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.
Tambayar da za mu nemi warwarewa a cikin wannan maƙala ita ce yadda ambaton farko na masarautun annabcin Littafi Mai Tsarki a cikin sura ta biyu ta Daniyel ya dace da ambaton ƙarshe na masarautun annabcin Littafi Mai Tsarki a cikin Ru’ya ta Yohanna goma sha bakwai. Ina nufin in tayar da wasu tambayoyi game da abin da a zahiri aka gano a cikin siffar Nebukadnezzar da kuma matsayar magabata, wato cewa tarihinsu ya wakilci lokacin da dutsen zai bugi ƙafafun siffar.
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.”
’Yar’uwa White ta nuna cewa mun kai ga matsayin da “ayyukan Allah masu tsarki ake wakilta da ƙafafun mutumin-mutumin nan, inda ƙarfen ya gaurayu da yumɓu mai laushi,” abin da ta ƙara bayyana a matsayin “gaurayawar al’amuran coci da al’amuran gwamnati.”
“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.
“Mun zo ga wani zamani inda ake wakilta aikin Allah mai tsarki da ƙafafun siffar nan, inda aka gauraya ƙarfen da lãka mai laushi. Allah yana da wani jama’a, zaɓaɓɓun jama’a, waɗanda dole ne fahimtarsu ta sami tsarkakewa, waɗanda kuma ba za su zama marasa tsarki ba ta wurin ɗora itace, ciyawa, da ƙauri a kan harsashi. Kowace rai da take da aminci ga umarnan Allah za ta ga cewa abin da ya bambanta bangaskiyarmu shi ne Asabar ta rana ta bakwai. Da gwamnati za ta girmama Asabar kamar yadda Allah ya umarta, da za ta tsaya cikin ƙarfin Allah kuma cikin kāre bangaskiyar da aka riga aka miƙa wa tsarkaka. Amma masu mulki za su goyi bayan Asabar ta ƙarya, kuma za su gauraya bangaskiyarsu ta addini da kiyaye wannan ɗan papanci, suna ɗora shi a sama da Asabar wadda Ubangiji ya tsarkake, ya kuma albarkace ta, yana ware ta domin mutum ya kiyaye ta da tsarki, a matsayin alama a tsakaninsa da jama’arsa har tsara dubu. Gaurayawar dabarun coci da dabarun gwamnati ana wakilta ta wurin ƙarfen da lãkar. Wannan haɗin kai yana raunana dukan ikon majami’u. Ba wa coci ikon gwamnati zai haifar da mugayen sakamako. Mutane sun kusan wuce iyakar haƙurin Allah. Sun sa ƙarfinsu a siyasa, kuma sun haɗa kansu da papanci. Amma lokaci zai zo da Allah zai hukunta waɗanda suka rushe dokarsa, kuma mugun aikinsu zai komo a kansu.” 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.”
Lokacin da muka iso a cikinsa, lokacin da aikin Allah mai tsarki yake cakuduwa da dabarun coci da dabarun gwamnati, bayani ne na wani zamani mai ci gaba. Ta ce wannan cakuduwa “yana raunana dukan ikon ikkilisiyoyi,” kuma “zai haifar da mugayen sakamako,” kuma cewa “lokaci zai zo da Allah zai hukunta waɗanda suka wofintar da dokarsa.”
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.”
Gaurayuwar coci da gwamnati da ke raunana ikon majami’u bayyana ce ta cocin Pergamos, inda haɗuwar dabarun coci da dabarun gwamnati ta wakilci fāɗuwar bangaskiya wadda take gabatar da bayyanar mutumin zunubi. Pergamos da sarkin da ke alamta sulhun da aka yi tsakanin Kiristanci da bautar gumaka suna faruwa ne a cikin masarauta ta huɗu ta Daniel biyu. An wakilta wannan sulhu a cikin Daniel biyu ta wurin amfani da kalmar “laka.”
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.
