, era kyangu nnyo okukimanya mu essuula omusanvu n'omunaana ez'ekitabo kya Danyeri. Era ekyama Malayika ky'ayolesa Yokaana kye kyama ky'ekisolo n'omukazi atudde ku kisolo. Omukazi ali ku kisolo ye omwenzi omukulu akola obwenzi n'abakabaka ab'ensi. Ye Yezabele, era bba ye Akabu.

> 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.

> Kyava omusajja aleka kitaawe ne nnyina, anywegereranga mukazi we; nabo babe omubiri gumu. Olubereberye 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.

Omusajja ye musajja, n’omukazi ye mukazi; naye nga wamu baba omubiri gumu. Ekyama ky’ekisolo kye nti kiri mu kuyunga ekkanisa ne gavumenti, okuyunga omukazi (ekkanisa) n’ekisolo (bakabaka) ne bafuuka obwakabaka obumu obuliimu ebigabane bibiri. Eby’obufuzi n’eby’ekkanisa nga byagattiddwa, omukazi ng’ali mu buyinza ku nkolagana, kye “kifananyi ky’ekisolo.” Yokaana yalagibwa omukazi ng’atwaliddwa ekisolo, kubanga ye ali mu buyinza ku nkolagana.

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

> Era omukazi gwe walaba ye kibuga ekyo ekinene, ekifuga abakabaka ab’ensi. Okubikkulirwa 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.

Wamu ekisolo n’omukazi bayimirira obwakabaka obumu (omubiri gumu), naye malayika asimbayo nnyo enkolagana ya malaaya omukulu n’ab’akabaka b’ensi. “Ekisolo ekyo” “ekyali, so tekyali,” “ekina kuva mu kinnya ekitaliiko wansi, ne kigenda mu kuzikirira,” ekyo “abatuula ku nsi banaakyewuunyira” ne bakigoberera, kye Obwa Papa nga ekiwundu ekitta kya malaaya omukulu kiwonyeddwa. “Yali” obwakabaka obutaano mu bunnabbi bwa Bayibuli, naye “kyasalibwawo” nti ajja kufuna ekiwundu ekitta mu mwaka gwa 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.

Bwe Yokaana yatwalibwa mu mwoyo okutuuka mu mwaka gwa 1798, yali 'si' ssolo, ate 'naye' bwe oluwundu lwe olw’okufa luwonyeddwa mu nkomerero y’emyaka amakumi musanvu egy’akabonero, nga gaggwa ku tteeka lya Ssande erijja amangu, ye 'ali' nate mulamu, ng’ayimba ennyimba ze, ng’akola obwenzi era n’okutta Abakristaayo.

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.

Omutwe ogw’ekkumi n’omusanvu gwe okwolesebwa okwasembayo kw’obwakabaka obwogerwako mu bunnabbi bwa Bayibuli, era bwe kityo kiteekwa okugattagana n’okubanjibwa okwasooka kw’obwakabaka obwo mu bunnabbi bwa Bayibuli. Okubanjibwa okwasooka kw’obwakabaka obwo kusangibwa mu Danyeri omutwe ogw’okubiri, era kulagibwa ku bifaananyi byombi ebyali okutuukiriza ekiragiro kya Habakkuku eky’okuwandiika okwolesebwa n’okukifuula kya bulambulukufu ku bipande.

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.

Aba Millerites baali bakkirivu mu kumanya kwabwe ku bwakabaka obwogerwako mu bunabbi bwa Daniyeri, nga bukiikirirwa mu mutwe ogw’okubiri, ogw’omusanvu n’ogw’omunaana; naye okumanya kwabwe tekwali kutuukiridde. Amayinja ag’omuwendo aga Miller agava mu mutwe ogw’okubiri ogwa Daniyeri gakaayana emirundi kkumi okusinga mu nnaku ez’enkomerero, kubanga gamanyiddwa nga galaga obulagirizi obwasooka, si ku bwakabaka byokka ebyogerwako mu bunabbi bwa Bayibuli, naye era obulagirizi obwasooka obw’okubikkulirwa nti ogw’omunaana gwa mu musanvu. Yesu bulijjo alaga enkomerero y’ekintu ng’asinziira ku ntandikwa yaakyo.

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.”

Bannabbi bonna boogera ku nnaku ez'oluvannyuma, era Yokaana, mu Okubikkulirwa essuula ey'ekkumi n'omusanvu, alambulula obwakabaka obusembayo obw'ensi ng'ayanjula "ekinyamaswa ekyo" "ekyali, ne kati tekiri; era kiriva mu bunnya obutaliko ndiba, ne kigenda mu kuzikirira." Ekinyamaswa kirinnya okuva mu "bunnya obutaliko ndiba," obwo buli akabonero ak'okweeyoleka okupya kw'obuyinza bwa Setaani.

> “‘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.

> "‘Bwe banaamaliriza [nga bamaliriza] obujulirwa bwabwe.’ Ekiseera mwe abajulizi ababiri baali bagenda kulagula nga bambadde ekikunta kyaggwa mu 1798. Bwe baali basemberedde okukomekkereza omulimu gwabwe mu obutamanyibwa, baali bagenda kulwanyizibwa obuyinza obweragibwa nga ‘ensolo eyambuka okuva mu bunnya obutaliimu nkomo.’ Mu mawanga mangi ag’e Bulaaya, obuyinza obwalamulanga Ekkanisa ne Gavumenti bwali bumaze emyaka ebikumi nga bufugibwa Ssetaani, ng’ayita mu Bwa Papa. Naye wano waaleetebwa mu maaso okweyoleka okupya kw’obuyinza bwa Ssetaani." Olutalo Olukulu, 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.

