In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Mıböp ewe ye kumi na nane ye Mıböp, malaika moko alongele Yoane emonaneli ya kosambisama ya bopapa. Na botanoli ya etumbu na ye ya nsuka, bokonzi ya bisakweli ya Biblia emonisami.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Na hano ndi mutima ufite ubwenge. Imitwe irindwi ni imisozi irindwi, iyo umugore yicaraho. Kandi hariho abami barindwi: batanu baraguye, umwe ariho, undi ntaraza; kandi niyaza, akwiriye kumara akanya gato. Kandi ya nyamaswa yariho, kandi itakiriho, na yo ni iya munani, kandi ikomoka kuri ba bandi barindwi, kandi ijya kurimbuka. Ibyahishuwe 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Yohana alikuwa amepelekwa kiroho hadi mwaka 1798, ambako anaelekezwa kwamba zile vichwa saba juu ya mnyama aliyembeba yule mwanamke wa kipapa zilikuwa wafalme saba. Mfalme ni ufalme, na ufalme pia ni kichwa katika unabii wa Biblia. Katika mwaka 1798, falme tano zilikuwa zimeanguka, na mmoja alikuwa akitawala wakati huo. Ufalme wa saba ulikuwa bado ujao, nao uliwakilishwa na wafalme kumi. Kisha Yohana akaarifiwa kwamba ufalme wa nane ulikuwa yule mnyama wa kipapa, aliyekuwa mmoja wa wale saba. Upapa ulikuwa ufalme wa tano, nao ulikuwa umepata jeraha la mauti; hivyo basi, jeraha lake la mauti linapopona, ndipo unakuwa kichwa cha nane kilicho cha wale saba.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Daanyeel suraa lama keessatti mootummoonni afran jalqabaa Baabilon, Meedoo-Faarsi, Giriikii fi Roomaa dha. Mootummoonni dhugaa afran sun mootummaa hafuuraa afranis bakka bu’u; isaanis walitti dhufanii mootota saddeet, yookaan mataawwan Mul’ata boqonnaa kudha torbaa, adda baasu; mootummaa tokkoo dhuma isaa Yesus yeroo hundumaa jalqaba mootummaa tokkootiin waan ibsuuf. Daanyeel boqonnaan lamaa, yeroo jalqabaatiif mootummoota raajii Macaafa Qulqulluu keessatti eerame dha; Mul’anni boqonnaa kudha torbaan immoo yeroo isa dhumaa dha; kanaafuu isaan waliigaluu qabu, sababiin isaas Waaqayyo gonkumaa hin jijjiiramu.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Obwakabaka obwokutaano obwali bugudde mu 1798, bwali Babulooni ey’omwoyo, obwapapa. Obwakabaka obwomukaaga obwali mu buyinza mu 1798, bwali obwakabaka obw’amayembe abiri obwali bwalagiddwa mu kifaananyi eky’obwakabaka obw’amayembe abiri obw’Abameedi n’Abaperusi. Obwakabaka obwomusanvu, obugattibwaamu bakabaka kkumi, abaali tebannajja mu 1798, bwe bwo bufuzi bw’ensi yonna obumu, obwali bwalagiddwa mu kifaananyi ekya Buyonaani, obufuzi bw’ensi yonna obumu obwa Alekizanda Omukulu. Omutwe ogw’omunaana, eyali ow’omu musanvu, gwali bwe bwakabaka obwokutaano obwafuna ekiwundu ekitta, naye ne buddamu okuba obulamu ekiwundu ekitta bwe kyawonyezebwa.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Kuhukumiwa kwa yule kahaba mkuu kunatukia katika “saa” ya msukosuko wa sheria ya Jumapili, yaani kipindi cha wakati kinachoanza kwa sheria ya Jumapili katika Marekani na kuendelea katika historia hadi muda wa rehema kwa wanadamu utakapofungwa. Katika hiyo “saa,” ambayo katika Danieli inatambulishwa kuwa ni “siku za wafalme hawa,” Mungu atausimamisha ufalme Wake. Katika hiyo “saa” mvua ya mwisho inamiminwa.