Article

# The Book of Daniel - Number Fifty-Six

Kitabu cha Danieli - Nambari Hamsini na Sita

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

Kufumbua Fumbo la Ufunuo 17: Unabii wa Mwisho wa Kahaba Mkuu na Mnyama

Author

Jeff Pippenger

Published

January 20, 2024

Formats

PDF
Word

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.”

Uwakilishi wa mwisho wa falme za unabii wa Biblia unapatikana katika Ufunuo sura ya kumi na saba. Katika sura hiyo, katika aya ya tatu, Yohana anapelekwa "jangwani", ili malaika amwonyeshe Yohana hukumu ya "mkahaba mkuu" wa unabii, anayeketi juu ya "maji mengi" na aliyezini na "wafalme wa dunia."

> 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.

> Kisha akaja mmoja wa wale malaika saba waliokuwa na zile bakuli saba, akanena nami, akaniambia, Njoo hapa; nitakuonyesha hukumu ya yule kahaba mkuu aketiye juu ya maji mengi; ambaye wafalme wa dunia wamefanya uzinzi pamoja naye, na wakazi wa dunia wameleweshwa kwa mvinyo wa uasherati wake. Basi akanichukua katika roho mpaka nyikani; nami nikamwona mwanamke ameketi juu ya mnyama wa rangi nyekundu iliyokolea, aliyejaa majina ya kufuru, mwenye vichwa saba na pembe kumi. Ufunuo 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.

Kwa maneno ya Yohana mwenyewe, "jangwa" linawakilisha miaka elfu moja na mia mbili na sitini ya utawala wa kipapa kuanzia mwaka 538, hadi wakati wa mwisho mwaka 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 yule mwanamke akakimbilia jangwani, ambako ana mahali palipotayarishwa na Mungu, ili wakamlishe huko siku elfu moja mia mbili na sitini. ... Na yule mwanamke akapewa mabawa mawili ya tai mkubwa, ili aruke kwenda jangwani, mahali pake, ambako analishwa muda, na nyakati, na nusu wakati, mbali na uso wa yule nyoka. 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.

Katika roho, Yohana alipelekwa katika miaka elfu moja mia mbili na sitini ya utawala wa kipapa. Miaka hiyo ilikuwa imewakilishwa kwa mfano na miaka mitatu na nusu ya ukame katika historia ya Yezebeli, Ahabu na Eliya. Miaka hiyo ilitarajiwa kuendelea hadi upapa ulipopata jeraha la mauti mnamo 1798, kwa kuwa hilo lilikuwa ‘limeamuliwa’ litokee mwishoni mwa ghadhabu ya kwanza, ambayo ilikuwa mwisho wa vita vilivyoletwa juu ya patakatifu na jeshi kupitia nguvu mbili za maangamizi za upagani na upapa. Mambo haya yote yameelezwa katika makala za hivi karibuni.

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.

“Kahaba mkuu,” ni kahaba wa Tiro wa Isaya, ambaye alipaswa kusahauliwa kwa muda wa miaka sabini ya kiishara, ambayo ilikuwa “siku za mfalme mmoja.” Historia ya Marekani ni historia ya miaka sabini ya kiishara, ambayo ilikuwa imewakilishwa kwa mfano na miaka sabini ya utekwa wakati wa utawala wa Babeli, ufalme wa kwanza wa unabii wa Biblia. Katika historia hiyo kahaba mkuu wa Tiro alipaswa kusahauliwa. Mwisho wa historia hiyo alipaswa kukumbukwa na kwa mara nyingine kujitokeza na kuimba nyimbo zake, hivyo kufanya uzinzi na wafalme wa dunia. Yohana alipelekwa kiroho katika historia ya utawala wa kipapa ili aone hukumu ya mamlaka ya kipapa. Hukumu ya binti wa kuhani aliyefanya uzinzi ilikuwa kwamba achomwe moto.

> 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.

> Na binti yeyote wa kuhani, akijitia unajisi kwa kufanya ukahaba, anamwaibisha baba yake; atateketezwa kwa moto. Walawi 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.

Katika maono ya hukumu ya yule kahaba mkuu yaliyotolewa kwa Yohana na mmoja wa wale malaika waliomimina mojawapo ya mapigo saba ya mwisho, ilionyeshwa kwamba aliteketezwa kwa moto.

