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.
Mu kiamboteleka mu kutatula ifuku lii mu dibwe dia maalu aa, ni mudi mambu aa a ntete a bukalenge bwa buprofete bwa mu Bible mu Daniel nshapita ibidi avwanangana ne mambu aa a ndekelu a bukalenge bwa buprofete bwa mu Bible mu Buakabuluibua nshapita dikumi na samanu. Ndi ne dijinga dia kujuula bamwe ba nkonko pa bidi bileejibue bushuwa mu cimfwanyi ca Nebukadinezari ne pa mwaba wa bapioneer, ne mudi dishimikila dia ne diandamuna diabu dya pa nkasa dia mambu aa dia kaji ka mabwe kakavwija makasa a cimfwanyi aci.
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.”
Murokazi White araményesha ko twari tugeze aho “umurimo wera w’Imana ugereranywa n’ibirenge by’icyo gishushanyo, aho icyuma cyari kivanzemo ibumba ryoroshye,” kandi akomeza kubisobanura nk’“ukwivanga kw’ubuyobozi bw’idini n’ubuyobozi bw’igihugu.”
“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.
“E hich dị ngòk Chukwu nọchiworo ọrụ nsọ Ya anya site n’ụkwụ oyiyi ahụ, nke e jikọtara ígwè na ụrọ rụrụ arụ n’ime ya. Chukwu nwere ndị Ya, ndị a họpụtara, ndị nghọta ha ga-edo nsọ, ndị na-ekwesịghị imerụọ onwe ha site n’itinye n’elu ntọala osisi, ahịhịa akọrọ, na anwụrụ-ọka. Mkpụrụobi ọbụla nke na-eguzosi ike n’iwu nile nke Chukwu ga-ahụ na ihe pụrụ iche nke okwukwe anyị bụ ụbọchị izu-ike nke ụbọchị nke asaa. Ọ bụrụ na ọchịchị ga-asọpụrụ ụbọchị izu-ike dịka Chukwu nyere iwu, ọ ga-eguzo n’ike Chukwu ma bụrụkwa onye na-agbachitere okwukwe ahụ e nyefere ndị nsọ otu ugboro. Ma ndị ndọrọ ndọrọ ọchịchị ga-akwado ụbọchị izu-ike adịgboroja ahụ, ha ga-agwakwa okwukwe okpukpe ha na idebe nwa a nke popu mụrụ, na-etinye ya n’elu ụbọchị izu-ike nke Onyenweanyị doro nsọ ma gọzie, kewapụ ya iche ka mmadụ debe ya dị nsọ, dịka ihe ịrịba ama dị n’etiti Ya na ndị Ya ruo puku ọgbọ. Ngwakọta aghụghọ ụka na aghụghọ ọchịchị ka ígwè na ụrọ nọchiri anya ya. Njikọ a na-eme ka ike niile nke ụka dị ike gwụ. Inye ụka ike nke ọchịchị a ga-eweta nsonaazụ ọjọọ. Ndị mmadụ fọrọ nke nta ka ha gafee ókè ndidi Chukwu. Ha etinyewo ike ha n’ihe ndọrọ ndọrọ ọchịchị, ma jikọọ onwe ha na popu. Ma oge ga-abịa mgbe Chukwu ga-ata ndị mebiri iwu Ya ahụhụ, ọrụ ọjọọ ha ga-alaghachikwutekwa ha onwe ha.” 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.”
Ixesha esifike kuso, lapho umsebenzi ongcwele kaNkulunkulu uxubanisa ubuciko bebandla nobuciko bombuso, siyincazelo yenkathi eqhubekayo. Uthi lokhu kuxubana “kwenza buthaka wonke amandla amabandla,” futhi “kuyoletha imiphumela emibi,” nokuthi “kuyofika isikhathi lapho uNkulunkulu eyakujezisa labo abenze ize umthetho waKhe.”
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.”