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“mvula ya makumwisho yiza pa ava venava valinalye mwalala—vosi dyo navakayipokelela nge vyavayipokelela kale.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Wakati malaika wanne watakapoachilia, Kristo atasimamisha ufalme Wake. Hakuna anayepokea mvua ya mwisho isipokuwa wale wanaofanya yote wawezayo.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Okwisuka okw’enkuba ey’oluvannyuma kwa mirembe gya mutendera ku mutendera, kubanga kukwatagana n’omusango, era n’omusango gwa mutendera ku mutendera. Aba-Millerite baategeera nti baali babeera ku bigere by’ekifaananyi ekiri mu Danyeri essuula ey’okubiri. Bakkiriza nti Rooma bwe bwali obwakabaka obw’enkomerero obw’oku nsi, era baali batuufu, naye baali bakoma mu kutegeera kwabwe.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Majukwaa gao ga wafalme hawa” hutokea katika historia ya ufalme wa Rumi, lakini si historia ya Rumi ya kipagani wala ya kipapa; ni historia ya Rumi ya kisasa. Wamilleri waliihesabu Rumi ya kipagani na Rumi ya kipapa kuwa ufalme mmoja, na kwa kufanya hivyo walitumia kifungu kutoka katika kitabu cha Ezekieli kuhusu mfalme wa mwisho wa Yuda (Sedekia), ili kuthibitisha ufahamu wao.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Na wewe, mkuu mchafu, mwovu wa Israeli, ambaye siku yako imefika, wakati ambapo uovu utafikia mwisho, Bwana MUNGU asema hivi: Iondoe kilemba cha kifalme, na uvue taji; hali hii haitabaki kama ilivyo; mtukuze yeye aliye chini, na umshushe yeye aliye juu. Nitakipindua, nitakipindua, nitakipindua; nacho hakitakuwapo tena, mpaka aje yeye ambaye ni haki yake; nami nitampa yeye. Ezekieli 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Kufuma kwa Sedekia, kungakuwapo falme tatu ambazo “zingepinduliwa,” nazo zingemwelekeza kwa Kristo, ambaye ni “haki yake,” kutawala. Babeli, Umedi na Uajemi, na Ugiriki, zote zingeshindwa hata kuifikia falme ya Rumi; na katika kipindi cha historia ya hiyo falme ya nne, Kristo angekuja na kusimamisha ufalme. Naye alifanya jambo hilo hilo.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Mu banda baatungile na kwala ino ihanga ku bulobe bwangu-bwangu, wa kutangila pa bonseali ni Sedekia mfumu yabo. Mu kuleka patupu amano a Mfumu nga yaleteleziwa ku nzila ya bapolofita, mu kwivwa ko bubi umulandu wa kutotela uo aali no kukwata kuli Nebukadinezari, mu kupwisha ulufingo lwakwe ulukalamba ulwa buisungilo alumbile mw’ishina lya Mfumu Lesa wa Israyeli, mfumu ya Yuda yafulile bapolofita, uwamwafwile, na Lesa wakwe. Mu busengu bwa mano yakwe mwine, aalolela ubwafwilisho kuli umwina wa kale umwina-bulwani wa kupuputulwa kwa Israyeli, “ukutuma abatuminwa bakwe ku Misri, ukuti bamupe amahashi na abantu abengi.