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# The Book of Daniel - Number Fifty-Six

Buku Daniel - Nombor Lima Puluh Enam

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

Membuka Rahasia Wahyu 17: Nubuat Terakhir tentang Pelacur Besar dan Binatang Buas

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.”

Penampilan terakhir kerajaan-kerajaan dalam nubuat Alkitab terdapat dalam Wahyu pasal tujuh belas. Dalam pasal itu, pada ayat tiga, Yohanes dibawa ke “padang gurun”, supaya malaikat itu dapat menunjukkan kepada Yohanes penghakiman atas “pelacur besar” dalam nubuat, yang duduk di atas “banyak air” dan yang telah melakukan “percabulan” dengan “raja-raja di bumi.”

> 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.

> Lalu datanglah seorang dari tujuh malaikat yang memegang tujuh cawan itu, lalu berbicara kepadaku, katanya kepadaku, “Marilah ke sini; aku akan menunjukkan kepadamu penghukuman atas pelacur besar yang duduk di atas banyak air; dengan dia raja-raja di bumi telah berbuat cabul, dan penghuni-penghuni bumi telah dibuat mabuk oleh anggur percabulannya.” Maka ia membawa aku dalam Roh ke padang gurun; dan aku melihat seorang perempuan duduk di atas seekor binatang yang berwarna merah kirmizi, penuh dengan nama-nama hujat, mempunyai tujuh kepala dan sepuluh tanduk. Wahyu 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.

Ho ya ka mantšu a Johane ka boyena, “lešoka” le emela mengwaga e sekete e tee makgolo a mabedi le masome a tshela ya pušo ya bopapa go tloga ngwageng wa 538 go fihla nakong ya bofelo ka 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.

> “Na msadi akakimbilia nyikani, ambako ana mahali palipotayarishwa na Mungu, ili huko walishwe siku elfu moja mia mbili na sitini. … Naye yule mwanamke akapewa mabawa mawili ya tai mkubwa, apate kuruka kwenda nyikani, mahali pake, ambako hulishwa kwa wakati, na nyakati, na nusu ya wakati, mbali na uso wa yule joka.” Ufunuo 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.

Entsitsini, John athuthelwa eminyakeni eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kobupapa. Leyo minyaka yayifanekiselwe yiminyaka emithathu nengxenye yesomiso emlandweni kaJezebeli, u-Ahabi no-Eliya. Leyo minyaka kwakufanele iqhubeke kuze kube yilapho ubupapa buthola inxeba labo elibulalayo ngo-1798, ngokuba lokho kwakube “kumisiwe” ukuba kwenzeke ekupheleni kokucasuka kokuqala, okwaba ukuphela kwempi ehliselwa phezu kwendlu engcwele kanye nebandla ngamandla amabili achithayo obuhedeni nobupapa. Wonke la maqiniso abekiwe ezihlokweni zakamuva.

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.

“മഹാവേശ്യ” എന്നു പറയപ്പെടുന്നത് യെശയ്യാവിന്റെ തൂറിന്റെ വേശ്യയാണ്; അവൾ “ഒരു രാജാവിന്റെ ദിവസങ്ങൾ” ആയിരുന്ന പ്രതീകാത്മക എഴുപത് വർഷങ്ങൾക്കു മറക്കപ്പെട്ടിരിക്കേണ്ടതായിരുന്നു. ഐക്യനാടുകളുടെ ചരിത്രം, ബൈബിൾ പ്രവചനത്തിലെ ആദ്യ രാജ്യം ആയിരുന്ന ബാബിലോണിന്റെ ആധിപത്യകാലത്തെ എഴുപത് വർഷത്തെ അടിമത്തം മുഖേന മുൻകൂട്ടി പ്രതിനിധീകരിക്കപ്പെട്ടിരുന്ന പ്രതീകാത്മക എഴുപത് വർഷങ്ങളുടെ ചരിത്രമാണ്. ആ ചരിത്രകാലത്ത് തൂറിന്റെ മഹാവേശ്യ മറക്കപ്പെട്ടിരിക്കേണ്ടതായിരുന്നു. ആ ചരിത്രത്തിന്റെ അവസാനം അവൾ ഓർക്കപ്പെടുകയും, വീണ്ടും പുറപ്പെട്ടു തന്റെ ഗാനങ്ങൾ പാടുകയും ചെയ്ത്, അങ്ങനെ ഭൂമിയിലെ രാജാക്കന്മാരോടുകൂടെ വ്യഭിചാരം ചെയ്യുകയും ചെയ്യേണ്ടതായിരുന്നു. പാപ്പാത്വാധിപത്യത്തിന്റെ ന്യായവിധി കാണേണ്ടതിന്നായി യോഹന്നാൻ ആത്മീയമായി പാപ്പാത്വഭരണത്തിന്റെ ചരിത്രത്തിലേക്കു കൊണ്ടുപോകപ്പെട്ടു. വ്യഭിചാരം ചെയ്ത യാജകന്റെ മകളുടെ ന്യായവിധി അവളെ അഗ്നിയാൽ ചുട്ടുകളയുക എന്നതായിരുന്നു.

