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# The Eighth is of the Seven - Number Two

ទីប្រាំបី គឺជាម្នាក់ក្នុងចំណោមប្រាំពីរ — លេខពីរ

Kingdoms of Bible Prophecy

ਅਗੰਮ-ਵਾਕ ਦੇ ਬਾਈਬਲੀ ਰਾਜੱ

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.

Munyaya yakapfuura takaratidza kuti vaMillerite vakanga vasingakwanisi kuona Roma kupfuura kungova Roma yechihedheni neRoma yepapa, kunyange hazvo vakataura pamusoro pemisiyano yaiva pakati pemasimba iwayo maviri. Kuna vaMillerite, misiyano yaiva pakati peRoma yechihedheni neRoma yepapa haina kuvaendesa pakuziva kuti Roma yepapa ndiyo yaiva umambo hwechishanu hwakatevera umambo hwechina hweRoma yechihedheni. Mushure mekuodzwa mwoyo kwa1844, Hanzvadzi White akazivisa masimba matatu eZvakazarurwa 12 na13 seeshato iri muchitsauko 12, ipapo hupapa, sechikara chakabuda mugungwa muchitsauko 13, chakateverwa neUnited States sechikara chakabuda panyika. Mushure mekunge hwaro hwaiswa, Ishe vakazarura chiedza pamusoro pemubatanidzwa wakapetwa katatu weshato, chikara, nemuporofita wenhema uyo muchitsauko 16 cheZvakazarurwa unotungamirira nyika kuAmagedhoni.

> “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.

> “Mutsetse wechiporofita umo munowanikwa zviratidzo izvi unotanga naZvakazarurwa 12, neshato yakatsvaka kuparadza Kristu pakuzvarwa Kwake. Shato inonzi ndiSatani (Zvakazarurwa 12:9); ndiye akakurudzira Herodhi kuti auraye Muponesi. Asi mumiriri mukuru waSatani mukurwisa Kristu navanhu Vake mukati memazana emakore ekutanga eNguva yechiKristu hwaiva Umambo hweRoma, umo chihedheni ndihwo hwaiva chitendero chaitonga. Naizvozvo, kunyange zvazvo shato, pakutanga kwayo, ichimirira Satani, zvakare, mupfungwa yechipiri, chiratidzo cheRoma yechihedheni.”

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Mu ndima ya 13 (vhesi 1–10) munotsanangurwa chimwe chikara, ‘chakanga chakafanana nembada,’ icho chakapiwa nedhiragoni ‘simba rayo, nechigaro chayo, nesimba guru rokutonga.’ Chiratidzo ichi, sokutenda kwakaita maPurotesitendi mazhinji, chinomirira hupapa, hwakatevera pasimba, nechigaro, nechiremera zvakambobatwa neumambo hweRoma hwekare. Pamusoro pechikara chakafanana nembada zvinonzi: ‘Chakapiwa muromo waitaura zvinhu zvikuru nokumhura…. Uye chakashamisa muromo wacho mukumhura Mwari, kumhura zita rake, netabhenakeri yake, navanogara kudenga. Uye chakapiwa kuti chiite hondo nevatsvene, nokuvakunda; uye chakapiwa simba pamusoro pamarudzi ose, nendimi, nendudzi, nenyika.’ Uprofita uhwu, hwakada kufanana chose netsananguro yenyanga duku yaDanieri 7, pasina kupokana hunonongedzera kuhupapa.”

> “‘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.’

