The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
A manñ iñ çalışmada çözüp tapmağa urunacağımız mesele, Mukaddes Kitap peyğamberligindäki patyşalıqlarnıñ Daniel ekinji bapta ilkinji zikriniñ, Mukaddes Kitap peyğamberligindäki patyşalıqlarnıñ Vahiy on yedinci bapta soñky zikri bilen nasıl mutabıq bolğanıdır. Men, Nebukadnetsarnıñ suretinde aslında neniñ teşhis etilgeni ve öncülerniñ mövqeyi hakkında—olarnıñ tarihiniñ, qayanıñ suretniñ ayaqlarına uracağı noqtanı temsil etgeni haqqında—bir qatar suallar qaldırmaq niyetindeyim.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Tura White in qhana, jiwasaxa uka chiqakama purtʼtanwa sasaw uñtʼayi, kawkhantix “Diosan qullan luräwipaxa uñachtʼayatawa uñachtʼäwin kayunakapampi, kawkhantix hierrox ñiqʼi laqʼamp chʼaqhata karakïna”, uksti jukʼamp qhanañchasaw “iglesian luräwimpi markan luräwip mayachasiña” sasaw qhanañchi.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Mirû dema ku karê pîroz ê Xwedê bi lingên wêneya ku tê de hesin bi axa şil re tê tevlîkirin, tê nîşandan. Xwedê xelkek heye, xelkek hilbijartî, ku divê hêza wan a cihêkirinê were pîrozkirin, û ku divê bi danîna dar, gihay û qelpik li ser bingehê, nebin nepaqij. Her canek ku ji fermanên Xwedê re dilsoz be, dê bibîne ku taybetmendiya cuda ya baweriya me Şemîya roja heftemîn e. Ger hukûmet Şemiyê wekî ku Xwedê fermandî ye rêz bigire, wê di hêza Xwedê de raweste û di parastina wê baweriyê de be ku carekê ji bo pîrozan hate radestkirin. Lê siyasetmedar dê Şemîya sexte biparêzin, û wê baweriya xwe ya olî bi meşandina vê zarokê papatiyê re tevlî bikin, wê li jorî wê Şemiyê bihêlin ku Xudan pîroz kir û bereket da wê, û wê ji bo mirov cihê kir ku wê pîroz bigire, wekî nîşanek di navbera Wî û gelê Wî de heta hezar nifşan. Tevlîbûna hîlekariya dêrê û hîlekariya dewletê bi hesin û ax de tê nîşandan. Ev yekbûn hemû hêza dêran lawaz dike. Ev ku dêr bi hêza dewletê tê xwedîkirin, encamên xerab dê bîne. Mirov hema hema ji xeta tahammula Xwedê derbas bûne. Wan hêza xwe di siyaseta de danîye, û bi papatiyê re yekbûne. Lê dem dê were ku Xwedê wan ku qanûna Wî betal kirine ceza bike, û karê wan ê xerab dê li ser xwe wan vegere.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Mbarimi i kohës në të cilën kemi arritur, kur vepra e shenjtë e Perëndisë po përzihet me veprimtarinë kishtare dhe veprimtarinë shtetërore, është përshkrim i një periudhe kohore përparimtare. Ajo thotë se kjo përzierje “po e dobëson gjithë fuqinë e kishave”, se “do të sjellë pasoja të këqija”, dhe se “do të vijë koha kur Perëndia do t’i ndëshkojë ata që e kanë shfuqizuar ligjin e Tij.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
ᎤᏓᎴᎸᏔᏅ ᎤᎾᏓᏡᎬ ᎠᏍᎦᏯ ᎠᎴ ᎦᎸᎶᏗ ᎤᏃᎮᏓ ᎤᏩᏂᎦᏛ ᎠᏂᏍᎦᏯᏱ ᎤᏂᏃᎯᏳᏒ ᎤᎵᏍᏆᎸᏗ ᎤᎾᏓᏟᏌᎳᏁᎲ ᎾᏍᎩ ᏇᎩᎹᏍ ᎤᏓᏅᏙ ᎤᏬᎯᏳᎯ ᎤᏃᎮᏓ ᎾᎿ ᎤᎾᏓᏡᎬ ᎦᎸᎳᏗ ᎠᏰᎸᏍᎩ ᎠᎴ ᎠᏍᎦᏯ ᎤᏓᏅᏙ ᎠᏰᎸᏍᎩ ᎤᏚᎧᎿᎭᏩᏛ ᎤᏲᎱᏒᎢ ᎾᏍᎩ ᎤᎾᏓᏅᏘᏳ ᎤᎵᏍᏕᎸᏙᏗ ᎬᏗ ᎤᏥᎪᎥᎢ ᎠᎴ ᎤᏄᎪᏫᏍᏗ Ꮎ ᎠᏍᎦᏯ ᎤᏍᎦᏅᏨᎢ. ᏇᎩᎹᏍ ᎠᎴ ᎤᏬᏚᎯ ᎤᏍᏗ ᎤᏚᎧᎿᎭᏩᏛ ᎪᎯᏳ ᎠᏂᎦᎵᏍᎬ ᎤᏃᎯᏳᏒ ᎠᎴ ᎦᎸᎳᏗ ᎤᎾᏓᎦᏌᏯᏍᏗ ᎠᏍᏕᎵᏍᎩ ᎬᏗ ᏕᏂᎵᏱᎵ ᏔᎵ ᏅᎩ ᎢᏳᏓᎸᏔᏅ ᎠᏍᎦᏯ ᎠᏥᏁᎳᏗᏍᎬ ᎾᎿ ᎤᏍᏗ ᎠᏓᏅᏙ ᏧᏬᎳ ᏅᎩᏛ. Ꮎ ᎤᏚᎧᎿᎭᏩᏛ ᏕᏂᎵᏱᎵ ᏔᎵ ᏅᎩ ᎠᎵᏍᏆᎳᏅᏛ ᎾᏍᎩ “ᎦᎶᏄᎯ” ᎠᏥᏪᏎᎲ ᎬᏗ ᎤᏁᎬᎢ.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Tú, oh rey, veías, y he aquí una gran imagen. Esta gran imagen, cuya gloria era excelente, estaba en pie delante de ti; y su aspecto era terrible. La cabeza de esta imagen era de oro fino; su pecho y sus brazos, de plata; su vientre y sus muslos, de bronce; sus piernas, de hierro; y sus pies, en parte de hierro y en parte de barro. Veías hasta que una piedra fue cortada, no con mano, la cual hirió a la imagen en sus pies de hierro y de barro, y los desmenuzó. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Kuko kusobanura kwa Daniyeli gukomeza, ntikiba kikiri “ibumba,” ahubwo kwabaye ibumba ryanduye cyangwa “ibumba ry’ibyondo.”
