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.

Ang paksa na ating sisikaping lutasin sa artikulong ito ay kung paano nagkakatugma ang unang pagbanggit sa mga kaharian ng hula sa Biblia sa Daniel kabanata dalawa at ang huling pagbanggit sa mga kaharian ng hula sa Biblia sa Apocalipsis disi-siyete. Nais kong magbangon ng ilang mga katanungan hinggil sa kung ano nga ba ang tunay na tinutukoy sa larawan ni Nabucodonosor at sa paninindigan ng mga pionero, na ang kanilang kasaysayan ang kumakatawan sa panahong tatama ang bato sa mga paa ng larawan.

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.”

Sœur White indique que nous étions parvenus au point où « l’œuvre sacrée de Dieu est représentée par les pieds de la statue, dans lesquels le fer était mêlé à l’argile fangeuse », ce qu’elle décrit en outre comme le « mélange de l’art ecclésiastique et de l’art politique ».

“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.

«نحن قد بلغنا زمنًا يُمثَّل فيه عمل الله المقدس بقدمي التمثال اللتين اختلط فيهما الحديد بالخزف. إن لله شعبًا، شعبًا مختارًا، يجب أن يكون تمييزه مقدسًا، وألا يصير دنسًا بوضع الخشب والعشب والقش على الأساس. وكل نفس مخلصة لوصايا الله سترى أن السمة المميِّزة لإيماننا هي سبت اليوم السابع. ولو أن الحكومة أكرمت السبت كما أمر الله، لوقفت في قوة الله وفي الدفاع عن الإيمان المُسلَّم مرة للقديسين. ولكن رجال الدولة سيعضدون السبت الزائف، ويمزجون إيمانهم الديني بمراعاة هذا الوليد للبابوية، جاعلين إياه فوق السبت الذي قدسه الرب وباركه، وأفرزه للإنسان ليحفظه مقدسًا، علامةً بينه وبين شعبه إلى ألف جيل. وإن امتزاج الحِيَل الكنسية بتدابير الدولة يُمثَّل بالحديد والخزف. وهذا الاتحاد يُضعِف كل قوة الكنائس. وإن إضفاء سلطة الدولة على الكنيسة هذا سيجلب نتائج شريرة. لقد أوشك الناس أن يتجاوزوا حد احتمال الله. فقد أودعوا قوتهم في السياسة، واتحدوا مع البابوية. ولكن سيأتي وقت يعاقب الله فيه الذين أبطلوا شريعته، ويرتد عملهم الشرير عليهم». التفسير الكتابي للأدفنتست السبتيين، المجلد 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.”

Le temps auquel nous sommes parvenus, lorsque l’œuvre sacrée de Dieu se mêle à l’ecclésiastisme et à la politique d’État, désigne une période de temps progressive. Elle dit que ce mélange « affaiblit toute la puissance des Églises », qu’il « produira de mauvais résultats », et que « le temps viendra où Dieu châtiera ceux qui ont annulé sa loi ».

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.”

L’union de l’Église et de l’État, qui affaiblit la puissance des Églises, décrit l’Église de Pergame, où l’association de l’art ecclésiastique et de l’art politique représentait l’apostasie qui précède la révélation de l’homme de péché. Pergame et l’empereur qui symbolise le compromis entre le christianisme et l’idolâtrie apparaissent dans le quatrième royaume de Daniel 2. Ce compromis est représenté dans Daniel 2 par l’emploi du mot « argile ».

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.

Wena, we hosi, u vone, kutani waswivo, xifaniso lexikulu. Xifaniso lexi lexikulu, lexi ku vangama ka xona a ku hlamarisa, a xi yime emahlweni ka wena; kutani xivumbeko xa xona a xi chavisa. Nhloko ya xifaniso lexi a yi endliwile hi nsuku lowunene, xifuva xa xona ni mavoko ya xona hi silivhere, khwiri ra xona ni swirho swa xona hi koporo, Milenge ya xona hi nsimbi, milenge ya matsindza ya xona yin’wana hi nsimbi, yin’wana hi vumba. U vone ku fikela loko ribye ri tsemiwile ri huma handle ka mavoko, leri nga ba xifaniso emilengeni ya matsindza ya xona leyi a yi ri ya nsimbi ni vumba, kutani ri yi pfindlanya yi va swiphemu. Daniel 2:31–34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

À mesure que l’interprétation de Daniel se poursuit, il n’est plus question d’« argile », mais elle est devenue sale, ou une « argile fangeuse ».

