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# The Book of Daniel - Number Fifty-Six

Bhuku ra Danieri - Namba Makumi Mashanu neNhanhatu

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

Kufunua Siri ya Ufunuo 17: Unabii wa Mwisho wa Kahaba Mkuu na Mnyama

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.”

Mufananidzo wokupedzisira woumambo hunotaurwa muzviporofita zveBhaibheri unowanikwa muna Zvakazarurwa chitsauko chegumi nenomwe. Muchitsauko ichocho, mundima yechitatu, Johane anotakurwa achipinzwa “murenje,” kuti mutumwa aratidze Johane kutongwa kwe“hure guru” rechiporofita, rinogara pamusoro pe“mvura zhinji” uye rakaita “upombwe” na“madzimambo enyika.”

> 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.

> Ipapo umwe waengirozi zinomwe dzaiva nendiro nomwe akauya, akataura neni, achiti kwandiri: Uya pano; ndichakuratidza kutongwa kwehure guru rinogara pamusoro pemvura zhinji; iro madzimambo enyika akaita naro upombwe, navagari venyika vakadhakwa newaini youpombwe hwaro. Saka akanditakura ndiri muMweya akandiisa murenje; zvino ndikaona mukadzi agere pamusoro pechikara chitsvuku, chakanga chizere namazita ekumhura Mwari, chine misoro minomwe nenyanga gumi. Zvakazarurwa 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.

Ngokwamazwi kaJohane uqobo, “ihlane” limelela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokubusa kopapa kusukela ngonyaka ka-538 kuze kube yisikhathi sokuphela ngo-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.

> Zvino mukadzi akatizira murenje, kwaakanga agadzirirwa nzvimbo naMwari, kuti vamupe zvokudya ikoko kwamazuva ane chiuru chimwe namazana maviri namakumi matanhatu. … Zvino mukadzi akapiwa mapapiro maviri egondo guru, kuti abhururuke aende murenje, kunzvimbo yake, kwaanodyiswa kwenguva, nenguva, nehafu yenguva, kubva pamberi penyoka. Zvakazarurwa 12:6, 14.

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

Mu mwuka, Yohana yajyanywe mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu cy’ubutegetsi bwa papa. Icyo gihe cyari cyaragereranyijwe mbere n’imyaka itatu n’igice y’amapfa yo mu mateka ya Yezebeli, Ahabu na Eliya. Iyo myaka yagombaga gukomeza kugeza igihe ubupapa bwakomeretswa igikomere cyica mu mwaka wa 1798, kuko byari “byaragenwe” ko bizaba ku iherezo ry’umujinya wa mbere, ari ryo herezo ry’intambara yatejwe ahera n’ingabo binyuze mu bubasha bubiri bw’iseswa, ari bwo ubupagani n’ubupapa. Ibyo bintu byose byasobanuwe mu nyandiko ziherutse.

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.

“Hure guru,” ndi hure reTire raIsaya, iro raifanira kukanganwikwa kwemakore makumi manomwe okufananidzira, ayo aiva “mazuva amambo mumwe.” Nhoroondo yeUnited States, inhoroondo yemakore makumi manomwe okufananidzira, ayo akanga afananidzirwa nemakore makumi manomwe okutapwa panguva yokutonga kweBhabhironi, umambo hwokutanga hwouporofita hweBhaibheri. Mukati menhoroondo iyoyo hure guru reTire raifanira kukanganwikwa. Pakuguma kwenhoroondo iyoyo raifanira kurangarirwa uyezve kubudazve richiimba nziyo dzaro, nokudaro richiita ufeve namadzimambo enyika. Johane akaendeswa pamweya munhoroondo yokutonga kwapapa kuti aone kutongwa kwesimba roupapa. Kutongwa kwomwanasikana womupirisita aiita ufeve kwaiva kuti apiswe nomoto.

> 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.

> ଯେକୌଣସି ପୁରୋହିତଙ୍କ କନ୍ୟା ଯଦି ବେଶ୍ୟାଚାର କରି ନିଜକୁ ଅଶୁଚି କରେ, ସେ ନିଜ ପିତାଙ୍କୁ ଅପବିତ୍ର କରେ; ତାହାକୁ ଅଗ୍ନିରେ ଦହନ କରାଯିବ। ଲେବୀୟ ପୁସ୍ତକ 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.

