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# The Eighth is of the Seven - Number Two

លេខទីប្រាំបី គឺមកពីចំណោមប្រាំពីរ - លេខទីពីរ

Kingdoms of Bible Prophecy

Mebuso ya Boporofeta bja Beibele

Author

Jeff Pippenger

Published

September 15, 2023

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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.

Dina artikel saacanna urang geus ngaidentifikasi yén kaum Millerite teu tiasa ningali Roma saluareun Roma kapir jeung Roma kapapaan, sanajan maranéhna memang ngabahas bédana antara dua kakawasaan éta. Pikeun kaum Millerite, bédana antara Roma kapir jeung Roma kapapaan henteu ngantarkeun maranéhna pikeun ngaku yén Roma kapapaan téh karajaan kalima anu nuturkeun karajaan kaopat, nyaéta Roma kapir. Sanggeus kaciwana taun 1844, Sister White ngaidentifikasi tilu kakawasaan dina Wahyu dua welas jeung tilu welas, nyaéta naga dina pasal dua welas, tuluy kapapaan salaku sato galak anu kaluar ti laut dina pasal tilu welas, anu satuluyna dituturkeun ku Amérika Serikat salaku sato galak anu kaluar ti bumi. Sanggeus pondasi diteundeun, Gusti muka cahaya ngeunaan persatuan tilu rupa antara naga, sato galak, jeung nabi palsu, anu dina pasal genep welas kitab Wahyu mingpin dunya ka Armagedon.

> “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.

> Ntwirakgomanong ya seporofeto yeo diswantšho tše di hwetšagalago go yona e thoma ka Kutollo 12, ka noga e kgolo yeo e bego e nyaka go fediša Kriste ge a belegwa. Noga e kgolo e bolelwa e le Sathane (Kutollo 12:9); ke yena yo a hlohleleditšego Heroda go bolaya Mophološi. Eupša modiriši yo mogolo wa Sathane ntweng ya gagwe kgahlanong le Kriste le batho ba Gagwe nywageng ya mathomo ya Mehla ya Bokriste e be e le Mmušo wa Roma, wo go wona boheitene bo bego e le bodumedi bjo bo bušago. Ka gona, le ge noga e kgolo, ge go lebeletšwe sa mathomo, e emela Sathane, ka tlhaloganyo ya bobedi ke seswantšho sa Roma ya boheitene.

> “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.

> Mo kgaolong ya 13 (temana ya 1–10) go hlaloswa sebata se sengwe, “se se tshwanang le nkwe,” se noga e neng ya se naya “maatla a yone, le setulo sa yone sa bogosi, le taolo e kgolo.” Sekao se, jaaka bontsi jwa Boprotestanta ba ntse ba dumela, se emela bopapa, jo bo neng jwa tsaya maemo a maatla, le setulo, le taolo tse pele di neng di tshwerwe ke mmuso wa bogologolo wa Roma. Ka ga sebata se se tshwanang le nkwe go bolelwa jaana: “A newa molomo o o buang dilo tse dikgolo le ditlhapatso …. Mme a bula molomo wa gagwe go tlhapatsa Modimo, go tlhapatsa leina la Gagwe, le motlaagana wa Gagwe, le ba ba nnang kwa legodimong. Mme a newa go lwa le baitshepi, le go ba fenya; mme a newa taolo godimo ga merafe yotlhe, le dipuo, le ditšhaba.” Boporofeti jo, jo bo batlang bo tshwana gotlhelele le tlhaloso ya lonaka lo lonnye lwa Daniele 7, kwantle ga pelaelo bo supa bopapa.

> “‘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.’