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.

Ay samakatuwid, yamang iyong nakita ang mga paa at mga daliri sa paa, na bahagi ay luwad ng magpapalayok at bahagi ay bakal, ang kaharian ay mahahati; ngunit magkakaroon doon ng lakas ng bakal, sapagkat iyong nakita ang bakal na nahalo sa malagkit na luwad. 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.

Die reine Tonerde, die des Töpfers Ton war, verwandelt sich in Schlammton. Gott ist der göttliche Töpfer, und sein Werk ist niemals schlammig.

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.

Maar nu, o HEERE, Gij zijt onze Vader; wij zijn het leem, en Gij onze Pottenbakker; en wij allen zijn het werk Uwer hand. Jesaja 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.

Dans l’histoire de la Rome païenne, l’Église de Smyrne était de l’argile pure. Dans l’histoire de Pergame, qui est le quatrième royaume de Daniel 2, l’argile se transforme en argile fangeuse. Ce qui est d’abord mentionné dans le passage simplement comme « argile », puis ensuite comme « argile du potier », devient « argile fangeuse », à mesure que l’interprétation se poursuit. C’est à Pergame que ce changement s’est accompli afin de préparer la voie à Thyatire, ou à la Rome papale. La transformation de « l’argile » en « argile fangeuse » est l’apostasie qui prépare la voie à Thyatire, que Paul désigne comme « l’apostasie préalable » dans 2 Thessaloniciens.

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?

Les millérites ne pouvaient voir au-delà du quatrième royaume, celui de Rome, et s’attendaient à ce que la seconde venue du Christ fût le prochain événement prophétique, car la pierre qui frappe les pieds de la statue représente la seconde venue. Mais le Christ a-t-il établi un royaume en 1798 ? Il est bien entré dans le lieu très saint le 22 octobre 1844 pour recevoir un royaume, mais celui-ci fut-il établi à ce moment-là ?

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.

Двумя этих двух вопросов является то, что Христос не установил Своё вечное царство в 1798 году. Ответ на второй вопрос — установил ли Христос Своё вечное царство 22 октября 1844 года — также отрицательный.

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.

Je, kulikuwa na ufalme uliosimamishwa wakati wa Roma ya kipagani? Nauliza hili kwa sababu waanzilishi walielewa ufalme wa nne kuwa ni Roma ya kipagani na ya kipapa, jambo linalotambulisha mwaka 1798 kuwa ndiyo hitimisho la ufalme wa nne ambapo Kristo angesimamisha ufalme wa milele. Lakini kitabu cha Ufunuo kinatambulisha falme nne zinazofuata Roma ya kipagani.

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.”

Hi sapaan kaopat a pagarian ti landok idi Daniel dua ket mangitakder laeng iti pagan a Roma, a ti pannakikompromiso ni Constantino ket naipakita babaen iti barro a nabalbaliw a nagbalin a narigat a barro, nangipasdek kadi ni Cristo iti maysa a pagarian iti dayta a pakasaritaan? Ti sungbat ket wen. Iti kruz, nga isu ti pakasaritaan ti Pergamo, saan a ti Tiatira, impasdek ni Cristo ti Pagarianna ti “parabur.” Adda maysa nga agnanayon a pagarian a naipasdek iti kruz, ket ti trono dayta a pagarian ket mangitipiko iti maysa a trono a maipasdek iti panawen ti maudi a tudo. Dayta a trono ti maudi a tudo ket itakderna ti Pagarianna ti “dayag.”

“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.

