Article

# The Eighth is of the Seven - Number Two

Wa Nane ni wa Wale Saba - Nambari Mbili

Kingdoms of Bible Prophecy

Falme za Unabii wa Biblia

Author

Jeff Pippenger

Published

September 15, 2023

Formats

PDF
Word

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.

Katika makala iliyotangulia tulibaini kwamba Wamillerite hawakuweza kuiona Roma kama zaidi ya Roma ya kipagani na ya kipapa, ingawa walizungumzia tofauti kati ya nguvu hizo mbili. Kwa Wamillerite, tofauti kati ya Roma ya kipagani na Roma ya kipapa hazikuwapelekea kutambua kwamba Roma ya kipapa ilikuwa ufalme wa tano ulioufuata ufalme wa nne wa Roma ya kipagani. Baada ya kuvunjika kwa matumaini mwaka 1844, Dada White alitambua nguvu tatu za Ufunuo sura ya kumi na mbili na kumi na tatu kuwa ni joka katika sura ya kumi na mbili; kisha upapa, kama mnyama aliyetoka baharini katika sura ya kumi na tatu; na kufuatia hilo, Marekani kama mnyama aliyetoka nchi kavu. Baada ya msingi kuwekwa, Bwana alifunua nuru juu ya muungano wa sehemu tatu wa joka, mnyama na nabii wa uongo ambao katika sura ya kumi na sita ya Ufunuo unaiongoza dunia hadi Har-Magedoni.

> “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.

> Mfululizo wa unabii ambamo ishara hizi hupatikana huanza katika Ufunuo 12, kwa kutajwa yule joka aliyenuia kumwangamiza Kristo alipozaliwa. Inasemekana kwamba joka ni Shetani (Ufunuo 12:9); ndiye aliyemsukuma Herode kumwua Mwokozi. Lakini wakala mkuu wa Shetani katika kupiga vita dhidi ya Kristo na watu Wake katika karne za kwanza za Enzi ya Kikristo alikuwa Dola la Kirumi, ambamo upagani ulikuwa dini iliyotawala. Hivyo, ingawa joka, kimsingi, linamwakilisha Shetani, kwa maana ya pili ni ishara ya Roma ya kipagani.

> “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.

> Katika sura ya 13 (mistari 1-10) anaelezwa mnyama mwingine, ‘aliye kama chui,’ ambaye joka alimpa ‘nguvu zake, na kiti chake cha enzi, na mamlaka kuu.’ Alama hii, kama Waprotestanti wengi walivyoamini, inawakilisha upapa, uliorithi nguvu na kiti cha enzi na mamlaka yaliyowahi kushikiliwa na Dola la Roma la kale. Kuhusu yule mnyama aliye kama chui imetangazwa: ‘Akapewa kinywa kilichonena maneno makuu na makufuru.... Naye akaufungua kinywa chake kwa kumkufuru Mungu, kukufuru jina lake, na maskani yake, na wale wakaao mbinguni. Naye akapewa kufanya vita na watakatifu, na kuwashinda; tena akapewa mamlaka juu ya makabila yote, na lugha, na mataifa.’ Unabii huu, ambao unakaribiana sana na maelezo ya pembe ndogo ya Danieli 7, bila shaka unaashiria upapa.

> “‘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.’

> 'Akapewa mamlaka ya kuendelea kwa miezi arobaini na miwili.' Na, asema nabii, 'Niliona kichwa chake kimoja kama kilichopata jeraha la mauti.' Na tena: 'Aongozae watu utumwani ataenda utumwani; auaye kwa upanga imempasa kuuawa kwa upanga.' Miezi arobaini na miwili ni sawa na 'wakati na nyakati na nusu ya wakati,' miaka mitatu na nusu, yaani siku 1260, ya Danieli 7 - kipindi ambacho mamlaka ya kipapa ilipaswa kuwatesa watu wa Mungu. Kipindi hiki, kama ilivyoelezwa katika sura zilizotangulia, kilianza kwa ukuu wa upapa, A.D. 538, na kikakoma mwaka 1798. Wakati huo papa alifanywa mfungwa na jeshi la Ufaransa, mamlaka ya kipapa ikapokea jeraha lake la mauti, na utabiri ukatimia, 'Aongozae watu utumwani ataenda utumwani.'