Muono wokutongwa kwehure guru, wakaratidzwa kuna Johane nemumwe wevatumwa vakadurura rimwe rematenda manomwe okupedzisira, waiva wokuti rakapiswa nomoto.

> 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.

> Na pembe zile kumi ulizoziona juu ya yule mnyama, hao watamchukia yule kahaba, nao watamfanya kuwa ukiwa na uchi, na watakula nyama yake, na kumteketeza kwa moto. Ufunuo 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.

Maji ambayo kahaba mkuu ameketi juu yake ni watu wa ulimwengu, ambao wataletwa chini ya mamlaka yake wakati Marekani itakapoudanganya ulimwengu wote kumwabudu mnyama, ambaye pia ndiye kahaba mkuu. Kisha Marekani huwa mfalme mkuu wa wale wafalme kumi wanaowakilishwa katika unabii wa Ufunuo kumi na saba, na katika mfano huu Marekani inamwakilisha mfalme wa kwanza kufanya uasherati pamoja na huyo kahaba, ingawa baadaye atalitenda tendo hilo pamoja na wafalme wote.

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.

Mambo wokutanga waimambo zhinji anomiririrwa naAhabhu, uyo akanga akaroorwa nepfambi huru, inomiririrwa saJezebheri muchechi yeTiatira. Kutongwa kwaJezebheri (pfambi huru) kunozadzikiswa nemadzimambo gumi, ayo achamanikidzirwa kupinda mumubatanidzwa wechechi nehurumende nesimba reUnited States. Madzimambo iwayo achabvumirana kutendera upapa kutonga nyika (kugara pamusoro pemvura), kunyange zvazvo achivenga pfambi yacho.

> 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.

> Nyanga gumi dzawakaona madzimambo gumi, asati agamuchira ushe; asi achagamuchira simba samadzimambo kweawa rimwe chete pamwe chete nechikara. Ava vane mufungo mumwe, uye vachapa chikara simba ravo noushe hwavo. Ava vacharwa neGwayana, uye Gwayana richavakunda; nokuti ndiye Ishe wamadzishe, naMambo wamadzimambo; uye vari naye ndivo vakadanwa, navakasarudzwa, navakatendeka. Zvino akati kwandiri, Mvura dzawakaona, panogara hure, ndidzo ndudzi, namapoka avanhu, nendudzi dzamarudzi, nendimi. Uye nyanga gumi dzawakaona pachikara, idzi dzichavenga hure, dzichariita dongo risina chinhu uye rakashama, dzichadya nyama yaro, nokuripisa nomoto. Nokuti Mwari akaisa mumwoyo yavo kuti vaite kuda kwake, uye kuti vabvumirane, vagopa chikara ushe hwavo, kusvikira mashoko aMwari azadziswa. Uye mukadzi wawakaona ndiro guta guru iro rinotonga pamusoro pamadzimambo enyika. Zvakazarurwa 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.

“மன்னர் பத்து” (ஐக்கிய நாடுகள்), உண்மையில் போப்பரசுத் துறையை வெறுக்கின்றனர்; ஆயினும், உலகை அதன் அதிகரித்து வரும் பேரழிவுகளிலிருந்து காப்பாற்றும் வீண் நம்பிக்கையால், சூழ்நிலைகளின் கட்டாயத்தினால் தங்களுடைய குறுகியகால ராஜ்யத்தை போப்பரசு அதிகாரத்திற்குக் ஒப்படைக்கத் தள்ளப்படுகிறார்கள். அவளுடைய வஞ்சகத்தை அவர்கள் உணரும் போது, லேவியராகமத்திலுள்ள நியாயப்பிரமாணத்தின் நிறைவேற்றமாக, அவளை அக்கினியால் எரிக்கும் கருவியாக அவர்கள் ஆகிறார்கள்.

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

“Amakhosi alitshumi” “alwa neWundlu” ngokuhlupheza akuletha kubantu bakaNkulunkulu bezinsuku zokugcina.

> 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.