> 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.

> “Morwadia mongwe le mongwe wa moperesiti, fa a itesefatsa ka go dira boaka, o nyefola rraagwe; o tla fisiwa ka molelo.” Lefitiko 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.

Ka nikep mawhphai ïa ka jingbishar ïa kata ka kawei kaba khraw, kaba la ai ha U Ioannis da uwei na kita ki angel kiba la theh noh ïa kawei na ki hynñiew tylli ki khlam kiba khatduh, ka long ba la thang ïa ka da ka ding.

> 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.

> “Mani dokhi sni ong∙ahgipa chong∙gipa bok rangko na∙a nikgiminchim, iarangara ua besaoni saknaenggen, aro uko gimaatgen aro changniatgen, aro uni be∙enko cha∙gen, aro uko wa∙alo songgen.” Para. 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.

Ame a ɔbea aguamanfo kɛse no te so no yɛ wiase nnipa, a wɔde wɔn bɛba ne tumi ase bere a United States daadaa wiase nyinaa ma wɔsom aboa no, a ɔno nso ne ɔbea aguamanfo kɛse no. Afei United States bɛyɛ ahemfo du no mu ɔhene titiriw a wɔgyina hɔ ma wɔn wɔ Adiyisɛm ti dunsɔn nkɔmhyɛ no mu, na saa mfonini yi mu no United States gyina hɔ ma ɔhene a odi kan ne ɔbea no yɛ aguamammɔ, ɛwom sɛ akyiri yi ɔne ahemfo no nyinaa bɛyɛ saa ade no.

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.

Kgosi ya pele ya dikgoši tše dintši e emelwa ke Ahaba, yo a bego a nyetšwe ke seotswa se segolo, seo se emelwago bjalo ka Isebele ka kerekeng ya Thiatira. Kahlolo ya Isebele (seotswa se segolo), e phethagatšwa ke dikgoši tše lesome, tšeo di tlago go gapeletšwa go tsenela kgwerano ya kereke le mmušo ka maatla a United States. Dikgoši tšeo di tla dumelelana go dumelela bopapa go buša lefase (go dula godimo ga meetse), go sa šetšwe lehloyo la tšona go seotswa seo.

> 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.

> Na pem kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; lakini hupokea mamlaka kama wafalme kwa muda wa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama nguvu na uwezo wao. Hawa watapigana na Mwana-Kondoo, na Mwana-Kondoo atawashinda; kwa maana yeye ni Bwana wa mabwana, na Mfalme wa wafalme; na wale walio pamoja naye ndio walioitwa, na wateule, na waaminifu. Kisha akaniambia, Yale maji uliyoyaona, hapo alipo ameketi yule kahaba, ni jamaa, na makutano, na mataifa, na lugha. Na zile pembe kumi ulizoziona juu ya yule mnyama, hao watamchukia yule kahaba, nao watamfanya kuwa ukiwa na uchi, nao watakula nyama yake, na kumteketeza kwa moto. Kwa maana Mungu ametia mioyoni mwao kutimiza mapenzi yake, na kuwa na shauri moja, na kuupa yule mnyama ufalme wao, hata maneno ya Mungu yatakapotimizwa. Na yule mwanamke uliyemwona ni ule mji mkuu, unaowamiliki wafalme wa dunia. Ufunuo 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.