> “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.

> Katika hatua hii ishara nyingine inaingizwa. Asema nabii: ‘Nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama mwanakondoo.’ Aya ya 11. Mwonekano wa mnyama huyu na jinsi alivyoibuka vyote vinaonyesha kwamba taifa analoliwakilisha ni tofauti na yale yaliyowasilishwa chini ya ishara zilizotangulia. Falme kuu zilizotawala dunia ziliwasilishwa kwa nabii Danieli kama wanyama wawindaji, zikiibuka wakati ‘pepo nne za mbinguni ziliposhindana juu ya bahari kuu.’ Danieli 7:2. Katika Ufunuo 17 malaika alieleza kwamba maji yanawakilisha ‘watu, na makutano, na mataifa, na lugha.’ Ufunuo 17:15. Upepo ni ishara ya migogoro. Pepo nne za mbinguni zikishindana juu ya bahari kuu zinawakilisha matukio ya kutisha ya uvamizi na mapinduzi ambayo kwayo falme zimepata mamlaka.

> “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.

> Lakini mnyama mwenye pembe kama za mwana-kondoo alionekana ‘akipanda kutoka katika nchi.’ Badala ya kupindua mamlaka nyingine ili kujianzisha, taifa lililowakilishwa hivyo lilipaswa kuibuka katika eneo ambalo hapo awali halikuwa limekaliwa na kukua taratibu na kwa amani. Lisingeweza, basi, kuibuka miongoni mwa mataifa yaliyojaa na yanayong’ang’ania ya Dunia ya Kale—ile bahari yenye msukosuko ya ‘watu, na makutano, na mataifa, na lugha.’ Lazima litafutwe katika Bara la Magharibi.

> “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.

> Ni taifa gani la Ulimwengu Mpya ambalo mwaka 1798 lilikuwa likiinuka kuwa na nguvu, likionyesha ahadi ya nguvu na ukuu, na kuvutia umakini wa dunia? Matumizi ya ishara hiyo hayana utata wowote. Taifa moja, na moja tu, ndilo linalokidhi masharti ya unabii huu; linaelekeza bila ya shaka kwa Marekani. Mara kwa mara, wazo—karibu maneno yaleyale—la mwandishi mtakatifu limetumiwa bila kujua na mwanahotuba na mwanahistoria katika kuelezea kuibuka na kukua kwa taifa hili. Mnyama alionekana ‘akitokea kutoka ardhini;’ na, kwa mujibu wa watafsiri, neno lililotafsiriwa hapa ‘akitokea’ kihalisi linamaanisha ‘kukua au kuchipuka kama mmea.’ Nasi, kama tulivyoona, taifa hilo lazima liinuke katika eneo ambalo hapo kabla halikuwa limekaliwa. Mwandishi mashuhuri, akieleza kuibuka kwa Marekani, anazungumzia ‘siri ya kutoka kwake katika utupu,’ naye anasema: ‘Kama mbegu kimya kimya tulikua tukawa milki.’—G. A. Townsend, The New World Compared With the Old, ukurasa wa 462. Jarida moja la Ulaya mnamo 1850 liliizungumzia Marekani kama milki ya ajabu, iliyokuwa ‘ikijitokeza,’ na ‘katikati ya ukimya wa dunia ikiongeza kila siku nguvu na fahari yake.’—The Dublin Nation. Edward Everett, katika hotuba juu ya waanzilishi Wahujaji wa taifa hili, alisema: ‘Je, walitafuta mahali pa faragha, pasipo kuudhi kwa sababu ya kufichika kwake, na pa salama kwa sababu ya umbali wake, ambapo kanisa dogo la Leyden lingeweza kufurahia uhuru wa dhamiri? Tazama maeneo makuu ambayo, kwa ushindi wa amani, ... wamezibeba bendera za msalaba!’—Hotuba iliyotolewa huko Plymouth, Massachusetts, 22 Desemba 1824, ukurasa wa 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.