> “‘Akapiwa simba kuti aenderere mberi kwemwedzi makumi mana nemiviri.’ Uye, anodaro muprofita, ‘Ndakaona rimwe remisoro yacho richinge rakuvadzwa kusvika pakufa.’ Uyezve: ‘Anotapa vanhu achivaendesa muutapwa achaendawo muutapwa; anouraya nomunondo anofanira kuurawa nomunondo.’ Mwedzi makumi mana nemiviri iyi ndiyowo yakafanana ne‘nguva, nenguva, nehafu yenguva,’ makore matatu nehafu, kana mazuva 1260, epaDhanieri 7—nguva iyo simba reupapa raifanira kudzvinyirira vanhu vaMwari. Nguva iyi, sezvakataurwa muzvitsauko zvapfuura, yakatanga nokukudzwa kweupapa, muna A.D. 538, ikaguma muna 1798. Panguva iyoyo papa akaitwa musungwa neuto reFrance, simba reupapa rikagamuchira ronda raro rinouraya, uye chiporofita chikazadziswa, ‘Anotapa vanhu achivaendesa muutapwa achaendawo muutapwa.’”

> “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.

> “Panguva ino chimwe chiratidzo chinobva chaunzwa. Muporofita anoti: ‘Ndakaona chimwe chikara chichikwira chichibva panyika; uye chakanga chine nyanga mbiri dzakaita sedzegwayana.’ Ndima 11. Zvose zviri zviviri chimiro chechikara ichi nenzira yokumuka kwacho zvinoratidza kuti rudzi runomiririrwa nacho rwakasiyana neaya akaratidzwa nezviratidzo zvakapfuura. Humambo hukuru hwakatonga nyika hwakaratidzwa kumuporofita Dhanieri semhuka dzinodya, dzichisimuka apo ‘mhepo ina dzokudenga dzakarova gungwa guru.’ Dhanieri 7:2. Muna Zvakazarurwa 17 mutumwa akatsanangura kuti mvura inomirira ‘vanhu, namapoka avanhu, nendudzi, nendimi.’ Zvakazarurwa 17:15. Mhepo chiratidzo chokurwisana. Mhepo ina dzokudenga dzichirova gungwa guru dzinomirira zviitiko zvinotyisa zvokukunda nokumukira hurumende, izvo zvakaita kuti humambo huwane simba.”

> “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.

> “Asi chikara chine nyanga dzakafanana nedzegwayana chakaonekwa ‘chichibuda panyika.’ Panzvimbo pokukunda mamwe masimba kuti chizvisimbise, rudzi runomiririrwa saizvozvo runofanira kumuka munzvimbo yakanga isina kumbogarwa kare uye rukure zvishoma nezvishoma norugare. Naizvozvo, harugoni kumuka pakati pamarudzi akamanikana uye anorwisana eNyika Yekare—gungwa iro rinovhiringidzika re‘vanhu, namapoka mazhinji avanhu, nendudzi, nendimi.’ Runofanira kutsvakwa muKontinendi yokuMadokero.”

> “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.

> “Ndi fuko liti la mu Dziko Latsopano limene mu 1798 linkadzuka kulowa mu mphamvu, likupereka lonjezo la mphamvu ndi ukulu, ndi kukopa chidwi cha dziko? Kugwiritsa ntchito chizindikirochi sikulola kukaikira kulikonse. Fuko limodzi, ndipo limodzi lokha, limakwaniritsa zofunika za uneneri umenewu; likulozera mosakayikira ku United States of America. Mobwerezabwereza lingaliroli, pafupifupi mawu enieniwo a mlembi wopatulika, lagwiritsidwa ntchito mosadziwa ndi wolankhula pagulu ndiponso ndi wolemba mbiri pofotokoza za kukwera ndi kukula kwa fuko limeneli. Chilombocho chinaoneka ‘chikutuluka m’dziko;’ ndipo, mogwirizana ndi omasulira, mawu amene apa atanthauzidwa kuti ‘chikutuluka’ kwenikweni amatanthauza ‘kukula kapena kumera monga chomera.’ Ndipo, monga taonera, fukolo liyenera kuwuka m’dera limene poyamba silinali kukhalidwapo. Wolemba wodziwika, pofotokoza za kuwuka kwa United States, amalankhula za ‘chinsinsi cha kutuluka kwake m’malo opanda kanthu,’ ndipo akuti: ‘Monga mbeu chete, tinakula kufika pokhala ufumu.’—G. A. Townsend, The New World Compared With the Old, tsamba 462. Nyuzipepala ina ya ku Ulaya mu 1850 inalankhula za United States ngati ufumu wodabwitsa, umene ‘unkatuluka,’ ndipo ‘pakati pa chete la dziko unkawonjezera tsiku ndi tsiku mphamvu yake ndi kunyada kwake.’—The Dublin Nation. Edward Everett, m’mawu a pa mwambo okhudza oyambitsa a fuko lino a Pilgrim, anati: ‘Kodi iwo anayang’ana malo obisika, osapatsa chifukwa cha kusokoneza chifukwa cha kusadziwika kwake, ndi otetezeka chifukwa cha kutali kwake, kumene tchalitchi chaching’ono cha ku Leyden chikanasangalala ndi ufulu wa chikumbumtima? Taonani zigawo zazikulu zimene, mu kugonjetsa kwamtendere, … anyamula pa izo mbendera za mtanda!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, tsamba 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.