> “‘Dingkabagi ki nanganjokna manne selama pat puluh dua bulan.’ Jadi, kata nabi, ‘Aku medar sada sian uluna songon na tarluka sahat tu hamatean.’ Jala muse: ‘Ia na mangalojok tu parhatoban i, ingkon laho tu parhatoban; ia na mambunu dohot podang i, ingkon dipamate marhite podang.’ Pat puluh dua bulan i sarupa dohot ‘sada tingki, dua tingki, dohot satonga tingki,’ tolu taon satonga, manang 1260 ari, na adong di Daniel 7—i ma tingki salelengna huaso kapapaon na laho manindas bangso ni Debata. Partingkian on, songon naung dipaboa di angka bindu na jolo, dipungka dohot hahagogon ni kapapaon, A.D. 538, jala marujung di taon 1798. Di tingki i pope ditaban jadi tawanon ni tentara Perancis, huaso kapapaon manjalo luka hamatean na, jala tarpasu do nubuatan i, ‘Ia na mangalojok tu parhatoban i, ingkon laho tu parhatoban.’”

> “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.

> “Pada titik ini, satu lagi lambang diperkenalkan. Kata nabi itu: ‘Aku melihat seekor lagi binatang buas naik dari bumi; dan ia mempunyai dua tanduk seperti anak domba.’ Ayat 11. Baik rupa binatang buas ini mahupun cara kemunculannya menunjukkan bahawa bangsa yang diwakilinya tidak sama dengan yang telah digambarkan di bawah lambang-lambang sebelumnya. Kerajaan-kerajaan besar yang telah memerintah dunia diperlihatkan kepada nabi Daniel sebagai binatang-binatang buas pemangsa, yang bangkit ketika ‘keempat-empat angin dari langit bergelut di atas laut yang besar itu.’ Daniel 7:2. Dalam Wahyu 17, seorang malaikat menjelaskan bahawa air melambangkan ‘bangsa-bangsa, orang ramai, kaum-kaum, dan bahasa-bahasa.’ Wahyu 17:15. Angin ialah lambang pertelingkahan. Keempat-empat angin dari langit yang bergelut di atas laut yang besar itu melambangkan adegan-adegan penaklukan dan revolusi yang dahsyat, yang melaluinya kerajaan-kerajaan telah mencapai kuasa.”

> “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.

> “Tetapi binatang yang bertanduk seperti anak domba itu terlihat ‘naik dari dalam bumi.’ Alih-alih menumbangkan kuasa-kuasa lain untuk menegakkan dirinya, bangsa yang dengan demikian dilambangkan itu harus bangkit di wilayah yang sebelumnya tidak diduduki dan bertumbuh secara bertahap serta damai. Karena itu, ia tidak mungkin muncul di tengah bangsa-bangsa Dunia Lama yang padat dan saling bergumul—lautan bergelora yang terdiri dari ‘kaum-kaum, dan khalayak ramai, dan bangsa-bangsa, dan bahasa-bahasa.’ Ia harus dicari di Benua Barat.

> “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.

> “Bangsa manakah di Dunia Baru yang pada tahun 1798 sedang bangkit kepada kuasa, memberikan harapan akan kekuatan dan kebesaran, serta menarik perhatian dunia? Penerapan lambang itu tidak memberi ruang bagi pertanyaan. Satu bangsa, dan hanya satu, memenuhi ciri-ciri nubuat ini; ia dengan tidak keliru menunjuk kepada Amerika Serikat. Berulang kali pemikiran itu, bahkan hampir kata-kata yang tepat dari penulis suci itu, telah tanpa disadari dipakai oleh ahli pidato dan sejarawan dalam menggambarkan kebangkitan dan pertumbuhan bangsa ini. Binatang itu terlihat ‘naik dari bumi’; dan, menurut para penerjemah, kata yang di sini diterjemahkan ‘naik’ secara harfiah berarti ‘bertumbuh atau muncul seperti tumbuhan.’ Dan, sebagaimana telah kita lihat, bangsa itu harus muncul di wilayah yang sebelumnya tidak diduduki. Seorang penulis terkemuka, ketika menggambarkan kebangkitan Amerika Serikat, berbicara tentang ‘misteri kemunculannya dari kekosongan,’ dan berkata: ‘Seperti benih yang sunyi kami bertumbuh menjadi sebuah kekaisaran.’—G. A. Townsend, The New World Compared With the Old, halaman 462. Sebuah jurnal Eropa pada tahun 1850 menyebut Amerika Serikat sebagai sebuah kekaisaran yang menakjubkan, yang sedang ‘muncul,’ dan ‘di tengah keheningan bumi setiap hari menambah kuasa dan kebanggaannya.’—The Dublin Nation. Edward Everett, dalam sebuah pidato tentang para pendiri peziarah bangsa ini, berkata: ‘Apakah mereka mencari suatu tempat terpencil, tidak mengusik karena ketidakmenonjolannya, dan aman karena keterpencilannya, tempat gereja kecil di Leyden dapat menikmati kebebasan hati nurani? Lihatlah wilayah-wilayah yang perkasa yang di atasnya, dalam penaklukan yang damai, … mereka telah membawa panji-panji salib!’—Pidato yang disampaikan di Plymouth, Massachusetts, 22 Desember 1824, halaman 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.