Abamu ku bannyonnyozi b’eddiini bagenda okuwakanira nti, kubanga “ensolo evayo okuva mu kinnya ekitalina wansi” mu Okubikkulirwa omutwe ogw’ekkumi n’ogumu eyalambikibwa mu kitundu ekyo ng’obutakkiriza Katonda obw’Enkyukakyuka ey’e Bufalansa, ekigambo “ekinnya ekitalina wansi” kikiikirira obutakkiriza Katonda. Naye Obusiraamu bwava mu “kinnya ekitalina wansi” mu Okubikkulirwa omutwe ogw’ekkenda, ate Obusiraamu si butakkiriza Katonda. Ekinnya ekitalina wansi kikiikirira okweeyolesa kwa Setaani.

> “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.

> "Namugamba nti Mukama yandaga mu kwolesebwa nti mesmerismu eva eri Sitaani, okuva mu kinnya ekitaliiko wansi, era nti mangu ddala ejjakugendayo, wamu n'abo abagenda mu maaso okugikozesa." Review and Herald, Julaayi 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.

Ekintu okuva eri "Setaani," kye kimu n'ekiva mu "kinnya ekitaliiko wansi." Mu Okubikkulirwa ekkumi n'omusanvu ensolo evayo mu kinnya ekitaliiko wansi ye buyinza obugenda mu kuzikirira, era abo amannya gaabwe tegawandiikiddwa mu kitabo balyewuunya ne bagigoberera. "Perdition" kitegeeza okusalirwa omusango ogutaggwaawo era mu Okubikkulirwa kiragibwa nga "ennyanja ey'omuliro," kye kifo ensolo gy'esuulibwaamu.

> 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.

> Ne ekisolo ne kikwatibwa, era awamu nakyo ne nnabbi ow’obulimba eyakoleranga eby’amagero mu maaso gaakyo, bye yali alimbalirizanga abo abaali baafunye akabonero k’ekisolo, n’abo abaali basinza ekifaananyi kyakyo. Abo bombi ne basuulibwa nga balamu mu nnyanja y’omuliro ogwaka ne sulufa. Okubikkulirwa 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 ssuula ey'ekkumi n'asatu kizuulibwa ekisolo ekisooka ekiva mu nnyanja, kye Sister White akirambulula mu bulambulukufu nti kye Obwa Papa. Mu kyawandiiko ekyo, ensi yonna yewuunya n'egoberera ekisolo eky'obwa Papa.

> 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.

> Era nnalaba omutwe gumu ku mitwe gye nga gulumiziddwa okutuuka okufa; ne ekiwundu kye eky'okufa ne kiwonyebwa; ne ensi yonna ne yeewuunya ne egoberera ekisolo. Okubikkulirwa 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.

Ekisolo ekyogerwako mu Okubikkulirwa omutwe ogw’ekkumi n’omusanvu, ekyo “abo abatuula ku nsi balyewuunyira,” kye kuweyoleka okusembayo kw’amaanyi ga Setaani, ekibaawo mu kiseera lwe liweebwa etteeka lya Ssande erigenda okuleetebwa mu bwangu, nga ekiwundu ekitta eky’obwa Paapate kiwonyeddwa. Obubonero bwonna obunnabbi obw’omukazi n’ekisolo kye yeebagako mu mutwe ogw’ekkumi n’omusanvu, bulaga nti bikwata ku Ekkanisa y’e Loma, nga bwe gaalaga amadikisonale agaasindikibwa nga tekunnaba kutuuka mu 1950.

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.

Ensolo eyogerwako mu Okubikkulirwa essuula 17 ye kabonero ekiraga okwegatta kw’ekkanisa ne gavumenti, ekyo kye kifaananyi ky’ensolo. Ensolo erina emitwe musanvu n’amayembe kkumi ye bwakabaka obugattiddwa wamu okuva mu bakabaka kkumi (the United Nations), omukazi gy’atuddeko era gy’afugira. Omukazi ye obukulembeze bwa Papa, obwategeerekebwa nga Babulooni Omukulu, nnyina w’abamalaaya. Nga tumaze okumanya ebifaananyi, tusobola okuddayo mu 1798; ekiseera mu byafaayo Yokaana mwe yatwalibwa okufuna ekifaananyi eky’enkomerero eky’eby’obwakabaka ebyogerwako mu buwandiike bw’obunnabbi bwa Bayibuli.

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

Tujja kwogera ku obwakabaka obwo, n’engeri gye bukiikirirwa mu Danyeri essuula ey’okubiri, mu muwandiiko oguddako.

> “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.

> Buli ggwanga erirabikidde mu by’ensi lyakkirizibwa okubeera n’ekifo kyalyo ku nsi, okusobola okulaba oba linaatuukiriza ekigendererwa kya 'Omukuumi n’Omutukuvu.' Obunnabbi bwalondoola okugolokoka n’okugwa kwa bwakabaka obukulu obw’ensi, nga Babulooni, Meedo-Paasiya, Bugereeki, ne Loma. Ku buli kimu ku bino, era ne ku mawanga ag’obuyinza obutono, ebyafaayo byaddamu mu ngeri y’emu. Buli kimu kyalina ebbanga ly’okugezebwa; ne kyalemwa, ekitiibwa kyakyo ne kififira, amaanyi gaakyo ne gaggwaawo, era ekifo kyakyo ne kikwatibwa ekirala.

> “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.

> Nga amawanga baali bagaana emisingi gya Katonda, era mu kugaana kuno ne beeleetera okuzikirira kwabwe, naye kyali kya lwatu nti ekigendererwa eky’obwakatonda ekifuga byonna kyali kikolera mu bikolwa byabwe byonna. Obuyigirize, 177.

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