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘A ka namneingam em?’ mi Pukraipa'n a dol doh a hnuamnaa a ngaihneia hna thianghlim zongkim a pumpekna lawmlawm takin a phatsanpa chungah; ‘hi bantuk thil a tuahpa chu a tlawk ngei ding maw? ahihloh, thukham chu a hrawk ang a, chu chu chuan a chuahdam thei ding maw? Kei ka nung angin,’ tiin Lalpa Pathianin a sawi, ‘a himna a hmusitpa, a thukham a hrawkpa, chu lalpa’n amah lal a siamna hmunah ngei, Babylon lailai ngeiah amah nen khan a thi ngei ding. Hmattir sakna a hrawkna hmangin a him chu a hmusit avangin—ngai teh u, a kut a pe tawh a, he thil zong hi a ti vek tawh—Pharaoh pawhin a ralkap hat tak leh mipui tam tak nen amah tan indonaah a siamremsak thei lo vang: … a tlawk lo vang,’ a ti.” Ezekiel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Ku ‘mfalme mwovu, mwenye kunajisi’ ilikuwa imefika siku ya hesabu ya mwisho. ‘Ondoa kilemba,’ Bwana akaagiza, ‘na vua taji.’ Si mpaka Kristo Mwenyewe atakaposimamisha ufalme Wake ndipo Yuda angeruhusiwa tena kuwa na mfalme. ‘Nitapindua, nitapindua, nitapindua huo,’ lilikuwa agizo la Kiungu kuhusu kiti cha enzi cha nyumba ya Daudi; ‘nayo haitakuwa tena, hata atakapokuja yeye ambaye ni haki yake; nami nitampa yeye.’ Ezekieli 21:25–27.” Manabii na Wafalme, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller alikuwa sahihi, lakini uelewa wake ulikuwa na mipaka, kwa maana ufalme ambao Kristo aliusimamisha alipokuwa akitembea kati ya wanadamu haukuwa ufalme wa mwisho wa duniani. Bado kulipaswa kuwapo wafalme wanne baada ya ufalme wa Rumi ya kipagani. Hata hivyo Kristo aliusimamisha ufalme wa “neema” msalabani, lakini ufalme huo haukusimamishwa katika siku za wafalme kumi wa Ufunuo kumi na saba, wala haukusimamishwa wakati wa mvua ya masika ya mwisho. Ufalme ambao Kristo huisimamisha katika siku za mwisho ni ufalme wake wa “utukufu.” Dada White ananena moja kwa moja juu ya falme hizi zote mbili.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Millerites balitetele Kristo kutwala bwami mu mateka ga bwami bwa kane, era baali batuufu, naye okutegeera kwabwe kwali kwa kkomo. Mu mateka ga bwami bwa kane, Kristo yatandikawo obwakabaka obw’“ekisa,” era mu mateka ga bwami bwa munaana, yatandikawo obwakabaka bwe obw’“ekitiibwa.” Mu biro bwe yatandikawo obwakabaka obw’“ekisa,” Omwoyo Omutukuvu yafukibwa ku Pentekoote. Pentekoote eraga ekifaananyi eky’okufukibwa kw’enkuba ey’oluvannyuma, mu mateka mw’atandikawo obwakabaka bwe obw’“ekitiibwa.”
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Pentekoste के सन्देश ख्रिस्तके वास्तविक पुनरुत्थानके सन्देश छल। उत्तरवर्ती वर्षाके सन्देश, कम-से-कम आंशिक रूपसँ, प्रतीकात्मक पुनरुत्थानके सन्देश अछि, जकर प्रतिनिधित्व ओहि भविष्यसूचक पहेलीमे भेल अछि जे सातमे सँ आठमाँ अस्तित्व, जकर परिपूर्ति पशुमे होइत अछि, आ पृथ्वी-पशुके दू सींग सेहो। चतुर्थ आ अष्टम राज्य ओही स्थान छथि जतय ख्रिस्त अपन राज्य स्थापित करैत छथि।
“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.