> 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 zile pembe kumi ulizoziona juu ya yule mnyama, hao watamchukia yule kahaba, watamharibu na kumwacha uchi; nao watakula nyama yake, nao watamteketeza 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 mzima ili umwabudu mnyama, ambaye pia ndiye yule kahaba mkuu. Kisha Marekani inakuwa mfalme mkuu miongoni mwa wale wafalme kumi wanaowakilishwa katika unabii wa Ufunuo kumi na saba, na katika mfano huu Marekani inawakilisha mfalme wa kwanza kufanya uzinzi na yule kahaba, ingawa atatekeleza tendo hilo pamoja na wafalme wote watakaofuata.

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.

Mfalme wa kwanza kati ya wafalme wengi anawakilishwa na Ahabu, ambaye alimuoa yule kahaba mkuu, anayewakilishwa kama Yezebeli katika kanisa la Thiatira. Hukumu ya Yezebeli (kahaba mkuu) inatekelezwa na wale wafalme kumi, ambao watalazimishwa kuingia katika muungano wa kanisa na serikali kwa nguvu ya Marekani. Wafalme hao watakubali kuruhusu Upapa utawale ulimwengu (kukaa juu ya maji), licha ya chuki yao kwa yule kahaba.

> 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 zile pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; bali watapokea mamlaka kama wafalme kwa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama mamlaka yao na nguvu zao. Hawa watafanya vita na Mwanakondoo, na Mwanakondoo atawashinda; kwa kuwa yeye ni Bwana wa mabwana, na Mfalme wa wafalme; na wale walio pamoja naye ni walioitwa, na wateule, na waaminifu. Akasema nami, Maji yale uliyoyaona, ambapo yule kahaba ameketi, ni watu, na makutano, na mataifa, na lugha. Na zile pembe kumi ulizoziona juu ya yule mnyama, hizo zitamchukia yule kahaba, zitamfanya kuwa ukiwa na uchi, zitamla mwili wake, na kumteketeza kwa moto. Kwa maana Mungu ameweka mioyoni mwao kuyatimiza mapenzi yake, na kukubaliana, na kuutoa ufalme wao kwa yule mnyama, hata maneno ya Mungu yatimie. Na yule mwanamke uliyemwona ni mji ule mkubwa, unaotawala juu ya 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.

Hao "wafalme kumi" (Umoja wa Mataifa), kwa kweli wanauchukia upapa, lakini wanalazimishwa na hali kuukabidhi ufalme wao wa muda mfupi kwa mamlaka ya kipapa katika tumaini la bure la kuokoa dunia kutokana na majanga yake yanayoongezeka. Watakapogundua udanganyifu wake, wanakuwa vyombo vya kumuunguza kwa moto katika kutimiza sheria iliyo katika Mambo ya Walawi.

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

Hao "wafalme kumi" "wanapigana vita na Mwanakondoo" kupitia mateso wanayoyaleta juu ya watu wa Mungu wa siku za mwisho.

> 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.

> Mbona mataifa wanafanya ghasia, na watu wanawaza ubatili? Wafalme wa nchi wanajipanga, na wakuu wanashauriana pamoja, juu ya Bwana na juu ya mtiwa mafuta wake, wakisema, Tuvunje vifungo vyao, na tutupe mbali kamba zao kutoka kwetu. Aketiye mbinguni atacheka; Bwana atawadhihaki. Ndipo atanena nao katika hasira yake, na kuwafadhaisha katika ghadhabu yake kali. Zaburi 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.

Mateso yanayotekelezwa na wafalme wa dunia kwa ajili ya upapa, yalifanywa pia dhidi ya Kristo msalabani.

> 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.

> Wewe uliyesema kwa kinywa cha mtumishi wako Daudi, “Kwa nini mataifa walikasirika, na watu wakawaza mambo ya ubatili? Wafalme wa dunia walisimama, na wakuu wakakusanyika pamoja dhidi ya Bwana, na dhidi ya Kristo wake.” Kwa maana kweli kumpinga mtumishi wako mtakatifu Yesu, uliyemtia mafuta, Herode na Pontio Pilato, pamoja na Mataifa na watu wa Israeli, walikusanyika pamoja, ili kutenda yote ambayo mkono wako na shauri lako liliazimia tangu zamani yafanyike. Matendo 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.

