In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
꧋ꦲꦶꦁ ꦧꦧ ꧑꧗ ꦭꦤ꧀ ꧑꧘ ꦕꦏ꧀ꦫꦮꦭꦤ꧀, ꦱꦶꦗꦶ ꦩꦭꦺꦏꦠ꧀ ꦤꦁꦏꦼꦤ꧀ꦏꦼ ꦫꦶꦮꦸꦠ꧀ ꦥꦔꦏꦶꦩꦤ꧀ ꦥꦥꦱꦶ ꦩꦫꦁ ꦪꦺꦴꦲꦤ꧀ꦱ꧀. ꦲꦶꦁ pangrincikaning pangakiman pungkasanipun, karajan-karajaning wangsit Kitab Suci kaawakaken.
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.
Ug rugi amung ya kaadman. An pito ka ulo mao ang pito ka kabukiran, nga sa ibabaw niini nagalingkod ang babaye. Ug adunay pito ka mga hari: ang lima nangapukan na, ug ang usa ania karon, ug ang lain wala pa moabot; ug sa diha nga siya moabot, kinahanglan nga magapadayon siya sa mubo nga panahon. Ug ang mananap nga kaniadto mao, ug karon wala na, siya mao ang ikawalo, ug usa sa pito, ug mopadulong sa pagkalaglag. Pinadayag 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Jɔn la wɛlɛni fan 1798, an b’a kalan ko kun wolonfla minnu tun bɛ sego kan min bɛ papasi muso ta, olu tun ye masa wolonfla ye. Masa ye masaya de ye, ani masaya fana ye kun ye Bibiliya kumaɲɔgɔnya la. San 1798 la, masaya duru tun ka bin, kelen fana tun bɛ fanga la o waati la. Masaya seginniya kelen tun ka kɛ fɛ, ani o tun bɛ taamasiyɛ kɛ ni masa tan ye. O kɔfɛ, a fɔra Jɔn ye ko masaya seginniya seeginna ye papasi sego ye, min bɔra wolonfla la. Papasi ye masaya durunna ye, ani a tun ka mɔgɔfaga dɔɔnin sɔrɔ; o de kosɔn, ni a mɔgɔfaga dɔɔnin ye banabaga, o waati la a bɛ kɛ kun seginniya seeginna ye min bɔra wolonfla la.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
دانیال بابِ دو میں پہلی چار سلطنتیں بابل، مادیؔ و فارس، یونان اور روم ہیں۔ یہ چار حقیقی سلطنتیں چار روحانی سلطنتوں کی بھی نمائندگی کرتی ہیں، اور یہ سب مل کر مکاشفہ سترہ کے آٹھ بادشاہوں، یا سروں، کی شناخت کرتی ہیں، کیونکہ یسوع ہمیشہ کسی چیز کے انجام کو اُس کی ابتدا کے ذریعے واضح کرتا ہے۔ دانیال بابِ دو بائبل کی نبوت میں سلطنتوں کا پہلا ذکر ہے، اور مکاشفہ سترہ آخری، پس اُن میں موافقت ہونی لازم ہے، کیونکہ خدا کبھی تبدیل نہیں ہوتا۔
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
ግሳደኛን ብ1798 ዝወደቐ መንግስቲ፡ መንፈሳዊት ባቢሎን፡ ጳጳሳዊ ስርዓት ነበረ። እቲ ብ1798 ስልጣን ዝሓዘ ሽዱሽተኛ መንግስቲ ድማ፡ በቲ ናይ ሜዶንን ፋርስን ክልተ-ኣቕርንቲ መንግስቲ ዝተምሰለ ክልተ-ኣቕርንቲ መንግስቲ ነበረ። እቲ ሻውዓይ መንግስቲ፡ ካብ ዓሰርተ ነገስታት ዝቖመ፡ ኣብ 1798 ገና ዘይመጸ ዝነበረ፡ በግሪኽ ዝተምሰለ ናይ ኣለም-ሓደ መንግስቲ፡ ማለት ናይ ኣለክሳንደር ዓቢይ ናይ ኣለም-ሓደ መንግስቲ እዩ። እቲ ካልኣይ ርእሲ፡ ካብቶም ሸውዓተ ዝነበረ፡ እቲ ቐታሊ ቍስሊ ዝተወቕዐ ግና ከም ብሓድሽ ዝሃወየ ምስ ቐታሊ ቍስሉ ተፈዊሱ ዳግም ዝነበረ ግሳደኛ መንግስቲ ነበረ።
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
लामो व्यभिचारिणीको न्याय “घडी” भित्र हुन्छ—अर्थात् संयुक्त राज्य अमेरिकामा आइतबारको व्यवस्थाबाट आरम्भ भई मानवको अनुग्रह-अवधि समाप्त नहुँदासम्म इतिहासभरि चलिरहने समयावधिमा। त्यस “घडी” मा, जसलाई दानियेलमा “यी राजाहरूका दिनहरू” भनेर चिनाइएको छ, परमेश्वरले आफ्नो राज्य स्थापना गर्नुहुनेछ। त्यस “घडी” मा पछिल्लो वर्षा खन्याइँदैछ।