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Umein ta recháram gnoeumghna nak imezdaek ha neungmuoy robos changhanh, ha neungmuoy tiet robos daek, nokor nuh neng trov ban bengkek chea phnek; pontae nov knong vea neng mean kamlang klah ney daek, daoysaar ta recháram daek lomay cheamuoy dtei kal. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.
Ñiqi allpaqa Alfareroq allpanmi karqa, ichaqa mit’uyuq allpamanmi tukupun. Diosqa divino Alfarerom, paypa rurayninqa hayk’aqpas manam mit’uyuqchu.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Pero ahora, oh Señor, tú eres nuestro padre; nosotros somos el barro, y tú nuestro alfarero; y todos nosotros somos obra de tu mano. Isaías 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.
В язническата история на Рим църквата в Смирна беше чиста глина. В историята на Пергам, който е четвъртото царство в Даниил 2, глината се променя в кална глина. Това, което в пасажа първо е споменато просто като „глина“, а след това като „грънчарска глина“, с продължаването на тълкуването се променя в „кална глина“. Пергам е мястото, където тази промяна бе извършена, за да се подготви пътят за Тиатир, или папския Рим. Промяната от „глина“ в „кална глина“ е отстъплението, което подготвя пътя за Тиатир, което Павел определя като „първото отстъпление“ във 2 Солунци.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
ميلرايتسها فراتر از پادشاهی چهارمِ روم نمیدیدند و انتظار داشتند که آمدنِ دومِ مسیح رویدادِ بعدیِ نبوی باشد، زیرا آن سنگی که بر پاهای آن تمثال میزند، نمایانگرِ آمدنِ دوم است. اما آیا مسیح در سال 1798 پادشاهیای برپا کرد؟ او در 22 اکتبر 1844 برای دریافتِ پادشاهی به قدسالاقداس داخل شد، اما آیا آن پادشاهی در آن زمان برپا شد؟
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Ginanubag han tubag ha syahan hini nga duha nga pakiana amo nga hi Cristo waray magtukod han Iya waray-kataposan nga ginhadian han 1798. An ikaduha nga pakiana, kon hi Cristo ba o diri nagtukod han Iya waray-kataposan nga ginhadian han Oktubre 22, 1844, amo man gihapon an baton nga diri.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
¿Se estableció un reino en el tiempo de la Roma pagana? Pregunto esto porque los pioneros entendían que el cuarto reino era tanto la Roma pagana como la Roma papal, lo cual identifica 1798 como la conclusión del cuarto reino, cuando Cristo establecería un reino eterno. Pero el libro de Apocalipsis identifica cuatro reinos que siguen a la Roma pagana.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Yadi ufalme wa nne wa chuma katika Danieli mbili unawakilisha tu Roma ya kipagani ambapo maafikiano ya Konstantino yanawakilishwa na udongo kugeuzwa kuwa udongo wa matope, je, Kristo aliusimamisha ufalme katika historia hiyo? Jibu ni ndiyo. Msalabani, ambayo ni historia ya Pergamo, si ya Thiatira, Kristo aliuanzisha ufalme Wake wa “neema.” Kulikuwa na ufalme wa milele uliosimamishwa msalabani, na kiti cha enzi cha ufalme huo ni mfano wa kiti cha enzi kinachosimamishwa wakati wa mvua ya masika. Kiti hicho cha enzi cha mvua ya masika kinawakilisha ufalme Wake wa “utukufu.”
