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.
Kesyon nou pral chèche rezoud nan atik sa a se kijan premye mansyon wayòm pwofesi Bib la nan Danyèl chapit de a ann amoni ak dènye mansyon wayòm pwofesi Bib la nan Revelasyon disèt. Mwen gen entansyon soulve kèk kestyon konsènan sa ki aktyèlman idantifye nan estati Nebikadneza a ak pozisyon pyonye yo, sètadi ke istwa yo te reprezante moman kote wòch la t ap frape pye estati a.
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.”
Sè White idantifye ke nou te rive nan pwen kote “travay sakre Bondye a reprezante pa pye estati a, kote fè a te melanje ak ajil labou a,” sa li dekri pi lwen kòm “melanj ant atizana legliz ak atizana leta.”
“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.
“Nou rive nan yon tan kote travay sakre Bondye a reprezante pa pye estati a, kote fè a te melanje ak ajil labou a. Bondye gen yon pèp, yon pèp chwazi, ki gen kapasite pou disène ki dwe sanktifye, ki pa dwe vin pa sen lè yo mete sou fondasyon an bwa, zèb chèch, ak pay. Chak nanm ki fidèl ak kòmandman Bondye yo ap wè ke karakteristik ki fè lafwa nou diferan se Saba setyèm jou a. Si gouvènman an ta onore Saba a jan Bondye te kòmande sa, li ta kanpe nan fòs Bondye e nan defans lafwa ki te yon fwa delivre bay sen yo. Men mesye deta yo pral soutni fo saba a, epi y ap melanje lafwa relijye yo ak obsèvans pitit papis sa a, lè yo mete li pi wo pase Saba Senyè a te sanktifye epi beni an, li mete apa pou moun kenbe li sen, kòm yon siy ant Li menm ak pèp Li a pandan mil jenerasyon. Melanj atizana legliz ak atizana leta a reprezante pa fè a ak ajil la. Inyon sa a ap fè tout pouvwa legliz yo febli. Lè yo bay legliz la pouvwa leta a konsa, sa pral pote move rezilta. Lèzòm prèske depase limit pasyans Bondye. Yo mete fòs yo nan politik, epi yo ini ak papasi a. Men lè a ap vini kote Bondye pral pini sila yo ki fè lalwa Li a vin san valè, epi move travay yo a pral retounen sou tèt pa yo.” 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.”
Tan nou rive ladan l la, lè zèv sakre Bondye a ap melanje zafè legliz ak zafè leta, se yon deskripsyon yon peryòd tan k ap pwogrese. Li di melanj sa a “ap febli tout pouvwa legliz yo,” e li “pral pote move rezilta,” e “tan an ap vini lè Bondye va pini moun ki fè lalwa Li a vin san valè.”
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.”
Melanj legliz ak leta ki febli pouvwa legliz yo se yon deskripsyon legliz Pègam lan, kote konbinezon atizana legliz ak atizana leta a te reprezante apostazi ki vin anvan revelasyon nonm peche a. Pègam ak anperè ki senbolize konpwomi ant Krisyanis ak idolatri a pran plas nan katriyèm wayòm Danyèl de a. Konpwomi sa a reprezante nan Danyèl de pa itilizasyon mo “labou.”
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.
Ou menm, wa, ou te wè, epi gade, te gen yon gwo estati. Gwo estati sa a, ki te gen yon bèl klète ekstraòdinè, te kanpe devan ou; epi fòm li te terib. Tèt estati sa a te fèt ak lò pi bon kalite; pwatrin li ak bra li yo te fèt ak ajan; vant li ak kwis li yo te fèt ak bwonz; janm li yo te fèt ak fè; pye li yo te yon pati an fè, yon pati an ajil. Ou t ap gade, jouk yon wòch te detache san men moun pa t fè l, ki frape estati a sou pye li yo ki te an fè ak ajil, epi li kraze yo an miyèt moso. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Pandan entèpretasyon Dànyèl la ap kontinye, li pa t ankò “ajil”; men li te vin tounen ajil sal, oswa “ajil labou.”