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Awoussan ikkan ɣef wid i yellan d izdaghen—all then will receive it as formerly.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“አራቱ መላእክት ሲለቁ፣ ክርስቶስ መንግሥቱን ያቆማል። የኋለኛውን ዝናብ የሚቀበሉት የሚችሉትን ሁሉ እያደረጉ ያሉ ብቻ ናቸው።” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
ਛੇਤੀ ਮੀਂਹ ਦਾ ਉਡੇਲਿਆ ਜਾਣਾ ਕ੍ਰਮਵੱਧੀ ਹੈ, ਕਿਉਂਕਿ ਇਹ ਨਿਆਂ ਦੇ ਅਨੁਰੂਪ ਹੈ, ਅਤੇ ਨਿਆਂ ਵੀ ਕ੍ਰਮਵੱਧੀ ਹੈ। ਮਿਲਰਾਈਟਾਂ ਨੇ ਸਮਝਿਆ ਸੀ ਕਿ ਉਹ ਦਾਨੀਏਲ ਅਧਿਆਇ ਦੋ ਦੀ ਮੂਰਤੀ ਦੇ ਪੈਰਾਂ ਦੇ ਸਮੇਂ ਵਿੱਚ ਜੀ ਰਹੇ ਹਨ। ਉਹ ਮੰਨਦੇ ਸਨ ਕਿ ਰੋਮ ਆਖ਼ਰੀ ਧਰਤੀ ਦਾ ਰਾਜ ਸੀ, ਅਤੇ ਇਸ ਵਿਚ ਉਹ ਠੀਕ ਸਨ, ਪਰ ਉਨ੍ਹਾਂ ਦੀ ਸਮਝ ਸੀਮਿਤ ਸੀ।
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
«تەیە ئیم کەل مەلخان»، ئام ہاس گۆندیتا با تارێخا مەلکوتا رۆما، ئالّا لایتا تارێخا رۆمایی پاگانا او لەو رۆمایی پاپایتا؛ ایتا تارێخا دِرۆمایی حدیثتا. میلەریتا تطبیقمندون رۆمایی پاگانا و رۆمایی پاپایتا خادا مەلکوتا، و بەهدا سُوغالا دِبیت حزقیئل عَل مالکا آخرایا دِیهودا (צדקיה / Zedekiah) استعملمندون تا سندا دەفهما دیهون.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
۽ تون، اي اسرائيل جو ناپاڪ بدڪار امير، جنهن جو ڏينهن اچي پهتو آهي، جڏهن بيانصافي پنهنجي انجام تي پهچندي، خداوند خدا هيئن فرمائي ٿو: عمامو لاٿو، ۽ تاج لاهي ڇڏيو؛ هي جيئن آهي تيئن نه رهندو: جيڪو هيٺ آهي تنهن کي مٿانهون ڪيو، ۽ جيڪو مٿانهون آهي تنهن کي هيٺ آڻيو. مان ان کي الٽائيندس، الٽائيندس، الٽائيندس؛ ۽ اهو وڌيڪ نه رهندو، جيستائين اهو نه اچي جنهن جو اهو حق آهي؛ ۽ مان اهو کيس ڏيندس. حزقي ايل 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Zedekiasinkaqa kimsa qhathuykunam kanqa “tikrakunqa”, Kristuyman apanankupaq, paypa “derechun kasqanrayku” kamachinampaq. Babilonia, Medo-Persia, Grecia ima llapa urmachisqa kanqaku Roma qhathuykama; chay tawaq qhathuypa historianninpitaq Cristo hamunqa, huk qhathuyta sayarichinampaq. Chaytaqa paymi cheqaqtapuni ruwarqa.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“ਮੁਕਦੇ ਰੂਪ ਵਿੱਚ ਉਹਨਾਂ ਵਿੱਚ ਸਭ ਤੋਂ ਅੱਗੇ, ਜੋ ਦੇਸ਼ ਨੂੰ ਤੇਜ਼ੀ ਨਾਲ ਨਾਸ ਵੱਲ ਲੈ ਜਾ ਰਹੇ ਸਨ, ਉਹਨਾਂ ਦਾ ਰਾਜਾ ਜ਼ਿਦਕੀਆਹ ਸੀ। ਨਬੀਆਂ ਰਾਹੀਂ ਦਿੱਤੀਆਂ ਪ੍ਰਭੂ ਦੀਆਂ ਸਲਾਹਾਂ ਨੂੰ ਪੂਰੀ ਤਰ੍ਹਾਂ ਤਿਆਗ ਕੇ, ਨਬੂਕਦਨੇੱਸਰ ਦੇ ਪ੍ਰਤੀ ਆਪਣੇ ਉੱਪਰ ਚੜ੍ਹੇ ਕ੍ਰਿਤਜਤਾ ਦੇ ਕਰਜ਼ੇ ਨੂੰ ਭੁਲਾ ਕੇ, ਅਤੇ ਇਸਰਾਏਲ ਦੇ ਪ੍ਰਭੂ ਪਰਮੇਸ਼ੁਰ ਦੇ ਨਾਮ ਵਿੱਚ ਖਾਧੀ ਆਪਣੀ ਗੰਭੀਰ ਨਿਸ਼ਠਾ-ਸ਼ਪਥ ਨੂੰ ਤੋੜ ਕੇ, ਯਹੂਦਾਹ ਦਾ ਰਾਜਾ ਨਬੀਆਂ ਦੇ ਵਿਰੁੱਧ, ਆਪਣੇ ਉਪਕਾਰਕ ਦੇ ਵਿਰੁੱਧ, ਅਤੇ ਆਪਣੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਵਿਰੁੱਧ ਬਗਾਵਤ ਕਰ ਬੈਠਾ। ਆਪਣੀ ਹੀ ਬੁੱਧੀ ਦੇ ਅਹੰਕਾਰ ਵਿੱਚ ਉਸ ਨੇ ਮਦਦ ਲਈ ਇਸਰਾਏਲ ਦੀ ਖੁਸ਼ਹਾਲੀ ਦੇ ਪ੍ਰਾਚੀਨ ਵੈਰੀ ਵੱਲ ਰੁਖ ਕੀਤਾ, “ਅਤੇ ਮਿਸਰ ਵੱਲ ਆਪਣੇ ਦੂਤ ਭੇਜੇ, ਤਾਂ ਜੋ ਉਹ ਉਸ ਨੂੰ ਘੋੜੇ ਅਤੇ ਬਹੁਤ ਲੋਕ ਦੇਣ।”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘¿Prosperará?’ inquirió el Señor acerca de aquel que así había traicionado vilmente toda confianza sagrada; ‘¿escapará el que hace tales cosas? ¿O quebrantará el pacto y será librado? Vivo yo, dice el Señor Jehová, que en el lugar donde mora el rey que lo hizo rey, cuyo juramento menospreció y cuyo pacto quebrantó, allí, con él, en medio de Babilonia, morirá. Ni Faraón, con su poderoso ejército y su gran multitud, hará por él en la guerra: … puesto que menospreció el juramento al quebrantar el pacto, cuando he aquí que había dado su mano y ha hecho todas estas cosas, no escapará.’ Ezequiel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
«A ti “príncipe inicuo y profano” le había llegado el día del ajuste final de cuentas. “Quita el turbante”, decretó el Señor, “y depón la corona”. No sería sino hasta que Cristo mismo estableciera su reino cuando a Judá se le permitiría de nuevo tener rey. “La volcaré, volcaré, volcaré”, fue el decreto divino acerca del trono de la casa de David; “y no será más, hasta que venga aquel cuyo es el derecho; y yo se lo entregaré”. Ezequiel 21:25–27». Profetas y Reyes, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
মিলার সঠিক ছিলেন, কিন্তু তাঁর উপলব্ধি সীমাবদ্ধ ছিল; কারণ খ্রিস্ট যখন মানুষের মধ্যে চলাফেরা করেছিলেন, তখন তিনি যে রাজ্য স্থাপন করেছিলেন, তা চূড়ান্ত পার্থিব রাজ্য ছিল না। পৌত্তলিক রোমের রাজ্যের পরও আরও চার রাজা অবশিষ্ট ছিল। তথাপি খ্রিস্ট ক্রুশে “অনুগ্রহের” রাজ্য প্রতিষ্ঠা করেছিলেন, কিন্তু সেই রাজ্য প্রকাশিত বাক্য সতেরো অধ্যায়ের দশ রাজার দিনের মধ্যে স্থাপিত হয়নি, এবং শেষ বর্ষণের সময়ও তা স্থাপিত হয়নি। শেষকালে খ্রিস্ট যে রাজ্য প্রতিষ্ঠা করেন, তা তাঁর “গৌরবের” রাজ্য। সিস্টার হোয়াইট এই উভয় রাজ্য সম্বন্ধে সরাসরি বক্তব্য রেখেছেন।
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Millerites-ok naykimananku, Kristuqa tawaq qhispichiq kamachiypa historiankupi huk kamachiyta sayarichisqanta, chayta allinta entienderqanku; ichaqa hamuq yachayninkupi pisi karqanku. Tawaq kamachiypa historiankupi Kristuqa “gracia” nisqa kamachiyta sayarichirqan, pusaq kamachiypa historiankupitaq “gloria” nisqa kamachiyninta sayarichirqan. “Gracia” nisqa kamachiyta sayarichisqan historiapipi, Santo Espírituqa Pentecostéspi hich’akusqa karqan. Pentecostésqa qhepa para hich’akuyta rikuchin, chay historiapi payqa “gloria” nisqa kamachiyninta sayarichin.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
ཕེན་ཏེ་ཀོས་ཐིའི་འཕྲིན་དོན་ནི་ཀྲིསྟོས་ཀྱི་དངོས་པོའི་འཆི་བ་ལས་སླར་འཐོན་པའི་འཕྲིན་དོན་ཡིན། ཆར་མཇུག་མའི་འཕྲིན་དོན་ནི། ཉུང་མཐར་ཡང་ཆ་ཤས་ཤིག་ནི། སྔོན་བརྗོད་ཀྱི་གསང་བའི་དཔེ་བརྗོད་དེ། བདུན་གྱི་ནང་ནས་བརྒྱད་པ་ཡིན་པ་དེ་སྲིན་མོར་འགྲུབ་པ་དང་། དེ་བཞིན་ས་ཡི་སྲིན་མོའི་རྭ་གཉིས་ཀྱིས་མཚོན་པའི་མཚོན་དོན་གྱི་སླར་གསོན་པའི་འཕྲིན་དོན་ཡིན། རྒྱལ་ཁབ་བཞི་པ་དང་བརྒྱད་པའི་ནང་དུ་ཀྲིསྟོས་ཀྱིས་རང་གི་རྒྱལ་ཁབ་འཛུགས་པར་མཛད།