“Raja-raja sepuluh” (United Nations) itu, sebenarnya membenci kepausan, tetapi oleh keadaan dipaksa untuk menyerahkan kerajaan mereka yang berumur singkat itu kepada kuasa kepausan, dalam harapan yang sia-sia untuk menyelamatkan dunia daripada malapetaka yang kian bertambah. Apabila mereka menyedari penipuannya, mereka menjadi alat untuk membakarnya dengan api sebagai penggenapan hukum dalam Imamat.

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

“Raja sepuluh” itu “berperang melawan Anak Domba” melalui penganiayaan yang mereka datangkan ke atas umat Allah pada akhir zaman.

> 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.

> Mengapakah bangsa-bangsa kafir mengamuk, dan bangsa-bangsa membayangkan perkara yang sia-sia? Raja-raja dunia bangkit menentang, dan para penguasa bermufakat bersama-sama, melawan Tuhan dan melawan Yang Diurapi-Nya, dengan berkata, Marilah kita memutuskan belenggu mereka, dan membuang tali-tali mereka dari pada kita. Dia yang bersemayam di sorga akan tertawa; Tuhan akan memperolok-olokkan mereka. Kemudian Ia akan berfirman kepada mereka dalam murka-Nya, dan mengejutkan mereka dalam kehangatan amarah-Nya. Mazmur 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.

Poging-pak hna a siam chu, lei lalte hmangin, Krista chungah kraws-ah pawh an ti tawh a ni.

> 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.

> Siapa yang dengan mulut hamba-Mu Daud telah berfirman: Mengapa bangsa-bangsa lain mengamuk, dan bangsa-bangsa mereka-rekakan perkara yang sia-sia? Raja-raja di bumi bangkit berdiri, dan para penguasa berhimpun bersama-sama melawan Tuhan dan melawan Kristus-Nya. Sebab sesungguhnya terhadap Anak-Mu yang kudus, Yesus, yang telah Engkau urapi, baik Herodes maupun Pontius Pilatus, bersama bangsa-bangsa lain dan umat Israel, telah berhimpun, untuk melakukan segala sesuatu yang oleh tangan-Mu dan keputusan-Mu telah ditentukan sebelumnya untuk terjadi. Kisah Para Rasul 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.

“Raja-raja di bumi” yang bangkit menentang Kristus pada penyaliban-Nya melambangkan “sepuluh raja” dalam Wahyu tujuh belas yang sekali lagi berperang melawan Anak Domba dengan menganiaya umat-Nya. Di salib, raja-raja itu adalah “perhimpunan orang fasik” yang “mengepung” Kristus, dan yang berbuat demikian sekali lagi terhadap umat-Nya pada hari-hari terakhir.

> 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.

> Sebab anjing-anjing telah mengelilingi aku; kumpulan orang fasik telah mengepung aku; mereka menusuk tangan dan kakiku. Segala tulangku dapat kuhitung; mereka memandang dan menatap aku. Mereka membagi-bagi pakaianku di antara mereka, dan membuang undi atas jubahku. Mazmur 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.

Magosi a lesome, a a tlišago kahlolo godimo ga seotswa se segolo, a tla se tšhuma ka mollo, gobane ke seotswa seo se ipolelago gore ke morwedi wa moperisita. Magosi ao gape a emetšwe bjalo ka “dimpša,” gomme magosi a lesome a ka se no tšhuma seotswa se segolo ka mollo feela, eupša a tla “ja nama ya sona.” Lehu la Isebele le ile la tlišwa ge a be a lahlelwa go tšwa lebotong gomme a phatlaletšwa fase, gomme ka morago dimpša tša tla tša ja nama ya gagwe.

> 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.