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.
Epi ou te wè pye yo ak zòtèy yo, an pati an ajil potye, an pati an fè, wayòm nan va divize; men va gen ladan l yon pati nan fòs fè a, paske ou te wè fè a melanje ak ajil labou a. Danyèl 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.
Ajil ki te nan men Potye a vin tounen ajil labou. Bondye se Potye diven an, e travay li pa janm ajil labou.
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.
Men koulye a, O SENYÈ, ou se papa nou; nou se ajil la, e ou se potye nou; e nou tout se zèv men ou. Ezayi 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.
Nan listwa Wòm payen an, legliz Smirn te ajil pi. Nan listwa Pergam, ki se katriyèm wayòm nan Danyèl de, ajil la tounen ajil labou. Sa ki mansyone dabò nan pasaj la senpleman kòm “ajil”, epi apre sa kòm “ajil bòsye”, vin tounen “ajil labou” pandan entèpretasyon an ap kontinye. Pergam se kote chanjman sa a te akonpli pou prepare chemen an pou Tiyatir, oswa Wòm papal. Chanjman soti nan “ajil” pou rive nan “ajil labou” se apostazi a ki prepare chemen an pou Tiyatir, sa Pòl idantifye kòm “rebelyon an anvan” nan 2 Tesalonisyen.
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?
Millerites yo pa t kapab wè pi lwen pase katriyèm wayòm Wòm nan, epi yo te tann Dezyèm Vini Kris la kòm pwochen evènman pwofetik la, paske wòch ki frape pye estati a reprezante Dezyèm Vini an. Men, èske Kris te tabli yon wayòm an 1798? Li te antre vre nan Kote ki Pi Sen an nan dat 22 oktòb 1844, pou resevwa yon wayòm, men èske li te tabli nan tan sa a?
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.
Repons pou premye nan de kesyon sa yo se ke Kris pa t tabli wayòm etènèl Li a an 1798. Dezyèm kesyon an, si wi ou non Kris te tabli wayòm etènèl Li a nan 22 oktòb 1844, repons lan tou se non.
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.
Èske te gen yon wayòm ki te etabli nan tan Wòm payen an? Mwen poze kesyon sa a paske pyonye yo te konprann katriyèm wayòm nan kòm ni Wòm payen ni Wòm papal, sa ki idantifye 1798 kòm konklizyon katriyèm wayòm nan, lè Kris ta etabli yon wayòm etènèl. Men liv Revelasyon an idantifye kat wayòm ki vini apre Wòm payen an.
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.”
Si le quatrième royaume de fer dans Daniel 2 représente simplement la Rome païenne, où le compromis de Constantin est figuré par l’argile devenue argile mêlée de boue, Christ a-t-Il établi un royaume dans cette période de l’histoire? La réponse est oui. À la croix, qui correspond à l’histoire de Pergame, et non de Thyatire, Christ a établi Son royaume de « grâce ». Un royaume éternel fut établi à la croix, et le trône de ce royaume est le type d’un trône qui sera établi durant la pluie de l’arrière-saison. Ce trône de la pluie de l’arrière-saison représente Son royaume de « gloire ».
“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.