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“သခင်ဘုရား၏နာမတော်ဖြင့် တပည့်တော်များကြေညာခဲ့သော သတင်းစကားသည် အချက်အလက်အရပ်ရပ်၌ မှန်ကန်နေခဲ့ပြီး၊ ထိုသတင်းက ညွှန်ပြခဲ့သော အဖြစ်အပျက်များသည် ထိုအချိန်၌ပင် ဖြစ်ပျက်လျက်ရှိနေကြသည်။ ‘အချိန်ပြည့်စုံပြီ၊ ဘုရားသခင်၏နိုင်ငံတော် နီးကပ်လာပြီ’ ဟူသည်မှာ သူတို့၏သတင်းစကားဖြစ်ခဲ့သည်။ ‘အချိန်’ ဟုဆိုသောအရာ—မေရှိယ၊ ‘လိမ်းမြှုပ်ခြင်းခံရသောအရှင်’ ထံတိုင်အောင် ဆက်လက်ရောက်ရှိရမည့် ဒံယေလ ၉ ပါ ခြောက်ဆယ်ကိုးပတ်—၏ အဆုံးသို့ရောက်သောအခါ၊ ခရစ်တော်သည် ယော်ဒန်မြစ်၌ ယောဟန်၏ လက်ဖြင့် ဗတ္တိဇံခံပြီးနောက် ဝိညာဉ်တော်၏ လိမ်းမြှုပ်ခြင်းကို လက်ခံတော်မူခဲ့သည်။ ထို့ပြင် သူတို့က နီးကပ်လာပြီဟု ကြေညာခဲ့သော ‘ဘုရားသခင်၏နိုင်ငံတော်’ သည် ခရစ်တော်၏ သေခြင်းအားဖြင့် တည်ထောင်ခံခဲ့သည်။ ဤနိုင်ငံတော်သည် သူတို့အား ယုံကြည်စေရန် သင်ကြားခံခဲ့ရသကဲ့သို့ မြေကြီးဆိုင်ရာ အင်ပါယာတစ်ခု မဟုတ်ခဲ့ပေ။ ထိုမျှသာမက၊ ‘နိုင်ငံတော်နှင့် အာဏာစက်၊ မိုးကောင်းကင်တစ်လျှောက်လုံးအောက်ရှိ နိုင်ငံတော်၏ ဘုန်းတန်ခိုးကြီးမားခြင်းကို အမြင့်ဆုံးသောဘုရား၏ သန့်ရှင်းသူတို့၏ လူမျိုးအား ပေးအပ်လိမ့်မည်’ ဟုဆိုသောအခါတွင် တည်ထောင်ခံရမည့် အနာဂတ်ကာလ၏ မသေနိုင်သောနိုင်ငံတော်လည်း မဟုတ်ခဲ့ပေ။ ထိုအစဉ်အမြဲတည်သောနိုင်ငံတော်၌ ‘အာဏာအစိုးရအပေါင်းတို့သည် ကိုယ်တော်အား အမှုတော်ဆောင်၍ နာခံကြလိမ့်မည်။’ ဒံယေလ ၇:၂၇။ သမ္မာကျမ်းစာ၌ အသုံးပြုသကဲ့သို့ ‘ဘုရားသခင်၏နိုင်ငံတော်’ ဟူသော အသုံးအနှုန်းကို ကျေးဇူးတော်၏နိုင်ငံတော်နှင့် ဘုန်းတော်၏နိုင်ငံတော် နှစ်မျိုးစလုံးကို ရည်ညွှန်းရန် အသုံးပြုထားသည်။ ကျေးဇူးတော်၏နိုင်ငံတော်ကို ဟေဗြဲဝတ္ထု၌ ပေါလုက ထင်ရှားစေသည်။ ‘ကျွန်ုပ်တို့၏အားနည်းခြင်းများကို စာနာခံစားတတ်သော’ ကရုဏာပြည့်သော ကြားခံတောင်းလျှောက်ရှင် ခရစ်တော်ကို ညွှန်ပြပြီးနောက်၊ တမန်တော်က ‘ထို့ကြောင့် ကျွန်ုပ်တို့သည် သနားကရုဏာကို ရ၍ ကျေးဇူးတော်ကို တွေ့ရှိကာ လိုအပ်သည့်အချိန်၌ ကူညီမစမှုကို ရမည်အကြောင်း၊ ကျေးဇူးတော်၏ ပလ္လင်တော်ရှေ့သို့ ရဲရင့်စွာ ချဉ်းကပ်ကြပါစို့’ ဟု ဆိုသည်။ ဟေဗြဲ ၄:၁၅၊ ၁၆။ ကျေးဇူးတော်၏ ပလ္လင်တော်သည် ကျေးဇူးတော်၏နိုင်ငံတော်ကို ကိုယ်စားပြုသည်။ အကြောင်းမူကား ပလ္လင်တော်တစ်ပါး ရှိနေခြင်းသည် နိုင်ငံတော်တစ်ပါး ရှိနေခြင်းကို ဆိုလိုသဖြင့် ဖြစ်သည်။ ခရစ်တော်သည် မိမိ၏ ဥပမာပုံပြင်များအများအပြား၌ ‘ကောင်းကင်နိုင်ငံတော်’ ဟူသော အသုံးအနှုန်းကို အသုံးပြုတော်မူပြီး၊ လူသားတို့၏နှလုံးသားများအပေါ်၌ ဘုရားသခင်၏ ကျေးဇူးတော် ပြုလုပ်သော အမှုတော်ကို ရည်ညွှန်းတော်မူသည်။”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“अनि महिमाको सिंहासनले महिमाको राज्यलाई प्रतिनिधित्व गर्दछ; र यस राज्यको उल्लेख मुक्तिदाताका यी वचनहरूमा गरिएको छ: ‘जब मानिसका पुत्र आफ्नै महिमामा, र सबै पवित्र स्वर्गदूतहरू उहाँसँगै आउनेछन्, तब उहाँ आफ्ना महिमाको सिंहासनमा विराजमान हुनुहुनेछ: र उहाँको सामुन्ने सबै जातिहरू भेला गराइनेछन्।’ मत्ती 25:31, 32। यो राज्य अझै भविष्यकै विषय हो। यो ख्रीष्टको दोस्रो आगमन नभएसम्म स्थापना गरिने छैन।”