> “‘සිංහ පැටියෙකුට සමාන අඟ දෙකක් ඔහුට තිබුණේය.’ එම සිංහ පැටියෙකුට සමාන අඟ, යෞවනත්වය, නිර්දෝෂභාවය සහ මෘදුභාවය දක්වයි; 1798 දී ‘ඉහළට එමින්’ සිටින ලෙස പ്രവാചකයාට ඉදිරිපත් කරනු ලැබූ අවස්ථාවේදී, එය එක්සත් ජනපදයේ චරිතය සුදුසු ලෙස නිරූපණය කරයි. අධිරාජ්‍ය පීඩනයෙන් සහ පූජක අසහනයෙන් රැකවරණයක් සොයමින් මුලින්ම අමෙරිකාවට පලාගිය ක්‍රිස්තියානි නිර්වාසිතයන් අතර, සිවිල් හා ආගමික නිදහස යන විශාල පදනම මත ආණ්ඩුවක් ස්ථාපිත කිරීමට තීරණය කළ බොහෝ දෙනෙක් සිටියහ. ඔවුන්ගේ අදහස්, ‘සියලු මනුෂ්‍යයෝ සමානයෙන් නිර්මාණය කරනු ලැබ ඇත’ යන මහත් සත්‍යයත්, ‘ජීවිතය, නිදහස සහ සතුට සෙවීම’ යන අහිමි කළ නොහැකි අයිතියෙන් ඔවුන් සම්පන්න කරනු ලැබ ඇත යන කරුණත් ප්‍රකාශ කරන ස්වාධීනතා ප්‍රකාශනයෙහි ස්ථානය ලැබීය. තවද, ජනතා ඡන්දයෙන් තේරී පත් වූ නියෝජිතයන් නීති සම්පාදනය කර ඒවා ක්‍රියාත්මක කරන ලෙස විධිවිධාන සලසමින්, ආණ්ඩුක‍්‍රම ව්‍යවස්ථාව ජනතාවට ස්වයංපාලනයේ අයිතිය සහතික කරයි. ආගමික ඇදහීමේ නිදහසද ප්‍රදානය කරන ලදී; සෑම මනුෂ්‍යයෙකුටම තමන්ගේ අන්තර්ඥානයේ නියෝග අනුව දෙවියන්වහන්සේට නමස්කාර කිරීමට අවසර දෙන ලදී. ජනරජවාදය සහ ප්‍රොතෙස්තන්ත්‍රවාදය ජාතියේ මූලික මූලධර්ම බවට පත් විය. මෙම මූලධර්ම එහි බලයත් සමෘද්ධියත් ඇති කරවන රහසය. ක්‍රිස්තියානි ලෝකය පුරා පීඩිතයන් සහ පීඩාවට ලක්වූවන් උනන්දුවෙන් හා බලාපොරොත්තුවෙන් මෙම දේශය දෙස හැරී ඇත. මිලියන ගණනක් එහි වෙරළට පැමිණීමට සොයා ගියහ; එක්සත් ජනපදය භූමියේ ඉතා බලවත් ජාතීන් අතර ස්ථානයකට උසස් වී ඇත.