Anons disip yo te fè nan non Senyè a te kòrèk nan tout pwen, e evènman li t ap montre yo te menm deja ap fèt nan moman sa a. “Tan an akonpli, wayòm Bondye a toupre,” se te mesaj yo. Lè “tan” an te rive nan bout li — swasantnèf semèn Danyèl 9 yo, ki te dwe rive jouk sou Mesi a, “Sila a ki wen an” — Kris te resevwa onksyon Lespri a apre batèm Li pa Jan nan Jouden. E “wayòm Bondye a” yo te deklare ki te toupre a, se lanmò Kris la ki te tabli li. Wayòm sa a pa t, jan yo te aprann kwè a, yon anpi tèren. Li pa t nonplis wayòm imòtèl sa a ki gen pou tabli nan lavni, lè “wayòm nan ak dominasyon an, ak grandè wayòm nan anba tout syèl la, va bay pèp sen Trèwo a yo;” wayòm etènèl sa a, kote “tout dominasyon yo va sèvi L e yo va obeyi Li.” Danyèl 7:27. Jan Bib la sèvi avè l, ekspresyon “wayòm Bondye a” sèvi pou deziyen ni wayòm gras la ni wayòm laglwa a. Se Pòl ki mete wayòm gras la devan nou nan Lèt li ekri Ebre yo. Apre li fin montre Kris la, entèsesè plen konpasyon an, ki “santi feblès nou yo avèk nou,” apot la di: “Annou pwoche avèk asirans bò twòn gras la, pou nou ka resevwa mizèrikòd, e jwenn gras.” Ebre 4:15, 16. Twòn gras la reprezante wayòm gras la; paske egzistans yon twòn vle di egzistans yon wayòm. Nan anpil nan parabòl Li yo, Kris sèvi ak ekspresyon “wayòm syèl la” pou deziyen travay gras diven an sou kè lèzòm.
“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.
“Konsa twòn glwa a reprezante wayòm glwa a; epi yo pale de wayòm sa a nan pawòl Sovè a: ‘Lè Pitit lòm nan va vini nan glwa Li, ansanm ak tout zanj sen yo avè L, lè sa a Li va chita sou twòn glwa Li; epi devan Li, yo va rasanble tout nasyon yo.’ Matye 25:31, 32. Wayòm sa a poko vini. Yo pap etabli li jouk lè dezyèm avènman Kris la rive.”
“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.
“Wayòm gras la te tabli tousuit apre tonbe lòm, lè yo te fè yon plan pou redanmsyon ras koupab la. Lè sa a, li te egziste nan entansyon Bondye ak pa pwomès li; epi grasa lafwa, lèzòm te kapab vin sijè wayòm sa a. Men, li pa t etabli an reyalite jouk nan lanmò Kris la. Menm apre li te antre nan misyon tèren li a, Sovè a, fatige ak tèt di ak engratitid lèzòm, te ka fè bak devan sakrifis Kalvè a. Nan Jetsemani, gode malè a t ap tranble nan men li. Menm lè sa a, li te ka siye swe-san an sou fwon li epi kite ras koupab la peri nan inikite li. Si li te fè sa, pa t ap gen okenn redanmsyon pou lèzòm ki te tonbe yo. Men lè Sovè a te bay lavi li, epi avèk dènye souf li li te rele byen fò: ‘Tout bagay akonpli,’ lè sa a akonplisman plan redanmsyon an te vin asire. Pwomès delivrans ki te fèt ak koup pechè a nan Edenn nan te ratifye. Wayòm gras la, ki anvan sa te egziste pa pwomès Bondye, lè sa a te tabli.” 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.
Kris te etabli yon wayòm etènèl nan istwa pwofetik Wòm payen an, pa nan fen Wòm papal la. Li etabli tou wayòm glwa Li a nan Dezyèm Vini Li a, sa ki gen ladan istwa lapli dènye a, lè kat van Islam yo lage.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Lapli dèyè a ap vini sou moun ki pir yo—alò, tout moun va resevwa li menm jan ak anvan.”
“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.
«Lè kat zanj yo lage, Kris la va etabli wayòm li. Pèsonn pa resevwa dènye lapli a, eksepte sila yo k ap fè tout sa yo kapab. Kris ta ede nou. Tout moun te kapab genyen viktwa pa gras Bondye, atravè san Jezi. Tout syèl la enterese nan travay la. Zanj yo enterese.» 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.
Lè kat van yo lage, Kris etabli wayòm li an. Ni dènye lapli a ni lage kat van yo reprezante evènman pwogresif, e okenn ladan yo pa reprezante yon pwen nan tan. Kat van yo reprezante 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.
“Zanj yo ap kenbe kat van yo, yo reprezante tankou yon chwal anraje k ap chèche kase kò l pou l chape epi kouri sou tout fas tè a, pote destriksyon ak lanmò sou chemen li.”
“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.