“Abayisibwe ab’ abayigirizibwa mu izina rya Mukama kyali kirungi rwose mu ngingo zose, kandi ebintu ebyo kyerekezagaho byali biriho bibaho no muri icyo gihe. Ubutumwa bwabo bwari ubu: ‘Igihe cyarasohoye, kandi ubwami bw’Imana buri hafi.’ Igihe ‘cyo gihe’ kirangiye—ayo byumweru mirongo itandatu n’icyenda byo muri Daniyeli 9, byagombaga kugera kuri Mesiya, ‘Uwasizwe’—Kristo yari amaze guhabwa gusigwa kwa Mwuka nyuma y’umubatizo yabatijwe na Yohana muri Yorodani. Kandi ‘ubwami bw’Imana’ bari baratangaje ko buri hafi bwashinzwe n’urupfu rwa Kristo. Ubu bwami ntibwari, nk’uko bari barigishijwe kwizera, ubwami bwo mu isi. Kandi nanone ntibwari bwa bwami buzaza, butazapfa, buzashyirwaho ubwo ‘ubwami n’ubutware n’ubukomere bw’ubwami buri munsi y’ijuru ryose buzahabwa ubwoko bw’abera b’Isumbabyose;’ ubwo bwami bw’iteka, aho ‘ubutware bwose buzamukorera kandi buzamwumvira.’ Daniyeli 7:27. Nk’uko rikoreshwa muri Bibiliya, ijambo ‘ubwami bw’Imana’ rikoreshwa risobanura ubwami bw’ubuntu kimwe n’ubwami bw’ikuzo. Ubwami bw’ubuntu bugaragazwa na Pawulo mu Rwandiko rw’Abaheburayo. Intumwa, imaze kwerekana Kristo, Umuhuza ugira impuhwe, ‘ushobora kubabarana n’intege nke zacu,’ iravuga iti: ‘Nuko rero twegere intebe y’ubuntu dufite ubushizi bw’ubwoba, kugira ngo tubone kubabarirwa no kugirirwa ubuntu bwo kudutabara mu gihe gikwiriye.’ Abaheburayo 4:15, 16. Intebe y’ubuntu ishushanya ubwami bw’ubuntu; kuko kubaho kw’intebe y’ubwami bisobanura kubaho kw’ubwami. Mu migani ye myinshi Kristo akoresha imvugo ngo ‘ubwami bwo mu ijuru’ asobanura umurimo w’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.
“Basi kiti cha enzi cha utukufu kinawakilisha ufalme wa utukufu; na ufalme huu unatajwa katika maneno ya Mwokozi: ‘Mwana wa Adamu atakapokuja katika utukufu Wake, na malaika wote watakatifu pamoja Naye, ndipo atakapoketi juu ya kiti cha enzi cha utukufu Wake; na mataifa yote yatakusanywa mbele Zake.’ Mathayo 25:31, 32. Ufalme huu bado ni wa wakati ujao. Hautasimikwa mpaka kuja kwa Kristo mara ya pili.”
“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.
Ubwami bw’ubuntu bwashyizweho ako kanya umuntu amaze kugwa, igihe hategurwaga umugambi wo gucungura ubwoko bw’abanyabyaha. Icyo gihe bwari busanzwe buriho mu mugambi no mu isezerano ry’Imana; kandi binyuze mu kwizera, abantu bashoboraga kuba abagaragu babwo. Nyamara ntibwashyizweho by’ukuri kugeza ku rupfu rwa Kristo. Ndetse na nyuma yo gutangira umurimo We wo ku isi, Umukiza, ananiwe n’inangagayo no kudashima by’abantu, yashoboraga gusubira inyuma akareka igitambo cya Kaluvari. I Getsemani igikombe cy’umubabaro cyahindagiraga mu kuboko Kwe. Yashoboraga no muri ako kanya guhanagura icyuya cy’amaraso ku gahanga Ke no kureka ubwoko bw’abanyabyaha bukarimbukira mu byaha byabwo. Iyo aza kubigenza atyo, nta gucungurwa kwari kubaho ku bantu bacumuye. Ariko igihe Umukiza yatangaga ubugingo Bwe, kandi mu mwuka We wa nyuma arangurura ati: “Birarangiye,” ni bwo gusohozwa k’umugambi wo gucungura kwahamijwe. Isezerano ry’agakiza ryahawe ba bandi babiri b’abanyabyaha muri Edeni ryemejwe. Ubwami bw’ubuntu, bwari busanzwe buriho mbere ku bw’isezerano ry’Imana, ni bwo bwahise bushyirwaho.