> “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.

> “Asi chikara chine nyanga dzakaita sedzegwayana ‘chakataura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, uye chinoita kuti nyika navose vanogaramo vanamate chikara chokutanga, icho ronda racho runouraya rwakaporeswa; … chichiti kuna vanogara panyika, vaifanira kuitira chikara mufananidzo, icho chakanga chine ronda remunondo, chikazoramba chiri chipenyu.’ Zvakazarurwa 13:11–14.” Hondo Huru, 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.”

Ndime iyi inoratidza kuti zvitsauko gumi nembiri negumi netatu zviri kuzivisa dhiragoni, chikara, nomuporofita wenhema, masimba matatu ari muna Zvakazarurwa gumi nenhanhatu anotungamirira nyika kuAmagedhoni. Masimba iwayo matatu rimwe nerimwe rine zvitsauko zvaro zvakatsaurirwa zvinofukidza nhoroondo imwe cheteyo yechiporofita. Mavhesi matanhatu okupedzisira aDanieri gumi nerimwe anotanga namashoko anoti, “Uye panguva yokuguma,” iyo yakanga iri 1798. Zvino mavhesi matanhatu iwayo anozivisa mafambiro okupedzisira oupapa kusvikira, mundima yokutanga yaDanieri gumi nembiri, Mikaeri asimuka, nguva yokuedzwa kwavanhu ichivharwa, zvichiunza matenda manomwe okupedzisira. Mundima makumi mana neina yechitsauko chegumi nerimwe, shoko renguva iyoyo rinotsamwisa upapa uye rinotanga kuurayana kukuru kunoitika nguva yokuedzwa isati yavharwa rinomiririrwa se“mashoko anobva kumabvazuva nokumabvazuva okumusoro.”

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.

Ujumbe wa mashariki na kaskazini unawakilisha ujumbe wa mwisho wa onyo, kwa maana hutangazwa muda mfupi kabla ya Mikaeli kusimama. Huo ndio ujumbe wa malaika wa tatu unaotangazwa wakati wa kumiminwa kwa Roho Mtakatifu. Danieli aliuwakilisha ujumbe huo kuwa wa namna mbili. Ujumbe wa “kaskazini” unaoikasirisha upapa ni ujumbe unaomtambulisha “mfalme wa kaskazini” kuwa ni mamlaka ya kipapa, na ujumbe wa “mashariki” ni ujumbe wa wana wa mashariki, yaani, Uislamu. Bila shaka, una maana nyingine muhimu pia, lakini mashariki ni ishara ya Uislamu na mpinga-Kristo ni bandia wa Mfalme wa Kaskazini wa kweli. Ujumbe wa malaika wa tatu unaoonya dhidi ya kuipokea alama ya mfalme wa kaskazini (alama ya mnyama) pia unaonya kwamba Uislamu utapiga wakati ambapo kikombe cha uovu kitakuwa kimejaa kwa ajili ya Marekani, nayo Marekani hukijaza kikombe chake cha uovu katika sheria ya Jumapili.

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.

Chakafukuliwa 13 kuanzia mstari wa 11 na kuendelea kunaainisha historia ileile ya kinabii, nayo pia huanza wakati wa mwisho katika mwaka 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.

> “Mnthlanga yihi ya Misava Leyintshwa leyi a yi ri karhi yi tlakuka yi va ni matimba hi 1798, yi kombisa ntshembo wa matimba ni vukulu, naswona yi kokela nyingiso wa misava? Ku tirhisiwa ka xikombiso lexi a ku pfumeli ku va ni ku kanakana. Tiko rin’we, naswona rin’we ntsena, hi rona leri fikelelaka swilo leswi boxiweke eka vuprofeta lebyi; swi kombisa handle ko twarisa leswaku i United States of America.” 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.