“Èske n ap dòmi sou menm bò rivaj mond etènèl la? Èske n ap vin ensansib, frèt, epi mò? O, si sèlman nou te ka genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men, lè nou pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volume 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.
Zanj yo ap kenbe chwal fache Islam nan ki ap chèche lage kò l, pote lanmò ak destriksyon sou chemen li, nan peryòd tan kote Lespri Bondye soufle sou pèp Bondye a. Lè sa a, yo kanpe sou pye yo epi yo viv. Anvan Lespri a te soufle sou yo, pèp Bondye a te mouri, paske souf Lespri a fè yo leve kanpe epi viv. Lè Sè White di nou rive kounye a nan yon tan kote pye estati a ki melanje ak fè ak labou ajil reprezante konbinezon legliz ak leta, efizyon lapli ta a te toujou nan lavni.
“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.
“Dènye lapli a pral tonbe sou pèp Bondye a. Yon zanj pwisan pral desann soti nan syèl la, epi tout tè a pral klere ak glwa li.” Review and Herald, 21 avril 1891.
There are two voices in Revelation eighteen.
Gen de vwa nan Revelasyon dizuit.
“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.
“Lè Jezi te kòmanse ministè piblik Li, Li te pirifye Tanp lan anba pwofanasyon sakrilèj li t ap sibi a. Pami dènye aksyon ministè Li yo, te gen dezyèm pirifikasyon Tanp lan. Konsa, nan dènye travay pou avètisman mond lan, yo fè de apèl distenk bay legliz yo.” Selected Messages, liv 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.
Premye vwa a se yon apèl pou reveye pèp Bondye a; dezyèm vwa a se apèl pou reveye lòt pitit Bondye yo ki toujou nan Babilòn.
“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.
“Gen yon monn k ap viv nan mechanste, nan desepsyon ak nan delizyon, nan lonbraj menm lanmò a,—ap dòmi, ap dòmi. Kiyès k ap santi gwo doulè nanm pou reveye yo? Ki vwa ki ka rive jwenn yo? Lespri mwen mennen nan tan k ap vini an lè y ap bay siy la, ‘Men Veterinè a ap vini; soti al kontre Li.’ Men, gen kèk ki pral retade pou jwenn lwil pou ranpli lanp yo ankò, epi twò ta yo pral dekouvri ke karaktè a, ki reprezante pa lwil la, pa ka transfere.” Bible Echo, 4 me 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Nan pasaj la, yo te poze de kestyon. Ki moun ki santi yo gen kè sere nan nanm yo pou yo reveye yo? Ki vwa ki ka rive jwenn yo?
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.
“Vwa” ki reveye mond lan se dezyèm vwa nan Revelasyon dizwit la ki rele lòt twoupo Bondye a soti Babilòn. Tou de pèp Bondye a ak mond lan bezwen reveye pa Kri Minwi a, ki senpleman yon lòt senbòl lapli ta a.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Èske Millerit yo te gen rezon lè yo te idantifye ke, nan jou katriyèm wayòm nan, Kris t ap etabli yon wayòm etènèl? Wi.
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.
Li tabli wayòm “gras” Li a sou kwa a, sa ki te fèt pandan istwa katriyèm wayòm pwofesi Bib la. Wayòm sa a se te Wòm payen. Nan Danyèl de, èske apostazi ki vini anvan legliz Tiyatir la reprezante? Wi, paske ajil la, ki reprezante pèp Bondye a, te chanje soti nan ajil pou l vin ajil labou. Donk, ki kote Tiyatir ye nan estati a? Oswa menm, èske li nan estati a? Li reprezante nan estati a, epi Nèbikadneza fè limyè sou reyalite sa a lè li rive nan pik awogans ògeye li nan chapit kat liv Danyèl la.
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.
Wa a pale, li di, Èske se pa gwo Babilòn sa a mwen bati kòm kay wayòm nan pa fòs pouvwa mwen, e pou glwa grandè mwen? Danyèl 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.