“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.
“Disípuloscu Ján Señorpa shutinpi willashcan willacuyga llapantapis chiqanmi caran, chayman ricuchishcan ruranacuycunapas chaypachallam pasacushcaran. ‘Tiempo juntashcanmi, Diospa reinon qayllammi caycan,’ nispa caran paycunapa willacuynin. ‘Tiempo’pa tucurinanman chayariptinmi—Daniel 9-pa sojta chunka isqun semanacuna, Mesíasman, ‘Pichashca Caj’man mastaricunancuna—Cristoga Jordánpi Juanpa bautizashcan qhepan Espírituwan pichashca cashca. Hinaqtin ‘Diospa reinon,’ qayllapi cashcanta paycuna willashcan, Cristopa wañuyninwanmi sayarichishca caran. Cay reinoga mana, paycunaman yachachishca hina, cay pachapi imperiuchu caran. Nitaj chay shamuj, mana wañuj reinopaschu caran, maypachachus ‘reino, manday, hinallataq sapan hanaq pachaq urapi reinopa hatun caynin, Ancha Alto Santocunapa llaqtanman qosqa canqa’; chay wiñay reino, maypin ‘llapa mandacuycuna Payta sirvenqa hinaspa kasukunqa.’ Daniel 7:27. Bibliapi apaycachasqa hina, ‘Diospa reino’ nisqa rimayqa ishcayninman sut’inchan: graciapa reino hinaspa gloriapa reino. Graciapa reinotaga Pablo Hebreoscunaman cartapi ricuchin. Cristocta, ñoqanchicpa p’unchawniyoc llakipayacoq mañacoqta, ‘ñoqanchicpa pisi callpayoq kayninchicwan sonqonman chayasqa’ cajta, ricuchispa qhepan apostol nin: ‘Chayraycu mana manchacuspa qayllaycusunchic graciapa tiyananman, khuyapayata chasquinanchicpaq hinaspa yanapay gracia tariynanchicpaq.’ Hebreos 4:15, 16. Graciapa tiyananga graciapa reinotam ricuchin; imaraycuchus tiyana cayniyoq captin reino cayninpas canan tiyan. Aswan achka parábulancunapi Cristoga ‘hanaq pacha reino’ nisqa rimayta llamk’achin Diospa graciapa rurayninta runacunapa sonqoncunapi sut’inchananpaq.”
“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.
“Thurónïn gloria reino gloria-ta representála; ukat aka reinojj Qhispiyirina arunakapana akham satawa: ‘Kunapachatï Jaqen Yoqapajj jupan gloria-pan jutkani, taqe qullan angelanakamp chikachasiña, ukapachaw jupajj gloria-pan thurónipar qunt’asini; ukat jupa nayraqatan taqe markanakaw tantachasipxani.’ Mateo 25:31, 32. Aka reinojj jutïrïskiwa. Janiw Criston payïr jutañapkamajj utt’ayatäkaniti.
“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.” The Great Controversy, 347.
