Catholic Church & Apostate daughters are Rev 17 &18 Woman
Sudan Will be One of the Ten Horns of Daniel and Revelation
New Nation formed out of southern Sudan won’t be a Horn
But Will Be Butchered as AZ Christian Nation in Tribulation
By Antichrist’s Islamic Forces from Iran, Syria and Sudan
The Pope is NOT Antichrist BUT the Woman is the Rider!
Till Islam Turns On Her When She is No Longer Needed!
January 18, 2011
http://www.tribulationperiod.com/
Revelation17:1-3,12,13,16 – 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: [2] 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. [3] 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. [12] 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. [13] These have one mind, and shall give their power and strength unto the beast. [16] 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 18:8 –Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.
The Northern Nation of Sudan, from which the New Southern Nation has voted to withdraw, was once a part of the Ancient Roman Empire Beast as well as the great Omayyad Islamic Empire Beast in 750 AD.
Daniel 7:23-25 – Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. [24] And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he
shall subdue three kings. [25] And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
Revelation 17:11 – And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.
The Kingdom of Meroe
A new period in the history of Nubia began with the transferral of the royal necropolis, which moved to just outside the royal residence in Meroe.
The ancient kingdom of Kush came to an end and became the kingdom of Meroe. Although the god Amun did not disappear entirely from the scene, he lost his supreme position in the Nubian pantheon, to be replaced by Apedemak. This Nubian god of war and victory became the patron deity of the Meroitic state. He was represented as a man with a lion’s head. New deities made their appearance, such as Sebiomeker, another form of the god Aton, creator of humankind. Certain ancient (Egyptian) gods remained popular, like Anubis who escorted the dead on their journey, and Isis the mother goddess who concerned herself with people’s lives and fortunes. Indeed, in the Meroitic period, this goddess was mythologically wedded to the local god Apedemak.
A remarkably large number of reigning queens, known as Kandakes, is recorded in the history of Meroe. This forms a link with the matriarchal traditions of Africa and the high status accorded to women in Nubian culture. Already in the period of the Kushite Dynasty in Egypt, leading social positions, among them that of king, were passed down through the female line.
Kings traced their lineage back through their mothers. The successor to a dead king would generally bc the son of his sister. This explains why Napatan and Meroitic monarchs would often marry their own sisters so that their sons might succeed them. The king’s mother, as mother of a god, held a position of enormous respect, somewhat comparable with that of Mary the mother of Christ, the son of god in the Christian religion. The Meroitic queen-mother also bore the title of pharaoh. In some instances the queen mother would rule alongside her son if he were a minor, also jointly with her husband, and – remarkably enough sometimes independently.
Begin Excerpt from Wikipedia
The Meroitic kingdom developed independently of Egypt, which passed successively under Persian, Greek, and, finally, Roman domination. During the height of its power in the second and third centuries BC, Meroe ext ended
over a region from the third cataract in the north to Soba, near present-day Khartoum, in the south. The pharaonic tradition persisted among a line of rulers at Meroe, who raised stelae to record the achievements of their reigns and erected pyramids to contain their tombs. These objects and the ruins of palaces, temples, and baths at Meroe attest to a centralized political system that employed artisans’ skills and commanded the labor of a large work force. A well-managed irrigation system allowed the area to support a higher population density than was possible during later periods. By the first century BC, the use of hieroglyphs gave way to a Meroitic script that adapted the Egyptian writing system to an indigenous, Nubian-related language spoken later by the region’s people. Meroe’s succession system was not necessarily hereditary; the matriarchal royal family member deemed most worthy often became king. The queen mother’s role in the selection process was crucial to a smooth succession. The crown appears to have passed from brother to brother (or sister) and only when no siblings remained from father to son. Although Napata remained Meroe’s religious center, northern Kush eventually fell into disorder as it came under pressure from the Blemmyes, predatory nomads from east of the Nile.
However, the Nile continued to give the region access to a Mediterranean world. Additionally, Meroe maintained contact with Arab and Indian traders along the Red Sea coast and incorporated Hellenistic and Hindu cultural influences into its daily life. Inconclusive evidence suggests that metallurgical technology may have been transmitted westward across the savanna belt to West Africa from Meroe’s iron smelteries. Relations between Meroe and Egypt were not always peaceful.