ئەو تێکەڵبوونەی کڵێسا و دەوڵەت کە هێزی کڵێساکان لاواز دەکات، وەسفێکە بۆ کڵێسای پەرگامۆس، لەوێدا تێکەڵکردنی سیاسەتی کڵێسایی و سیاسەتی دەوڵەتی نوێنەرایەتی ئەو هەڵگەڕانە دەکات کە پێش ئاشکرابوونی پیاوی گوناه دێت. پەرگامۆس و ئەو ئیمپراتۆرەی کە هێمای ئەو سازشەیە لەنێوان مەسیحییەت و بتپەرستی دەکات، لە شانشینی چوارەمی دانیال دوو ڕوودەدات. ئەو سازشە لە دانیال دوودا بە بەکارهێنانی وشەی «گەل» نیشان دراوە.
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.
Wê, yé Fumu, wamóná, mpe talá elilingi moko ya monene. Elilingi yango ya monene, oyo kongɛnga na yango ezalaki ya lokumu mingi, etɛlɛmaki liboso na yo; mpe lolenge na yango ezalaki ya nsɔmɔ. Motó ya elilingi yango ezalaki ya wolo ya peto, ntolo na yango mpe mabɔkɔ na yango ya palata, libumu na yango mpe makolo na yango ya bronze, Makolo na yango ya ebende, mpe makolo na yango ya nse ndambo ebende mpe ndambo mabele ya potopoto. Omonaki kino libanga moko ekatamaki kozanga mabɔkɔ, oyo ebɛtaki elilingi yango na makolo na yango oyo ezalaki ya ebende mpe ya mabele ya potopoto, mpe epanzaki yango biteni-biteni. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Musha yi s’ivuganu vya Daniyele birakomeza, ntibiba bikiri “ibumba” gusa, ahubwo biba byahindutse ibumba ryanduye cyangwa “ibumba ry’ibyondo.”
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Kandi wanaona magulu na zwanje zwakwe, cimwe ca bulongo bwa mubumbi, kandi cimbi ca cisengo, bufumu bulakebana; pele munda yakwe mwamuya kuba amaka a cisengo, pakuti wanaona cisengo cikasanganizhywa na bulongo bwa mavu. Daniel 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.
Xaka paqij a b'anik rech ri Tz'ib'anïk q'ax pa q'ab'aj, k'ut nujalwachij ri q'ab'aj ch'akoj. Ri Dios are' ri Tz'ib'anel Ajq'ab'aj ri Diosil, xuquje' ri rusamaj man jun b'ey ta ch'akoj.
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.
Lê niha, ey Xudan, tu Bavê me yî; em ax in, û tu kûzegerê me yî; û hemû me karê destê te ne. Îşaya 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.
Mu mateka ya Roma ya gipagani, itorero rya Smurna ryari ibumba ritanduye. Mu mateka ya Pergamo, ari bwo bwami bwa kane bwo muri Daniyeli 2, iryo bumba rihinduka ibumba rivanze n’ibyondo. Icyabanje kuvugwa muri uwo murongo gusa nk’“ibumba”, hanyuma nyuma kikitwa “ibumba ry’umubumbyi”, gihinduka “ibumba rivanze n’ibyondo”, uko ubusobanuro bukomeza. Pergamo ni ho iryo hinduka ryabereye kugira ngo hategurwe inzira ya Tiyatira, ari yo Roma ya gipapa. Ihinduka riva ku “bumba” rijya ku “bumba rivanze n’ibyondo” ni ukwateshuka gutegura inzira ya Tiyatira, Pawulo agaragaza ko ari ko “kubanza kwateshuka” ko muri 2 Abatesalonike.
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?
Abakurikira inyigisho za Milleri ntibashoboraga kubona ibirenze ubwami bwa kane bw’i Roma, kandi bari biteze ko Kugaruka kwa Kabiri kwa Kristo ari ko kintu gikurikira cy’ubuhanuzi, kuko ibuye rikubita ibirenge by’icyo gishushanyo rigereranya Kugaruka kwa Kabiri. Ariko se Kristo yashinze ubwami mu 1798? Koko yaje Ahera Cyane ku wa 22 Ukwakira 1844 kugira ngo ahabwe ubwami, ariko se bwari bwarashinzwe icyo gihe?