Malunga ni ngumakiryo corwa n’abigishwa mw’izina ry’Umwami cari ukuri mu buryo bwose, kandi ivyabaye vyerekanwagako vyari biriko birashika no muri ico gihe. Ubutumwa bwabo bwari ubu: “Igihe kirashitse, ubwami bw’Imana buri hafi.” Igihe “ca wa mwanya” kirangiye—ari co vya ndwi mirongo itandatu n’icenda vya Daniyeli 9, vyari gushika kuri Mesiya, “Uwo Yasizwe”—Kristo yari amaze kwakira ugusigwa kwa Mpwemu inyuma y’umubatizo wiwe yakozwe na Yohana i Yorodani. Kandi “ubwami bw’Imana” bari baratangaje ko buri hafi bwashinzwe n’urupfu rwa Kristo. Ubwo bwami ntibwari, nk’uko bari barigishijwe kuvyizera, ubwami bwo kw’isi. Kandi si na bwa bwami bwo muri kazoza, butazopfa, buzoshirwaho igihe “ubwami n’ubutware n’ubuninahazwa bw’ubwami buri munsi y’ijuru ryose buzohabwa abantu b’aberanda b’Isumbavyose;” ubwo bwami bw’ibihe bidashira, muri bwo “ingoma zose zizomukorera kandi zimwumvire.” Daniyeli 7:27. Nk’uko bukoreshwa muri Bibiliya, imvugo “ubwami bw’Imana” ikoreshwa kwerekana ubwami bw’ubuntu hamwe n’ubwami bw’ubuninahazwa. Ubwami bw’ubuntu bwerekanwa na Pawulo mu Rwandiko rw’Abaheburayo. Inyuma yo kwerekeza kuri Kristo, umuhuza w’impuhwe “yumva intimba z’intege nke zacu,” intumwa iravuga iti: “Nuko rero twegere intebe y’ubuntu dushize amanga, kugira ngo duhabwe imbabazi kandi turonke ubuntu bwo kudutabara mu gihe gikwiye.” Abaheburayo 4:15, 16. Intebe y’ubuntu igereranya ubwami bw’ubuntu; kuko kubaho kw’intebe bisobanura kubaho kw’ubwami. Mu migani yiwe myinshi Kristo akoresha imvugo “ubwami bwo mw’ijuru” kugira yerekane igikorwa c’ubuntu bw’Imana mu mitima y’abantu.

“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.

“Xubnooyinka ammaantu sidaas daraaddeed waxay ka dhigan yihiin boqortooyada ammaanta; boqortooyadanna waxaa loola jeedaa ereyada Badbaadiyaha ee leh: ‘Marka Wiilka Aadanahu ku yimaado ammaantiisa, oo malaa’igta quduuska ah oo dhammi ay la yimaadaan, markaasuu ku fadhiisan doonaa carshiga ammaantiisa; oo quruumaha oo dhammuna hortiisa ayaa lagu soo ururin doonaa.’ Matayos 25:31, 32. Boqortooyadani weli waa mustaqbal. Lama dhisi doono ilaa imaatinka labaad ee Masiixa.”

“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.

“Ukumkani bobabalo wamiselwa kwangoko emva kokuwa komntu, xa kwaqulunqwa icebo lokukhululwa kolu hlanga lunetyala. Ngelo xesha wawukho enjengonjongo nangengesithembiso sikaThixo; yaye ngokholo, abantu babenokuba ngabemi bawo. Noko ke, awuzange umiswe ngokwenene de kwaba sekufeni kukaKristu. Kwanasemva kokungena kwakhe emsebenzini waKhe wasemhlabeni, uMsindisi, edinwe kukulukhuni nangenkohlakalo yokungabuleli kwabantu, ngewayehlehla kwidini laseKalvari. EGetsemani indebe yentlungu yayingcangcazela esandleni saKhe. Kwanangoko ngewayesule ukubila kwegazi ebunzi laKhe aze alushiye uhlanga olunetyala lutshabalale esonweni salo. Ukuba wayekwenze oko, ngekungekho kukhululwa kwabantu abawileyo. Kodwa xa uMsindisi wanikela ngobomi baKhe, waza ngomoya waKhe wokugqibela wamemelela wathi, ‘Kugqityiwe,’ ngoko ukuzaliseka kwecebo lokukhululwa kwaqinisekiswa. Isithembiso losindiso esenziwa kweso sibini sonayo e-Eden saqinisekiswa. Ukumkani wobabalo, owawukade ukho ngesithembiso sikaThixo, ngoko wamiswa.” 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.