Kai, ya sarki, ka gani, sai ga wani babban mutum-mutumi. Wannan babban mutum-mutumi, wanda haskensa ya yi matuƙar daraja, ya tsaya a gabanka; kuma siffarsa ta kasance mai ban tsoro. Kan wannan mutum-mutumin na zinariya mai tsabta ne, ƙirjinsa da hannuwansa na azurfa ne, cikinsa da cinyoyinsa na tagulla ne, ƙafafunsa na baƙin ƙarfe ne, sawunsa kuwa sashensa na baƙin ƙarfe ne, sashensa kuma na lãka. Ka dinga kallo har aka sassaƙo wani dutse ba da hannu ba, wanda ya bugi mutum-mutumin a sawunsa waɗanda suke na baƙin ƙarfe da lãka, ya farfasa su kakkarye. Daniyel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Yayin da fassarar Daniyel ta ci gaba, ba ta ƙara zama “laka” kawai ba, sai ta zama laka mai datti ko kuma “laka mai ƙazanta.”
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.
Kuma da yake ka ga ƙafafun da yatsun ƙafa, sashensu na lãkã mai yin tukwane ne, sashensu kuma na ƙarfe, mulkin zai rarrabu; amma za a sami a cikinsa wani ɓangare na ƙarfin ƙarfe, domin ka ga ƙarfen a gauraye da lãkã mai laushi. Daniyel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.
Lãkan tsarkakakke wanda ya kasance lãkan Maginin tukwane ya koma lãka mai tabo. Allah shi ne Maginin tukwane na allahntaka, kuma aikinsa ba ya taɓa zama mai tabo.
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.
Amma yanzu, ya Ubangiji, kai ne Ubanmu; mu lãka ne, kai kuma Mai-ƙera tukwane ne; mu duka kuwa aikin hannunka ne. Ishaya 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 Second Thessalonians.
A cikin tarihin Roma ta arna, ikilisiyar Smyrna ta kasance tsattsarkan lãka. A cikin tarihin Pergamos, wadda ita ce mulki na huɗu a cikin Daniyel sura ta biyu, lãkar tana canzawa ta zama lãka mai laushi. Abin da aka fara ambata a cikin nassin a matsayin kawai “lãka”, kuma daga baya “lãkar maginin tukwane”, yana canzawa ya zama “lãka mai laushi”, yayin da fassarar take ci gaba. Pergamos ita ce inda aka cika wannan canjin domin a shirya hanya domin Thyatira, wato Roma ta paparoma. Canjin daga “lãka” zuwa “lãka mai laushi” shi ne babban ridda wanda ya shirya hanya domin Thyatira, wanda Bulus ya bayyana a matsayin “fāɗuwar bangaskiya da farko” a cikin Tasalonikawa ta Biyu.
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?
Mabiyan Miller ba su iya hangowa fiye da mulki na huɗu na Roma ba, kuma sun yi tsammanin zuwan Almasihu na biyu zai zama al’amarin annabci na gaba, gama dutsen da ya bugi ƙafafun gunkin yana wakiltar zuwan Almasihu na biyu. Amma Kristi ya kafa mulki a shekara ta 1798 ne? Hakika ya shiga Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, domin ya karɓi mulki, amma an kafa shi a wancan lokaci ne?
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.
Amsar tambaya ta farko daga cikin waɗannan tambayoyi biyu ita ce, Almasihu bai kafa mulkinsa na har abada ba a shekara ta 1798. Tambaya ta biyu kuma, ko Almasihu ya kafa mulkinsa na har abada a ranar 22 ga Oktoba, 1844 ko a’a, amsarta ma ita ce a’a.
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.
Shin an kafa wata mulki a zamanin Roma ta arna? Ina tambayar wannan domin magabatan aikin nan sun fahimci mulki na huɗu a matsayin Roma ta arna da kuma ta papoma, abin da ke nuna shekara ta 1798 a matsayin ƙarshen mulki na huɗu, a lokacin da Almasihu zai kafa mulki madawwami. Amma littafin Ru’ya ta Yohanna ya bayyana mulkoki huɗu da suka biyo bayan Roma ta arna.
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.”