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.
Lejŵi lya makwabo ga buili gala ga mubiji jojo ni akuti Kilishitu kîvumbwile Bufumu bwende bwa myaka yonse mu 1798 ne. Jipuzhyo ja bubiji, ja kumanya kana Kilishitu wavumbwile Bufumu bwende bwa myaka yonse pa Octoba 22, 1844, jojo nalo ne.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
Je, kulikuwako ufalme uliowekwa wakati wa Rumi ya kipagani? Nauliza hivi kwa sababu waanzilishi walielewa ufalme wa nne kuwa ni Rumi ya kipagani na ya kipapa pia, jambo linalotambulisha mwaka 1798 kuwa ndio mwisho wa ufalme wa nne, wakati ambapo Kristo angeusimamisha ufalme wa milele. Lakini kitabu cha Ufunuo kinatambulisha falme nne zinazofuata baada ya Rumi ya kipagani.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Danyeli kabili mbili ndimo ufalme wa nne wa chuma ukiwa unawakilisha tu Rumi ya kipagani, ambamo mapatano ya Konstantino yanawakilishwa na udongo kugeuzwa kuwa udongo wa matope, je, Kristo aliusimamisha ufalme katika historia hiyo? Jibu ni ndiyo. Msalabani, ambao ndio historia ya Pergamo, si ya Thiatira, Kristo alisimamisha ufalme Wake wa “neema.” Ufalme wa milele ulisimamishwa msalabani, na kiti cha enzi cha ufalme huo ni mfano wa kiti cha enzi kitakachosimamishwa wakati wa mvua ya masika ya mwisho. Kiti hicho cha enzi cha mvua ya mwisho kinawakilisha ufalme Wake wa “utukufu.”
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Akapokpo kana uyo abanyịn̄kpọ ẹtịn̄de ke ọwọt Obong oyomde ama ọfọk usụn̄ usụn̄. Mbuot oro ẹkpepde ha ama abụk: “Ini ama ọdọk, ubọk Abasi ama esịdọhọ.” Ke mmechi “ini” oro—izu iri isii ye itoolu ke Daniel 9, emi ekedịbe ndibọhọ nyin̄de akpa Messiah, “Onye Etebede Mmanụ”—Christ ama anata ete Spirit ke ini uyo John okosụkde enye baptism ke Jordan. Ndien “ubọk Abasi” oro ha ekwɔrɔde ete ama esịdọhọ, ekenịm ya ntọ ke ọnwụ Christ. Ubọk oro ikedịghe, dị ka ẹma ẹkọtde ha ete ha kwere, alaeze uwa. Nso ke idịghe alaeze emi edide iso ini n̄kpọ, emi mîkeme ndwụhọ, emi akeyetde ntọ ke ini “afo ye ọchịchị, ye ukpono ukara alaeze ke ofụri isọn̄ enyọn̄, akeyebedọhọ ndi nsọ kiet ke kiet nke Onye Kasị Elu;” alaeze ebighi ebi oro, emi ke idem ya “ofụri ọchịchị ekeserve enye ndien ekeyomde inọ enye utom.” Daniel 7:27. Dika e siworo ya ke Bible, okwu “ubọk Abasi” ẹnamde eme ka ama ma alaeze amara ye alaeze ebube. Paul ama ewut alaeze amara ke Epistle to the Hebrews. Ke akpa n̄kpọ enye okot Christ, onye nnọchianya ọmịiko, onye “ọtịbede ke mmetụ nke adịghị ike anyi,” apostle oro ọdọhọ ete: “Ntre ka anyi bia n’amuma n’iru ocheeze amara, ka anyi nata ebere, hu amara.” Hebrews 4:15, 16. Ocheeze amara anọchi anya alaeze amara; n’ihi na idị adị ocheeze ọ putara idị adị alaeze. Ke ọtụtụ ilu Ya, Christ eji okwu “alaeze eluigwe” akpọ ọrụ amara Chineke n’ime obi mmadụ.
“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.