> “‘ਅਤੇ ਉਸ ਦੇ ਮੇਮਨੇ ਵਰਗੇ ਦੋ ਸਿੰਗ ਸਨ।’ ਮੇਮਨੇ ਵਰਗੇ ਸਿੰਗ ਜਵਾਨੀ, ਮਾਸੂਮਤਾ ਅਤੇ ਨਰਮਸੁਭਾਉਪਣ ਨੂੰ ਦਰਸਾਉਂਦੇ ਹਨ, ਅਤੇ 1798 ਵਿੱਚ ਨਬੀ ਦੇ ਸਾਹਮਣੇ ‘ਉੱਪਰ ਆਉਂਦਾ’ ਹੋਇਆ ਪ੍ਰਗਟ ਕੀਤੇ ਗਏ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਦੇ ਚਰਿੱਤਰ ਦੀ ਯਥਾਰਥ ਰੂਪ ਵਿੱਚ ਨੁਮਾਇੰਦਗੀ ਕਰਦੇ ਹਨ। ਉਹਨਾਂ ਮਸੀਹੀ ਜਲਾਵਤਨਾਂ ਵਿੱਚੋਂ, ਜੋ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਅਮਰੀਕਾ ਨੂੰ ਭੱਜ ਆਏ ਅਤੇ ਰਾਜਸੀ ਜ਼ੁਲਮ ਅਤੇ ਪਾਦਰੀ ਅਸਹਿਨਸ਼ੀਲਤਾ ਤੋਂ ਸ਼ਰਣ ਲੱਭਦੇ ਸਨ, ਬਹੁਤ ਸਾਰੇ ਅਜੇਹੇ ਸਨ ਜਿਨ੍ਹਾਂ ਨੇ ਨਾਗਰਿਕ ਅਤੇ ਧਾਰਮਿਕ ਆਜ਼ਾਦੀ ਦੀ ਵਿਸ਼ਾਲ ਨੀਂਹ ਉੱਤੇ ਸਰਕਾਰ ਸਥਾਪਿਤ ਕਰਨ ਦਾ ਨਿਸ਼ਚਯ ਕੀਤਾ। ਉਨ੍ਹਾਂ ਦੇ ਵਿਚਾਰਾਂ ਨੂੰ ਆਜ਼ਾਦੀ ਦੇ ਘੋਸ਼ਣਾ-ਪੱਤਰ ਵਿੱਚ ਸਥਾਨ ਮਿਲਿਆ, ਜੋ ਇਸ ਮਹਾਨ ਸੱਚਾਈ ਨੂੰ ਪ੍ਰਗਟ ਕਰਦਾ ਹੈ ਕਿ ‘ਸਾਰੇ ਮਨੁੱਖ ਬਰਾਬਰ ਰਚੇ ਗਏ ਹਨ’ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ‘ਜੀਵਨ, ਆਜ਼ਾਦੀ, ਅਤੇ ਸੁਖ ਦੀ ਖੋਜ’ ਦਾ ਅਟੱਲ ਅਧਿਕਾਰ ਪ੍ਰਦੱਤ ਕੀਤਾ ਗਿਆ ਹੈ। ਅਤੇ ਸੰਵਿਧਾਨ ਲੋਕਾਂ ਨੂੰ ਸਵੈ-ਸ਼ਾਸਨ ਦਾ ਅਧਿਕਾਰ ਭਰੋਸੇ ਨਾਲ ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ, ਇਹ ਵਿਵਸਥਾ ਕਰਦਿਆਂ ਕਿ ਲੋਕਮਤ ਨਾਲ ਚੁਣੇ ਗਏ ਪ੍ਰਤਿਨਿਧੀ ਕਾਨੂੰਨਾਂ ਨੂੰ ਬਣਾਉਣ ਅਤੇ ਲਾਗੂ ਕਰਨਗੇ। ਧਾਰਮਿਕ ਵਿਸ਼ਵਾਸ ਦੀ ਆਜ਼ਾਦੀ ਵੀ ਪ੍ਰਦਾਨ ਕੀਤੀ ਗਈ ਸੀ, ਹਰ ਮਨੁੱਖ ਨੂੰ ਆਪਣੀ ਅੰਤਰਆਤਮਾ ਦੇ ਹੁਕਮਾਂ ਅਨੁਸਾਰ ਪਰਮੇਸ਼ੁਰ ਦੀ ਉਪਾਸਨਾ ਕਰਨ ਦੀ ਆਗਿਆ ਸੀ। ਗਣਤੰਤਰਵਾਦ ਅਤੇ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਰਾਸ਼ਟਰ ਦੇ ਮੂਲ ਸਿਧਾਂਤ ਬਣ ਗਏ। ਇਹ ਸਿਧਾਂਤ ਹੀ ਇਸ ਦੀ ਸ਼ਕਤੀ ਅਤੇ ਸਮ੍ਰਿੱਧੀ ਦਾ ਭੇਦ ਹਨ। ਸਾਰੇ ਮਸੀਹੀ ਜਗਤ ਵਿੱਚ ਪੀੜਿਤ ਅਤੇ ਕੁਚਲੇ ਹੋਏ ਲੋਕ ਇਸ ਦੇਸ਼ ਵੱਲ ਰੁਚੀ ਅਤੇ ਆਸ ਨਾਲ ਮੁੜੇ ਹਨ। ਲੱਖਾਂ ਲੋਕ ਇਸ ਦੇ ਤਟਾਂ ਤੱਕ ਆ ਪਹੁੰਚੇ ਹਨ, ਅਤੇ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਧਰਤੀ ਦੇ ਸਭ ਤੋਂ ਸ਼ਕਤੀਸ਼ਾਲੀ ਰਾਸ਼ਟਰਾਂ ਵਿੱਚ ਇੱਕ ਉੱਚ ਸਥਾਨ ਤੱਕ ਉੱਠ ਆਇਆ ਹੈ।