“Wafalme wa dunia” waliosimama dhidi ya Kristo wakati wa kusulubiwa kwake wanawakilisha “wafalme kumi” wa Ufunuo kumi na saba wanaofanya vita tena na Mwanakondoo kwa kuwatesa watu wake. Pale msalabani, wafalme hao walikuwa “mkusanyiko wa waovu” ambao “walimzingira” Kristo, nao hufanya hivyo tena kwa watu wake wa siku za mwisho.

> 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.

> Maana mbwa wamenizunguka; mkutano wa waovu umenizingira; wametoboa mikono yangu na miguu yangu. Naweza kuhesabu mifupa yangu yote; wananitazama na kunikodolea macho. Wanagawanya mavazi yangu kati yao, na vazi langu wanalitupia kura. Zaburi 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.

Wafalme kumi, wanaoleta hukumu juu ya kahaba yule mkuu, wanamteketeza kwa moto, kwa maana yeye ni kahaba adaiye kuwa binti wa kuhani. Wafalme hao pia wanaonyeshwa kama "mbwa," na wale wafalme kumi hawatamteketeza tu kahaba mkuu kwa moto, bali "watakula nyama yake." Kifo cha Yezebeli kilisababishwa alipotupwa kutoka ukutani na akapasuka ardhini, kisha mbwa wakaja wakala 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.

> Na Yehu alipofika Yezreeli, Yezebeli akapata habari; akajipaka wanja usoni, akapamba kichwa chake, akatazama dirishani. Na Yehu alipoingia langoni, akasema, Je, Zimri aliyeua bwana wake alipata amani? Naye akainua uso wake kuelekea dirishani, akasema, Ni nani aliye upande wangu? ni nani? Wakamtazama kutoka dirishani matowashi wawili au watatu. Akasema, Mtupeni chini. Basi wakamtupa chini; na damu yake ikanyunyizwa ukutani na juu ya farasi; naye akamkanyaga chini. Alipoingia ndani, akala na kunywa, akasema, Nendeni, mwangalieni sasa mwanamke huyu aliyelaaniwa, mkamzike; maana ni binti wa mfalme. Wakaenda kumzika; lakini hawakukuta chochote chake ila fuvu la kichwa chake, na miguu yake, na vitanga vya mikono yake. Basi wakarudi, wakamwambia. Akasema, Hili ndilo neno la Bwana, alilolinena kwa mtumishi wake Eliya Mtishbi, akisema, Katika eneo la Yezreeli mbwa watakula mwili wa Yezebeli; na mzoga wa Yezebeli utakuwa kama mavi juu ya uso wa shamba katika eneo la Yezreeli, hata wasiweze kusema, Huyu ni 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.

Wafalme kumi, ambao ni Umoja wa Mataifa, na mfalme wao mkuu akiwa Marekani, wataleta hukumu juu ya upapa kwa kumchoma moto na kula nyama yake. Hiyo hukumu ndiyo malaika alikuja kumwonyesha Yohana, na ili kufanya hivyo alimchukua Yohana katika historia ya jangwani, lakini si katika wakati wowote wa kiholela katika historia ya jangwani, bali mwishoni kabisa mwa kipindi hicho. Ni dhahiri kwamba Yohana aliwekwa mwishoni mwa miaka elfu moja mia mbili na sitini, maana alipoona yule mwanamke alikuwa tayari amelewa kwa damu ya wateswa na alikuwa tayari ametambuliwa kama mama wa makahaba.

> 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.

> Basi akanichukua katika Roho hata jangwani; nami nikamwona mwanamke ameketi juu ya mnyama wa rangi nyekundu iliyokolea, aliyejaa majina ya kukufuru, mwenye vichwa saba na pembe kumi. Na yule mwanamke alikuwa amevikwa nguo za rangi ya zambarau na nyekundu iliyokolea, na kupambwa kwa dhahabu na vito vya thamani na lulu, akiwa na kikombe cha dhahabu mkononi mwake kilichojaa machukizo na uchafu wa uasherati wake; na juu ya kipaji cha uso wake kulikuwa na jina lililoandikwa, SIRI, BABELI MKUU, MAMA WA MAKAHABA NA MACHUKIZO YA DUNIA. Nami nikamwona yule mwanamke amelewa kwa damu ya watakatifu, na kwa damu ya mashahidi wa Yesu; na nilipomwona, nikastaajabu sana. 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.

Kahaba wa Tiro, ambaye pia ndiye “kahaba mkuu” aliyeonyeshwa katika Ufunuo sura ya kumi na saba, angesahaulika hadi wakati ambapo angeimba tena nyimbo zake na kuzini 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.