> Nemhaka yei vahedheni vachitsamwa, navanhu vachifunga chinhu chisina maturo? Madzimambo enyika vanozvimisa, navatongi vanorangana pamwe chete, vachirwa naJehovha, nowokuzodzwa wake, vachiti, Ngatiputse zvisungo zvavo, tikande kure nesu tambo dzavo. Iye agere kumatenga achaseka; Ishe achavaseka nokuvaita chiseko. Ipapo uchataura kwavari mukutsamwa kwake, uye uchavatambudza mukushatirwa kwake kukuru. Mapisarema 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.

Ukutambudzwa kunoitirwa hupapa nemadzimambo enyika, ndiko kwakaitwawo kuna Kristu pamuchinjikwa.

> 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.

> Uyo nemuromo womuranda wenyu Dhavhidhi makati, Sei vahedheni vakatsamwa, navanhu vakafunga zvinhu zvisina maturo? Madzimambo enyika akasimuka, navatongi vakaungana pamwe chete kuzorwa naShe, nokuzorwa noKristu wake. Nokuti zvirokwazvo vakaungana kuzorwa noMwana wenyu mutsvene Jesu, wamakazodza, Herodhi naPontio Pirato, pamwe chete navaHedheni navanhu vaIsraeri, kuti vaite zvose zvakanga zvatemerwa kare noruoko rwenyu nezano renyu kuti zviitwe. Mabasa 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.

“මුළු පොළොවේ රජවරු” ක්‍රිස්තුස්වහන්සේගේ ශුලීකරණයේදී උන්වහන්සේට විරුද්ධව නැගී සිටියෝ, එළිදරව් පොතේ දාහත්වන ಅಧ್ಯಾಯයේ “රජවරු දසදෙනා” ලෙස නියෝජනය වෙති; ඔව්හු බැටළු පෝෂ්‍යයාට විරුද්ධව යුද්ධ කරනුයේ උන්වහන්සේගේ ජනතාවට පීඩා කිරීම මඟිනි. කුරුසියේදී, එම රජවරු ක්‍රිස්තුස්වහන්සේ “වට කළ” “දුෂ්ටයන්ගේ සභාව” වූහ; එසේම, අන්තිම දිනවල උන්වහන්සේගේ ජනතාවටද ඔවුහු නැවත එසේම කරති.

> 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.

> Imbwa dzakandikomba; ungano yavakaipa yakandikomberedza; vakabaya maoko angu netsoka dzangu. Ndinogona kuverenga mafupa angu ose; vanonditarisa nokundikwenya meso. Vanogovana nguo dzangu pakati pavo, uye vanokanda mijenya pamusoro pechokufuka changu. Mapisarema 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.

Madzimambo gumi, anouyisa kutongwa pamusoro pechifeve chikuru, achachipisa nomoto, nokuti chifeve chinoti mwanasikana womupirisita. Madzimambo iwayo anomirirwawo se“imbwa,” uye madzimambo gumi haangopisi chete chifeve chikuru nomoto, asiwo “achadya nyama yacho.” Rufu rwaJezebheri rwakauya paakakandwa kubva parusvingo, akapararira pasi, uye ipapo imbwa dzikauya dzikadya nyama yake.

> 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.

> Jehu wakati alipofika Yezreeli, Yezebeli akasikia habari zake; naye akajipaka sura yake rangi, akaitengeneza kichwa chake, akatazama dirishani. Na Jehu alipokuwa akiingia langoni, yeye akasema, Je, Zimri alikuwa na amani, yeye aliyemuua bwana wake? Naye akainua uso wake kuelekea dirishani, akasema, Ni nani aliye upande wangu? Ni nani? Wakamtazama kutoka dirishani matowashi wawili au watatu. Naye akasema, Mtupeni chini. Basi wakamtupa chini; na baadhi ya damu yake ikanyunyizwa ukutani na juu ya farasi; naye akamkanyaga kwa miguu. Na alipokwisha kuingia ndani, akala na kunywa, akasema, Nendeni sasa, mkamtazame mwanamke huyu aliyelaaniwa, mkamzike; kwa maana yeye ni binti wa mfalme. Wakaenda kumzika; lakini hawakukuta zaidi yake ila fuvu la kichwa, na miguu, na viganja vya mikono yake. Kwa hiyo wakarudi tena, wakamwambia. Naye akasema, Hili ndilo neno la Bwana, alilolinena kwa mkono wa mtumishi wake Eliya, Mthishbi, akisema, Katika sehemu ya Yezreeli mbwa wataila nyama ya Yezebeli; na mzoga wa Yezebeli utakuwa kama mavi juu ya uso wa shamba katika sehemu ya Yezreeli; hata wasije wakasema, Huyu ndiye Yezebeli. 2 Wafalme 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.