> "'Na alikuwa na pembe mbili kama mwana-kondoo.' Pembe hizo kama za mwana-kondoo zinaashiria ujana, kutokuwa na hatia, na upole, zikiwakilisha vyema tabia ya Marekani ilipoonyeshwa kwa nabii kama 'ikichipuka' mwaka 1798. Miongoni mwa wakimbizi Wakristo waliokimbilia Amerika kwa mara ya kwanza na kutafuta hifadhi dhidi ya uonevu wa kifalme na kutovumilia kwa makasisi kulikuwa na wengi waliodhamiria kuanzisha serikali juu ya msingi mpana wa uhuru wa kiraia na wa kidini. Maoni yao yalipata nafasi katika Tangazo la Uhuru, linaloweka wazi ukweli mkuu kwamba 'wanadamu wote wameumbwa sawa' na wametunukiwa haki isiyoweza kuondolewa ya 'maisha, uhuru, na kutafuta furaha.' Na Katiba inawahakikishia watu haki ya kujitawala, ikitoa kwamba wawakilishi waliochaguliwa kwa kura ya walio wengi watatunga na kutekeleza sheria. Uhuru wa imani ya kidini pia ulitolewa, kila mtu akiruhusiwa kumwabudu Mungu kulingana na matakwa ya dhamiri yake. Ujamhuri na Uprotestanti zikawa kanuni za msingi za taifa. Kanuni hizi ndizo siri ya nguvu na ustawi wake. Waliodhulumiwa na waliokandamizwa kote katika ulimwengu wa Ukristo wameuelekeza macho yao kwa nchi hii kwa shauku na tumaini. Mamilioni wamezielekea fukwe zake, na Marekani imeinuka hadi nafasi miongoni mwa mataifa yenye nguvu zaidi duniani."

> “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.

> Lakini yule mnyama mwenye pembe kama za mwana-kondoo ‘akanena kama joka. Naye hutumia mamlaka yote ya yule mnyama wa kwanza mbele yake, na husababisha nchi na wale wakaao ndani yake kumwabudu yule mnyama wa kwanza, ambaye jeraha lake la mauti liliponywa; … akiwaambia wale wakaao duniani kwamba watengeneze sanamu kwa yule mnyama, aliyejeruhiwa kwa upanga, naye akaishi.’ Ufunuo 13:11-14. Pambano Kuu, 438-441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Uandiko huu unaonyesha kwamba sura ya kumi na mbili na kumi na tatu zinawatambulisha joka, mnyama na nabii wa uongo, zile nguvu tatu katika Ufunuo sura ya kumi na sita zinazouongoza ulimwengu kuelekea Har-Magedoni. Nguvu hizo tatu kila moja ina sura yake maalum inayoshughulikia historia ile ile ya kinabii. Mistari sita ya mwisho ya Danieli sura ya kumi na moja inaanza kwa maneno, "Na wakati wa mwisho," yaani mwaka 1798. Kisha mistari hiyo sita inaeleza harakati za mwisho za upapa hadi, katika aya ya kwanza ya Danieli sura ya kumi na mbili, Mikaeli anasimama na mlango wa rehema kwa wanadamu unafungwa, na kufungua njia ya mapigo saba ya mwisho. Katika aya ya arobaini na nne ya sura ya kumi na moja, ujumbe wa saa hii unaomghadhibisha upapa na kuanzisha umwagaji damu mkubwa unaotokea muda mfupi kabla ya kufungwa kwa mlango wa rehema umeonyeshwa kama "habari kutoka mashariki na kutoka kaskazini."