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“레 Christo ku mfwa—icaene cine abasambi bamusangile ngo kubutulukilako kwa kulekelesha ukwa citemwiko cabo—eco cine ecacitile ukuti cibe icakosa imyaka yonse. Nangula caletele kuli bene ukutumpa ukwa kucilapo ubulanda, e co cali umusango wa kulekelesha uwa bucinshi ukuti icitetekelo cabo cali icalungama. Icacitike ico icalebesusha no bulanda no kutaya isubilo, e co cine icaiswile umwinshi wa subilo ku mwana onse uwa kwa Adamu, kabili muli co emwaikatikile ubumi bwa mu mazo no kusangalala kwa muyayaya ukwa bonse abeesha kuli Lesa mu myaka yonse.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Obulamazi bw’okusonyiwa obutaggwaawo bwali butuuka ku kutuukirira kwabwo, ne mu kunyolwa kw’abayigirizwa. Newaakubadde ng’emitima gyabwe gyali giwanguddwa ekisa eky’obwakatonda n’obuyinza bw’okuyigiriza Kwe, oyo ‘eyayogera ng’omuntu yenna bwe yali tayogerangako,’ naye era, nga butabuddwamu ne zaabu ennongoofu ey’okwagala kwabwe eri Yesu, mwalimu ekivvundu ekikambwe eky’amalala ag’ensi n’okwegomba ebifo. Ne mu kisenge eky’Okuyitako, mu ssaawa eyo ey’obwegendereza, Mukama waabwe bwe yali ng’ayingira dda mu kisiikirize kya Gesusemane, waaliwo ‘okuwakana wakati waabwe, ani ku bo eyandibaliddwa ng’asinga obukulu.’ Lukka 22:24. Okwolesebwa kwabwe kwali kujjudde entebe y’obwakabaka, engule, n’ekitiibwa, ate nga mu maaso gaabwe ddala waaliwo ensonyi n’obulumi bw’olusuku, ekizimbe eky’omusango, n’omusaalaba gwa Kalivaaliyo. Amalala g’emitima gyabwe, ennyonta yaabwe ey’ekitiibwa eky’ensi, bye byabaleetera okunywerera ennyo ku njigiriza enkyamu ez’ebiro byabwe, n’okuyisa obutasuuliddwa bigambo by’Omulokozi ebyalaga obutuufu bw’obwakabaka Bwe, era ebyalabula nga bitunuulira obulumi Bwe n’okufa Kwe. Era ensobi ezo ne zivaamu ekigezo—ekikambwe naye ekyetaagisa—ekyakkirizibwa olw’okubalungamya. Newaakubadde abayigirizwa baali bategeerera bubi amakulu g’obubaka bwabwe, era nga balemereddwa okuzuula bye baali basuubira, naye baali babuulira okulabula Katonda kwe yabawa, era Mukama yandisasudde okukkiriza kwabwe n’assaamu ekitiibwa obugonvu bwabwe. Gye baali baakukwasibwa omulimu gw’okulangirira eri amawanga gonna enjiri ey’ekitiibwa eya Mukama waabwe eyazuukira. Kwe kubategekera omulimu guno, ekyo kye baalaba ng’ekibunyisa ennyo kyakkirizibwa.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Mu kitabu kya Okusukululwa, “amagezi agalina obwenge” gabala “omuwendo gw’omuntu,” era gategeera nti “omuntu oyo” era bwe bwakabaka obw’omunaana, obuva mu musanvu. “Omuntu ow’ekibi” gwe mutwe gw’obwakabaka obw’omunaana obufuga bakabaka n’abasuubuzi b’ensi, be bakkiriza omusanvu beegattako okwewala ekivume eky’okuyigganyizibwa, era atuula ku mazzi mangi.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Naye akaniambia, Maji yale uliyoyaona, hapo alipoketi yule kahaba, ni jamaa, na makutano, na mataifa, na lugha. Ufunuo 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“mtu wa dhambi” anatawala juu ya ulimwengu wa kisiasa, wa kifedha, wa kidini, na wa kiraia, na juu ya wanadamu wote, isipokuwa wale waliopata ushindi juu ya yule mnyama, na sanamu yake, chapa yake, na hesabu ya jina lake.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Kandi nakikona, sa wa kwamba ni bahari ya kioo iliyochanganyika na moto; nao wale waliokuwa wameupata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wamesimama juu ya hiyo bahari ya kioo, wakiwa na vinubi vya Mungu. Nao wanaimba wimbo wa Musa, mtumishi wa Mungu, na wimbo wa Mwana-Kondoo, wakisema, Ni makuu na ya ajabu matendo yako, Bwana Mungu Mwenyezi; ni za haki na za kweli njia zako, Ee Mfalme wa watakatifu. Ufunuo 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