Kamusi yoyote inayoheshimika iliyochapishwa kabla ya mwaka 1950 inatambua kwamba yule mwanamke aliyevalia mavazi mekundu katika Ufunuo sura ya kumi na saba ni ishara ya Kanisa Katoliki la Roma, lakini leo dunia inadhani kwamba Kanisa Katoliki ni kanisa la Kikristo. Dunia imesahau yeye ni nani kwa kweli.

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.

Yohana alipomwona, mateso ya Zama za Giza yalikuwa yamefikia mwisho, kwa maana tayari alikuwa amelewa kwa damu ya watakatifu. Mambo ya asili yanaonyesha mambo ya kiroho, na mtu hulewa baada ya kunywa, si kabla.

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.

Waprotestanti waliojitenga na Ukatoliki karne nyingi kabla ya 1798 walikuwa tayari wameanza safari yao ya kurejea katika ushirika wa Kikatoliki kufikia 1798, kwa kuwa alitambulika kama "MAMA WA MAKAHABA." Yohana alipomwona na kustaajabu, makanisa yaliyokuwa yamejitenga na ushirika wake hapo awali yalikuwa tayari yamerudi. Hivyo Yohana alipelekwa hadi 1798, wakati yule kahaba mkuu tayari alikuwa amewaua mamilioni ya Wakristo, na ambaye tayari alikuwa amezishawishi makanisa yaliyokuwa ya Kiprotestanti kukubali madai yake ya kifidhuli kuwa yeye ndiye kichwa cha makanisa, kama Justinian alivyomtambua mwaka 533.

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

Kutoka katika mtazamo wa kinabii wa mwaka 1798, malaika kisha akamwonyesha Yohana uwakilishi wa mwisho wa falme katika unabii wa Biblia.

> 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.

> Malaika akaniambia, Kwa nini umestaajabu? Nitakuambia siri ya yule mwanamke, na ya yule mnyama amchukuaye, mwenye vichwa saba na pembe kumi. Yule mnyama uliyemwona alikuwa, wala hayupo; naye atapanda kutoka katika shimo lisilo na mwisho, na ataingia katika uharibifu; na wakaao juu ya nchi watastaajabu, ambao majina yao hayakuandikwa katika kitabu cha uzima tangu kuwekwa misingi ya dunia, watakapoona yule mnyama aliyekuwako, wala hayupo, lakini atakuwapo. Na hapa ndipo panapohitaji akili yenye hekima. Vichwa saba ni milima saba, ambayo juu yake yule mwanamke anaketi. Tena kuna wafalme saba: watano wameanguka, na mmoja yupo, na mwingine hajaja bado; na atakapokuja, inampasa kudumu muda mfupi. Na yule mnyama aliyekuwako, wala hayupo, ndiye wa nane, naye ni wa hao saba, naye ataenda katika uharibifu. Na zile pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; bali watapokea mamlaka kama wafalme kwa saa moja pamoja na yule mnyama. Ufunuo 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.

Mnyama ni ufalme katika unabii wa Biblia, kama inavyotambulika kwa urahisi katika sura ya saba na ya nane za Danieli, na fumbo ambalo malaika anamwasilishia Yohana ni fumbo la mnyama na mwanamke ampandaye juu ya mnyama huyo. Mwanamke juu ya mnyama huyo ni kahaba mkuu anayezini na wafalme wa dunia. Yeye ni Yezebeli na mume wake ni Ahabu.

> 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.

> Kwa sababu hiyo mtu atamwacha baba yake na mama yake, naye ataambatana na mkewe; nao watakuwa mwili mmoja. Mwanzo 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.

Mwanaume ni mwanaume na mwanamke ni mwanamke, lakini pamoja huwa mwili mmoja. Siri ya yule mnyama ni kwamba ni mchanganyiko wa kanisa na serikali, mchanganyiko wa mwanamke (kanisa) na mnyama (wafalme) ambao pamoja ni ufalme mmoja, unaoundwa na sehemu mbili. Utawala wa serikali na wa kanisa vikiunganishwa, na mwanamke akiwa ndiye anayedhibiti uhusiano, hiyo ndiyo "taswira ya mnyama." Yohana anaonyeshwa mwanamke akibebwa na yule mnyama, kwa maana yeye ndiye anayedhibiti uhusiano huo.