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Ang gingharian sa grasya gitukod dihadiha tapos sa pagkapukan sa tawo, sa dihang gihimo ang usa ka laraw alang sa pagtubos sa salaan nga kaliwatan. Niadtong panahona kini anaa na sa katuyoan ug pinaagi sa saad sa Dios; ug pinaagi sa pagtoo, ang mga tawo makahimo sa pagkahimong mga sakop niini. Apan wala pa kini matukod sa tinuod hangtod sa kamatayon ni Cristo. Bisan human Siya misugod sa Iyang yutan-ong buluhaton, ang Manluluwas, gikapoy sa kagahi sa ulo ug sa pagkadili-mapasalamaton sa mga tawo, mahimo untang motalikod gikan sa halad sa Calvario. Sa Getsemani ang kopa sa kasubo mikurog diha sa Iyang kamot. Bisan niadtong higayona mahimo pa unta Niyang pahiran ang singot nga dugo gikan sa Iyang agtang ug biyaan ang salaan nga kaliwatan aron mangamatay diha sa ilang kasal-anan. Kon gibuhat pa Niya kini, wala unta ing pagtubos alang sa nangapukan nga mga tawo. Apan sa dihang gitugyan sa Manluluwas ang Iyang kinabuhi, ug uban sa Iyang katapusang gininhawa misinggit, ‘Nahuman na,’ nan ang katumanan sa laraw sa pagtubos napamatud-an. Ang saad sa kaluwasan nga gihatag ngadto sa makasasala nga magtiayon didto sa Eden gipamatud-an. Ang gingharian sa grasya, nga kaniadto anaa pinaagi sa saad sa Dios, niadto dayon natukod.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Ano, teh nyarios maotna Al-Masih—kajadian pisan anu ku para murid dipandang minangka karuksakan panungtung tina harepan maranéhna—nya éta pisan anu ngajadikeun éta salalawasna pasti. Sanajan éta mawa kuciwa anu pohara nyeri ka maranéhna, éta téh puncak tina bukti yén kapercayaan maranéhna leres. Kajadian anu ngeusian maranéhna ku duka jeung putus asa éta téh kajadian anu muka panto harepan ka unggal anak Adam, sarta dina éta kajadian museur kahirupan nu bakal datang jeung kabagjaan langgeng sakumna umat Allah anu satia dina sagala abad.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“अनन्त करुणाका अभिप्रायहरू, चेलाहरूका निराशामार्फत पनि, आफ्नो परिपूर्तितर्फ पुगिरहेका थिए। यद्यपि तिनीहरूका हृदय उहाँको शिक्षाको त्यस दैवी अनुग्रह र सामर्थ्यद्वारा जितिएका थिए, जसले ‘कहिल्यै कुनै मानिसले नबोलेझैँ बोल्नुभयो,’ तैपनि येशूप्रतिको तिनीहरूको प्रेमको शुद्ध सुनसँग सांसारिक घमण्ड र स्वार्थी महत्त्वाकाङ्क्षाको निकृष्ट मिश्रधातु मिसिएको थियो। पास्काको कोठामै, त्यस गम्भीर घडीमा, जब तिनीहरूका गुरु गेतसमनीको छायाँभित्र प्रवेश गरिरहनुभएको थियो, तिनीहरूका बीचमा ‘कसलाई सबैभन्दा ठूलो ठहरिनु पर्दछ भन्ने विषयमा वादविवाद’ भयो। लूका 22:24। तिनीहरूको दृष्टि सिंहासन, मुकुट, र महिमाले भरिएको थियो, जबकि तिनीहरूकै सामु बगैँचाको लज्जा र पीडा, न्यायसभाको प्राङ्गण, र कलभरीको क्रूस परेको थियो। तिनीहरूका हृदयको घमण्ड, सांसारिक महिमाको तृष्णाले नै