Nhoroondo imwecheteyo yechiporofita inofukidzwa muna Zvakazarurwa 13:11–18 sezvainofukidzwawo muna Danieri 11:40–45. Sezvakaita mavhesi ari muna Danieri, nyaya yebasa reUnited States inoguma nekuvharwa kwenguva yenyasha apo United States inomanikidza nyika kuti igamuchire mucherechedzo wechikara. Zvino, sezvakangoitawo muna Danieri 11, shoko renguva iyoyo rinopiwa muchitsauko 14. Ndiwo marongerwo akafanana zvachose mumapfundo ose ari maviri, kunze kwekuti mavhesi aDanieri ari kutsanangura mabasa eupapa, uye Zvakazarurwa 13 iri kuratidza basa reUnited States. Nemitsara miviri iyoyo tinoona kuti chitsauko 17 chaZvakazarurwa chinofukidza nhoroondo imwecheteyo, asi chichisimbisa basa redhiragoni, rinomiririrwa semadzimambo gumi, avo vari United Nations. Zvitsauko zvitatu izvi, zvichitariswa mutsara pamusoro pemutsara, zvinoratidza basa redhiragoni, rechikara, neremuporofita wenhema izvo muna chitsauko 16 zvinotungamirira nyika kuAmagedhoni; saka zvinokosha kuti Johane atizivise kuti apo chitsauko 17 chinotanga, mumwe wengirozi dzakanga dzadurura matenda manomwe okupedzisira ndiye anouya kuzoudza Johane nezvekutongwa kwechifeve cheRoma.

> 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.

> Ipapo pakasvika mumwe wavatumwa vanomwe vaiva nendiro nomwe, akataura neni achiti kwandiri, Uya kuno; ndichakuratidza kutongwa kwehure guru, rigere pamusoro pemvura zhinji; iro rakaita madzimambo enyika upombwe naro, navagari venyika vakadhakwa newaini youpombwe hwaro. Zvakazarurwa 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.

KuVaMillerite, zvaiva pamusoro peRoma yechihedheni neRoma yepapa, asi pakuguma zvava pamusoro pemubatanidzwa wakapetwa katatu. Sezvaanoita pakuzivisa kwake masimba iwayo matatu muzvitsauko gumi nembiri negumi nenhatu, anonyatsozivisawo mukadzi wechitsauko chegumi nenomwe sepapa.

> “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.

> Mukadzi [Babhironi] wechitsauko 17 chaZvakazarurwa anotsanangurwa achinzi “akanga akapfeka pepuru netsvuku, akashongedzwa nendarama nematombo anokosha nemaparera, ane mukombe wendarama muruoko rwake uzere nezvinonyangadza netsvina: … uye pahuma yake pakanga pakanyorwa zita rinoti, ‘Chakavanzika, Babhironi Guru, mai vehure.’” Muporofita anoti: “Ndakaona mukadzi uyu akadhakwa neropa revatsvene, neropa revafiri kutenda kwaJesu.” Zvakare Babhironi rinonzi “guta guru iro rinotonga madzimambo enyika.” Zvakazarurwa 17:4–6, 18. Simba iro, kwemazana mazhinji amakore, rakachengeta hutongi hweudzvanyiriri pamusoro pamadzimambo echiKristudhomu iRoma. The Great Controversy, 382.

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

Saka, nhoroondo yechiporofita inomiririrwa muchitsauko chegumi nenomwe inotanga riini?

> 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.

> Na akaniendesa katika roho mpaka nyikani; nami nikamwona mwanamke ameketi juu ya mnyama wa rangi nyekundu sana, aliyejaa majina ya makufuru, naye alikuwa na vichwa saba na pembe kumi. Na yule mwanamke alikuwa amevaa nguo za rangi ya zambarau na nyekundu, amepambwa kwa dhahabu na mawe ya thamani na lulu, naye alikuwa na kikombe cha dhahabu mkononi mwake, kimejaa machukizo na uchafu wa uasherati wake. Na juu ya kipaji cha uso wake palikuwa na jina limeandikwa, SIRI, BABELI MKUU, MAMA WA MAKAHABA NA WA MACHUKIZO YA DUNIA. Nami nikamwona yule mwanamke amelewa kwa damu ya watakatifu, na kwa damu ya mashahidi wa Yesu; nami nilipomwona, nikastaajabu kwa mshangao mkuu. Ufunuo 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.