«ᎬᏩᏍᏗ ᎤᏤᎵ ᎠᏓᏙᎵᏍᏗ ᎤᏬᎯᏳᏒ ᎤᎵᏍᏔᏅ ᎤᏂᏍᎦᏅᏨ ᎠᏴ ᎤᏂᏙᎴᎰᏒ ᎤᎬᏫᏳᎯ, ᎿᎭᏉ ᎤᎵᏍᏔᏅ ᎤᏅᏁᎸ ᏧᏓᎴᎩ ᎤᏂᏴᏫ ᎤᏂᏍᎦᏅᏨ ᎤᎾᏓᎴᎲᏍᎩ ᎤᏍᏕᎸᏗ ᎠᎴ ᎤᏂᏬᎯᏍᏗ ᎤᏓᏅᏙ. ᎾᎯᏳ ᎤᏪᏒ ᎤᏓᏅᏖᏍᎬ ᎠᎴ ᎤᏚᎢᏍᏛ ᎤᏁᏨ ᎤᏤᎵ ᎠᎴ ᎤᏃᎯᏳᏒᏗ ᏧᏂᏍᏓᏩᏛᎩ ᏴᏫ ᎬᏩᏍᎦᏅᎬᎢ. ᎠᏎ ᎥᏝ ᎤᏙᎯᏳᎯ ᎤᎵᏍᏔᏁ ᏂᎨᏒᎾ ᎦᎶᏁᏛ ᎤᏲᎱᏒ. ᎦᎶᏁᏛ ᎡᎶᎯ ᎦᏙᎯ ᎤᏱᎶᏍᏗ ᎤᏚᎢᏍᏔᏅ ᎠᏍᏆᎸᎲᎢ ᎾᏍᏉ, ᎤᏩᏲᎸ ᏴᏫ ᎤᏂᏍᏓᏱᏳᏒ ᎠᎴ ᎤᏂᎵᎡᎵᏤᎵᏒ, ᎠᎦᏎᏍᏗ ᎨᏒ ᏱᏚᏞᏢᎢ ᎦᎳᏫᏩ ᎤᏩᏒ ᎤᏓᏅᏗ. ᎨᏏᎻᏂ ᎠᏥᏁᎬ ᎤᏲ ᎤᏕᏯᏙᏗ ᎤᏪᎵ ᎤᏬᏰᏂ ᎤᏒᏒ. ᎾᏍᏉ ᎿᎭᏉ ᎬᏩᎦᏔᎲ ᏱᏚᏅᎦᎸᎢ ᎩᎬ-ᏓᎦᎦᏔᎲᎢ ᎤᏓᏨᏍᏛ ᎤᏓᏅᏔᎲᎢ, ᎠᎴ ᏱᏚᏲᎯᏎᎢ ᏧᏓᎴᎩ ᎤᏂᏴᏫ ᎤᎾᏤᎵ ᎤᏂᏍᎦᏅᏨ ᎠᏂᎩᏏᏉ ᎤᏂᏲᎱᏍᏗ. ᎢᏳᏃ ᎾᏍᎩ ᏱᎤᏛᏁᎸ, ᎥᏝ ᎾᏍᎩ ᏱᎨᏎ ᎤᏂᏍᏕᎸᏗ ᎤᎾᏓᎴᎲᏍᎩ ᏧᏂᏙᎯᏳᎸ ᏴᏫ. ᎠᏎ ᎤᏍᏕᎵᏍᎩ ᎤᏲᎯᏎ ᎤᏓᏅᏙ, ᎠᎴ ᎤᏲᎱᏒ ᎤᏅᏗᏳ ᎧᏁᎬᎢ ᎯᎠ ᏄᏪᏎ, «ᎠᏍᏆᎸᎲ», ᎿᎭᏉ ᎤᏙᎯᏳᎯ ᎠᏍᏆᎸᎲ ᎨᏎ ᎤᏓᏅᏖᏍᎬ ᎤᏍᏕᎸᏗ. ᎡᏕᏂ ᎠᏂᏍᎦᏅᏨ ᎠᏂᏔᎵ ᎨᏥᏚᎢᏍᏔᏅ ᎤᏍᏕᎸᏗ ᎤᏚᎢᏍᏛ ᎠᏥᏍᏓᏱᏳᎨ. ᎤᏤᎵ ᎠᏓᏙᎵᏍᏗ ᎬᏩᏍᏗ ᎢᎬᏱᏱ ᎤᏪᏒ ᎤᏚᎢᏍᏛ ᎤᏁᏨ ᎤᏩᏒ ᏄᎵᏍᏔᏁ.» The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Krishtu vërtet ngriti një mbretëri të përjetshme në historinë profetike të Romës pagane, jo në fund të Romës papnore. Ai po ashtu e vendos mbretërinë e Tij të lavdisë në Ardhjen e Tij të Dytë, e cila përfshin historinë e shiut të vonë, kur lëshohen katër erërat e Islamit.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Bāaly orýk, tämiz bolanlaryň üstüne gelýär — şonda hemmeler ony öňküsi ýaly kabul ederler.