Madzimambo gumi, anova Sangano reNyika Dzakabatana, ane mambo mukuru ari United States, achaunza kutongwa pamusoro peupapa nokumupisa nomoto uye nokudya nyama yake. Kutongwa ikoko ndiko kwakauya ngirozi kuzoratidza kuna Johani, uye kuti iite izvozvo yakatakura Johani ikamuisa munhoroondo yerenje; asi kwete panzvimbo ipi zvayo isina kusarudzwa munhoroondo yerenje, asi kumagumo chaiwo enguva iyoyo. Zviri pachena kuti Johani akaiswa pamagumo emakore ane chiuru chimwe namazana maviri namakumi matanhatu, nokuti paakaona mukadzi uyu akanga atodhakwa neropa rokutambudza uye akanga atozivikanwa saamai vemahure.

> 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 nikaona mwanamke ameketi juu ya mnyama wa rangi nyekundu sana, aliyejaa majina ya makufuru, mwenye vichwa saba na pembe kumi. Na yule mwanamke alikuwa amevaa zambarau na nyekundu sana, naye alikuwa amepambwa kwa dhahabu na mawe ya thamani na lulu, akiwa na kikombe cha dhahabu mkononi mwake, kilichojaa machukizo na uchafu wa uasherati wake. Na juu ya kipaji cha uso wake liliandikwa jina hili, SIRI, BABELI MKUU, MAMA WA MAKAHABA NA WA MACHUKIZO YA NCHI. 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.

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.

Hule wa Tiro, ambaye pia ndiye “kahaba mkuu” anayeonyeshwa katika Ufunuo kumi na saba, alipaswa kusahauliwa mpaka wakati ambapo angeimba tena nyimbo zake na kufanya uasherati na wafalme wa dunia.

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.

Duramazwi ripi neripi rinovimbika rakabudiswa gore ra1950 risati rasvika rinoratidza kuti mukadzi akashongedzwa netsvuku muna Zvakazarurwa 17 chiratidzo cheChechi yeRoma Katorike, asi nhasi nyika inofunga kuti chechi yeKatorike ichechi yechiKristu. Nyika yakanganwa kuti iye ndiani chaizvo.

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 paakaona mukadzi uyu, kutambudzwa kwenguva dzeRima kwakanga kwava kumagumo, nokuti akanga atova akadhakwa neropa revatsvene. Zvinoonekwa panyama zvinoratidza zviri pamweya, uye munhu anodhakwa mushure mokunge anwa, kwete asati anwa.

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.

Mapurotesitanti vakanga vabva muKaturike mazana amakore 1798 asati asvika, vakanga vatotanga rwendo rwavo rwokudzokera kuchirairo cheKaturike panosvika 1798, nokuti iye akanga azivikanwa sa“MAI VEMAHURE.” Johane paakamuona akashamiswa, machechi akanga amboparadzaniswa nokuyanana naye akanga atodzoka kare. Naizvozvo Johane akatakurwa akaendeswa kugore ra1798, panguva iyo hure guru rakanga ratouraya mamiriyoni avakristu, uye rakanga ratonyengera machechi aimbova eMapurotesitanti kuti agamuchire chirevo charo chokuzvikudza chokuti ndiro musoro wemachechi, sezvakanga zvaritsanangurwa naJustinian mugore ra533.

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

Kusukela embonweni wobuprofethi wonyaka ka-1798, ingelosi yase imethulela uJohane umfanekiso wokugcina wemibuso yesiprofetho seBhayibheli.

> 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.