> Dan apabila Yehu tiba di Yizreel, Izebel mendengarnya; lalu ia memoles wajahnya, menghiasi kepalanya, dan memandang keluar dari sebuah jendela. Dan ketika Yehu masuk melalui pintu gerbang, berkatalah ia, “Adakah damai bagi Zimri, yang membunuh tuannya itu?” Lalu ia mengangkat wajahnya ke arah jendela dan berkata, “Siapa di pihakku? Siapa?” Maka dua atau tiga orang sida-sida menengok kepadanya dari jendela. Dan ia berkata, “Lemparkan dia ke bawah.” Maka mereka melemparkannya ke bawah; dan sebagian darahnya terpercik pada dinding dan pada kuda-kuda, lalu ia menginjak-injaknya. Setelah ia masuk, ia makan dan minum, lalu berkata, “Pergilah sekarang, lihatlah perempuan terkutuk itu, dan kuburkanlah dia, sebab ia adalah putri seorang raja.” Maka mereka pergi untuk menguburkannya; tetapi mereka tidak menemukan lagi dari padanya selain tengkorak, kaki-kaki, dan telapak tangan. Sebab itu mereka kembali dan memberitahukannya kepadanya. Lalu berkatalah ia, “Inilah firman Tuhan, yang telah diucapkan-Nya dengan perantaraan hamba-Nya Elia, orang Tisbe itu, demikian: Di tanah milik Yizreel anjing-anjing akan memakan daging Izebel; dan mayat Izebel akan menjadi seperti kotoran di atas permukaan ladang di tanah milik Yizreel, sehingga orang tidak akan berkata: Inilah Izebel.” 2 Raja-raja 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.

Mebuso e lesome, e le Ditšhaba tše Kopanego, yeo kgoši ya yona e kgolo e lego United States, e tla tliša kahlolo godimo ga bopapa ka go mo fiša ka mollo le go ja nama ya gagwe. Kahlolo yeo ke yona yeo morongwa a tlilego go e bontšha Johane, gomme gore a dire bjalo a rwala Johane a mo iša historing ya lešoka, eupša e sego fela ntlheng efe goba efe ya histori ya lešoka, eupša mafelelong a yona ka noši. Go molaleng gore Johane o be a beilwe mafelelong a nywaga e sekete-pedi-makgolo-tshela, gobane ge a bona mosadi o be a šetše a tagilwe ke madi a tlaišo, e bile a šetše a tsebja e le mmago diotswa.

> 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.

> Khokho ari nṱwala nga Muya a nnisa sogweni: nda vhona musadzi o dzula kha tshivhili tshitswuku, tsho ḓala madzina a u nyefula Mudzimu, tshi na ṱhoho dza sumbe na ṋanga dza fumi. Musadzi o vha o ambadzwa muvhala wa pherphulu na mutswuku, o khavhiswa nga musuku na matombo a ndeme na dzimbeu, e na khaphu ya musuku tshanḓani tshawe, yo ḓalaho zwithu zwi nengisaho na vhutshila ha vhupombwe hawe. Nahone kha phanḓa yawe ho vha ho ṅwaliwa dzina, TSHIPHIRI, BABELA KHULU, MMAA-MAPHOMBO NA ZWITHU ZWI NENGISAHAHO ZWA SHANGO. Nda vhona musadzi o kambiwa nga malofha a vhakhethwa, na nga malofha a vhafelatumelo vha Yesu: nahone musi ndi tshi mu vhona, nda mangala nga u mangala hukulu. Nzumbululo 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.

Mosadi wa boaka wa Ture, yo gape e leng “mosadi yo mogolo wa boaka” yo o emetsweng mo go Tshenolo kgaolo ya lesome le bosupa, o ne a tshwanetse go lebalwa go fitlha mo nakong e a neng a tla boa gape a opela dipina tsa gagwe le go dira boaka le dikgosi tsa lefatshe.

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.

Nnɛma nhoma biara a wɔde ne ho to so a wɔtintimii ansa na afe 1950 reba no da no adi sɛ ɔbea a wɔhyɛɛ no kɔkɔɔ ntoma wɔ Adiyisɛm ti dunsɔn mu no yɛ Roma Katolek Asɔre no ho sɛnkyerɛnne; nanso nnɛ wiase no susuw sɛ Katolek Asɔre no yɛ Kristoni asɔre. Wiase no werɛ afi sɛnea ɔyɛ ankasa.

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.

Yohane ha a mmona, mahloriso a Mehla ea Lefifi a ne a se a fihletse qetello ea ’ona, hobane o ne a se a tahiloe ke mali a bahalaleli. Tlhaho e bontša tsa moea, ’me motho o tahoa ka mor’a hore a noe, eseng pele.

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.