> “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.

> “Naye mnyama yule mwenye pembe kama za mwana-kondoo ‘akanena kama joka. Naye hutumia mamlaka yote ya mnyama wa kwanza mbele yake, naye huifanya dunia na wao wakaao ndani yake kumsujudia mnyama wa kwanza, ambaye jeraha lake la mauti lilipona; … akiwaambia hao wakaao duniani kwamba wamfanyie mnyama sanamu, yeye aliyetiwa jeraha kwa upanga, naye akaishi.’ Ufunuo 13:11–14.” Pambano Kuu, 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.”

Pasal itu menunjukkan bahwa pasal dua belas dan tiga belas mengenal pasti naga itu, binatang itu, dan nabi palsu itu, iaitu tiga kuasa dalam Wahyu enam belas yang memimpin dunia kepada Armagedon. Ketiga-tiga kuasa itu masing-masing mempunyai pasal khas mereka sendiri yang merangkumi sejarah nubuatan yang sama. Enam ayat terakhir dalam Daniel sebelas bermula dengan kata-kata, “Dan pada akhir zaman,” iaitu tahun 1798. Kemudian enam ayat itu mengenal pasti pergerakan-pergerakan terakhir kepausan sehingga dalam ayat satu Daniel dua belas Mikhael bangkit, dan masa percubaan manusia berakhir serta membuka jalan bagi tujuh malapetaka yang terakhir. Dalam ayat empat puluh empat pasal sebelas, perkhabaran untuk saat itu yang membangkitkan murka kepausan dan mencetuskan pertumpahan darah yang berlaku sejurus sebelum masa percubaan berakhir dilambangkan sebagai “khabar dari timur dan dari utara.”