तिनीहरूलाई आफ्ना समयको झूटा शिक्षालाई यति दृढतापूर्वक समातिराख्न लगाएको थियो, र मुक्तिदाताका ती वचनहरू, जसले उहाँको राज्यको वास्तविक स्वरूप देखाउँथे र उहाँको पीडा तथा मृत्युतर्फ संकेत गर्दथे, तिनलाई बेवास्ता गर्न लगाएको थियो। अनि यी भूलहरूले त्यस परीक्षालाई जन्म दिए—तीक्ष्ण तर आवश्यक—जुन तिनीहरूको सुधारका लागि हुन दिइएको थियो। यद्यपि चेलाहरूले आफ्नो सन्देशको अर्थ गलत बुझेका थिए, र आफ्ना अपेक्षाहरू साकार हुनेछन् भन्ने कुरा बुझ्न असफल भएका थिए, तैपनि तिनीहरूले परमेश्वरले तिनीहरूलाई दिनुभएको चेतावनी प्रचार गरेका थिए, र प्रभुले तिनीहरूको विश्वासको प्रतिफल दिनुहुनेथियो र तिनीहरूको आज्ञापालनको आदर गर्नुहुनेथियो। तिनीहरूलाई आफ्ना पुनर्जीवित प्रभुको महिमामय सुसमाचार सबै जातिहरूमाझ घोषणा गर्ने कार्य सुम्पिनुपर्ने थियो। तिनीहरूलाई यस कार्यका लागि तयार पार्न, तिनीहरूलाई अति तीतो लागेको त्यो अनुभव हुन दिइएको थियो।” द ग्रेट कन्ट्रोभर्सी, 347, 348।
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Айкынландырў китабында «даналыққа ийе болған ақыл» «бир адамның санын» есаплайды да, «ол адам» жети патшалықтан болған сегизинши патшалық екенин таныйды. «Гүнаҳ адамы» — жер жүзиниң патшалары менен саўдагерлери үстинен ҳүким сүретин, қудаланўдың масқарасынан қашыў ушын онымен жети жамаат қосылатўғын, һәм көп сулар үстине отырғызылған сегизинши патшалықтың басы.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Atunz'ĩra iti, Maji maria warora, kũrĩa kahũre gaikara, nĩ andũ, na mĩrengo, na ndũrĩrĩri cia andũ, na thi, na thiomi. Uguo wa Kũguũrũrio 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
«آدمِ گناه» بر جهانِ سیاسی، پولی، دینی و مدنی فرمان میراند، و بر همهٔ مردمان، جز آنان که بر آن وحش، و صورتش، و نشانش و عددِ نامش پیروزی یافتهاند.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
A nñe'vi, kuatia peve peteĩ mar yvyratĩ-icha oñembojehe'áva tata ndive; ha umi oganáva mymbaguasu rehe, ha hi'ãnga rehe, ha hechaukarã rehe, ha héra papapy rehe, oĩ pe mar yvyratĩ ári, oguerekóva Tupã mbarakapuku. Ha opurahéi hikuái Moisés, Tupã rembiguái, purahéi, ha Ovecha Ra'y purahéi, he'ívo: Tuichaiterei ha mba'eporãiterei nde rembiapo, Ñandejára Tupã Ipu'akapáva; hekojojáva ha añeteguáva nde rape, nde, marangatukuéra Ruvicha. Apocalipsis 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
ئەو «دانایانەی» کە «زیادبوونی زانیاری» تێدەگەن، کاتێک ئاشکراکردنی عیسای مەسیح مۆرکراوەکەی دەکرێتەوە، ئەوانەن کە «تێگەیشتن»یان هەیە و «ژمارەی ئاژەڵەکە هەژمار دەکەن: چونکە ئەو ژمارەی مرۆڤێکە؛ و ژمارەکەی شەش سەد و شەست و شەشە.» ئەو «تێگەیشتنە» بەشێکە لەو پرۆسەی تاقیکردنەوەی سێ هەنگاویەی کە هەمیشە ڕوودەدات کاتێک عیسا پێشبینییەک دەکرێتەوە. لەبەر ئەمەیە کە ئاماژە پێدراوە ئەوان «سەرکەوتن بەدەست هێناوە بەسەر» «ژمارەی ناوی ئەو»دا.