Idan masarauta ta huɗu ta ƙarfe a cikin Daniyel biyu tana wakiltar Roma arna ne kawai, inda sulhun Constantine yake wakiltuwa ta wurin yumɓu da aka mai da shi yumɓu mai laushi, shin Almasihu ya kafa wata masarauta a cikin wannan tarihin? Amsa ita ce, eh. A kan gicciye, wanda shi ne tarihin Pergamos, ba Tayatira ba, Almasihu ya kafa masarautarsa ta “alheri.” An kafa madawwamiyar masarauta a kan gicciye, kuma kursiyin wannan masarauta yana misalta kursiyi da za a kafa a lokacin ruwan sama na ƙarshen zamani. Wannan kursiyin na ruwan sama na ƙarshen zamani yana wakiltar masarautarsa ta “ɗaukaka.”
“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.
Sanarwar da almajiran suka yi da sunan Ubangiji ta kasance daidai kwata-kwata a kowane fanni, kuma abubuwan da take nuni zuwa gare su ma a wannan lokaci suna faruwa. “Lokaci ya cika, mulkin Allah ya yi kusa,” shi ne saƙonsu. Da cikar “lokacin”—wato makonni sittin da tara na Daniyel 9, waɗanda za su kai zuwa ga Almasihu, “Shafaffe”—Kristi ya karɓi shafewar Ruhu bayan baftismarsa ta hannun Yahaya a Urdun. Kuma “mulkin Allah” da suka shelanta cewa ya yi kusa an kafa shi ta wurin mutuwar Kristi. Wannan mulki ba, kamar yadda aka koya musu su gaskata ba, daular duniya ba ce. Haka kuma ba shi ne wancan mulki mai zuwa, marar mutuwa ba, wanda za a kafa sa’ad da “mulki da iko, da girman mulkin ƙarƙashin dukan sammai, za a ba mutanen tsarkaka na Maɗaukaki;” wato wannan madawwamiyar masarauta, wadda a cikinta “dukkan mulkoki za su bauta masa su kuma yi masa biyayya.” Daniyel 7:27. Kamar yadda ake amfani da shi a cikin Littafi Mai Tsarki, kalmar “mulkin Allah” ana amfani da ita don nuna duka mulkin alheri da mulkin ɗaukaka. Bulus ya bayyana mulkin alheri a cikin Wasiƙa zuwa ga Ibraniyawa. Bayan ya nuna zuwa ga Kristi, mai cike da tausayi mai yin ceto a madadinmu wanda “yana jin tausayin raunananmu,” manzon ya ce: “Saboda haka mu zo gabagaɗi zuwa ga kursiyin alheri, domin mu sami jinƙai, mu kuma sami alheri.” Ibraniyawa 4:15, 16. Kursiyin alheri yana wakiltar mulkin alheri; gama kasancewar kursiyi na nuna kasancewar mulki. A cikin misalansa da yawa Kristi yana amfani da kalmar “mulkin sama” don nuna aikin alherin Allah a kan zukatan mutane.
“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.
“Saboda haka kursiyin ɗaukaka yana wakiltar mulkin ɗaukaka; kuma an ambaci wannan mulki a cikin kalmomin Mai Ceto cewa: ‘Sa’ad da Ɗan mutum zai zo cikin ɗaukakarsa, tare da dukan mala’iku masu tsarki tare da shi, sa’an nan zai zauna a kan kursiyin ɗaukakarsa: kuma a gabansa za a tattara dukan al’ummai.’ Matiyu 25:31, 32. Wannan mulki yana nan gaba tukuna. Ba za a kafa shi ba sai a zuwan Kristi na biyu.”
“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.
“An kafa mulkin alheri nan da nan bayan faɗuwar mutum, sa’ad da aka tsara wani shiri domin fansar jinsin masu laifi. A lokacin kuwa yana wanzuwa ne cikin nufin Allah da kuma ta wurin alkawarinsa; kuma ta wurin bangaskiya, mutane za su iya zama talakawansa. Duk da haka, ba a kafa shi a zahiri ba sai da mutuwar Kristi. Ko bayan ya shiga aikinsa na duniya, Mai-ceto, wanda taurin kai da rashin godiyar mutane suka gajiyar da shi, da ya iya janyewa daga hadayar Kalbari. A Getsamani ƙoƙon baƙin ciki ya yi rawar jiki a hannunsa. Ko a sa’an nan ma da ya iya share zufar jini daga goshinsa ya kuma bar jinsin masu laifi su hallaka cikin muguntarsu. Da ya yi haka, da babu fansa ga faɗaɗɗun mutane. Amma sa’ad da Mai-ceto ya miƙa ransa, kuma da numfashinsa na ƙarshe ya yi kira, ‘An gama,’ sai cikar shirin fansa ta tabbata. Alkawarin ceto da aka yi wa ma’auratan masu zunubi a Adnin ya tabbata. A lokacin ne aka kafa mulkin alheri, wanda a dā ya wanzu ta wurin alkawarin Allah.” 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.