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.

Molaetsa oa bochabela le oa leboa o emela molaetsa oa ho qetela oa temoso, hobane o boleloa pejana feela pele Mikaele a ema. Ke molaetsa oa lengeloi la boraro o boleloang nakong ea tšollelo ea Moea o Halalelang. Daniele o ile a emela molaetsa oo e le o mahlakore a mabeli. Molaetsa oa “leboa” o halefisang bopapa ke molaetsa o khethollang “morena oa leboa” e le matla a bopapa, ’me molaetsa oa “bochabela” ke molaetsa oa bana ba bochabela, e leng Boislamo. Ehlile, o boetse o na le meelelo e meng ea bohlokoa, empa bochabela ke letšoao la Boislamo, ’me mohanyetsi oa Kreste ke oa maiketsetso oa Morena oa ’nete oa Leboa. Molaetsa oa lengeloi la boraro o lemosang khahlanong le ho amohela letšoao la morena oa leboa (letšoao la sebata) o boetse o lemosa hore Boislamo bo tla hlasela nakong eo senoelo sa bokhopo se tletseng bakeng sa United States, ’me United States e tlatsa senoelo sa eona sa bokhopo molaong oa Sontaha.

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.

Tshenolo ya lesome le boraro, go simolola ka temana ya lesome le motso o mongwe go ya pele, e supa one hisitori e e tshwanang ya boporofeti, gape e simolola mo nakong ya bofelo ka 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.

> “នគរណាមួយនៅក្នុងពិភពលោកថ្មី ដែលនៅឆ្នាំ 1798 កំពុងតែឡើងកាន់អំណាច បង្ហាញការសន្យានៃកម្លាំង និងភាពអស្ចារ្យ ហើយទាក់ទាញការយកចិត្តទុកដាក់របស់ពិភពលោក? ការអនុវត្តនៃនិមិត្តសញ្ញានេះ មិនអនុញ្ញាតឲ្យមានសំណួរឡើយ។ មានតែមួយនគរប៉ុណ្ណោះ ហើយមានតែមួយគត់ ដែលស្របតាមលក្ខណៈជាក់លាក់នៃទំនាយនេះ; វាចង្អុលបង្ហាញយ៉ាងច្បាស់លាស់ទៅកាន់សហរដ្ឋអាមេរិក។” 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.

Mpo e fana hi matimu lama fanaka ya vuprofeta eka Nhlavutelo 13:11–18 tanihi lawa ma nga eka Daniyele 11:40–45. Ku fana ni tindzimana ta le Daniyele, mhaka ya xiave xa United States yi hela hi ku pfala ka nkarhi wa tintswalo loko United States yi sindzisa misava ku amukela mfungho wa xivandzana. Kutani, tanihi le ka Daniyele 11, rungula ra nkarhi wolowo ri humesiwa eka ndzima 14. Hi wona muhluvukiso lowu fanaka hi ku helela eka tindzimana letimbirhi, handle ka leswaku tindzimana ta Daniyele ti hlamusela mintirho ya vapapa, kasi Nhlavutelo 13 yi kombisa xiave xa United States. Hi mintila yoleyo yimbirhi hi kuma leswaku Nhlavutelo 17 yi katsa matimu lama fanaka, kambe yi kandziyisa xiave xa dragona, lexi yimeleriwaka tanihi tihosi ta khume, leti nga Matiko lama Hlanganeke. Tindzima teto tinharhu leti xiyisisiweke, hi ku landzelelana ka “ntila ehenhla ka ntlila,” ti kombisa xiave xa dragona, xivandzana, ni muprofeta wa mavunwa, leswi eka ndzima 16 swi yisaka misava eArmagedoni; hikwalaho swa nkoka leswaku Yohane a hi byela leswaku loko ndzima 17 yi sungula, i un’we wa tintsumi leti a ti chulurile makhombo ya nkombo yo hetelela la taka ku byela Yohane hi ku avanyisiwa ka nghwavava wa Rhoma.