> Zvino mutumwa akati kwandiri, Unoshamisireiko? Ndichakuudza chakavanzika chomukadzi, nechomhuka inomutakura, ine misoro minomwe nenyanga gumi. Mhuka yawakaona yakanga iripo, zvino haisipo; uye ichakwira ichibva mugomba rakadzika-dzika, igoenda kukuparadzwa; uye vagere panyika vachashamiswa, avo vane mazita asina kunyorwa mubhuku roupenyu kubva pakuvambwa kwenyika, pavanoona mhuka yakanga iripo, zvino isipo, asi iripo. Uye pano ndipo pane mufungo une uchenjeri. Misoro minomwe makomo manomwe, panogara mukadzi. Uye madzimambo manomwe aripo: mashanu awa, rimwe riripo, uye rimwe harisati rasvika; uye kana rasvika, rinofanira kugara chinguva chiduku. Uye mhuka yakanga iripo, zvino isipo, iyoyo ndiyo yechisere, uye ndeyemuminomwe, uye inoenda kukuparadzwa. Nenyanga gumi dzawakaona madzimambo gumi, asati agamuchira ushe; asi anogamuchira simba samadzimambo kweawa imwe chete pamwe chete nemhuka. Zvakazarurwa 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.

Chikara imhuka muuprofita hweBhaibheri humambo, sezvinonyatsozivikanwa zviri nyore muzvitsauko zvinomwe nezvisere zvaDhanieri; uye chakavanzika chiri kuiswa nomutumwa pamberi paJohani ndicho chakavanzika chechikara nomukadzi anochikwira. Mukadzi ari pamusoro pechikara ndiye hure guru anoita upombwe namadzimambo enyika. NdiJezebheri, uye murume wake ndiAhabhi.

> 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.

> Naizvozvo murume achasiya baba vake namai vake, uye achanamatira kumukadzi wake; uye vachava nyama imwe. Genesisi 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.

Munhu murume, uye mukadzi mukadzi, asi pamwe chete inyama imwe. Chakavanzika chechikara ndechekuti mubatanidzwa wekereke nenyika, mubatanidzwa womukadzi (kereke) nechikara (madzimambo) izvo zviri ushe humwe, hunoumbwa nezvikamu zviviri. Zvematongerwo enyika nezvechechi zvakabatanidzwa, mukadzi ari iye anotonga pahukama ihwohwo, ndizvo zvinonzi “mufananidzo wechikara.” Johane anoratidzwa mukadzi achitakurwa nechikara, nokuti ndiye ari kutonga pahukama ihwohwo.

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

> మరియు నీవు చూచిన ఆ స్త్రీ భూమి రాజులపై ఏలుచున్న ఆ మహా పట్టణమే. ప్రకటన 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.

Chikara nechikadzi ichi zvinomiririra ushe humwe chete (nyama imwe), asi mutumwa ari kusimbisa ukama hwechifeve chikuru nemadzimambo enyika. “Chikara” icho “chaiva, asi hachipo,” icho “chichakwira chichibva mugomba risina magumo, chigoenda kukuparadzwa,” icho “vagere panyika vachashamiswa” nokuchitevera, ndihwo upapa apo ronda rinouraya rechifeve chikuru raporeswa. “Chaiva” ushe hwechishanu hwechiporofita cheBhaibheri, asi “zvakatarwa” kuti chichagamuchira ronda rinouraya muna 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.

Xesúsan espiritualmente a 1798, nda “ka’e” peteĩ mymba, ha “upéicharõ jepe” oñemonguerávo iñembyai oporojukáva umi setenta ary simbólico pahápe, ojejapóva pe Aryte Arapokõindy oútavape, ha’e “oĩ” jey hekove rehe, opurahéivo ipurahéi, oikóvo tekovai ha ojukávo kristiáno kuérape.

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.

Isahluko seshumi nesikhombisa siyisethulo sokugcina semibuso yesiprofetho seBhayibheli, ngakho-ke kufanele sivumelane nokukhulunywa kokuqala kwemibuso yesiprofetho seBhayibheli. Ukukhulunywa kokuqala ngaleyo mibuso kutholakala kuDaniyeli isahluko sesibili, emelwe kuwo womabili amashadi ayeyikugcwaliseka komyalo kaHabakuki wokuloba umbono nokuwenza ucace ematafuleni.

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.