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
អយ៌ដើម្បីទទួលបានជ័យជម្នះ គឺជាការឆ្លងកាត់ការសាកល្បងមួយ ហើយអ្នកដែល «មានប្រាជ្ញា» និង «យល់ដឹង» ទទួលបានជ័យជម្នះដែលពាក់ព័ន្ធនឹងលេខ 666 ហើយខនេះក៏បញ្ជាក់ផងដែរថា មាននគរ៨ ហើយនគរទី៨ នោះកើតចេញពីនគរទាំង៧។ «អាថ៌កំបាំង» នោះត្រូវបានតំណាងនៅក្នុង ដានីយ៉ែល ជំពូក ២ ពីព្រោះសេចក្ដីអធិស្ឋានរបស់ ដានីយ៉ែល គឺដើម្បីយល់ «អាថ៌កំបាំង» នោះ។ ការបើកសម្ដែងថា មាននគរ៨ ហើយនគរទី៨ គឺកើតចេញពីនគរទាំង៧ ហើយលេខរបស់នគរនោះគឺ 666 គឺជាអាថ៌កំបាំងដែល ដានីយ៉ែល ត្រូវបានតំណាងថាបានទទួលតាមរយៈសេចក្ដីអធិស្ឋានរបស់គាត់ ហើយ ដានីយ៉ែល តំណាងឲ្យ «អ្នកប្រាជ្ញ» របស់ព្រះនៅថ្ងៃចុងក្រោយ។
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Даниел ги претставува „мудрите“ на последните денови, на кои им е откриена тајната на Даниел два, и таа тајна е откровението дека последното и првото упатување на царствата во библиското пророштво е дека во кипот има осум царства. Тоа откровение го потврдува милеритското разбирање на втората глава од Даниел, но свети десетпати посилно, штом еднаш биде препознаено. Неговиот сјај, бидејќи е десетпати посилен, претставува испит над кој „мудрите“ извојуваат победа, зашто осмото царство, кое е од седумте, е исто така и шестото царство, кое е троен сојуз на змејот, ѕверот и лажниот пророк. Како такви, змејот, ѕверот и лажниот пророк сите се шестото царство, и заедно претставуваат 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Ναβουχοδονόσορ δοκιμάστηκε μέσω τῆς ἀποκαλύψεως τοῦ δευτέρου κεφαλαίου τοῦ Δανιήλ, καὶ ἀπέτυχε στὴ δοκιμασία. Στὸ δεύτερο κεφάλαιο τοῦ Δανιήλ, ὁ Δανιὴλ ἀντιπροσωπεύει τοὺς «σοφούς» ποὺ ἐπιτυγχάνουν στὴ δοκιμασία τοῦ μυστηρίου τῆς εἰκόνος. Ὁ Ναβουχοδονόσορ στὸ τρίτο κεφάλαιο ἀντιπροσωπεύει τοὺς ἀσεβεῖς ποὺ ἀποτυγχάνουν στὴν ἴδια ἀκριβῶς δοκιμασία. Ὁ Ναβουχοδονόσορ, ὡς ὁ πρῶτος βασιλεὺς τοῦ πρώτου βασιλείου, ἀντιπροσωπεύει τὸν τελευταῖο βασιλέα τοῦ τελευταίου βασιλείου. Ἐπομένως, ἀντιπροσωπεύει τὸν «ἄνθρωπο τῆς ἁμαρτίας», τὸν ἄνθρωπο τῆς προφητείας, τὸν ὁποῖο ἐνστερνίζονται οἱ ἑπτὰ ἐκκλησίες. Ὁ ἄνθρωπος δημιουργήθηκε τὴν ἕκτη ἡμέρα, καὶ ὁ ἀριθμὸς ἕξι εἶναι, ἐπομένως, ὁ ἀριθμὸς τῆς ἀνθρωπότητας. Ὁ ἀριθμὸς τοῦ Ναβουχοδονόσορ εἶναι τὸ ἕξι. Ὁ Ναβουχοδονόσορ ἀπέτυχε στὴ δοκιμασία τοῦ ἀριθμοῦ 666 καὶ ἀντιπροσώπευσε τοὺς ἀσεβεῖς τῶν ἐσχάτων ἡμερῶν. Ὡς σύμβολο τοῦ ἀνθρώπου τῆς ἁμαρτίας, ὁ ἀριθμός του εἶναι τὸ ἕξι.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Nabucodonosor, el rey, hizo una imagen de oro, cuya altura era de sesenta codos, y su anchura de seis codos; la levantó en el llano de Dura, en la provincia de Babilonia. Daniel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Isifaniso segolide sasingemakhubhithi lalishumi nesithupha ubude, nangamakhubhithi ayisithupha ububanzi, futhi senziwa nguNebukadinesari, inani lakhe eliyisithupha. Lesi sithombe samiswa ngokuvukela ukukhanya kwesifaniso sesahluko sesibili, futhi incazelo ephindwe kathathu yalesi sithombe, lapho uqonda ukuthi inani likaNebukadinesari liyisithupha, ilingana nokuthi yisithupha, yisithupha, yisithupha.