ⴰⵍⵎⴰⵙⵉⵃ ⵉⵙⵙⴱⴷⴷ ⵜⴰⴳⵍⴷⵉⵜ ⵏⵏⴻⵙ ⵜⴰⵎⴻⵣⴳⴳⵉⴷⴰ ⴳ ⵓⵎⴻⵣⵔⵓⵢ ⵏⵏ ⵜⵉⵏⴻⴱⴱⵓⵟⵉⵏ ⵏ ⵔⵓⵎⴰ ⵜⴰⵎⴰⵣⴰⵏⵜ, ⵎⴰⵛⴰ ⵓⵔ ⴳ ⵜⴰⴳⴰⵔⴰ ⵏ ⵔⵓⵎⴰ ⵜⴰⴱⴰⴱⴰⵡⵉⵜ. ⵉⵙⵙⴱⴷⴷ ⴷⴰⵖ ⵜⴰⴳⵍⴷⵉⵜ ⵏ ⵓⴳⵍⵍⵉ ⵏⵏⴻⵙ ⴳ ⵡⴰⵙⵙ ⵏ ⵜⵓⵛⵛⵉⵜ ⵏⵏⴻⵙ ⵜⵉⵙ ⵙⵉⵏ, ⵍⵍⵉ ⵢⴻⵙⵙⴽⵛⴰⵎⴻⵏ ⵓⵎⴻⵣⵔⵓⵢ ⵏ ⵓⵏⵥⴰⵕ ⴰⵏⴳⴳⵓⵔⵓ, ⵎⵉ ⵍⵍⵉ ⵜⵜⵓⵙⴰⵔⴰⵏⵜ ⴽⴽⵓⵥ ⵏ ⵡⴰⴹⵓⵜⴻⵏ ⵏ ⵍⵉⵙⵍⴰⵎ.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

「後の雨」は、清い者たちの上に降ろうとしている――そのとき、すべての者が、かつてそうであったように、それを受けるのである。

“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.

« Quand les quatre anges lâcheront prise, Christ établira son royaume. Nul ne recevra la pluie de l’arrière-saison, sinon ceux qui font tout ce qu’ils peuvent. Christ nous aiderait. Tous pourraient être vainqueurs par la grâce de Dieu, par le sang de Jésus. Tout le ciel s’intéresse à l’œuvre. Les anges s’y intéressent. » 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.

Lorsque les quatre vents seront relâchés, Christ établira Son royaume. La pluie de l’arrière-saison comme le relâchement des quatre vents représentent tous deux des événements progressifs, et ni l’un ni l’autre ne désignent un moment ponctuel dans le temps. Les quatre vents représentent l’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.

« Les anges retiennent les quatre vents, représentés comme un cheval furieux cherchant à se dégager et à se précipiter sur la face de toute la terre, portant sur son passage la destruction et la mort. »

“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.

«По самия праг на вечния свят ли ще спим? Ще бъдем ли безчувствени, хладни и мъртви? О, дано в нашите църкви имаме Духа и диханието на Бога, вдъхнати в Неговия народ, за да застанат на нозете си и да оживеят. Нужно е да видим, че пътят е тесен и вратата — тясна. Но когато преминаваме през тясната врата, нейната широта е без предел.» Manuscript Releases, том 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.

Les anges retiennent le cheval furieux de l’islam qui cherche à se déchaîner, semant la mort et la destruction sur son passage, durant la période où l’Esprit de Dieu est soufflé sur le peuple de Dieu. Alors ils se tiennent sur leurs pieds et vivent. Avant que l’Esprit ne soit soufflé sur eux, le peuple de Dieu est mort, car le souffle de l’Esprit les fait se lever et vivre. Lorsque sœur White dit que nous sommes maintenant parvenus à un temps où les pieds de la statue mêlés de fer et d’argile bourbeuse représentent l’union de l’Église et de l’État, l’effusion de la pluie de l’arrière-saison était encore à venir.

“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.

“Mvua ya mwisho itawanyeshe juu ya watu wa Mungu. Malaika mwenye nguvu atashuka kutoka mbinguni, na dunia yote itaangazwa kwa utukufu wake.” Review and Herald, April 21, 1891.

There are two voices in Revelation eighteen.

در مکاشفه هجده، دو صدا وجود دارد.

“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.