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

> Na yule mwanamke uliyemwona ni mji ule mkubwa, unaotawala juu ya wafalme wa dunia. Ufunuo 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.

Kwa pamoja, mnyama na mwanamke wanawakilisha ufalme mmoja (mwili mmoja), lakini malaika anasisitiza uhusiano wa yule kahaba mkuu na wafalme wa dunia. "Yule mnyama ambaye" "alikuwako, wala hayupo", ambaye "atapanda kutoka kwenye shimo lisilo na mwisho, na aende kwenye maangamizi," na ambaye "wakaao juu ya nchi watastaajabu" wakimfuata, ni upapa wakati jeraha la mauti la yule kahaba mkuu litakapoponywa. Yeye "alikuwa" ufalme wa tano wa unabii wa Biblia, lakini "iliamuliwa" kwamba angepokea jeraha la mauti mwaka 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.

Wakati Yohana alipopelekwa kiroho hadi mwaka 1798, yeye 'hakuwa' mnyama, na 'hata hivyo' wakati jeraha lake la mauti litakapoponywa mwishoni mwa miaka sabini ya mfano itakayomalizikia katika sheria ya Jumapili inayokuja hivi karibuni, yeye 'yupo' tena hai, akiimba nyimbo zake, akitenda uzinzi na kuua Wakristo.

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.

Sura ya kumi na saba ndiyo wasilisho la mwisho la falme za unabii wa Biblia, na kwa hiyo ni lazima ikubaliane na kutajwa kwa kwanza kwa falme za unabii wa Biblia. Kutajwa kwa kwanza kwa falme hizo kunapatikana katika Danieli sura ya pili, na jambo hilo limewakilishwa kwenye chati zote mbili zilizokuwa utimilifu wa amri ya Habakuki ya kuandika maono na kuyafanya wazi juu ya vibao.

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.

Wamileraiti walikuwa sahihi katika ufahamu wao kuhusu falme za Danieli katika unabii wa Biblia kama zinavyowakilishwa katika sura ya pili, ya saba na ya nane, lakini ufahamu wao haukukamilika. Vito vya Miller katika Danieli sura ya pili vinang'aa mara kumi zaidi katika siku za mwisho, kwa kuwa vinatambuliwa kuwa vinabainisha rejea ya kwanza, si tu ya falme za unabii wa Biblia, bali pia ya rejea ya kwanza ya ufunuo kwamba wa nane ni wa wale saba. Yesu siku zote huonyesha mwisho wa jambo kwa kutumia mwanzo wa jambo hilo kama mfano.

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.”

Manabii wote wananena kuhusu siku za mwisho, na Yohana, katika Ufunuo kumi na saba, anautambua ufalme wa mwisho wa kidunia anapowasilisha "mnyama ambaye" "alikuwepo, na hayupo; naye atapanda kutoka katika shimo lisilo na mwisho, na ataingia katika maangamizi." Mnyama huyo anapanda kutoka katika "shimo lisilo na mwisho," ambalo ni ishara ya "dhihirisho jipya la nguvu za kishetani."

> “‘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.

> "‘Watakapokwisha [wanapomaliza] kutoa ushuhuda wao.’ Kipindi ambacho mashahidi wawili walipaswa kutabiri wakiwa wamevaa mavazi ya gunia kilimalizika mwaka 1798. Walipokuwa wakikaribia mwisho wa kazi yao kwa maficho, vita vilipaswa kufanywa dhidi yao na nguvu iliyowakilishwa kama ‘mnyama atokaye katika shimo lisilo na mwisho.’ Katika mataifa mengi ya Ulaya, mamlaka zilizotawala Kanisani na Serikalini kwa karne nyingi zilikuwa zimedhibitiwa na Shetani, kupitia taasisi ya Upapa. Lakini hapa kunaonyeshwa dhihirisho jipya la nguvu za kishetani." 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.

Baadhi ya wanateolojia watahoji kwamba, kwa kuwa “mnyama atokaye katika shimo lisilo na mwisho” katika Ufunuo sura ya kumi na moja, ametambuliwa katika kifungu hicho kuwa ni ukanamungu wa Mapinduzi ya Kifaransa, basi usemi “shimo lisilo na mwisho” ni ishara ya ukanamungu. Lakini Uislamu ulipanda kutoka katika “shimo lisilo na mwisho” katika Ufunuo sura ya tisa, na Uislamu si ukanamungu. Shimo lisilo na mwisho linawakilisha udhihirisho wa kishetani.