“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. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Kad četri eņģeļi atlaidīs, Kristus nodibinās Savu valstību. Neviens nesaņem vēlo lietu, kā vien tie, kas dara visu, ko spēj. Kristus mums palīdzētu. Visi varētu būt uzvarētāji ar Dieva žēlastību, caur Jēzus asinīm. Visas debesis ir ieinteresētas šajā darbā. Eņģeļi ir ieinteresēti.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Pakuan opat angin dileupaskeun, Kristus ngadegkeun Karajaan-Na. Boh hujan panungtungan boh dileupaskeunnana opat angin ngalambangkeun kajadian-kajadian nu lumangsung sacara progresif, sarta duanana henteu ngagambarkeun hiji titik waktu. Opat angin ngalambangkeun Islam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
«Աստվածահրեշտակները բռնել են չորս հողմերը, որոնք ներկայացված են որպես զայրացած ձի, որ ձգտում է արձակվել և սլանալ ամբողջ երկրի երեսով՝ իր ճանապարհին բերելով կործանում և մահ։»
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Արդյո՞ք մենք պիտի քնենք հենց հավիտենական աշխարհի իսկ եզրագծին։ Արդյո՞ք մենք պիտի լինենք բթացած, սառն ու մեռյալ։ Ո՛վ, երանի թե մեր եկեղեցիներում Աստծո Հոգին և շունչը փչվեր Նրա ժողովրդի մեջ, որպեսզի նրանք կանգնեին իրենց ոտքերի վրա և ապրեին։ Մենք պետք է տեսնենք, որ ճանապարհը նեղ է, և դուռը՝ սեղմ։ Բայց երբ անցնում ենք այդ սեղմ դռնով, նրա լայնությունն անսահման է»։ Manuscript Releases, հատոր 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
مەلائىكىلەر ئىسلامنىڭ غەزەپلەنگەن، ئالدىدىكى يولىدا ئۆلۈم ۋە ۋەيرانچىلىقنى كۆتۈرۈپ بوشاپ چىقماقچى بولغان ئاتىنى، خۇدانىڭ روھى خۇدانىڭ خەلقىگە نەپەس قىلىنىدىغان دەۋردە تۇتۇپ تۇرماقتا. ئاندىن ئۇلار پۇتلىرى ئۈستىدە تۇرۇپ تىرىلىدۇ. روھنىڭ نەپىسى ئۇلارغا پۈركۈلۈشتىن بۇرۇن، خۇدانىڭ خەلقى ئۆلۈك ئىدى، چۈنكى روھنىڭ نەپىسى ئۇلارنىڭ ئورنىدىن تۇرۇپ تىرىك بولۇشىغا سەۋەب بولىدۇ. سىستېر ۋايت بىز ھازىر تۆمۈر بىلەن لاي ئارىلاشقان ھەيكەلنىڭ پۇتلىرى چېركاۋ بىلەن دۆلەتنىڭ بىرلىشىشىنى ئىپادىلەيدىغان بىر دەۋرگە كېلىپ قالدۇق، دېگەندە، كېيىنكى يامغۇرنىڭ تۆكۈلۈشى تېخى كەلگۈسىدە ئىدى.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Amәшкы ӏагъуэ унагъуэм е Тхьэм и цӏыхухэм къытехьэнущ. Уафэм къикӏуэнущ лъапӏэ мэлэӏыпӏэу зэхуэмыдэу, адрей щӏыпӏэ псори и напэм и лъапсэмкӏэ къыщыхуэщтэнущ.” Review and Herald, April 21, 1891.
There are two voices in Revelation eighteen.
Ачыхь аҿы ҩыџьа абжьы ыҟоуп.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Иисус Өҙенең йәмәғәт хеҙмәтен башлағанда, Ҡорамды уны мыҫҡыллы рәүештә хурлаусы нәжеслектән таҙартты. Ә Өҙенең хеҙмәтенең һуңғы эштәре араһында Ҡорамды икенсе тапҡыр таҙартыу булды. Шулай итеп, донъяға иҫкәртеү биреү буйынса һуңғы эштә сиркәүҙәргә ике айырым саҡырыу яһала.” Selected Messages, book 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Ny adehunyia a edi kan no yɛ nkuranhyɛfrɛ ma Onyankopɔn nkurɔfo, na adehunyia a ɛto so abien no yɛ nkuranhyɛfrɛ ma Onyankopɔn mma afoforo a wɔda so ara wɔ Babilon no.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Xu ni luying ti nengta a dakes a kinadakes, iti pannakaallilaw, ken pannakaallukoy, iti bukod a langlangit ti patay,—matmaturog, matmaturog. Asino ti makarikna iti panagtrabaho ti kararua tapno riingenda ida? Ania a timek ti makaegas kadakuada? Ti nakemko ket maipan iti masakbayan inton maited ti sinyal, ‘Adtoy, umay ti Nobio; rumuar kayo tapno sabatenyo Isuna.’ Ngem dadduma ket nagtakder a nagtardin iti panagala iti lana a pangpunnok kadagiti silawda, ket naladaw unay a madlawda a ti kababalin, a mairaman iti pannakailadawan ti lana, ket saan a maiyakar.” Bible Echo, Mayo 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Saŋlõk pa xààw hɛ̃ɛ, yàkk ñaari laaj. Kan ñooy yég metitug xol ngir yégle leen? Ban baat moo leen man a jot?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
“El ay” que despierta al mundo es el segundo ay de Apocalipsis dieciocho, que llama al otro rebaño de Dios a salir de Babilonia. Tanto el pueblo de Dios como el mundo necesitan ser despertados por el Clamor de Medianoche, que no es sino otro símbolo de la lluvia tardía.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
¿Correcto mabay da dagiti Millerita iti panangbigbig a kadagiti aldaw ti maikapat a pagarian ni Cristo mangipatakderto iti maysa nga agnanayon a pagarian? Wen.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
له خپل پاچاهي د «فضل» په صلیب کې ټینګه کړه، او دا د کتابمقدس د نبوت د څلورمې پاچاهۍ د تاریخ په مهال وه. هغه پاچاهي بتپرسته روم و. په دانیال دویم کې، ایا هغه ارتداد چې د تیاتیرا له کلیسا څخه مخکې راځي، انځور شوی دی؟ هو، ځکه هغه خټه چې د خدای د خلکو استازیتوب کوي، له خټې څخه په خټوړ خټه بدله شوه. نو تیاتیرا په هغه تمثال کې چېرې ده؟ او یا اصلاً په تمثال کې شته؟ هو، په تمثال کې استازیتوب شوې ده، او نبوکدنصر پر دې حقیقت رڼا اچوي کله چې د دانیال د څلورم باب په ترڅ کې د خپل متکبر غرور لوړې څوکې ته رسېږي.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
U rejii jonon u er ngii, “Ng diak a Babilon er a kmal meklou a bo ng ngar ngii a ua el blak a rengul a beluu a ikal buildu er a rengrir a melai el bkau er a klengar el ngak, ma ngii a omengull er a kebesul a ngak?” Daniel 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
យ៉ាងតែបន្តិចមុនពេលការជំនុំជម្រះរបស់នេប៊ូក្នេសារដែលមានរយៈពេលពីរពាន់ប្រាំរយម្ភៃថ្ងៃ ក្នុងការរស់នៅដូចជាសត្វព្រៃនៃវាលស្រែ នោះគាត់បានបង្ហាញមោទនភាពរបស់ខ្លួនដោយសួរសំណួរថា តើមិនមែនគាត់ឯងទេឬដែលបានសាងនគរដែលហៅថា បាប៊ីឡូនដ៏ធំ? ស្រីពេស្យានៃវិវរណៈ ជំពូកដប់ប្រាំពីរ មានអក្សរសរសេរនៅលើថ្ងាសរបស់នាងថា «អាថ៌កំបាំង បាប៊ីឡូនដ៏ធំ មាតានៃស្រីពេស្យា និងនៃអំពើគួរខ្ពើមរបស់ផែនដី»។ ព្រះវិហាររ៉ូម៉ាំង ដូចដែល Sister White ហៅនាង គឺជា បាប៊ីឡូនដ៏ធំ។ ក្បាលមាសនៅក្នុងរូបសំណាកនោះតំណាងឲ្យបាប៊ីឡូនតាមព្យញ្ជនៈ ហើយវាក៏តំណាងឲ្យបាប៊ីឡូនខាងវិញ្ញាណផងដែរ គឺជានគរទីប្រាំនៃទំនាយព្រះគម្ពីរ ដែលមានលក្ខណៈពិសេសតែមួយគត់ថា ជាអំណាចដែលបានទទួលរបួសស្លាប់មួយ។ នៅក្នុងអេសាយ ជំពូកម្ភៃបី អំណាចសម្តេចប៉ាប ដែលត្រូវបានតំណាងជាទីរ៉ុស នឹងត្រូវបានគេបំភ្លេចអស់រយៈពេលចិតសិបឆ្នាំ ដូចជាថ្ងៃនៃស្តេចមួយ។ បាប៊ីឡូនតាមព្យញ្ជនៈ ដែលត្រូវបានតំណាងដោយនេប៊ូក្នេសារ ក៏បានទទួលរបួសស្លាប់មួយផងដែរ ដែលត្រូវបានព្យាបាលឡើងវិញ នៅពេលនេប៊ូក្នេសារត្រូវបានបណ្តេញចេញពីនគររបស់គាត់អស់រយៈពេលពីរពាន់ប្រាំរយម្ភៃថ្ងៃ។ បាប៊ីឡូនដ៏ធំតាមព្យញ្ជនៈ គឺជាគំរូទុកជាមុននៃបាប៊ីឡូនដ៏ធំខាងវិញ្ញាណ ហើយទាំងពីរនេះសុទ្ធតែត្រូវបានដកហូតនគររបស់ខ្លួនជាបណ្តោះអាសន្ន ហើយបន្ទាប់មកត្រូវបានស្ដារឡើងវិញ។ ស្រីពេស្យានៃវិវរណៈ ជំពូកដប់ប្រាំពីរ មិនបានកាន់ពែងប្រាក់នៅក្នុងដៃរបស់នាងទេ ក៏មិនមែនពែងលង្ហិន ឬពែងដែកដែរ នាងបានកាន់ពែងមាសមួយ។
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. Revelation 17:4.