« Jésus, lorsqu’Il commença Son ministère public, purifia le Temple de sa profanation sacrilège. Parmi les derniers actes de Son ministère figura la seconde purification du Temple. Ainsi, dans l’œuvre finale destinée à l’avertissement du monde, deux appels distincts sont adressés aux Églises. » Messages choisis, livre 2, p. 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.

Sauti ya kwanza ni mwito wa kuwaamsha watu wa Mungu, sauti ya pili ni mwito wa kuwaamsha watoto wengine wa Mungu ambao bado wako Babeli.

“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.

«វាមានពិភពលោកមួយកំពុងដេកនៅក្នុងអំពើអាក្រក់ នៅក្នុងការបោកបញ្ឆោត និងការវង្វេង នៅក្នុងស្រមោលនៃសេចក្តីស្លាប់ផ្ទាល់—ដេកលក់ ដេកលក់។ តើនរណាខ្លះកំពុងមានទុក្ខព្រួយក្នុងព្រលឹង ដើម្បីដាស់ពួកគេឲ្យភ្ញាក់ឡើង? តើសំឡេងអ្វីអាចទៅដល់ពួកគេ? ចិត្តរបស់ខ្ញុំត្រូវបាននាំទៅកាន់អនាគត នៅពេលដែលសញ្ញានឹងត្រូវបានប្រកាសថា “មើល៍! កូនកំលោះមកហើយ; ចូរអ្នករាល់គ្នាចេញទៅជួបទ្រង់ចុះ។” ប៉ុន្តែ មនុស្សខ្លះនឹងបានពន្យារពេលក្នុងការទទួលយកប្រេងសម្រាប់បំពេញចង្កៀងរបស់ខ្លួនឡើងវិញ ហើយយឺតពេលពេក ពួកគេនឹងរកឃើញថា ចរិតលក្ខណៈ ដែលត្រូវបានតំណាងដោយប្រេងនោះ មិនអាចផ្ទេរទៅឲ្យគ្នាបានឡើយ»។ Bible Echo, May 4, 1896.

In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?

Dalam petikan itu dua pertanyaan telah diajukan. Siapakah yang sedang merasakan penderitaan jiwa untuk membangunkan mereka? Suara apakah yang dapat menjangkau mereka?

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.

Le « voix » qui réveille le monde est la seconde voix d’Apocalypse dix-huit, qui appelle l’autre troupeau de Dieu à sortir de Babylone. Le peuple de Dieu aussi bien que le monde ont besoin d’être réveillés par le Cri de Minuit, qui n’est rien d’autre qu’un autre symbole de la pluie de l’arrière-saison.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

Les millérites avaient-ils raison d’affirmer qu’aux jours du quatrième royaume, le Christ établirait un royaume éternel ? Oui.

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.

فف نے اپنے “فضل” کی بادشاہی صلیب پر قائم کی، اور یہ بائبل کی نبوت کے چوتھے بادشاہی کے تاریخی دور میں ہوا۔ وہ بادشاہی بت پرست روم تھی۔ کیا دانی ایل باب دو میں، تھیاتیرہ کی کلیسیا سے پہلے واقع ہونے والی ارتداد کی نمائندگی کی گئی ہے؟ ہاں، کیونکہ وہ مٹی جو خدا کے لوگوں کی نمائندگی کرتی ہے، مٹی سے بدل کر دلدلی مٹی ہو گئی۔ پس اس پیکر میں تھیاتیرہ کہاں ہے؟ یا کیا وہ سرے سے اس پیکر میں ہے بھی؟ اس کی نمائندگی اس پیکر میں موجود ہے، اور نبوکدنضر اس حقیقت پر روشنی ڈالتا ہے جب وہ دانی ایل باب چار میں اپنے متکبرانہ غرور کے عروج تک پہنچتا ہے۔

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.

Le roi prit la parole et dit : N’est-ce pas ici Babylone la grande, que j’ai bâtie pour en faire la demeure royale, par la puissance de ma force et pour la gloire de ma majesté ? 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.