“Nhevo chigaro chovhukhosi chinomirira umambo hwovhukhosi; uye umambo uhwu hunotaurwa mumashoko oMuponesi achiti: ‘Kana Mwanakomana womunhu achinge auya mukubwinya kwake, navatumwa vatsvene vose vanaye, ipapo achagara pachigaro chokubwinya kwake; uye pamberi pake marudzi ose achaunganidzwa.’ Mateo 25:31, 32. Umambo uhwu huchiri hwenguva inouya. Hahuzogadzwi kusvikira pakuuya kwechipiri kwaKristu.”
“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.
“Basureniya ya neema yalianzishwa mara tu baada ya kuanguka kwa mwanadamu, wakati mpango ulipotungwa kwa ajili ya ukombozi wa jamii yenye hatia. Wakati huo yalikuwepo katika kusudi na kwa ahadi ya Mungu; na kwa njia ya imani, wanadamu wangeweza kuwa raia wake. Hata hivyo, hayakuanzishwa kikamilifu mpaka kufa kwa Kristo. Hata baada ya kuanza utume Wake wa duniani, Mwokozi, akiwa amechoshwa na ukaidi na kutokuwa na shukrani kwa wanadamu, angeweza kurudi nyuma kutoka katika dhabihu ya Kalvari. Huko Gethsemane kikombe cha huzuni kilitetemeka mkononi Mwake. Hata wakati huo angeweza kuwa amefuta jasho la damu kutoka katika kipaji Chake na kuiacha jamii yenye hatia iangamie katika uovu wake. Kama angefanya hivyo, kusingekuwa na ukombozi kwa wanadamu walioanguka. Lakini wakati Mwokozi alipotoa uhai Wake, na kwa pumzi Yake ya mwisho akalia, ‘Imekwisha,’ ndipo kutimizwa kwa mpango wa ukombozi kulithibitishwa. Ahadi ya wokovu iliyotolewa kwa wale wawili wenye dhambi katika Edeni ilithibitishwa rasmi. Basureniya ya neema, ambayo hapo awali yalikuwepo kwa ahadi ya Mungu, ndipo yakaanzishwa.” 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.
Kliseto aponile kuhangata ufumu wa muyayaya mu mbiri ya uneneri ya Roma yachikunja, osati pa mapeto a Roma ya upapa. Komanso adzakhazikitsa ufumu wake wa ulemerero pa Kubwera Kwake Kwachiwiri, kumene kukuphatikiza mbiri ya mvula yakumapeto, pamene mphepo zinayi za Chisilamu zimasulidwa.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Mvua ya mwisho inawajia wale walio safi—ndipo wote wataipokea kama hapo awali.
“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.
“Abamalayika abana bwe balikulekula, Kristo alisimikila obwakabaka Bwakwe. Tewali n’omu afuna enkuba ey’oluvannyuma okuggyako abo abakola byonna bye basobola. Kristo yandituyambye. Bonna bayinza okuwangula olw’ekisa kya Katonda, okuyita mu musaayi gwa Yesu. Eggulu lyonna lirina obwagazi mu mulimu guno. Abamalayika balina obwagazi.” 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.
Dema bayê çarî têne berdan, Mesîh padîşahiya xwe ava dike. Hem bara dawîn û hem jî berdana bayê çarî bûyerên pêşveçûnî temsîl dikin, û tu yek ji wan xalekek di demê de temsîl nake. Bayê çarî Îslamê temsîl dikin.
“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.
“Maiqelên li çar bayanan digirin, ku wek hespêke hêrsdar têne temsîl kirin; hewl dide xwe azad bike û bi lez li ser rûyê tevahiya erdê biherike, û di rêya xwe de wêrankirin û mirinê bîne.”
“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.