Tan u si babai napno iti kulay a purpura ken eskarlata, ket nadalusan iti balitok, ken dagiti nangina a bato, ken perlas, a mangitugtugot iti ima na iti maysa a balitok a kopa a napno iti karimarim a banag ken kinadakes ti panagmakibabalin na. Apocalipsis 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
ወርቅ ትክክለኛውን ባቢሎን ይወክል ነበር፣ እንዲሁም በ1798 ገዳይ ቁስል የተቀበለችውን፣ በዚያን ጊዜም የመጽሐፍ ቅዱስ ትንቢት ስድስተኛው መንግሥት ዙፋኑን በተቀበለ ጊዜ፣ የመጽሐፍ ቅዱስ ትንቢት አምስተኛውን መንግሥት ማለትም መንፈሳዊ ባቢሎንን ደግሞ ይወክላል። በምስሉ ውስጥ ከትክክለኛው ባቢሎን በኋላ ብር የሆነ መንግሥት መጣ፤ ይህም ሁለት ኃይሎችን፣ ሜዶንና ፋርሳውያንን ያካተተ ነበር፤ በዳንኤል ስምንትም ውስጥ ያለው የፋርስ ቀንድ በኋላ ወጥቶ ከፍ ያለ ሆነ። ዳርዮስ ሜዳዊው የመጀመሪያው ቀንድ ነበር፣ ጄኔራሉም ቂሮስ ከሜዳዊው ንጉሥ ዳርዮስ በኋላ በመጨረሻ ወደ ሥልጣን የሚመጣ ፋርሳዊ ነበር።
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Cyrus ndzi xikombiso xa Kriste loyi a a ta sungula ntirho wa ku ntshunxa vanhu va Xikwembu evuhlongeni. Mfumo wa Vameda na Vaperesi wu yimela mfumo wa vutsevu wa vuprofeta bya Bibele, lowu ku nga United States. United States yi na timhondzo timbirhi leti yimelaka Republicanism na Protestantism. Dariyasi u yimela mhondzo ya Republican ya United States, kutani Cyrus u yimela mhondzo ya Protestantism. Tanihi leswi Cyrus a sunguleke ntirho wa ku ntshunxa vanhu va Xikwembu leswaku va tlhela va aka Yerusalema ni tempele, United States a ku ri tiko leri tlakusiweke leswaku ri ntshunxa makhumbi eka vuhlonga bya Babilona ya moya leswaku ku akiwa tempele ya moya, leyi vaMillerite va nga veka masungulo ya yona. Vuhlonga bya xiviri eBabilona lebyi nga va malembe ya makume nkombo a byi fanekisela vuhlonga eBabilona ya moya bya malembe ya dzana na makume mambirhi ni makume ntsevu. United States i makatla ya silivhere eka xifaniso xa Nebukadinetsara.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
ཟངས་ཀྱི་རྒྱལ་ཁམས་གསུམ་པ་ནི་གྷི་རིས་ཡིན་ཏེ། དེས་འཛམ་གླིང་ཡོངས་ལ་ཁྱབ་པའི་རྒྱལ་ཁམས་ཤིག་མཚོན་པ་ཡིན། རྒྱལ་ཁམས་དེ་ནི་མཉམ་འབྲེལ་རྒྱལ་ཚོགས་ཡིན་ཞིང་། དེ་ཉིད་ནི་མངོན་རྟོགས་ལེའུ་བཅུ་བདུན་པར་1798 ལོར་ད་དུང་མ་འོངས་པའི་རྒྱལ་ཁམས་དེ་ཡིན། མངོན་རྟོགས་ལེའུ་བཅུ་བདུན་པའི་རྒྱལ་པོ་བཅུ་པོས་རང་གི་རྒྱལ་ཁམས་བརྒྱད་པའི་རྒྱལ་ཁམས་ཏེ། བདུན་པོ་དེ་དག་ལས་བྱུང་བའི་པོབ་མཁན་གྱི་དབང་འཛིན་ལ་སྤྲོད་པར་མཐུན་པ་བྱེད། ཁོ་ཚོས་གྲོས་མཐུན་འདི་བྱེད་པ་ནི་ཨ་མེ་རི་ཀ་ནས་བཙན་གྱིས་བྱེད་དུ་བཅུག་པས་དང་། དེ་མིན་འཛམ་གླིང་ནི་ཨིས་ལམ་གྱི་“རླུང་བཞི” ཡིས་མེད་པར་བཏང་བཞིན་པས་ཡིན། རླུང་བཞི་དེ་དག་ནི་ཕྱི་མའི་ཆར་པའི་དུས་སུ་གློད་པ་ཡིན་ལ། དེ་ཡང་ཨ་མེ་རི་ཀའི་ནང་གཟའ་ཉི་མའི་ཁྲིམས་ལུགས་སྐབས་སུ་ཆ་ཚང་བའི་ངང་ནས་འབེབས་པར་འགོ་བརྩམས།
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Na sheria ya Jumapili nchini Marekani, Mungu huusimamisha ufalme Wake wa “utukufu” anapowainua watu Wake kuwa bendera ya kuwaita watoto wengine wa Mungu watoke Babeli. Hivyo, pembe ya Uprotestanti huinuka mwisho na huwa juu kuliko ya kwanza, kwa upatano na pembe mbili za Umedi na Uajemi. Mara tu Umoja wa Mataifa utakapokubali kuukabidhi upapa udhibiti wa ulimwengu, pepo nne za Uislamu huachiliwa, na ufalme wa ulimwengu wote hukabiliwa na vita vilivyofuatia kifo cha pembe ya kwanza ya Ugiriki iliyovunjwa na kuzaa pembe nne.