Ukuze uJohane abone lo mfati, ngekuprofetha uyatsatfwa ayiswe ehlane, lona Johane lucobo lwakhe lasewulihlonze kakade esahlukweni se-12, nalabofakazi lababili, njengeminyaka leyinkhulungwane lenkhulu nemashumi lasitfupha yekubusa kwebupapa.

> 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.

> Mukadzi akatizira murenje, kwaakanga agadzirirwa nzvimbo naMwari, kuti vagomuchengeta ikoko mazuva ane chiuru chimwe namazana maviri namakumi matanhatu.... Zvino mukadzi akapiwa mapapiro maviri egondo guru, kuti abhururukire murenje, kunzvimbo yake, kwaanodyiswa kwenguva, nenguva, nehafu yenguva, kure nechiso chenyoka. Zvakazarurwa 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.

Johane akatorwa zvouprofita akaendeswa munguva yerenje, asi ndima yechitatu zvichienda mberi inotsanangura chaizvo kuti Johane akaendeswa kupi mukati memakore ane chiuru chimwe namazana maviri namakumi matanhatu iwayo, nokuti mukadzi akanga atodhakwa neropa rokutambudza, uye akanga atova “mai vehure.” Johane akaendeswa kumagumo enguva yerenje, nokuti mukadzi akanga atonwa ropa rokutambudza, uye machechi ePurotesitendi akanga atotanga kudzokera mudanga rake nokuzova vanasikana vake, nokuti munguva iyoyo akanga achizivikanwa sa“mai vehure.” Akanga atova nevanasikana. Uchapupu hwaJohane muchitsauko chegumi namanomwe hunotanga muna 1798, sezvakaitawo nhoroondo imwe cheteyo youprofita yaimiririra chikara muna Danieri gumi nerimwe nomuprofita wenhema muna Zvakazarurwa gumi nenhatu.

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.

Sokubonana nemimwe mitsetse miviri, apo chitsauko chegumi nenomwe chinopera, chitsauko chegumi nesere chinobva chatsanangura shoko renguva iyoyo. Mitsetse mitatu yechiporofita, mumwe nomumwe nokuda kwemubatanidzwa une zvikamu zvitatu. Yese inoratidzwa pamusoro pechimiro chimwe chete chenhoroondo chinotanga muna 1798 chichiramba chichienderera mberi kusvikira pakuvharwa kwenguva yenyasha, uye yose mitatu inosimbisa shoko rokuyambira rokupedzisira.

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.

Matafura aHabakuki anobata nyaya yaZvakazarurwa 17 zvakadzama zvikuru, saka zvino ndichasvetukira kuchirahwe chinomiririrwa muchitsauko chinorondedzera humambo husere hwechiporofita cheBhaibheri.

> 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.

> Uye heuno uchenjeri hune njere. Misoro minomwe makomo manomwe, pakagara mukadzi pamusoro pawo. Uye madzimambo manomwe aripo: mashanu akawa, rimwe riripo, uye rimwe harisati rasvika; uye kana rasvika, rinofanira kugara kwenguva pfupi. Uye chikara chakanga chiripo, asi chisipo, ndichowo chechisere, uye chinobva pane zvinomwe, uye chinoenda kukuparadzwa. Zvakazarurwa 17:9–11.

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

Daniele o ile a bolella Nebukadnezare a re: “Ke wena hlogo ye ya gauta.”

> 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.

> Na kwose kokose aho abana b’abantu batuye, inyamaswa zo mu ishyamba n’inyoni zo mu kirere yazigushyize mu maboko, kandi yakugize umutware wabyo byose. Ni wowe uyu mutwe wa zahabu. Daniyeli 2:38.

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

Danieri akaudzawo Nebhukadhinezari achiti, “Imi, mambo, muri mambo wamadzimambo.”

> 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.