«လောကနိစ္စအဆုံးမဲ့တည်နေရာ၏ အလွန်နီးကပ်သော အစွန်းတိုင်ပေါ်၌ပင် ကျွန်ုပ်တို့ အိပ်စက်နေရမည်လော။ ကျွန်ုပ်တို့သည် မှိန်ဖျော့၍ အေးစက်ကာ သေကဲ့သို့ ဖြစ်နေရမည်လော။ အို၊ ဘုရားသခင်၏ ဝိညာဉ်တော်နှင့် အသက်ရှုခြင်းတော်ကို ကိုယ်တော်၏ လူမျိုးအပေါ်သို့ မှုတ်သွင်းတော်မူသဖြင့် သူတို့သည် မိမိတို့၏ ခြေထောက်ပေါ်၌ ရပ်တည်၍ အသက်ရှင်ကြစေရန်၊ ထိုသို့သောအရာကို ကျွန်ုပ်တို့၏ အသင်းတော်များအတွင်း၌ ရှိစေခြင်းငှာ အလိုရှိပါ၏။ လမ်းခရီးသည် ကျဉ်းမြောင်း၍ တံခါးသည်လည်း ကျဉ်းကြောင်းကို ကျွန်ုပ်တို့ မြင်ရမည်။ သို့ရာတွင် ကျဉ်းသောတံခါးကို ဖြတ်သန်းဝင်ရောက်ကြသောအခါ၊ ၎င်း၏ ကျယ်ဝန်းခြင်းသည် အကန့်အသတ်မရှိ။» 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.
Malaika wanaizuia farasi mwenye ghadhabu wa Uislamu anayetafuta kujinasua, akiwa amebeba mauti na uharibifu katika njia yake, katika kipindi cha wakati ambapo Roho wa Mungu anapuliziwa juu ya watu wa Mungu. Ndipo wanasimama kwa miguu yao na kuishi. Kabla ya Roho kupuliziwa juu yao, watu wa Mungu wamekufa, kwa maana pumzi ya Roho huwafanya wasimame na kuishi. Dada White anaposema kwamba sasa tumefika katika wakati ambapo miguu ya ile sanamu iliyochanganyika na chuma na udongo wa mfinyanzi hutwakilisha muungano wa kanisa na serikali, umiminiko wa mvua ya masika ulikuwa bado katika wakati ujao.
“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.
“mvula wa nyuma ni wa kunoka pa bantu ba Nzambi. Mwanjelo wa ngolo ukuluka mu zulu, mpe ntoto ya mvimba kemwangisama na nkembo na yandi.” Review and Herald, 21 Avril 1891.
There are two voices in Revelation eighteen.
Mafunu mawili yako mu Ufunuo kumi na nane.
“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.
“Rĩrĩa Jesũ aambire huduma yake ya thiinĩ wa andũ, atheririe Hekalu kuuma mu gũthũkia kwarĩko kwa kĩmũthĩga. Na gatagatĩ ka wĩra wa mũthia wa huduma yake gũkoragwo gũtheria kwa kerĩ kwa Hekalu. O na ũguo, mũno mũno mũhianĩriro wa mũthia wa kũhe dunia ikĩrĩrĩrio, matũmĩrwo ma kerĩ ma kwĩyĩta marĩa matanite nĩmagĩrwo makanisa-inĩ.” Selected Messages, book 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Izwi rya mbere ni umuhamagaro wo gukanguka ku bwoko bw’Imana, irya kabiri ni umuhamagaro wo gukanguka ku bandi bana b’Imana bakiri i Babuloni.
“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.
“Li dinyayek heye ku di xerabiyê de, di xapandinê û di şaşbaweriyê de, di xweşka mirinê de ye,—razayî, razayî. Kîjanan ne ku bi êşa canê xwe têne hejandin da ku wan şiyar bikin? Kîjan deng dikare bigihîje wan? Hişa min ber bi pêşerojê ve tê birin dema ku nîşan were dayîn, ‘Va, Zavayê tê; derkevin ku pêşwaziya Wî bikin.’ Lê hin kes ê paş bixin di wergirtina rûnê de ji bo tije kirina fitîlên xwe, û pir dereng ew ê bibînin ku karakter, yê ku bi rûnê tê nîşandan, nayê veguhestin.” Bible Echo, May 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Mumavande mwebi yibuzo ibidi yavuzibwe. Banani bazwanga bulumvu bwa mu moyo bo baimushiwe? Lizwi kani lingabafikako?