> 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.

> Kaj datang salah sigi ari tujuh iku melikat ke bisi tujuh mangkuk nya, lalu bejaku ngagai aku, “Mai kitu; aku deka mandangka ngagai nuan ukum ngagai indu sundal ti besai nya, ti diau datas mayuh ai; enggau iya raja-raja dunya udah ngereja pelacuran, lalu orang ke diau di dunya udah dibangauka laban wain pelacuran iya.” Pemandang 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.

Bagi kaum Millerit, hal itu berkaitan dengan Roma kafir dan Roma kepausan, tetapi pada akhir zaman hal itu berkaitan dengan persatuan rangkap tiga. Sebagaimana dalam pengenalannya terhadap ketiga kuasa itu dalam pasal dua belas dan tiga belas, ia dengan jelas mengidentifikasi perempuan dalam pasal tujuh belas sebagai kepausan.

> “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.

> “อิสตรี [บาบิโลน] ในวิวรณ์ 17 ได้รับการพรรณนาว่า ‘นุ่งห่มด้วยสีม่วงและสีแดงเข้ม ประดับด้วยทองคำ และศิลามีค่าและไข่มุก ถือถ้วยทองคำไว้ในมือ ภายในเต็มไปด้วยสิ่งน่าสะอิดสะเอียนและโสโครก:…และที่หน้าผากของนางมีชื่อเขียนไว้ว่า “ข้อลึกลับ บาบิโลนมหานคร มารดาแห่งหญิงแพศยา” ’ ผู้เผยพระวจนะกล่าวว่า: ‘ข้าพเจ้าเห็นอิสตรีนั้นเมามายด้วยโลหิตของธรรมิกชน และด้วยโลหิตของบรรดามรณสักขีของพระเยซู’ ยิ่งกว่านั้น บาบิโลนยังถูกประกาศว่าเป็น ‘นครใหญ่นั้น ซึ่งครอบครองเหนือบรรดากษัตริย์แห่งแผ่นดินโลก’ วิวรณ์ 17:4–6, 18 อำนาจซึ่งตลอดหลายศตวรรษได้ธำรงการปกครองแบบเผด็จการเหนือบรรดากษัตริย์แห่งคริสต์ศาสนจักร ก็คือกรุงโรม” The Great Controversy, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Jadi, bilakah sejarah nubuatan yang diwakili dalam fasal ketujuh belas bermula?

> 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.

> ते वह मिकऽ आत्मा में जंगल में लऽ गेलथिन; आ हम एक स्त्री के एक लाल रंगक जंतु पर बैसल देखलिऐ, जे निन्दाक नामसभ सँ भरल छल, आ ओकर सात मुँड़ आ दस सींग छल। आ ओ स्त्री बैंगनी आ लाल रंगक वस्त्र पहिरने छल, आ सोना, बहुमूल्य पत्थर, आ मोती सँ सुसज्जित छल, ओकर हाथ में एक सोनाक प्याला छल, जे ओकर व्यभिचारक घृणित वस्तुसभ आ अशुद्धता सँ भरल छल। आ ओकर कपार पर ई नाम लिखल छल, भेद, महान बाबुल, वेश्याओंक माता आ पृथ्वीक घृणित वस्तुसभक जननी। आ हम ओ स्त्री के पवित्र लोकनिक रक्त सँ, आ यीशुक शहीद सभक रक्त सँ मतवाली देखलिऐ; आ जखन हम ओकरा देखलिऐ, त हम अत्यन्त विस्मय सँ चकित भऽ गेलिऐ। प्रकाशितवाक्य 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.