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 onyo la mwisho, kwani unatolewa muda mfupi kabla ya Mikaeli kusimama. Huo ni ujumbe wa malaika wa tatu unaotangazwa wakati wa kumiminwa kwa Roho Mtakatifu. Danieli aliuonyesha ujumbe huo kama wa sehemu mbili. Ujumbe wa “kaskazini” unaoughadhibisha upapa ni ujumbe unaomtambua “mfalme wa kaskazini” kuwa mamlaka ya kipapa, na ujumbe wa “mashariki” ni ujumbe wa wana wa mashariki, ambao ni Uislamu. Bila shaka, una maana nyingine muhimu pia, lakini mashariki ni ishara ya Uislamu na mpinga Kristo ni bandia wa mfalme wa kweli wa kaskazini. Ujumbe wa malaika wa tatu unaoonya dhidi ya kupokea alama ya mfalme wa kaskazini (alama ya mnyama) pia unaonya kwamba Uislamu utashambulia wakati kikombe cha uovu kitakapojaa kwa Marekani, na Marekani hujaza kikombe chake cha uovu wakati wa 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.

Ufunuo sura ya kumi na tatu, kuanzia aya ya kumi na moja na kuendelea, unaonyesha historia ileile ya kinabii, na pia unaanza wakati wa mwisho mnamo 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.

> "Ni taifa gani la Ulimwengu Mpya ambalo mnamo mwaka 1798 lilikuwa likiinuka kwa mamlaka, likitoa ahadi ya nguvu na ukuu, na kuvutia macho ya dunia? Matumizi ya ishara hiyo hayana shaka yoyote. Taifa moja, na moja tu, ndilo linalotimiza vigezo vya unabii huu; unaelekeza bila utata kwa Muungano wa Majimbo ya Amerika." 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.

Historia ileile ya kinabii inashughulikiwa katika Ufunuo sura ya kumi na tatu, aya ya kumi na moja hadi kumi na nane, kama ilivyo katika Danieli sura ya kumi na moja, aya ya arobaini hadi arobaini na tano. Kama ilivyo katika aya za Danieli, simulizi kuhusu jukumu la Marekani linaishia kwa kufungwa kwa rehema, wakati Marekani inailazimisha dunia kuukubali alama ya mnyama. Kisha, kama ilivyo katika Danieli sura ya kumi na moja, ujumbe wa wakati huu unaoneshwa katika sura ya kumi na nne. Ni muundo uleule katika vifungu vyote viwili, isipokuwa kwamba aya za Danieli zinaelezea matendo ya kipapa, na Ufunuo sura ya kumi na tatu inatambulisha jukumu la Marekani. Kwa mistari hiyo miwili tunagundua kwamba sura ya kumi na saba ya Ufunuo inashughulikia historia hiyo hiyo, lakini inaangazia jukumu la joka, linalowakilishwa na wafalme kumi, ambao ni Umoja wa Mataifa. Sura hizo tatu, zikitazamwa mstari juu ya mstari, zinatambua jukumu la joka, mnyama na nabii wa uongo ambao katika sura ya kumi na sita wanaiongoza dunia hadi Armagedoni; kwa hiyo ni jambo la maana kwamba Yohana anatujulisha kuwa sura ya kumi na saba inapoanza, ni mmoja wa malaika waliomimina mapigo saba ya mwisho anayekuja kumwambia Yohana juu ya hukumu ya kahaba wa Roma.

> 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.

> Kisha akaja mmoja wa wale malaika saba waliokuwa na vile bakuli saba, akasema nami, akaniambia, Njoo huku; nitakuonyesha hukumu ya yule kahaba mkuu anayeketi juu ya maji mengi; ambaye wafalme wa dunia wamezini naye, na wakazi wa dunia wameleweshwa kwa divai ya uzinzi wake. Ufunuo 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.

Kwa Wamileraiti ilikuwa kuhusu Roma ya kipagani na Roma ya kipapa, lakini hatimaye ni kuhusu muungano wa mara tatu. Kama alivyotambua zile nguvu tatu katika sura za kumi na mbili na kumi na tatu, anamtambua waziwazi mwanamke wa sura ya kumi na saba kuwa upapa.

> “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.