Almasihu ya kafa madawwamin mulki a cikin tarihin annabci na Romawa arna, ba a ƙarshen Romawa na paparoma ba. Haka kuma yana kafa mulkinsa na ɗaukaka a lokacin Zuwansa ta Biyu, wanda ya haɗa da tarihin ruwan sama na ƙarshe, sa’ad da aka saki iskokin huɗu na Musulunci.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ruwan sama na ƙarshe yana zuwa ne a kan waɗanda suke masu tsarki—sa’an nan kuma duka za su karɓe shi kamar dā.
“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.
“Sa’ad da mala’ikun huɗu suka saki, Kristi zai kafa mulkinsa. Ba wanda zai karɓi ruwan sama na ƙarshe sai waɗanda suke yin dukan abin da za su iya. Kristi zai taimake mu. Kowa zai iya yin nasara ta wurin alherin Allah, ta wurin jinin Yesu. Dukan sama tana da sha’awa ga wannan aikin. Mala’iku ma suna da sha’awa.” 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.
Sa’ad da aka saki iskoki huɗu, Almasihu ya kafa mulkinsa. Dukansu ruwan sama na ƙarshe da kuma sakin iskoki huɗu suna wakiltar abubuwan da ke faruwa a hankali a hankali, kuma babu ɗayansu da ke wakiltar wani takamaiman lokaci. Iskoki huɗu suna wakiltar Musulunci.
“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.
“Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta a matsayin doki mai fushi da ke neman kubcewa ya ruga a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.
“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.
“Shin za mu yi barci a kan ainihin gaɓar duniyar madawwamiya? Shin za mu zama masu kasala da sanyi da matattu? Oh, da ma muna da a cikin ikklisiyoyinmu Ruhu da numfashin Allah an hura su cikin mutanensa, domin su tsaya a kan ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya ƙunci ce, ƙofa kuma matacciya ce. Amma yayin da muke bi ta cikin ƙofar matacciya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 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.
Mala’iku suna riƙe da dokin fushin Musulunci wanda yake neman kuɓucewa yana ɗauke da mutuwa da halaka a tafarkinsa, a cikin lokacin da Ruhun Allah ake hura wa a kan mutanen Allah. Sa’an nan kuma su tsaya a ƙafafunsu su rayu. Kafin a hura Ruhun a kansu, mutanen Allah matattu ne, gama numfashin Ruhun ne yake sa su miƙe su rayu. Sa’ad da Sister White ta ce yanzu mun riga mun kai ga lokacin da ƙafafun mutumin-mutumin da aka gauraya da baƙin ƙarfe da yumɓu mai laushi suke wakiltar haɗuwar coci da jiha, zubowar ruwan sama na ƙarshe har yanzu yana nan a gaba.
“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.
“Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Mala’ika mai iko zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, 21 ga Afrilu, 1891.
There are two voices in Revelation eighteen.
Akwai muryoyi biyu a cikin Ru’ya ta Yohanna sura ta goma sha takwas.
“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.
“Sa’ad da Yesu ya fara hidimarsa ta fili, ya tsarkake Haikalin daga ƙazantacciyar ƙetare tsarkinsa. Daga cikin ayyukan ƙarshe na hidimarsa kuwa akwai tsarkakewar Haikalin ta biyu. Haka kuma, a cikin aikin ƙarshe domin gargadin duniya, ana yi wa ikkilisiyoyi kiraye-kiraye biyu mabambanta.” Selected Messages, littafi na 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.