We will continue this study in the next article.
Na ar tu chhunzawm leh dâwn a, a lo kal zêl tûr thu hi article dangah kan chhunzawm ang.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Yvy marã e'ỹ hag̃ua peteĩ imperio ha peteĩ dinastía opytátava opa ára, ipyahẽeterei pe mburuvicha guasúpe, upe renondépe yvy arigua tetãnguéra ndaikatúiva omopu'ã ijehe. Peteĩ kyre'ỹ oúva ambición ndopamo'ãiva ha ñembotuicha reko rei gui, oike iñarandúndi oñomongeta hag̃ua mba'éichapa ojapóta upéva. Oheja tesaráipe umi porandu hag̃uáicha ojehechauka va'ekue pe ke guasu rehegua pe ta'anga tuicháva reheve; oheja tesaráipe avei Israel Jára, Hembiguái Daniel rupive, oikuaaukahague hesakã porã pe ta'anga he'iséva, ha ko ñemyesakã ndive pe tetãygua kuimba'e guasukuéra oñesalvahague peteĩ ñemano vai ha ñemotĩmbáva gui; oheja tesaráipe opa mba'e, ndaha'éi hag̃ua añónte ijehegui oguerekose hag̃ua imbarete ha ijyvateve hag̃ua, pe mburuvicha guasu ha umi iñe'ẽmegua estado pegua oñemoĩ peteĩ ñe'ẽme, opa tape ikatuháicha oñeha'ãta hag̃ua omopu'ã Babilonia yvateve hag̃ua, ha ojehechaukáva hag̃ua opavave rembiayhu tee hag̃ua.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
«Тасвироти рамзие, ки ба воситаи он Худо ба подшоҳ ва қавм иродаи Худро дар бораи халқҳои замин ошкор намуда буд, акнун бояд барои ҷалол додани қудрати инсонӣ ба кор бурда мешуд. Тафсири Дониёл бояд рад ва фаромӯш мегардид; ҳақиқат бояд нодуруст тафсир ва нодуруст татбиқ карда мешуд. Он рамзе, ки Осмон барои кушодани рӯйдодҳои муҳими оянда ба зеҳни одамон муқаррар намуда буд, бояд барои монеъ шудан ба паҳн гардидани донише истифода мешуд, ки Худо мехост ҷаҳон онро дарёфт намояд. Ҳамин тавр, ба воситаи тадбирҳои мардони шӯҳратпараст, Шайтон мекӯшид, ки мақсади илоҳиро барои насли башар барбод диҳад. Душмани инсоният медонист, ки ҳақиқати аз хато омехтанашуда қудратест тавоно барои наҷот; аммо ҳангоме ки он барои боло бурдани худ ва пешбурди нақшаҳои одамон истифода мешавад, ба қудрате барои бадӣ табдил меёбад.»
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
«فان نبوخذنصر من كنزه الغني أمر بصنع تمثال عظيم من ذهب، مماثل في ملامحه العامة لذلك الذي رؤي في الرؤيا، ما عدا أمرًا واحدًا هو المادة التي تكوَّن منها. وإذ كان الكلدانيون قد اعتادوا الصور الفخمة لآلهتهم الوثنية، فإنهم لم يكونوا قد أخرجوا من قبل شيئًا بهذه الضخامة والجلال مثل هذا التمثال المتلألئ، الذي كان ارتفاعه ستين ذراعًا وعرضه ست أذرع. وليس بمستغرب أنه في أرض كانت عبادة الأصنام فيها شائعة انتشارًا عامًا، قد كُرِّس ذلك التمثال الجميل الذي لا يُقدَّر بثمن، القائم في سهل دورا، والممثِّل لمجد بابل وعظمتها وقوتها، ليكون موضوعًا للعبادة. وعلى هذا أُعِدَّ الأمر، وصدر مرسوم بأن يُظهر الجميع في يوم التدشين ولاءهم الأسمى للسلطان البابلي بالسجود أمام التمثال.» الأنبياء والملوك، 504، 505.