Banding-banding Protestan yang telah memisahkan diri daripada Katolik berabad-abad sebelum 1798 telah pun memulakan perjalanan mereka kembali kepada persekutuan Katolik menjelang 1798, kerana dia dikenal pasti sebagai “IBU SEGALA PELACUR.” Apabila Yohanes melihatnya dan tercengang, gereja-gereja yang dahulunya telah memisahkan diri daripada persekutuannya telah pun kembali. Maka Yohanes dibawa kepada tahun 1798, ketika perempuan sundal besar itu telah pun membunuh berjuta-juta orang Kristian, dan yang telah pun menggoda bekas gereja-gereja Protestan untuk menerima dakwaannya yang lancang bahawa dialah ketua segala gereja, sebagaimana Yustinianus telah mengenal pastinya pada tahun 533.

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

Ho ya ka pono ya boporofeta ya 1798, moengele a ba a bontsha Johane seswantšho sa bofelo sa mebušo ya boporofeta bja Beibele.

> 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.

> Malaikat itu berkata kepadaku, “Mengapakah engkau heran? Aku akan memberitahukan kepadamu rahasia perempuan itu dan rahasia binatang yang mengangkut dia, yang mempunyai tujuh kepala dan sepuluh tanduk. Binatang yang telah kaulihat itu pernah ada, sekarang tidak ada, dan akan muncul dari jurang maut, lalu menuju kebinasaan. Dan mereka yang diam di bumi akan tercengang, yaitu mereka yang namanya tidak tertulis dalam kitab kehidupan sejak dunia dijadikan, ketika mereka melihat binatang itu, yang pernah ada, sekarang tidak ada, namun ada. Di sinilah akal budi yang berhikmat. Ketujuh kepala itu adalah tujuh gunung, yang di atasnya perempuan itu duduk. Dan itu adalah tujuh raja: lima sudah jatuh, yang satu ada, dan yang lain belum datang; dan apabila ia datang, ia harus tinggal seketika saja. Dan binatang yang pernah ada, dan sekarang tidak ada itu, ia sendiri adalah yang kedelapan, namun berasal dari ketujuh itu, dan ia menuju kebinasaan. Dan kesepuluh tanduk yang telah kaulihat itu adalah sepuluh raja, yang belum menerima kerajaan; tetapi menerima kuasa sebagai raja selama satu jam bersama-sama dengan binatang itu.” Wahyu 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.

Ko setho ke mmuso mo porofeteng ya Baebele, jaaka go bonala sentle mo dikgaolong tsa bosupa le borobedi tsa Daniele; mme sephiri se moengele a se senolelang Johane ke sephiri sa setho le sa mosadi yo o se palameng. Mosadi yo o mo sethong ke seaka se segolo se se dirang boaka le dikgosi tsa lefatshe. Ke Jesebele, mme monna wa gagwe ke Ahabe.

> 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.

> “Kerana itu seorang laki-laki akan meninggalkan ayahnya dan ibunya, dan akan bersatu dengan isterinya, dan keduanya akan menjadi satu daging.” Kejadian 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.

Lelaki tetap lelaki dan perempuan tetap perempuan, tetapi bersama-sama mereka menjadi satu daging. Rahsia binatang itu ialah bahawa ia merupakan gabungan gereja dan negara, gabungan perempuan (gereja) dan binatang (raja-raja) yang menjadi satu kerajaan, yang terdiri daripada dua bahagian. Kepintaran kenegaraan dan kepintaran kegerejaan yang digabungkan, dengan perempuan itu menguasai hubungan tersebut, itulah “patung binatang itu.” Yohanes diperlihatkan perempuan itu ditanggung oleh binatang itu, kerana dialah yang menguasai hubungan tersebut.

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

> Mme mosadi yo o mmoneng ke motse o mogolo oo o busang dikgosi tsa lefatshe. Tshenolo 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.

Sebata le mosadi ba emela mmuso o le mongwe (nama e le nngwe), eupša morongwa o gatelela kamano ya seotswa se segolo le dikgoši tša lefase. “Sebata seo” “se bego se le gona, eupša ga se gona,” seo “se tlago go rotoga sekoting se se se nago botebo, gomme se ye tahlegong,” seo “ba ba agilego lefaseng ba tlago go makala ka morago ga sona,” ke bopapa ge ntho e bolayago ya seotswa se segolo e fodišitšwe. “Se be se le gona” bjalo ka mmuso wa bohlano wa boporofeta bja Beibele, eupša go ile gwa “laolwa” gore se tla amogela ntho e bolayago ka 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.