Murya ta farko kira ne na farkawa ga mutanen Allah, murya ta biyu kuma kira ne na farkawa ga sauran ’ya’yan Allah waɗanda har yanzu suke cikin Babila.
“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.
“Akwai duniya da take kwance cikin mugunta, cikin ruɗu, da yaudara, cikin ainihin inuwar mutuwa,—barci take yi, barci. Su wane ne suke jin azabar rai domin a tashe su? Wace murya ce za ta iya kai gare su? Tunanina yana karkata zuwa gaba sa’ad da za a ba da alamar, ‘Ga Ango yana zuwa; ku fita ku tarye Shi.’ Amma waɗansu za su yi jinkiri wajen samo mai domin cika fitilunsu, kuma a makare za su gane cewa hali, wanda mai yake wakilta, ba abu ne da za a iya mika shi ga wani ba.” Bible Echo, Mayu 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
A cikin wannan ɓangaren, an yi tambayoyi biyu. Su wane ne suke jin azabar rai domin ta tashe su? Wace murya ce za ta iya kai gare su?
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.
“Muryar” da ke farkar da duniya ita ce murya ta biyu ta Ru’ya ta Yohanna sha takwas wadda take kiran sauran garken Allah su fito daga Babila. Duk mutanen Allah da kuma duniya suna bukatar a farkar da su ta wurin Kukan Tsakar Dare, wanda a sauƙaƙe wata alama ce ta ruwan sama na ƙarshe.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Shin ‘yan Miller sun yi daidai wajen gane cewa a cikin kwanakin mulki na huɗu Kristi zai kafa madawwamiyar mulki? I.
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.
Ya kafa mulkinsa na “alheri” a kan gicciye, wanda ya faru ne a cikin tarihin mulki na huɗu na annabcin Littafi Mai Tsarki. Wannan mulkin kuwa shi ne Roma ta arna. A cikin Daniyel sura ta biyu, shin an wakilci ridda da ta gabaci cocin Tayatira? I, domin yumbun da ke wakiltar mutanen Allah ya canja daga yumɓu zuwa yumɓu mai laka. To, ina Tayatira take a cikin siffar? Ko ma tana cikin siffar ne? An wakilta ta a cikin siffar, kuma Nebukadnezzar ya ba da haske a kan wannan gaskiyar sa’ad da ya kai ƙololuwar girman kai da taƙamarsa a sura ta huɗu ta Daniyel.
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.
Sarkin ya yi magana, ya ce, Ashe, wannan ba ita ce babbar Babila ba, wadda na gina domin gidan mulki ta wurin ƙarfin ikona, kuma domin ɗaukakar martabata? Daniyel 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.
Kafin kaɗan hukuncin Nebukadnezzar na kwanaki dubu biyu da ɗari biyar da ashirin na rayuwa kamar dabbar jeji, ya bayyana girmankansa ta wurin yin wannan tambaya, ko shi ne ya gina mulkin nan wanda shi ne Babila mai-girma? Karuwar Ru’ya ta Yohanna sura ta goma sha bakwai tana da rubuce a goshinta cewa, “ASIRI, Babila Mai-Girma, UWAR KARUWAI DA ABUBUWAN ƘI NA ƘASA.” Ikilisiyar Roma, kamar yadda ’Yar’uwa White ta kira ta, ita ce Babila Mai-Girma. Kan zinariya a cikin siffar nan yana wakiltar Babila ta zahiri, kuma yana kuma wakiltar Babila ta ruhaniya, wato mulki na biyar na annabcin Littafi Mai Tsarki wanda yake da wannan halayya ta musamman ta kasancewa ikon da ya sami mummunan rauni. A cikin Ishaya ashirin da uku ikon paparoma, wanda aka wakilta a matsayin Tayar, za a manta da shi har shekara saba’in kamar kwanakin sarki guda. Babila ta zahiri wadda Nebukadnezzar yake wakilta ita ma ta sami mummunan rauni wanda aka warkar da shi sa’ad da aka kore Nebukadnezzar daga mulkinsa na kwanaki dubu biyu da ɗari biyar da ashirin. Babila ta zahiri mai-girma ta kasance misali na Babila ta ruhaniya mai-girma, kuma dukkansu biyu an ɗauke mulkokinsu na ɗan lokaci, sa’an nan kuma aka maido su. Karuwar Ru’ya ta Yohanna sura ta goma sha bakwai ba ta da kofin azurfa a hannunta, ko na tagulla ko na ƙarfe, amma tana da kofin zinariya.