Ba go dira gore Johane a bone mosadi yoo, o isiwa ka boporofeti kwa nageng, e leng nako e Johane ka boene a setseng a e tlhalositse mo kgaolong ya bolesome le bobedi, ka basupi ba babedi, jaaka dingwaga di le sekete, makgolo a mabedi le masome a marataro tsa puso ya bopapa.

> 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.

> Nembi okhukha mwitakhwakhwa, okhuli ni handu hakhakhalwakhwa ni Nyasaye, mbu bamuliiseyo amakhumi kamia kamokholo nende amakumi kataru nende tsindalo tsitaru.... Ne khumukasi kwahelesibwa amapapwa kabili akakhalile k’eching’ani ekhinene, mbu apuruke aye mwitakhwakhwa mu handu he, oko alindibwayo khumwika, nende emyika, nende esina sya mwika, okhurula imbeli wa inzoka. Okhubulurwa 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.

Johanes telah dibawa secara kenabian ke dalam tempoh padang gurun itu, tetapi ayat tiga dan seterusnya menyatakan dengan tepat di bahagian manakah dalam seribu dua ratus enam puluh tahun itu Johanes dibawa, kerana perempuan itu sudah pun mabuk oleh darah penganiayaan, dan dia sudah pun menjadi “ibu segala pelacur.” Johanes telah dibawa ke penghujung tempoh padang gurun itu, kerana perempuan itu telah pun meminum darah penganiayaan dan gereja-gereja Protestan sudah pun kembali ke dalam lingkungannya serta menjadi anak-anak perempuannya, kerana dalam tempoh waktu itu dia dikenal pasti sebagai “ibu segala pelacur.” Dia sudah pun mempunyai anak-anak perempuan. Kesaksian Johanes dalam pasal tujuh belas bermula pada tahun 1798, sebagaimana sejarah nubuatan yang sama yang melambangkan binatang itu dalam Daniel sebelas dan nabi palsu dalam Wahyu tiga belas.

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.

Maca hal joalo ka ka mela e meng e ’meli, ha khaolo ea leshome le metso e supileng e phethela, khaolo ea leshome le metso e robeli e ntan’o supa molaetsa oa hora eo. Mela e meraro ea boprofeta, o mong bakeng sa kopano eo e menahaneng hararo. Kaofela ha eona e bontšitsoe holim’a sebopeho se le seng sa histori, se qalang ka 1798 ’me se tsoela pele ho fihlela ho koaloa ha nako ea mohau, ’me kaofela ha eona e totobatsa molaetsa oa ho qetela oa temoso.

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.

Lempu la Habakuki litimho muno nkani ya Ufunuo kumi na saba, echi nacilapo ndefwaya ukuya ku cishibilo cilecilangisha mu cipandwa ecileta ku ntanshi ifyalo ifikankala cinekonka umunani ifya buprofeti bwa mu Bibele.

> 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.

> Ningilá ndiyo akili iliyo na hekima. Vichwa vile saba ni milima saba, ambayo juu yake yule mwanamke ameketi. Tena wako wafalme saba: watano wameanguka, na mmoja yupo, na yule mwingine hajaja bado; na atakapokuja, hana budi kukaa kwa muda mfupi. Na yule mnyama aliyekuwako, naye hayuko, yeye ndiye wa nane, naye atoka katika wale saba, naye aenda katika upotevu. Ufunuo 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Daniel ayebolela Nebukadinesara wathi, “Nguwe le nhloko yeligolide.”

> 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.

> Ва секиде што живеат човечките синови, полските ѕверови и небесните птици, Тој ги предаде во твојата рака и те постави за владетел над сите нив. Ти си таа златна глава. Даниел 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Daniel gak Nebukadnezar, “Ho, O raja, nangkon raja ari bala raja.”

> 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.