Tous juste avant le jugement de Nebucadnetsar de deux mille cinq cent vingt jours passés à vivre comme une bête des champs, il manifesta son orgueil en posant la question de savoir si c’était bien lui qui avait bâti le royaume qu’est Babylone la grande. La prostituée d’Apocalypse dix-sept porte écrit sur son front : « MYSTÈRE, BABYLONE LA GRANDE, LA MÈRE DES IMPUDIQUES ET DES ABOMINATIONS DE LA TERRE. » L’Église romaine, comme l’appelle Sœur White, est Babylone la grande. La tête d’or de la statue représente la Babylone littérale, et elle représente aussi la Babylone spirituelle, le cinquième royaume de la prophétie biblique qui possède la caractéristique unique d’être la puissance qui reçut une blessure mortelle. Dans Ésaïe vingt-trois, la puissance papale, représentée par Tyr, serait oubliée pendant soixante-dix ans, comme les jours d’un seul roi. La Babylone littérale, représentée par Nebucadnetsar, reçut elle aussi une blessure mortelle, qui fut guérie lorsque Nebucadnetsar fut chassé de son royaume pendant deux mille cinq cent vingt jours. La Babylone littérale, la grande, préfigurait la Babylone spirituelle, la grande, et toutes deux eurent leurs royaumes temporairement ôtés, puis rétablis. La prostituée d’Apocalypse dix-sept n’avait pas dans sa main une coupe d’argent, ni une coupe d’airain ou de fer ; elle avait une coupe 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.
Epi fanm nan te abiye ak koulè vyolèt ak wouj violèt, li te dekore ak lò, ak pyè presye, ak pèl, li te gen nan men li yon tas an lò ki te plen ak abominasyon ak salte fònikasyon li. Revelasyon 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.
Lò te reprezante Babilòn literal, epi li reprezante tou Babilòn espirityèl, senkyèm wayòm pwofesi Bib la ki te resevwa yon blesi mòtèl an 1798, lè sizyèm wayòm pwofesi Bib la te monte sou twòn nan. Babilòn literal nan estati a te swiv pa yon wayòm an ajan ki te konpoze de de pouvwa, Med yo ak Pès yo, epi kòn pèsik la nan Danyèl uit la te leve an dènye epi pi wo. Dariyis, Mèd la, te premye kòn nan, epi jeneral li a, Siris, se te yon Pès ki t ap finalman vini sou pouvwa apre wa med la, Dariyis.
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.
Siris te yon tip Kris ki t apral kòmanse pwosesis liberasyon pèp Bondye a anba kaptivite. Anpi Mèd ak Pès la reprezante sizyèm wayòm pwofesi biblik la, ki se Etazini. Etazini gen de kòn ki reprezante Repiblikanis ak Pwotestantis. Dariyis reprezante kòn Repibliken Etazini an, epi Siris reprezante kòn Pwotestantis la. Menm jan Siris te kòmanse pwosesis liberasyon pèp Bondye a pou rebati Jerizalèm ak tanp lan, konsa Etazini te peyi ki te leve pou delivre kaptif yo anba kaptivite Babilòn espirityèl la, afin de bati tanp espirityèl la, tanp sa a ki Millerit yo te poze fondasyon li. Kaptivite literal la nan Babilòn, ki te dire swasanndizan, te sèvi kòm tip kaptivite nan Babilòn espirityèl la pandan mil desan swasant ane. Etazini se zepòl an ajan yo nan estati Nebikadneza a.
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.
Twazyèm wayòm kwiv la se Lagrès, ki reprezante yon wayòm mondyal. Wayòm sa a se Nasyonzini, ki nan Revelasyon disèt se te wayòm ki, an 1798, poko t rive. Dis wa yo nan Revelasyon disèt dakò pou yo bay wayòm pa yo a bay papote a, uityèm wayòm nan, ki soti nan sèt yo. Yo fè akò sa a paske Etazini fòse yo fè sa, epi paske mond lan ap detwi anba “kat van” Islam yo, ki lage pandan tan lapli dèyè a, ki kòmanse vide an plen nan lwa dimanch lan Ozetazini.
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.