“Ngana-shipa” abaumfwa “ukwongezeka kwa kwishiba,” ilyo Ukusokolola kwa kwa Yesu Kristu kwasokololwa, ni abo abali no “kwishiba” kabili “baleenga umubala wa ciswango: pantu ni mubala wa muntu; kabili umubala wakwe ni imyanda mutanda na makumi mutanda na mutanda.” Uko “kwishiba” kuleiminako ulubali lwa butatu mu mitikile ya kusendwa no kweshiwa iyaba lyonse ilyo Yesu asokolola ubusesemo. E ico calembwa ukuti “balyangile ubushiku pa” “mubala wa zina lyakwe.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
سەرکەوتن بەدەستهێنان واتە تاقیکردنەوەیەک تێپەڕاندنە، و ئەوانەی «ژیر»ن و «تێدەگەن» ئەو سەرکەوتنە بەدەستدەهێنن کە پەیوەستە بە ژمارەی 666، هەروەها ئەو ئایەتەش دیاریدەکات کە هەشت شانشین هەن، و هەشتەمین لە حەوتەکەیە. ئەو «نهێنی»یە لە دانیال بەشی دوودا نمایەندەکراوە، چونکە نوێژی دانیال بۆ تێگەیشتن لە «نهێنی» بوو. ئەو ئاشکراکردنەی کە هەشت شانشین هەن، و شانشینی هەشتەم لە حەوتەکەیە، و ژمارەی ئەو شانشینە 666 ـە، هەمان ئەو نهێنییەیە کە دانیال وەک بە نوێژەکەی بەدەستیهێناوە نمایەندە دەکرێت، و دانیال نوێنەرایەتی ئەو «ژیرانە»ی دەکات کە لە ڕۆژانی دوایی خودا دەژین.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Danyeli awawakilisha “wenye hekima” wa siku za mwisho, waliofunuliwa siri ya Danieli mbili; na siri hiyo ni ufunuo kwamba rejeo la mwisho na la kwanza kwa falme za unabii wa Biblia ni kwamba ziko falme nane katika sanamu ile. Ufunuo huo unaithibitisha fahamu ya Wamilleri kuhusu Danieli sura ya pili, lakini hung’aa mara kumi zaidi, mara utambuzi huo unapofikiwa. Mng’ao wake, kwa kuwa ni mkali mara kumi zaidi, unawakilisha jaribu ambalo “wenye hekima” hulishinda; kwa maana ufalme wa nane, ulio wa wale saba, pia ndio ufalme wa sita, ulio muungano wa pande tatu wa joka, mnyama, na nabii wa uongo. Hivyo basi, joka, mnyama, na nabii wa uongo wote ni ufalme wa sita, na kwa pamoja huwakilisha 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebukadnezar bi wehya Daniel beşa duyem de bi wehiyê hate ceribandin, û ew di ceribandinê de têk çû. Di Daniel beşa duyem de, Daniel nûnertiya wan “aqilan” dike ku di sirra wêne de ceribandinê derbas dikin. Nebukadnezar di beşa sêyem de nûnertiya wan xerabkaran dike ku di heman ceribandinê de têk diçin. Nebukadnezar, wekî yekem padîşahê yekem padîşahiyê, nûnertiya dawî padîşahê dawî padîşahiyê dike. Ji ber vê yekê ew nûnertiya “mirovê guneh” dike, ew mirovê pêxemberiyê ku heft dêra dest bi wî digirin. Mirov di roja şeşem de hate afirandin, û ji ber vê yekê jimareya şeş jimareya mirovahiyê ye. Jimareya Nebukadnezar şeş e. Nebukadnezar di ceribandina jimareya 666 de têk çû, û nûnertiya xerabkarên rojên dawî kir. Wekî nîşana mirovê guneh, jimareya wî şeş e.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Mfalme Nebukadneza alifanya sanamu ya dhahabu, ambayo urefu wake ulikuwa dhiraa sitini, na upana wake dhiraa sita; akaisimamisha katika uwanda wa Dura, katika jimbo la Babeli. Danieli 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Igishushanyo c’izahabu cari kingana n’amatambwe mirongo itandatu ku matambwe atandatu, kandi cari cakozwe na Nebukadineza, uwo igiharuro ciwe ari gatandatu. Ico gishushanyo carahagariswe mu kugarariza umuco w’igishushanyo co mu gice ca kabiri, kandi insiguro yaco y’incuro zitatu y’ico gishushanyo, iyo utahura yuko igiharuro ca Nebukadineza ari gatandatu, bihwanye na gatandatu, gatandatu, gatandatu.