> Engkau, ya raja, ialah raja di atas segala raja; kerana Allah semesta langit telah mengurniakan kepadamu suatu kerajaan, kuasa, kekuatan, dan kemuliaan. Daniel 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebuchadnezzar adalah “kepala” itu dan ia adalah seorang raja, bahkan ia adalah raja atas segala raja, karena ia mewakili yang pertama dari kerajaan-kerajaan yang dilambangkan dalam patung itu. Nebuchadnezzar adalah raja yang dilambangkan oleh emas, dan kerajaan-kerajaan serta raja-raja lain akan dilambangkan oleh logam-logam lainnya dalam patung itu, tetapi Nebuchadnezzar adalah yang pertama dan karena itu ia adalah raja dari para raja. Tingkat makna lain yang tidak akan kita bahas sekarang ialah bahwa kerajaan Babel melambangkan kerajaan yang berusaha memalsukan Kristus, yang adalah Raja segala raja yang sejati.

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.

Pada awal kesaksian Yesaya mengenai nubuatan dua ribu lima ratus dua puluh tahun itu (tujuh masa dalam Imamat dua puluh enam), Yesaya mengenal pasti raja-raja sebagai kepala.

> 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.

> Kerana kepala Syria ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam tempoh enam puluh lima tahun Efraim akan dihancurkan, sehingga ia tidak lagi menjadi suatu bangsa. Dan kepala Efraim ialah Samaria, dan kepala Samaria ialah anak Remalya. Jika kamu tidak percaya, sesungguhnya kamu tidak akan diteguhkan. 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 hanya sedang mengemukakan titik permulaan bagi dua masa seribu dua ratus enam puluh tahun terhadap kerajaan utara Samaria dan kerajaan selatan Yehuda, dan dalam berbuat demikian ia menyertakan dua kesaksian, yaitu bahwa kota ibu negara suatu bangsa adalah kepalanya, dan bahwa raja adalah kepala kota ibu negara itu. Suatu “kepala” adalah seorang raja dan suatu kerajaan. Dalam Wahyu, garis nubuatan yang sama diangkat kembali seperti dalam Daniel.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Oleh itu, apabila Yohanes dibawa ke tahun 1798 dan dikemukakan teka-teki yang mengenal pasti bahawa terdapat tujuh “kepala”, hal itu mengenal pasti bahawa terdapat tujuh kerajaan. Kemudian dia diberitahu bahawa lima daripada kepala atau kerajaan itu telah jatuh. Pada tahun 1798, kerajaan kelima dalam nubuatan Alkitab baru sahaja jatuh ketika ia menerima luka yang mematikan yang akhirnya akan disembuhkan.

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.

Yohanes, yang sedang berdiri dalam sejarah pada masa akhir pada tahun 1798, juga diberitahukan bahwa salah satu dari kepala-kepala itu “ada.” Kerajaan keenam dalam nubuatan Alkitab dimulai pada tahun 1798, jadi ketika Yohanes secara profetis dibawa ke tahun 1798, kerajaan yang pada waktu itu ada ialah Amerika Serikat, dan ia selanjutnya diberitahukan bahwa kerajaan ketujuh masih akan datang setelah tahun 1798, sebab kerajaan itu belum datang. Kerajaan ketujuh yang masih akan datang setelah tahun 1798 ialah Perserikatan Bangsa-Bangsa, yang dilambangkan oleh sepuluh raja, dan menjadi pokok pembahasan dalam Wahyu tujuh belas. Tetapi ada juga yang kedelapan, yang berasal dari ketujuh itu. Roma selalu muncul sebagai yang kedelapan dan berasal dari ketujuh itu.

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.

Go na le mo gontsi mo go ka tweng ka diteng tsa kgaolo ya bolesome le bosupa, mme rona re mpa re supa magosi a robedi a boporofeti jwa Baebele a a emetsweng mo kgaolong ya bolesome le bosupa, gore re tle re bone gore tlhaloganyo ya Bamillerite ya magosi a mane e dumalana jang le magosi a robedi a Tshenolo 17.

We will address this in the next article.

Yang ni ngin peta jiau de article madok.

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