As a response to Meroe’s incursions into Upper Egypt, a Roman army moved south and razed Napata in 23 BC. The Roman commander quickly abandoned the area, however, as too poor to warrant colonization. In the second century AD, the Nobatae occupied the Nile’s west bank in northern Kush. They are believed to have been one of several well-armed bands of horse- and camel-borne warriors who sold their vagility to the Meroitic Population for protection; eventually they intermarried and established themselves among the Meroitic people as a military aristocracy. Until nearly the fifth century, Rome subsidized the Nobatae and used Meroe as a buffer between Egypt and the Blemmyes. Meanwhile, the old Meroitic kingdom contracted because of the expansion of the powerful Ethiopian Kingdom of Aksum to the east. By AD 350, King Ezana of Axum had captured and destroyed Meroe city, ending the kingdom’s independent existence, and conquering its territory into modern-day southern Egypt.
Christian Nubia in the three states period. Makuria would later absorb Nobatia. Note that the border between Alodia and Makuria is unclear, but it was somewhere between the 5th and 6th Cataracts.
By the sixth century, three states had emerged as the political and cultural heirs of the Meroitic kingdom. Nobatia in the north, had its capital at Faras, in what is now Egypt; the central kingdom, Muqurra, was centered at Dunqulah, the old city on the Nile about 150 kilometers south of modern Dunqulah; and Alwa, in the heartland of old Meroe in the south, had its capital at Sawba. In all three kingdoms, warrior aristocracies ruled Meroitic populations from royal courts where functionaries bore Greek titles in emulation of the Byzantine court.
The earliest references to Nubia’s successor kingdoms are contained in accounts by Greek and Coptic authors of the conversion of Nubian kings to Christianity in the sixth century. According to tradition, a missionary sent by Byzantine empress Theodora arrived in Nobatia and started preaching the gospel about 540. It is possible that the conversion process began earlier, however, under the aegis of Coptic missionaries from Egypt. The Nubian kings accepted the Monophysite Christianity practiced in Egypt and acknowledged the spiritual authority of the Coptic patriarch of Alexandria over the Nubian church. A hierarchy of bishops named by the Coptic patriarch and consecrated in Egypt directed the church’s activities and wielded considerable secular power. The church sanctioned a sacerdotal kingship, confirming the royal line’s legitimacy. In turn the monarch protected the church’s interests. The queen mother’s role in the succession process paralleled that of Meroe’s matriarchal tradition. Because women transmitted the right to succession, a renowned warrior not of royal birth might be nominated to
become king through marriage to a woman in line of succession.
The emergence of Christianity reopened channels to Mediterranean civilization and renewed Nubia’s cultural and ideological ties to Egypt. The church encouraged literacy in Nubia through its Egyptian-trained clergy and in its monastic and cathedral schools. The use of Greek in liturgy eventually gave way to the Nubian language, which was written using an indigenous alphabet that combined elements of the old Meroitic and Coptic scripts. Coptic, however, often appeared in ecclesiastical and secular circles. Additionally, early inscriptions have indicated a continuing knowledge of colloquial Greek in Nubia as late as the twelfth century. After the seventh century, Arabic gained importance in the Nubian kingdoms, especially as a medium for commerce.
The Christian Nubian kingdoms, which survived for many centuries, achieved their peak of prosperity and military power in the ninth and tenth centuries. However, Muslim Arab invaders, who in 640 had conquered Egypt, posed a threat to the Christian Nubian kingdoms. Nobatia and Muqurra merged into the kingdom of Dunqulah sometime before 700. Although the Arabs soon abandoned attempts to reduce Nubia by force, Muslim domination of Egypt often made it difficult to communicate with the Coptic patriarch or to obtain Egyptian-trained clergy. As a result, the Nubian church became isolated from the rest of the Christian world.
The coming of Islam
Main article: Islamization of Sudan
Islam came to Egypt in the 640s, and pressed southward; around 651 the governor of Egypt raided as far south as Dongola. The Muslims or the Arabs met with stiff resistance and found little wealth worth capturing. They thus ceased their offensive and a treaty known as the baqt was signed between the Arabs and Makuria. This treaty held for some seven hundred years. The area between the Nile and the Red Sea was a source of gold and emeralds, and Arab miners gradually moved in. Around the 970s an Arabic envoy Ibn Sulaym went to Dongola and wrote an account afterwards; it is now our most important source for this period.
Despite the baqt northern Sudan became steadily Islamicized and Arabized; Makuria collapsed in the fourteenth century with Alodia disappearing somewhat later.
Far less is known about the history of southern Sudan. It seems as though it was home to a variety of semi-nomadic tribes. In the 16th century one of these tribes, known as the Funj, moved north and united Nubia forming the Kingdom of Sennar. The Funj sultans quickly converted to Islam and that religion steadily became more entrenched. At the same time, the Darfur Sultanate arose in the west.