AmaMillerite ayenelungelo ekuqondeni kwawo ngemibuso kaDaniyeli yesiprofetho seBhayibheli njengoba yethulwa ezahlukweni zesibili, zesikhombisa, nezesishiyagalombili, kodwa ukuqonda kwawo kwakungakapheleli. Amagugu kaMiller esahlukweni sesibili sikaDaniyeli akhanya ngokuphindwe kayishumi ezinsukwini zokugcina, ngokuba sekuqondwa ukuthi akhomba isikhombo sokuqala, kungesikho kuphela semibuso yesiprofetho seBhayibheli, kodwa futhi nesikhombo sokuqala sesambulo sokuthi owesishiyagalombili ungowabayisikhombisa. UJesu njalo ufanekisa ukuphela kwento ngesiqalo sento.

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.”

Maporofita ose ari kutaura pamusoro pemazuva okupedzisira, uye Johane, muna Zvakazarurwa gumi namanomwe, ari kuzivisa umambo hwokupedzisira hwapanyika paanopa “chikara chakanga chiripo, asi hachipo; uye chichabuda mugomba rakadzikadzika risina magumo, chigoenda kukuparadzwa.” Chikara chinobuda mu“gomba rakadzikadzika risina magumo,” rinova chiratidzo che“kuratidzwa kutsva kwesimba raSatani.”

> “‘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.

> “‘Apo vachapedza [vave pedyo nekupedza] uchapupu hwavo.’ Nguva iyo zvapupu zviviri zvaifanira kuprofita zvakafuka masaga yakaguma muna 1798. Zvavainge zvava kuswedera pakupera kwebasa razvo zviri mukusazivikanwa, hondo yaifanira kurwisana nazvo nesimba rinomiririrwa se‘chikara chinokwira chichibva mugomba risina mugumo.’ Munyika zhinji dzeEurope masimba aitonga muChechi neMuHurumende akanga kwemazana amakore achidzorwa naSatani, kubudikidza nepapa. Asi pano panoratidzwa kuonekwa kutsva kwesimba raSatani.” 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.

Vamwe vevadzidzi vezvouMwari vachapikisa vachiti, nokuti “chikara chinokwira chichibuda mugomba risina pakadzika” muna Zvakazarurwa gumi nerimwe chinotsanangurwa muchikamu ichocho sechinomirira kusatenda kuna Mwari kweChimurenga cheFrance, naizvozvo chirevo chinoti “gomba risina pakadzika” chiratidzo chekusatenda kuna Mwari. Asi Chitendero cheIslam chakakwira chichibuda mu“gomba risina pakadzika” muna Zvakazarurwa pfumbamwe, uye Islam haisi kusatenda kuna Mwari. Gomba risina pakadzika rinomirira kuratidzwa kwesatani.

> “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.

> “Ndalimuuza kuti Ambuye anandionetsa m’masomphenya kuti mesmerism inachokera kwa Mdyerekezi, kuchokera ku dzenje lopanda malire, ndiponso kuti posachedwapa idzabwerera kumeneko, limodzi ndi iwo amene anapitiriza kuigwiritsa ntchito.” 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.

ఒకటి “శైతాను” నుండి వచ్చినదంటే, అది “అగాధ గుంట” నుండి వచ్చినదనే అర్థం. ప్రకటన గ్రంథము పదిహేడవ అధ్యాయమందు అగాధ గుంటనుండి ఎగసి వచ్చే మృగము నశనమునకు పోయే శక్తియై యుండును; గ్రంథమందు తమ పేర్లు వ్రాయబడని వారు దానిని చూచి ఆశ్చర్యపడుదురు. “నశనము” అనగా నిత్య శాపదండన; ప్రకటన గ్రంథమందు అది “అగ్ని సరస్సు”గా సూచింపబడెను, అదే స్థలమునకు ఆ మృగము వేయబడును.

> 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.