Fa gairebé just abans del judici de Nabucodonosor de dos mil cinc-cents vint dies vivint com una bèstia del camp, ell va manifestar el seu orgull en preguntar si havia estat o no ell qui havia edificat el regne que és Babilònia la gran. La prostituta de Revelació disset té escrit al seu front: «MISTERI, BABILÒNIA LA GRAN, LA MARE DE LES PROSTITUTES I DE LES ABOMINACIONS DE LA TERRA». L’església romana, tal com la germana White l’anomena, és Babilònia la Gran. El cap d’or de la imatge representa la Babilònia literal i també representa la Babilònia espiritual, el cinquè regne de la profecia bíblica que té la característica singular de ser el poder que va rebre una ferida mortal. A Isaïes vint-i-tres, el poder papal, representat com a Tir, seria oblidat durant setanta anys com els dies d’un rei. La Babilònia literal representada per Nabucodonosor també va rebre una ferida mortal que fou guarida quan Nabucodonosor fou bandejat del seu regne durant dos mil cinc-cents vint dies. La Babilònia literal, la gran, tipificava la Babilònia espiritual, la gran, i a totes dues els seus regnes els foren retirats temporalment, i després restaurats. La prostituta de Revelació disset no tenia a la mà una copa de plata, ni una de bronze o de ferro; tenia una copa d’or.

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.

Na nʼzadi yango alata bilamba ya motane ya violeti mpe ya motane makasi, mpe amibongisa na wolo mpe mabanga ya motuya mpe mayaka; azalaki na kopo ya wolo na loboko na ye, etondi na biloko ya nsɔni mpe na bosɔtɔ ya pite na ye. Emoniseli 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.

L’or représentait Babylone littérale, et il représente aussi Babylone spirituelle, le cinquième royaume de la prophétie biblique, qui reçut une blessure mortelle en 1798, lorsque le sixième royaume de la prophétie biblique monta sur le trône. Dans la statue, Babylone littérale fut suivie d’un royaume d’argent composé de deux puissances, les Mèdes et les Perses, et la corne perse, dans Daniel huit, s’éleva la dernière et plus haut. Darius le Mède fut la première corne, et son général, Cyrus, était un Perse qui finirait par parvenir au pouvoir après le roi mède Darius.

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 était une figure du Christ, qui devait commencer le processus de délivrance du peuple de Dieu de la captivité. L’empire médo-perse représente le sixième royaume de la prophétie biblique, lequel est les États-Unis. Les États-Unis ont deux cornes représentant le républicanisme et le protestantisme. Darius représente la corne républicaine des États-Unis, et Cyrus représente la corne du protestantisme. De même que Cyrus commença le processus de libération du peuple de Dieu afin de rebâtir Jérusalem et le temple, de même les États-Unis furent le pays suscité pour libérer les captifs de la captivité de Babylone spirituelle, afin d’ériger le temple spirituel, dont les millérites posèrent le fondement. La captivité littérale à Babylone, qui dura soixante-dix ans, préfigurait la captivité dans la Babylone spirituelle pendant mille deux cent soixante ans. Les États-Unis sont les épaules d’argent dans l’image de Nebucadnetsar.

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.

Le troisième royaume d’airain était la Grèce, qui représente un royaume mondial. Ce royaume est les Nations Unies, lesquelles, dans Apocalypse dix-sept, constituent le royaume qui, en 1798, n’était pas encore venu. Les dix rois d’Apocalypse dix-sept conviennent de donner leur royaume à la papauté, le huitième royaume, qui est issu des sept. Ils concluent cet accord parce qu’ils y sont contraints par les États-Unis, et parce que le monde est détruit par les « quatre vents » de l’islam, qui sont relâchés durant le temps de la pluie de l’arrière-saison, laquelle commence à être pleinement répandue lors de la loi du dimanche aux États-Unis.

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.

Pe ngeeruwe lawol Alahade e Dowrowol Laawol Merikaa, Alla darnii laamu makko ɗum “teddungal,” nde o ƴefti yimɓe makko no alama ngam noddaade ɓiɓɓe Alla goɗɓe maɓɓe ngilla Baabilon. Ndeen, ɗanndol Protestantisam ƴiɗi cakitorde mum ɓennirde, kadi ɗum ɓurii ɗanndol ɗanndol arande, ko ɗum waɗi no nanndiral e ɗiɗi ɗanndol Medo-Persiya. Soomi Murtunde Leydiiji Hakkunde e jammaaji adii ko waɗi ngam hokkaade Paapanci laawol ɗowirde aduna oo, nayhen Islaam ɗiin nayi ɗiin waɗɗita, kadi laamu aduna oo foti e konngol baɗte ɗeƴngu nde ɗanndol arande Giriis saayi, nde ɗum yankaa, nde ɗum addi nay ɗanndol.