Apabila Yohanes dibawa secara rohani ke tahun 1798, perempuan itu “bukan” seekor binatang; namun “kelak”, apabila luka parahnya disembuhkan pada penghujung tujuh puluh tahun simbolik yang berakhir pada undang-undang Hari Ahad yang bakal segera datang, dia “adalah” hidup semula, menyanyikan nyanyiannya, melakukan percabulan dan membunuh orang Kristian.

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.

Kgaolo ya lesome le bosupa ke tlhagiso ya bofelo ya mebuso ya boporofeti jwa Baebele, mme ka jalo e tshwanetse go dumalana le go umakwa ga ntlha ga mebuso ya boporofeti jwa Baebele. Go umakwa ga ntlha ga mebuso eo go fitlhelwa mo go Daniele kgaolo ya bobedi, e e emetsweng mo ditšhateng tsotlhe tse pedi tse e neng e le tiragatso ya taolo ya ga Habakuke ya gore, “Kwala pono, o e tlhalose sentle mo matlapeng.”

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.

Wabamiler walihi sawa katika uelewa wao wa falme za Danieli za unabii wa Biblia kama zinavyowakilishwa katika sura ya pili, ya saba, na ya nane, lakini uelewa wao haukuwa mkamilifu. Vito vya Miller vya Danieli sura ya pili hung’aa mara kumi zaidi katika siku za mwisho, kwa maana vinatambuliwa kuwa vinaonyesha rejea ya kwanza, si tu ya falme za unabii wa Biblia, bali pia ya rejea ya kwanza ya ufunuo kwamba yule wa nane ametokana na wale saba. Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo.

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.”

Semua nabi berbicara tentang hari-hari terakhir, dan Yohanes, dalam Wahyu pasal tujuh belas, sedang mengenal pasti kerajaan duniawi yang terakhir ketika ia mempersembahkan “binatang yang” “telah ada, dan sekarang tidak ada; dan akan naik dari jurang maut, lalu menuju kebinasaan.” Binatang itu naik dari “jurang maut,” yang merupakan lambang bagi suatu “manifestasi baharu kuasa Iblis.”

> “‘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.

> “‘Hape ba qeta [ba ntse ba qeta] bopaki ba bona.’ Nako eo lipaki tse peli li neng li tshwanetse ho porofeta li apere mekotla ea manyalo e ile ea fela ka 1798. Ha li ntse li atamela qetellong ea mosebetsi oa tsona lefifing, ntoa e ne e tshwanetse ho etsoa khahlanong le tsona ke matla a emeloang e le ‘sebata se nyolohang sekoting se se nang pheletso.’ Linaheng tse ngata tsa Europe, matla a neng a busa Kerekeng le ’Musong a ne a laoloa ka makholo a lilemo ke Satane, ka mokhoa oa bopapa. Empa mona ho hlahisoa ponahatso e ncha ea matla a boSathane.” 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.

Moruti ba bangwe ba thutabomodimo ba tla ganetsa ka gore, ka ntlha ya gore “sebatana se se tlhatlogang se tswa mo moleteng o o se nang botlase” mo go Tshenolo kgaolo ya lesome le bongwe, se lemogiwa mo temaneng eo e le go gana boteng ga Modimo ga Phetogo ya Fora, ka jalo polelwana e e reng “molete o o se nang botlase” ke sesupo sa go gana boteng ga Modimo. Mme Boiselamo bo ne jwa tlhatloga bo tswa mo “moleteng o o se nang botlase” mo go Tshenolo kgaolo ya boferabongwe, mme Boiselamo ga se go gana boteng ga Modimo. Molete o o se nang botlase o emela ponatshego ya ga Satane.

> “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.

> “Ani Pilatengsia ko ka Jisu an∙chingna nikani re∙baako angko mesmorizim de Setanoni ong∙a, bottomless pit-onikoba ong∙a, aro ian altu gita unona re∙bagen, uko jakkalgipa manderang baksa.” 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.

Sesuatu yang berasal daripada “Iblis” ialah sesuatu yang berasal daripada “jurang maut.” Dalam Wahyu tujuh belas, binatang yang naik dari jurang maut itu ialah kuasa yang menuju kepada kebinasaan, dan mereka yang namanya tidak tertulis dalam kitab itu akan takjub mengikutinya. “Kebinasaan” bererti penghukuman kekal dan digambarkan dalam Wahyu sebagai “tasik api,” iaitu tempat binatang itu dicampakkan.