Nan lwa dimanch Ozetazini, Bondye etabli wayòm “laglwa” pa li a pandan l ap leve pèp li a kòm yon drapo pou rele lòt pitit Bondye yo soti Babilòn. Konsa, kòn Pwotestantis la leve an dènye epi li pi wo pase premye a, ann akò avèk de kòn Medo-Pès yo. Yon fwa Nasyonzini dakò pou remèt kontwòl mond lan bay papote a, kat van Islam yo lage, epi wayòm mondyal la vin fè fas ak lagè ki te swiv lanmò premye kòn Lagrès la, ki te kraze epi ki te pwodui kat kòn.
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.
Lè estati a rive nan pye yo ki fèt an fè (atizay gouvènman) ak ajil labou (atizay legliz) ansanm ak dis zòtèy yo (dis wa), wòch ki te koupe soti nan mòn lan san men frape pye estati a. Millerit yo te kòrèk konsènan estati Danyèl la, otank yo te kapab kòrèk selon pèspektiv pa yo nan listwa pwofetik. Men, Alfa ak Omega toujou montre fen an pa kòmansman an, epi kat wayòm estati Nebikadnetsa a reprezante kat wayòm literal ki sèvi kòm tip pou korespondan espirityèl pa yo nan fen mond lan.
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).
Avèk wayòm listwa yo, Wòm leve kòm uityèm lan e li soti nan sèt yo. Nan Danyèl sèt, Wòm leve kòm uityèm lan e li soti nan sèt yo. Nan Danyèl uit, Wòm leve kòm uityèm lan e li soti nan sèt yo. Nan Revelasyon disèt, Wòm leve kòm uityèm lan e li soti nan sèt yo. Nan Danyèl de, ki reprezante premye mansyone wayòm pwofesi biblik yo, Wòm espirityèl modèn leve kòm uityèm lan e li soti nan sèt yo. Premye ilistrasyon an (Alfa) sou wayòm pwofesi biblik yo idantifye dènye a (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.
“Nou rive nan yon tan kote travay sakre Bondye a reprezante pa pye estati a, kote fè a te melanje ak ajil labou. Bondye gen yon pèp, yon pèp chwazi, ki gen bezwen pou kapasite yo pou fè diferans vin sanktifye, ki pa dwe vin pa sen lè y ap mete sou fondasyon an bwa, zèb chèch, ak pay. Chak nanm ki fidèl ak kòmandman Bondye yo va wè ke karakteristik ki fè lafwa nou diferan se Saba setyèm jou a. Si gouvènman an ta onore Saba a jan Bondye te bay lòd la, li ta kanpe nan fòs Bondye epi nan defans lafwa ki te yon fwa delivre bay sen yo. Men dirijan leta yo pral soutni fo saba a, epi yo pral melanje lafwa relijye yo ak obsèvans pitit sa a nan papalite a, mete li pi wo pase Saba Senyè a te sanktifye ak beni an, li mete l apa pou lòm kenbe l sen, kòm yon siy ant Li menm ak pèp Li a pandan mil jenerasyon. Melanj ant atizay legliz ak atizay leta a reprezante pa fè a ak ajil la. Inyon sa a ap febli tout pouvwa legliz yo. Fè legliz la resevwa pouvwa leta a pral pote move rezilta. Lèzòm prèske depase limit pasyans Bondye. Yo mete fòs yo nan politik, epi yo ini ak papalite a. Men lè a pral vini kote Bondye va pini sila yo ki anile lalwa Li a, epi move zèv yo pral tounen sou yo menm.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alfa ak Omega a fè bonjan konpreyansyon pyonye yo sou de Danyèl la “nouvo.”
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.
Epi sila ki te twòn nan di: Gade, mwen fè tout bagay vin nèf. Epi li di m: Ekri; paske pawòl sa yo se verite e yo fidèl. Epi li di m ankò: Sa fèt. Mwen se Alfa ak Omega, kòmansman an ak lafen an. M ap bay moun ki swaf la nan sous dlo lavi a gratis. Revelasyon 21:5, 6.