> “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.

> Nilimwambia kwamba Bwana alikuwa amenionyesha katika maono kwamba mesmerism ilikuwa kutoka kwa Ibilisi, kutoka shimoni lisilo na mwisho, na kwamba hivi karibuni ingeenda huko, pamoja na wale wanaoendelea kuitumia. Review and Herald, 21 Julai 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.

Jambo litokalo kwa "Shetani" ni jambo litokalo katika "shimo lisilo na mwisho." Katika Ufunuo kumi na saba, yule mnyama anayepanda kutoka katika shimo lisilo na mwisho ndiye nguvu iendayo kuangamia, na wale ambao majina yao hayajaandikwa katika kitabu watamstajabia na kumfuata. "Upotevu" maana yake ni adhabu ya milele, na katika Ufunuo umeonyeshwa kama "ziwa la moto," ambako ndiko mnyama hutupwa.

> 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.

> Na yule mnyama akakamatwa, na pamoja naye yule nabii wa uongo aliyefanya miujiza mbele yake, ambazo kwa hizo aliwadanganya wale waliopokea alama ya mnyama, na wale walioliabudu sanamu yake. Hawa wawili wakatupwa wakiwa hai ndani ya ziwa la moto linalowaka kwa kiberiti. Ufunuo 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.

Katika sura ya kumi na tatu, mnyama wa kwanza atokaye baharini, ambaye Dada White anamtambua moja kwa moja kuwa ni upapa, anabainishwa. Katika kifungu hicho dunia inamstaajabia mnyama wa upapa.

> 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.

> Nikaona mojawapo ya vichwa vyake kana kwamba kilikuwa kimejeruhiwa hata kufa; na jeraha lake la mauti likaponywa; na dunia yote ikamfuata yule mnyama kwa kustaajabu. Ufunuo 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.

Mnyama wa Ufunuo sura ya kumi na saba ambaye “wale wakaao juu ya nchi watamstaajabia” na kumfuata, ndiye udhihirisho wa mwisho wa nguvu za kishetani, utakaotokea wakati jeraha la mauti la upapa litakapoponywa wakati wa sheria ya Jumapili inayokaribia. Kila sifa ya kinabii ya yule mwanamke na mnyama anayempanda katika sura ya kumi na saba, inaitambulisha kanisa la Roma, kama vile kamusi zilizochapishwa kabla ya 1950 zilivyobainisha.

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.

Mnyama wa Ufunuo kumi na saba ni ishara ya muunganiko wa kanisa na serikali, yaani sanamu ya mnyama. Mnyama mwenye vichwa saba na pembe kumi ni ufalme unaoundwa na wale wafalme kumi (Umoja wa Mataifa), ambao yule mwanamke amepanda juu yake na kuutawala. Mwanamke huyo ni upapa, anayejulikana kama Babeli Mkuu, mama wa makahaba. Baada ya ishara kutambuliwa tunaweza kurejea hadi mwaka 1798; wakati katika historia ambapo Yohana alichukuliwa ili kupokea uwakilishi wa mwisho wa falme za unabii wa Biblia.

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

Tutashughulikia falme hizo na uwakilishi wao katika sura ya pili ya Danieli katika makala ijayo.

> “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.

> Kila taifa lililokuja kwenye jukwaa la matukio limeruhusiwa kuchukua nafasi yake duniani, ili ionekane kama lingetimiza kusudi la 'Mwangalizi na Mtakatifu.' Unabii umefuatilia kuibuka na kuanguka kwa falme kuu za dunia-Babeli, Umedi na Uajemi, Ugiriki, na Roma. Kwa kila moja kati ya hizi, kama ilivyo kwa mataifa yenye nguvu ndogo, historia ilijirudia. Kila ufalme ulikuwa na kipindi chake cha majaribu, ulishindwa, utukufu wake ukafifia, nguvu zake zikaondoka, na nafasi yake ikachukuliwa na mwingine.

> “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.

> "Ingawa mataifa yalizikataa kanuni za Mungu, na katika kukataa huku yakajiletea maangamizi yao wenyewe, bado ilidhihirika kwamba kusudi la Kimungu linalotawala juu ya yote lilikuwa likifanya kazi kupitia harakati zao zote." Elimu, 177.

Back to Articles