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Cuando la imagen llega a los pies de hierro (arte de gobernar) y de barro cenagoso (poder eclesiástico), y a los diez dedos (diez reyes), la piedra que fue cortada del monte sin manos hiere los pies de la imagen. Los Milleritas fueron fieles a la imagen de Daniel, en la medida en que podían serlo desde su punto de vista en la historia profética. Pero el Alfa y la Omega siempre ilustra el fin por medio del principio, y los cuatro reinos de la imagen de Nabucodonosor representan cuatro reinos literales que tipifican sus contrapartes espirituales al fin del mundo.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Bilang mga kaharian ng kasaysayan, ang Roma ay lumilitaw na ikawalo at kabilang sa pito. Sa Daniel pito, ang Roma ay lumilitaw na ikawalo at kabilang sa pito. Sa Daniel walo, ang Roma ay lumilitaw na ikawalo at kabilang sa pito. Sa Pahayag labimpito, ang Roma ay lumilitaw na ikawalo at kabilang sa pito. Sa Daniel dalawa, na kumakatawan sa unang pagbanggit sa mga kaharian ng hula sa Biblia, ang makabagong espirituwal na Roma ay lumilitaw na ikawalo at kabilang sa pito. Ang unang (Alpha) paglalarawan ng mga kaharian ng hula sa Biblia ay kinikilala ang huli (Omega).
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Mirû dema ku karê pîroz ê Xwedê bi lingên wêneya ku tê de hesin bi axa şil re tê tevlîkirin, tê nîşandan. Xwedê xelkek heye, xelkek hilbijartî, ku divê hêza wan a cihêkirinê were pîrozkirin, û ku divê bi danîna dar, gihay û qelpik li ser bingehê, nebin nepaqij. Her canek ku ji fermanên Xwedê re dilsoz be, dê bibîne ku taybetmendiya cuda ya baweriya me Şemîya roja heftemîn e. Ger hukûmet Şemiyê wekî ku Xwedê fermandî ye rêz bigire, wê di hêza Xwedê de raweste û di parastina wê baweriyê de be ku carekê ji bo pîrozan hate radestkirin. Lê siyasetmedar dê Şemîya sexte biparêzin, û wê baweriya xwe ya olî bi meşandina vê zarokê papatiyê re tevlî bikin, wê li jorî wê Şemiyê bihêlin ku Xudan pîroz kir û bereket da wê, û wê ji bo mirov cihê kir ku wê pîroz bigire, wekî nîşanek di navbera Wî û gelê Wî de heta hezar nifşan. Tevlîbûna hîlekariya dêrê û hîlekariya dewletê bi hesin û ax de tê nîşandan. Ev yekbûn hemû hêza dêran lawaz dike. Ev ku dêr bi hêza dewletê tê xwedîkirin, encamên xerab dê bîne. Mirov hema hema ji xeta tahammula Xwedê derbas bûne. Wan hêza xwe di siyaseta de danîye, û bi papatiyê re yekbûne. Lê dem dê were ku Xwedê wan ku qanûna Wî betal kirine ceza bike, û karê wan ê xerab dê li ser xwe wan vegere.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Альфа жана Омега Даниелдин экинчи бөлүмүнө карата пионерлердин туура түшүнүгүн «жаңы» кылды.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
ᎦᏰᎯ ᎤᏬᎵᎩ ᎤᏪᏍᏗ ᎤᏪᏎᎢ, ᎬᏂᏳᏉ, ᏂᎦᎥ ᎪᎯᏳᎩ ᏓᎩᏬᏂᏍᎦ. ᎠᎴ ᎠᏴ ᎠᏆᏛᏁᎢ, ᏫᏍᏓᏃᎪᎵ: ᎯᎠ ᎠᏂᏁᎬ ᎤᏙᎯᏳᎯ ᎠᎴ ᎨᏥᎦᎸᏉᏗ ᎾᏍᎩ. ᎠᎴ ᎠᏴ ᎠᏆᏛᏁᎢ, ᎤᎵᏍᏆᏛ. ᎠᏴ ᎠᎵᏏᏫ ᎠᎴ ᎣᎺᎩ, ᎢᎬᏱᏱ ᎠᎴ ᎠᏍᏆᏂᎪᏗ. ᎩᎶ ᎤᏔᏕᎦ ᎠᎹ ᏥᎩᏁᎵ ᎠᏰᎵ ᏄᎬᏫᏳᎯ ᎠᎹ ᎬᏃᏛ ᎤᏓᎬᏩᎵ ᎢᎬᏁᎸ ᎤᏩᏒ. ᎦᏃᎸᏛ 21:5, 6.