> Mwanamke [Babeli] wa Ufunuo 17 anaelezwa kuwa 'amevikwa zambarau na nyekundu, na amepambwa kwa dhahabu na vito vya thamani na lulu, akiwa na kikombe cha dhahabu mkononi mwake kilichojaa machukizo na uchafu:... na juu ya kipaji cha uso wake palikuwa na jina limeandikwa, "Siri, Babeli Mkuu, mama wa makahaba."' Asema nabii: 'Nilimwona yule mwanamke amelewa kwa damu ya watakatifu, na kwa damu ya mashahidi wa Yesu.' Babeli pia imetangazwa kuwa 'mji ule mkuu, utawalaye juu ya wafalme wa dunia.' Ufunuo 17:4-6, 18. Nguvu ambayo kwa karne nyingi sana ilidumisha utawala wa mabavu juu ya wafalme wa ulimwengu wa Kikristo ni Roma. Pambano Kuu, 382.

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

Hivyo, historia ya kinabii inayowakilishwa katika sura ya kumi na saba inaanza lini?

> 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.

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.

Ili Yohana amwone yule mwanamke, anabebwa kinabii hadi jangwa, ambalo Yohana mwenyewe tayari amelilitambua pamoja na mashahidi wawili kuwa ni miaka elfu moja mia mbili na sitini ya utawala wa Upapa katika sura ya kumi na mbili.

> 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.

> Naye yule mwanamke akakimbilia nyikani, ambako ana mahali palipoandaliwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini. . . . Naye yule mwanamke akapewa mabawa mawili ya tai mkubwa, ili apate kuruka kwenda nyikani, mahali pake, ambako anatunzwa kwa wakati, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Ufunuo 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.

Yohana alihamishwa kinabii hadi katika kipindi cha jangwani, lakini aya ya tatu na kuendelea inaeleza kwa uwazi ni wapi hasa ndani ya ile miaka elfu moja mia mbili na sitini Yohana alipelekwa, kwa kuwa yule mwanamke tayari alikuwa amelewa kwa damu ya mateso, na tayari alikuwa “mama wa makahaba.” Yohana alipelekwa mwisho wa kipindi cha jangwani kwa sababu mwanamke huyo tayari alikuwa amekunywa damu ya mateso na makanisa ya Kiprotestanti tayari yalikuwa yanarudi kundini mwake na kuwa binti zake, kwa maana katika kipindi hicho alitambuliwa kama “mama wa makahaba.” Tayari alikuwa na binti. Ushuhuda wa Yohana katika sura ya kumi na saba unaanza mwaka 1798 kama ilivyo kwa historia ile ile ya kinabii iliyomwakilisha yule mnyama katika Danieli sura ya kumi na moja na nabii wa uongo katika Ufunuo sura ya kumi na tatu.

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.

Kama ilivyo kwa mistari mingine miwili, sura ya kumi na saba inapotamatika, sura ya kumi na nane ndipo hutambulisha ujumbe wa wakati huu. Mistari mitatu ya kinabii, mmoja kwa kila sehemu ya muungano wa sehemu tatu. Yote yanaonyeshwa juu ya muundo uleule wa kihistoria unaoanza mwaka 1798 na kuendelea hadi kufungwa kwa muda wa rehema, na yote matatu yanasisitiza ujumbe wa onyo la mwisho.

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.

Vibao vya Habakuki vinashughulikia mada ya Ufunuo sura ya kumi na saba kwa undani mkubwa zaidi, kwa hivyo sasa nitarukia fumbo lililowakilishwa katika sura inayoweka bayana falme nane za unabii wa Biblia.

> 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.

> Na hapa pana akili yenye hekima. Vichwa saba ni milima saba, ambayo juu yake mwanamke ameketi. Na kuna wafalme saba: watano wameanguka, mmoja yupo, na mwingine bado hajaja; naye atakapokuja, lazima adumu kwa muda mfupi. Na yule mnyama aliyekuwako, wala hayupo, yeye ndiye wa nane, naye ni miongoni mwa wale saba, naye aenda katika maangamizi. Ufunuo 17:9-11.

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

Danieli alimwambia Nebukadneza, "Wewe ndiwe kichwa hiki cha dhahabu."

> 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 popote binadamu waishipo, wanyama wa kondeni na ndege wa angani amewatia mikononi mwako, naye amekufanya mtawala juu yao wote. Wewe ndiwe kichwa hiki cha dhahabu. Danieli 2:38.