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.

Lorsque l’image atteint les pieds de fer (l’art de gouverner) et d’argile mêlée de boue (le pouvoir ecclésiastique), ainsi que les dix orteils (dix rois), la pierre qui a été détachée de la montagne sans le secours d’aucune main frappe les pieds de l’image. Les millérites furent exacts au sujet de l’image de Daniel, dans la mesure où ils pouvaient l’être depuis leur position dans l’histoire prophétique. Mais l’Alpha et l’Oméga illustre toujours la fin par le commencement, et les quatre royaumes de l’image de Nebucadnetsar représentent quatre royaumes littéraux qui préfigurent leurs contreparties spirituelles à la fin du monde.

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).

Ndî bimuma bya mateka, Roma igaragara nk’iya munani kandi ikomoka muri birindwi. Muri Daniyeli 7, Roma igaragara nk’iya munani kandi ikomoka muri birindwi. Muri Daniyeli 8, Roma igaragara nk’iya munani kandi ikomoka muri birindwi. Muri Ibyahishuwe 17, Roma igaragara nk’iya munani kandi ikomoka muri birindwi. Muri Daniyeli 2, hagaragaza ubwa mbere ubwami bwo mu buhanuzi bwa Bibiliya, Roma ya none yo mu buryo bw’umwuka igaragara nk’iya munani kandi ikomoka muri birindwi. Ishusho ya mbere (Alufa) y’ubwami bwo mu buhanuzi bwa Bibiliya iranga iya nyuma (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.

«موږ داسې زمانې ته رسېدلي یو چې د خدای مقدس کار په هغه مجسمه کې د پښو له خوا تمثیلېږي چې په کې اوسپنه له خټې سره ګډه شوې وه. خدای یو قوم لري، یو غوره شوی قوم، چې د هغوی تمییز باید مقدس کړل شي، او هغوی باید د بنسټ پر سر د لرګیو، واښو او بوسو په اېښودلو سره ناپاک نه شي. هره نفس چې د خدای د حکمونو په وړاندې وفاداره وي، به وویني چې زموږ د ایمان ځانګړې نښه د اوومې ورځې سبت دی. که حکومت سبت ته هغه درناوی ورکړي لکه څنګه چې خدای امر کړی، نو دا به د خدای په ځواک کې ودرېږي او د هغه ایمان په دفاع کې به وي چې یو ځل مقدسینو ته سپارل شوی و. خو دولتي رجال به د جعلي سبت ملاتړ وکړي، او خپله مذهبي عقیده به د دې د پاپیت ماشوم د مراعات کولو سره ګډه کړي، او هغه به د هغه سبت څخه پورته کېږدي چې څښتن مقدس کړی او برکت یې ورکړی، او د دې لپاره یې بېل کړی چې انسان یې مقدس وساتي، د هغه او د هغه د قوم تر منځ تر زرو نسلونو پورې د یوې نښې په توګه. د کلیسایي چلولارې او دولتي سیاست ګډول د اوسپنې او خټې له خوا تمثیلېږي. دا اتحاد د کلیساوو ټول ځواک کمزوری کوي. کلیسا ته د دولت د ځواک سپارل به ناوړې پایلې راوړي. انسانان نږدې د خدای د زغم له پولې اوښتي دي. هغوی خپل ځواک په سیاست کې لګولی، او له پاپیت سره یو شوي دي. خو هغه وخت به راشي چې خدای به هغو کسانو ته سزا ورکړي چې د هغه شریعت یې باطل کړی، او د هغوی ناوړه کار به بېرته پر خپله ځان راواوړي.» The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

L’Alfa e l’Omega ha reso “nuova” la corretta comprensione pionieristica di Daniele 2.

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.

Et celui qui était assis sur le trône dit : Voici, je fais toutes choses nouvelles. Et il me dit : Écris ; car ces paroles sont certaines et véritables. Et il me dit : C’est fait. Je suis l’Alpha et l’Oméga, le commencement et la fin. À celui qui a soif, je donnerai gratuitement de la source de l’eau de la vie. Apocalypse 21:5, 6.