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.
Kuma matar kuwa tana saye da shunayya da jan mulufi, an kuma ƙawata ta da zinariya da duwatsu masu daraja da lu’ulu’u, tana riƙe da ƙoƙon zinariya a hannunta cike da abubuwan banƙyama da ƙazantar fasikancinta. Ru’ya ta Yohanna 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.
Zinariya ta wakilci Babila ta zahiri, kuma tana kuma wakiltar Babila ta ruhaniya, mulki na biyar na annabcin Littafi Mai Tsarki wanda ya sami mummunan rauni mai kisa a shekara ta 1798, sa’ad da mulki na shida na annabcin Littafi Mai Tsarki ya hau karagar mulki. Babila ta zahiri a cikin siffar mutum-mutumin ta sami biyo baya da mulki na azurfa wanda ya ƙunshi iko biyu, wato Mediyawa da Farisawa; kuma ƙahon Farisa a cikin Daniyel takwas ya fito a baya kuma ya fi tsawo. Darius Bamediye shi ne ƙaho na farko, kuma janar dinsa, Sairus, Bafarise ne wanda daga bisani zai kai ga karɓar iko bayan sarkin Mediya, 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.
Sairus ya kasance alama ce ta Kristi wanda zai fara tsarin ’yantar da mutanen Allah daga bautar gumurzu. Daular Mediya da Farisa tana wakiltar mulki na shida a annabcin Littafi Mai Tsarki, wato Amurka. Amurka tana da ƙaho biyu masu wakiltar Republicanism da Protestantism. Darius yana wakiltar ƙahon Republican na Amurka, Sairus kuma yana wakiltar ƙahon Protestantism. Kamar yadda Sairus ya fara tsarin ’yantar da mutanen Allah domin su sāke gina Urushalima da haikalin, haka Amurka ta kasance ƙasar da aka tashe ta domin ’yantar da kamammu daga bautar gumurzu ta Babila ta ruhaniya domin a gina haikalin ruhaniya, wanda Millerites suka aza harsashinsa. Bautar gumurzu ta zahiri a Babila da ta kasance shekara saba’in ta kasance alama ce ta bautar gumurzu a Babila ta ruhaniya na shekaru dubu ɗaya da ɗari biyu da sittin. Amurka ita ce kafaɗu na azurfa a cikin siffar Nebukadnezzar.
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.
Mulki na uku na tagulla shi ne Girka, wanda yake wakiltar mulki na duniya baki ɗaya. Wannan mulkin shi ne Majalisar Ɗinkin Duniya, wanda a Wahayi goma sha bakwai shi ne mulkin da a shekara ta 1798 bai riga ya zo ba. Sarakuna goma na Wahayi goma sha bakwai sun yarda su ba da mulkinsu ga papacy, mulki na takwas, wanda yake daga cikin bakwai ɗin. Suna yin wannan yarjejeniya ne domin Amurka ta tilasta musu, kuma domin “iska huɗu” na Musulunci suna lalatar da duniya, waɗanda ake saki a lokacin ruwan sama na ƙarshen zamani, wanda ya fara zubewa cikakke a dokar Lahadi a Amurka.
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.
A lokacin dokar Lahadi a Amurka, Allah yana kafa mulkinsa na “ɗaukaka” yayinda yake ɗaga mutanensa a matsayin tuta domin ya kira sauran ’ya’yan Allah su fito daga Babila. Saboda haka, ƙahon Furotestantanci yana fitowa a ƙarshe kuma ya fi na farko tsawo, daidai da ƙahoni biyu na Medo-Farisa. Da zarar Majalisar Ɗinkin Duniya ta amince ta mika ikon duniya ga papacy, sai a saki iskoki huɗu na Musulunci, kuma mulkin duniya baki ɗaya ya fuskanci yaƙin da ya biyo bayan mutuwar ƙaho na farko na Girka wanda aka kakkarya ya kuma samar da ƙahoni huɗu.