> 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.

> ហើយសត្វសាហាវនោះត្រូវបានចាប់ ហើយជាមួយវាមានហោរាក្លែងក្លាយដែលបានធ្វើអព្ភូតហេតុនៅចំពោះមុខវា ដោយអព្ភូតហេតុទាំងនោះគាត់បានបញ្ឆោតអ្នកដែលបានទទួលសញ្ញារបស់សត្វសាហាវ និងអ្នកដែលគោរពបូជារូបរបស់វា។ អ្នកទាំងពីរនេះត្រូវបានបោះទាំងរស់ទៅក្នុងបឹងភ្លើងដែលឆេះដោយស្ពាន់ធ័រ។ វិវរណៈ 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.

Dalam fasal tiga belas, binatang yang pertama, yang keluar dari laut, yang dikenal pasti secara langsung oleh Sister White sebagai kepausan, dikenal pasti. Dalam petikan itu, dunia hairan mengikuti binatang kepausan itu.

> 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.

> Au ka ngai u sawm pakhat chu thih hlauhawm taka hliam angin ka hmu a; a thih hlauhawm hliam chu tihdam a ni ta: tin, khawvêl zawng zawngin sakawlh chu mak an ti a, an zui ta. Thupuan 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.

สัตว์ร้ายในวิวรณ์บทที่สิบเจ็ดซึ่ง “บรรดาผู้ที่อาศัยอยู่บนแผ่นดินโลกจะพากันประหลาดใจ” และติดตามนั้น คือการสำแดงครั้งสุดท้ายแห่งอำนาจของซาตาน ซึ่งจะเกิดขึ้นเมื่อบาดแผลอันถึงตายของสันตะปาปาได้รับการรักษาให้หาย ณ เวลาของกฎหมายวันอาทิตย์ที่กำลังจะมาถึงในไม่ช้า ลักษณะเชิงพยากรณ์ทุกประการของหญิงนั้นและของสัตว์ร้ายที่นางขี่อยู่ในบทที่สิบเจ็ด ล้วนชี้บ่งถึงคริสตจักรแห่งกรุงโรม ดังที่พจนานุกรมทั้งหลายซึ่งตีพิมพ์ก่อนปี 1950 ได้ชี้ไว้แล้ว

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.

Sato la Revelation mi kumi na saba, ni ishara ya muungano wa kanisa na serikali, ambao ndio sanamu ya yule mnyama. Mnyama mwenye vichwa saba na pembe kumi ni ufalme unaoundwa na wale wafalme kumi (Umoja wa Mataifa), ambao mwanamke amempanda na anatawala juu yake. Yule mwanamke ni upapa, ambaye anatambulishwa kuwa Babeli mkuu, mama wa makahaba. Baada ya alama hizi kutambulishwa tunaweza kurudi kwenye mwaka 1798; nukta katika historia ambako Yohana alichukuliwa ili apokee uwakilisho wa mwisho wa falme za unabii wa Biblia.

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

Kita akan membahas kerajaan-kerajaan itu, serta perlambangannya dalam Daniel pasal dua, dalam artikel berikutnya.

> “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.

> “Setšhaba se seng le se seng se tlilego sethaleng sa tiragalo se dumeletšwe go tšea lefelo la sona mo lefaseng, gore go bonagale ge eba se tla phethagatša morero wa ‘Molebeledi le yo Mokgethwa.’ Boporofeta bo latetše go phagama le go wa ga mebušo e megolo ya lefase—Babilona, Medo-Peresia, Gerika, le Roma. Ka e nngwe le e nngwe ya tše, bjalo ka ka ditšhaba tša maatla a manyenyane, histori e ipoeleditše. Se sengwe le se sengwe se bile le nako ya sona ya teko, se sengwe le se sengwe sa palelwa, letago la sona la fela, maatla a sona a tloga, gomme lefelo la sona la tšewa ke se sengwe.”

> “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.

> “Le hoja lichaba li ile tsa hana melao-motheo ea Molimo, ’me ka ho hana hona tsa ikitlaelletsa timetso ea tsona, ho ne ho ntse ho bonahala ka ho hlaka hore morero oa bomolimo, o busang holim’a tsohle, o ne o sebetsa ka metsamao eohle ea tsona.” Education, 177.

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