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

Danieli pia alimwambia Nebukadneza, "Wewe, Ee mfalme, ndiwe mfalme wa wafalme."

> 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.

> Wewe, ee mfalme, u mfalme wa wafalme: kwa maana Mungu wa mbinguni amekupa ufalme, uwezo, nguvu na utukufu. Danieli 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.

Nebukadneza alikuwa “kichwa” naye alikuwa mfalme, na alikuwa mfalme wa wafalme kwa kuwa aliwakilisha ufalme wa kwanza miongoni mwa falme zilizowakilishwa katika ile sanamu. Nebukadneza alikuwa mfalme aliyewakilishwa kwa dhahabu, na falme na wafalme wengine wangewakilishwa kwa metali nyingine katika sanamu hiyo, lakini Nebukadneza alikuwa wa kwanza na kwa hiyo mfalme wa wafalme. Ngazi nyingine ambayo hatutaizungumzia sasa ni kwamba ufalme wa Babeli unaashiria ufalme unaotaka kumwiga Kristo kimaghushi, ambaye ndiye Mfalme wa wafalme wa kweli.

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.

Mwanzoni mwa ushuhuda wa Isaya kuhusu unabii wa miaka elfu mbili mia tano na ishirini (mara saba za Walawi sura ya ishirini na sita), Isaya anawatambua wafalme kama vichwa.

> 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.

> Kwa maana kichwa cha Siria ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na tano Efraimu atavunjika, asiwe taifa. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, hakika hamtathibitika. 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 anaweka bayana tu hatua ya kuanzia kwa vipindi viwili vya miaka elfu mbili mia tano na ishirini dhidi ya ufalme wa kaskazini wa Samaria na ufalme wa kusini wa Yuda, na anapofanya hivyo anajumuisha mashahidi wawili kwamba mji mkuu wa taifa ndio kichwa chake, na kwamba mfalme ndiye kichwa cha mji mkuu. “Kichwa” ni mfalme na ufalme. Katika Ufunuo mstari uleule wa unabii unaendelezwa kama ilivyo katika Danieli.

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.

Hivyo basi, Yohana anapopelekwa hadi mwaka 1798 na kupewa kitendawili kinachobainisha kwamba kuna "vichwa" saba, anabaini kwamba kuna falme saba. Kisha anaambiwa kwamba tano kati ya hivyo vichwa, yaani falme, vimeanguka. Mwaka 1798, ufalme wa tano wa unabii wa Biblia ulikuwa tu umeanguka ulipopokea jeraha la mauti ambalo hatimaye lingeponywa.

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.

Yohana ambaye amesimama katika historia ya wakati wa mwisho mwaka 1798, pia anaambiwa kwamba moja ya vichwa ‘ni.’ Ufalme wa sita wa unabii wa Biblia ulianza mwaka 1798, hivyo Yohana alipohamishwa kinabii hadi 1798, ufalme uliokuwapo wakati huo ni Marekani, na akaarifiwa zaidi kwamba ufalme wa saba bado ulikuwa wa wakati ujao kuhusiana na 1798, kwa kuwa haukuwa umefika bado. Ufalme wa saba ambao bado ulikuwa wa wakati ujao kuhusiana na 1798, ni Umoja wa Mataifa ambao unawakilishwa na wafalme kumi, na ndilo somo la Ufunuo sura ya kumi na saba. Lakini kuna pia wa nane, ambaye ni wa wale saba. Roma daima hujitokeza kama wa nane na ni wa wale saba.

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.

Kuna mengi ya kusemwa kuhusu yaliyomo katika sura ya kumi na saba, lakini tunabainisha tu falme nane za unabii wa Biblia zinazowakilishwa katika sura ya kumi na saba ili tuone jinsi uelewa wa Wamileraiti kuhusu falme nne unavyoendana na falme nane za Ufunuo sura ya kumi na saba.

We will address this in the next article.

Tutashughulikia hili katika makala ijayo.

Back to Articles