Between them, the Taqali established a state in the Nuba Hills.
The economy of Sudan was feudally based, with a large number of slaves supporting the ruling Funj class.They traded across the region, and brought much wealth to their kingdom.
19th century
Turkish Sudan
Main article: History of Sudan (1821–1885)
In 1820–21, an Ottoman force conquered and unified the northern portion of the country. The new government was known as the Turkiyah or Turkish regime. They were looking to open new markets and sources of natural resources. Historically, the pestilential swamps of the Sudd discouraged expansion into the deeper south of the country.
Although Egypt claimed all of the present Sudan during most of the 19th century, and established a province Equatoria in southern Sudan to further this aim, it was unable to establish effective control over the area. In the later years of the Turkiyah, the British missionaries traveled from what is now modern day Kenya in to the Sudd to convert the local tribes to Christianity.
Begin Excerpt from BREITBART AFP via World News
South Sudan’s Kiir urges forgiveness for war
Jan 16 05:59 AM US/Eastern
AFP
South Sudanese president Salva Kiir urged his people on Sunday to “forgive” the north for a devastating 1983-2005 civil war, in his first public declaration since a landmark independence vote ended.
Speaking from the pulpit in the Saint Theresa Roman Catholic cathedral in regional capital Juba, Kiir said: “For our deceased brothers and sisters, particularly those who have fallen during the time of struggle, may God bless them with eternal peace.
“And may we, like Jesus Christ on the cross, forgive those who have forcefully caused their deaths.”
An estimated two million people died in the 22-year civil war, the latest round in five decades of conflict between the mainly Christian south and the mainly Arab, Muslim north that has blighted Africa’ s large
st nation.
A thousand-strong congregation turned out for Sunday mass at the cathedral to pray for their nation-in-waiting as results trickled in from the week-long independence vote which wrapped up on Saturday.
Voters opted overwhelmingly to create the world’s newest state, partial results posted outside polling stations in regional capital Juba showed after a count into the night.
There was no way of knowing how representative the results from the city’s larger polling stations were of the vote around Juba, let alone of south Sudan as a whole, in the landmark week-long referendum, which wrapped up on Saturday.
Much of the region is remote countryside where illiterate herders range over big distances with their livestock and the final result which will determine whether the south breaks away to become the world’s 193rd UN member state in July is not expected before next month.
But loudspeaker trucks criss-crossed the potholed dirt tracks of Juba urging south Sudanese to turn out en masse for a huge party to celebrate the south’s freedom from rule by the north.
Outside the polling station set up by the memorial to veteran rebel leader John Garang, policeman John Gadet read the partial results and proclaimed: “We have done it, we have won, we are free.”
The results posted for the station’s D section recorded 3,066 votes for secession to just 25 for continued union with the north.
Juba University polling station recorded 2,663 votes for independence to 69 for unity.
“Secession. Secession. Secession,” the polling station’s returning officer had repeatedly intoned into the night as he carefully unfolded each ballot paper cast before pronouncing the voter’s choice.
The count was conducted by torchlight, creating an almost religious atmosphere in the small classroom. There is no main electricity.
Each vote was passed for checking to two other polling station staff and shown to domestic and international observers. There were a dozen at Hay Malakal.
Many polling stations in rural areas where voting was conducted out in the open, locked away the ballotboxes for the night and started the count on Sunday.
There was standing room only at Juba’s Catholic cathedral as the faithful flocked to Sunday mass. The congregation spilled out the doors as the choir sang hymns to the accompaniment of animal-skin bongs.
Kiir, who led his people to the independence vote after Garang’s death shortly after the signing of the 2005 peace deal, sat smiling in a pew at the front holding a Bible.
The referendum commission’s chairman, Mohammed Ibrahim Khalil, an elder statesman who served as Sudanese foreign minister in the 1960s, hailed the “most peaceful” election he had ever seen in Sudan.
A senior official of Sudanese President Omar al-Bashir’s National Congress Party said the north’s ruling party would accept the outcome of the vote even if it was for partition of Africa’s largest nation.
“The referendum took place in an atmosphere of calm… with a great degree of freedom and fairness,” Rabie Abdul Ati told AFP.
“It is very clear that the party will accept the result whether it be for unity or secession,” he said.
EU chief diplomat Catherine Ashton hailed “a historic event and a major milestone,” and said the bloc’s observers would give a preliminary assessment early next week.
UN chief Ban Ki-moon called on the “people and institutions of Sudan to exercise patience and restraint until the Southern Sudan Referendum Commission announces the final result.
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