> Imi, iwe mambo, uri mambo wamadzimambo; nokuti Mwari wokudenga wakakupai ushe, nesimba, nesimba guru, nokubwinya. Danieri 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.

Nebhukadhinezari ndiye aliyekuwa “kichwa,” naye alikuwa mfalme, tena alikuwa mfalme wa wafalme kwa kuwa aliwakilisha ufalme wa kwanza miongoni mwa falme zilizowakilishwa katika sanamu ile. Nebhukadhinezari alikuwa mfalme aliyewakilishwa kwa dhahabu, na falme nyingine pamoja na wafalme wengine wangewakilishwa kwa metali nyingine katika sanamu ile, lakini Nebhukadhinezari alikuwa wa kwanza, na kwa hiyo alikuwa mfalme wa wafalme. Ngazi nyingine ambayo hatutaizungumzia sasa ni kwamba ufalme wa Babeli unawakilisha ufalme unaotafuta kumwiga Kristo kwa hila, naye ndiye Mfalme wa kweli wa wafalme.

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.

Pakutanga kweuchapupu hwaIsaya hwezviporofita zvemakore zviuru zviviri nemazana mashanu nemakumi maviri (nguva nomwe dzaRevhitiko 26), Isaya anozivisa madzimambo semisoro.

> 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.

> Nekuti musoro weSiria iDhamasiko, uye musoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efraimi achaputswa, kuti arege kuva rudzi. Uye musoro waEfraimi iSamaria, uye musoro weSamaria mwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. Isaya 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.

Isaya ari kungoisa pachena pokutangira penguva mbiri dzechiuru zviviri namazana mashanu namakumi maviri emakore dzakatarisana noushe hwokumusoro hweSamaria noushe hwokumaodzanyemba hwaJudha; uye paanenge achidaro anobatanidzawo zvapupu zviviri zvinoratidza kuti guta guru rerudzi ndiro musoro waro, uye kuti mambo ndiye musoro weguta guru. “Musoro” mambo noushe. MuZvakazarurwa mutsetse mumwewo wouprofita unotorwazve sezvazvakaitwa muna Danieri.

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.

Sakaizvozvo, apo Johane anotorwa achiiswa muna 1798 uye opihwa chirahwe chinoratidza kuti kune “misoro” minomwe, ari kuratidzwa kuti kune ushe hunomwe. Ipapo anoudzwa kuti mishanu yemisoro iyo, kana kuti yehushe ihwo, yakanga yawa. Muna 1798 ushe hwechishanu hwechiporofita cheBhaibheri hwakanga huchangobva kuwa, sezvahwakagamuchira ronda rinouraya raizopedzisira raporeswa.

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.

Johani, uyo amire munhoroondo yenguva yokuguma muna 1798, anoudzwa zvakare kuti rimwe remisoro “riripo.” Umambo hwechitanhatu hwechiprofita cheBhaibheri hwakatanga muna 1798, naizvozvo Johani paakanga aendeswa muchiprofita kuna 1798, umambo hwaivapo panguva iyoyo iUnited States, uye akaudzwa zvakare kuti umambo hwechinomwe hwakanga huchiri mberi kwa1798, nokuti hwakanga husati hwasvika. Umambo hwechinomwe hwakanga huchiri mberi kwa1798 iUnited Nations, inomiririrwa namadzimambo gumi, uye ndiyo inotaurwa nezvayo muna Zvakazarurwa gumi nenomwe. Asi kunewo wechisere, unobva mune vanomwe. Roma inogara ichibuda sewechisere uye iri yomune vanomwe.

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.

Pane zvakawanda zvinogona kutaurwa pamusoro pezviri muchitsauko chegumi nenomwe, asi isu tiri kungozivisa humambo husere hwechiporofita cheBhaibheri hunomiririrwa muchitsauko chegumi nenomwe, kuitira kuti tione kuti kunzwisisa kwechiMillerite kwehumambo huna kunoenderana sei nehumambo husere hweZvakazarurwa 17.

We will address this in the next article.

Tichazviongorora munyaya inotevera.

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