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.
Sa’ad da gumakan ya kai ga ƙafafun ƙarfe (mulkin siyasa) da yumɓu mai laushi (mulkin coci) da kuma yatsun ƙafa goma (sarakuna goma), dutsen da aka sare daga dutsen ba tare da hannu ba ya bugi ƙafafun gumakan. Millerites sun yi daidai game da gumakan Daniyel, gwargwadon yadda za su iya yin daidai daga matsayinsu a tarihin annabci. Amma Alfa da Omega kullum yana bayyana ƙarshen ta wurin farko, kuma masarautu huɗu na gumakan Nebukadnezzar suna wakiltar masarautu huɗu na zahiri waɗanda suke misalta takwarorinsu na ruhaniya a ƙarshen duniya.
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).
A cikin mulkokin tarihi, Roma ta taso a matsayin ta takwas kuma tana daga cikin bakwai. A cikin Daniyel sura ta bakwai, Roma ta taso a matsayin ta takwas kuma tana daga cikin bakwai. A cikin Daniyel sura ta takwas, Roma ta taso a matsayin ta takwas kuma tana daga cikin bakwai. A cikin Ru’ya ta Yohanna sura ta goma sha bakwai, Roma ta taso a matsayin ta takwas kuma tana daga cikin bakwai. A cikin Daniyel sura ta biyu, wadda take wakiltar ambato na farko na mulkokin annabcin Littafi Mai Tsarki, Roma ta ruhaniya ta zamani ta taso a matsayin ta takwas kuma tana daga cikin bakwai. Misali na farko (Alpha) na mulkokin annabcin Littafi Mai Tsarki yana bayyana na ƙarshe (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.
“Mun zo ga wani lokaci da ake wakiltar aikin Allah mai tsarki da ƙafafun wannan mutum-mutumin, inda aka gauraya ƙarfe da lãka mai laushi. Allah yana da mutane, zaɓaɓɓun mutane, waɗanda hankalinsu na rarrabewa dole ne ya tsarkaka, waɗanda kuma bai kamata su ƙazantu ba ta wurin aza itace, ciyawa busasshiya, da tattaka a kan tushe. Kowane rai mai aminci ga umarnan Allah zai ga cewa abin da ya bambanta bangaskiyarmu shi ne Asabar ta rana ta bakwai. Da gwamnati za ta girmama Asabar kamar yadda Allah ya umarta, da ta tsaya cikin ƙarfin Allah kuma cikin kāre bangaskiyar da aka taɓa miƙa wa tsarkaka. Amma masu mulki za su ɗaukaka Asabar ta ƙarya, kuma za su gauraya bangaskiyarsu ta addini da kiyaye wannan ɗan papanci, suna ɗora shi sama da Asabar wadda Ubangiji ya tsarkake kuma ya albarkace ta, ya keɓe ta domin mutum ya kiyaye ta da tsarki, a matsayin alama tsakaninsa da mutanensa har tsara dubu. Gaurayar sana’ar cocin da sana’ar mulki ana wakilta ta da ƙarfen da lãkar. Wannan haɗin kai yana raunana dukan ikon majami’u. Ba wa coci ikon gwamnati zai haifar da mugayen sakamako. Mutane sun kusan wuce iyakar haƙurin Allah. Sun sa ƙarfinsu a cikin siyasa, kuma sun haɗa kansu da papanci. Amma lokaci zai zo da Allah zai hukunta waɗanda suka rushe dokarsa, kuma mugun aikinsu zai komo kansu.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alfa da Omega ya mai da sahihin fahimtar majagaba game da Daniel biyu “sabo.”
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.
Sai kuma wanda yake zaune a kan kursiyin ya ce, Ga shi, ina mai da dukan abubuwa sababbi. Sai ya ce mini, Rubuta: gama waɗannan kalmomi gaskiya ne kuma amintattu. Sai ya ce mini, An gama. Ni ne Alfa da Omega, farkon da ƙarshe. Zan ba mai ƙishi daga maɓuɓɓugar ruwan rai kyauta. Ru’ya ta Yohanna 21:5, 6.