We will continue this study in the next article.
Tukaluteka kusongela oyu usoneke mu cakulondelapo.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Ubitekerezo byo gushinga ubwami n’ingoma byari kuzahoraho iteka ryose byanejeje cyane uwo mutegetsi ukomeye, uwo amahanga yo mu isi yari yarananiwe guhagarara imbere y’amaboko ye. Afite ishyaka ryabyawe n’irari ritagira urugero hamwe n’ubwibone bw’ubwikunde, yinjiye mu nama n’abanyabwenge be kugira ngo bamenye uko ibyo byagerwaho. Bibagiwe ibikorwa bitangaje by’ubuyobozi bw’Imana byajyanaga n’inzozi z’ishusho nini; bibagiwe kandi ko Imana ya Isirayeli, ikoresheje umugaragu wayo Daniyeli, yari yarasobanuye neza icyo iyo shusho yashakaga kuvuga, kandi ko, bihuriye n’iyo busobanuro, abanyacyubahiro b’ubwami bari barakijijwe urupfu rw’agasuzuguro; bibagiwe byose uretse icyifuzo cyabo cyo gukomeza ububasha n’ubusumbane bwabo bwite, umwami n’abajyanama be b’igihugu biyemeje ko, bakoresheje uburyo bwose bushoboka, bazagerageza gushyira Babuloni hejuru nk’ikirenga, kandi gikwiye gukomorerwa ubudahemuka bw’isi yose.
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Waashio wa kimfano ambao kwa huo Mungu alikuwa amemfunulia mfalme na watu kusudi Lake kwa mataifa ya dunia, sasa ulipaswa kufanywa utumike kwa kutukuza mamlaka ya kibinadamu. Tafsiri ya Danieli ilipaswa kukataliwa na kusahauliwa; kweli ilipaswa kufasiriwa vibaya na kutumiwa vibaya. Ishara iliyobuniwa na Mbingu ili kufunulia nia za wanadamu matukio muhimu ya wakati ujao, ilipaswa kutumiwa kuzuia kuenea kwa ujuzi ambao Mungu alitaka ulimwengu upokee. Hivyo, kwa njia ya hila za watu wenye tamaa ya makuu, Shetani alikuwa akitafuta kuzuia kusudi la Mungu kwa jamii ya wanadamu. Adui wa wanadamu alijua kwamba kweli isiyochanganyika na kosa ni nguvu yenye uwezo mkuu wa kuokoa; lakini inapotiwa katika matumizi ya kujitukuza nafsi na kuendeleza mipango ya wanadamu, inakuwa nguvu kwa maovu.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Öz hazinesinin zengin deposundan Nebukadnezar, genel özellikleri bakımından görümlerde görülmüş olana benzer büyük bir altın heykel yaptırdı; yalnız, bileşiminde kullanılan madde bakımından tek bir noktada ondan ayrılıyordu. Kendi putperest ilâhlarının görkemli tasvirlerine alışkın olan Kildânîler, daha önce hiç bu kadar heybetli ve görkemli bir şey meydana getirmemişlerdi: yüksekliği altmış arşın, genişliği altı arşın olan bu parıltılı heykel. Ve putperestliğin her yere yayılmış olduğu bir ülkede, Dura ovasındaki, Babil’in görkemini, ihtişamını ve kudretini temsil eden bu güzel ve paha biçilmez suretin, tapınma nesnesi olarak takdis edilmesi şaşırtıcı değildir. Buna göre gerekli düzenleme yapıldı ve adanma gününde herkesin, heykelin önünde eğilerek Babil kudretine en üstün bağlılığını göstermesi için bir ferman çıkarıldı.” Peygamberler ve Krallar, 504, 505.