> ਇਹ ਵੀ ਪਕੜਿਆ ਗਿਆ, ਅਤੇ ਉਸ ਦੇ ਨਾਲ ਉਹ ਝੂਠਾ ਨਬੀ ਵੀ, ਜਿਸ ਨੇ ਉਸ ਦੇ ਸਾਹਮਣੇ ਅਜੂਬੇ ਕੀਤੇ ਸਨ, ਜਿਨ੍ਹਾਂ ਦੇ ਨਾਲ ਉਸ ਨੇ ਉਹਨਾਂ ਨੂੰ ਧੋਖਾ ਦਿੱਤਾ ਜਿਨ੍ਹਾਂ ਨੇ ਉਸ ਵੀਹੜੇ ਦੀ ਮੋਹਰ ਲਈ ਸੀ ਅਤੇ ਜਿਨ੍ਹਾਂ ਨੇ ਉਸ ਦੀ ਮੂਰਤੀ ਦੀ ਉਪਾਸਨਾ ਕੀਤੀ ਸੀ। ਉਹ ਦੋਵੇਂ ਜੀਉਂਦੇ ਹੀ ਗੰਧਕ ਨਾਲ ਬਲਦੀ ਅੱਗ ਦੀ ਝੀਲ ਵਿੱਚ ਸੁੱਟੇ ਗਏ। ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ 19:20.

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

Mu cigatabo ca cumi na gatatu herekanwa inyamaswa ya mbere izamuka iva mu nyanja, iyo Mushiki wa White agaragaza mu buryo butaziguye ko ari ubupapa. Muri uwo murongo, isi yose itangarira kandi ikurikira inyamaswa y’ubupapa.

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

> Ndzi vona yin’wana ya tinhloko ta yona onge yi vaviseke ku ya ekufeni; kambe xirhungu xa yona lexi dlayaka xi horisiwile; kutani misava hinkwayo yi hlamala yi landzela xivandzana. Nhlavutelo 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.

Chikara cheChakazarurwa chitsauko chegumi nenomwe icho “vanogara panyika vachashamiswa” vachichitevera, ndicho kuratidzwa kwekupedzisira kwesimba raSatani kunoitika apo ronda runouraya rweupapa rwoporeswa pamutemo weSvondo uri kuda kuuya. Chiratidzo chipi nechipi chechiporofita chemukadzi nechikara chaanotasva muchitsauko chegumi nenomwe chinoratidza kereke yeRoma, sezvakaitwa nemaduramazwi akabudiswa gore ra1950 risati rasvika.

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.

Chikara cheZvakazarurwa 17 chiratidzo chokubatanidzwa kwekereke nehurumende, izvo zviri mufananidzo wechikara. Chikara chine misoro minomwe nenyanga gumi ndiwo umambo hwakaumbwa nemadzimambo gumi (United Nations), uhwo mukadzi anochikwira uye achitonga pamusoro pacho. Mukadzi ndiye upapa, hunozivikanwa seBhabhironi guru, mai vehure. Mushure mokunge zviratidzo zvazivikanwa, tinogona kudzokera kuna 1798; nzvimbo munhoroondo iyo Johane akaendeswa kwairi kuti agamuchire mufananidzo wokupedzisira woumambo hwouprofita hweBhaibheri.

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

Muzinyora inotevera, tichataura pamusoro poushe ihwohwo, nokumiririrwa kwahwo muna Danieri chitsauko chechipiri.

> “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.

> “Dzinza rimwe nerimwe rakambopinda pachikuva chezviitiko rakabvumirwa kutora nzvimbo yarwo panyika, kuti zvionekwe kana raizozadzisa chinangwa che‘Murindi naIye Mutsvene.’ Chiporofita chakatevera kusimuka nokuwa kwehumambo hukuru hwenyika—Bhabhironi, Medhia nePezhiya, Girisi, neRoma. Nehumwe neumwe hwehwu, sezvazvakanga zvakaitikawo kumarudzi aiva nesimba shoma, nhoroondo yakazvidzokorora. Rimwe nerimwe rakava nenguva yarwo yokuedzwa, rimwe nerimwe rakakundikana, kubwinya kwaro kukapera, simba raro rikabva, uye nzvimbo yarwo ikatorwa nerimwe.”

> “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.

> “நாடுகள் தேவனுடைய கொள்கைகளை நிராகரித்தபோதிலும், அந்த நிராகரிப்பினால் தங்களுக்கே உரிய அழிவை ஏற்படுத்திக்கொண்டபோதிலும், அவர்களுடைய எல்லா இயக்கங்களினூடாகவும் தெய்வீகமான, அனைத்தையும் ஆளும் நோக்கம் செயல்பட்டுக்கொண்டிருந்தது என்பது இருந்தபடியே வெளிப்பட்டது.” Education, 177.

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