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.
“iraka” la kuamsha ulimwengu ni ile sauti ya pili ya Ufunuo kumi na nane inayoliita kundi jingine la Mungu litoke Babeli. Watu wa Mungu pamoja na ulimwengu wanahitaji kuamshwa na Kilio cha Usiku wa Manane, ambacho ni ishara nyingine tu ya mvua ya masika ya mwisho.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
A Millerites kukhyo yeile thum gama, apii liimi paali apii khristyo khani tsüpi shemi khruo meyi khani müthü pezü thakhrü khani, tsüla kevi pie? O, kevi.
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.
A pütsü’üikii a’lapünaa “gracia” julu’u alijunaiküin aa’in jia, sümaa akaa saa’in tü pütchi nnojotka Biblia ayatünkaa apünüin mma jiakat akumajünüin. Tü akuaipaa tü alijunaiküi mmaa jia tü Roma pagana. Julu’u Daniel piama, ¿anasü naa’in tü ojutawaa ayatajatkaa süpüla ekirajüsü Thyatira anasü aashajaayaa? Eere, süka tü sukuwa’ipa tü so’u, tü asakiraakat tü wayuu Maleiwakai, o’ulaka suuulia so’u sümaa so’u aapülee. Ainshi süpüla Thyatira julu’u tü antuushi? ¿Müin süpüla nnojotsü julu’u tü antuushi? Asakiraa julu’u tü antuushi, otta Nebucodonosor ayatajaa pütchi anasü süpüla tü kasaaka jia süka tü ka’i süchiki junaain jia julu’u tü piamashi ka’i süma Daniel.
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.
پاشا قسەی کرد و وتی: ئایا ئەمە بابلی مەزن نییە کە من بە هێزی دەسەڵاتی خۆم بۆ ماڵی شانشینی دروستم کردووە، و بۆ شکۆ و ڕێزی مەزنایەتی خۆم؟ دانیال 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.
Nebukadnezzar alipokaribia tu hukumu yake ya siku elfu mbili mia tano na ishirini ya kuishi kama mnyama wa porini, alidhihirisha kiburi chake kwa kuuliza swali la kama yeye ndiye aliyeujenga ufalme ulio Babeli mkuu au la. Kahaba wa Ufunuo kumi na saba ameandikwa juu ya kipaji cha uso wake, “SIRI, BABELI MKUU, MAMA WA MAKAHABA NA MACHUKIZO YA NCHI.” Kanisa la Kirumi, kama Dada White anavyomwita, ndiye Babeli Mkuu. Kichwa cha dhahabu katika ile sanamu kinawakilisha Babeli halisi, na pia kinawakilisha Babeli ya kiroho, ufalme wa tano wa unabii wa Biblia ulio na sifa ya pekee ya kuwa mamlaka ile iliyopata jeraha la mauti. Katika Isaya ishirini na tatu mamlaka ya upapa, inayowakilishwa kama Tiro, ingesahauliwa kwa miaka sabini kama siku za mfalme mmoja. Babeli halisi, inayowakilishwa na Nebukadnezzar, nayo pia ilipata jeraha la mauti lililoponywa wakati Nebukadnezzar alipoondolewa kutoka katika ufalme wake kwa siku elfu mbili mia tano na ishirini. Babeli halisi mkuu ilikuwa mfano wa Babeli ya kiroho mkuu, na zote mbili ziliondolewa falme zao kwa muda, kisha baadaye zikarejeshwa. Kahaba wa Ufunuo kumi na saba hakuwa na kikombe cha fedha mkononi mwake, wala cha shaba au cha chuma; alikuwa na kikombe cha dhahabu.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.
Na mwanamke huyo alikuwa amevaa rangi ya zambarau na nyekundu sana, amepambwa kwa dhahabu na mawe ya thamani na lulu, naye alikuwa na kikombe cha dhahabu mkononi mwake, kimejaa machukizo na uchafu wa uasherati wake. Ufunuo 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.
Zahabu yaliwakilisha Babeli halisi, na pia inawakilisha Babeli wa kiroho, ufalme wa tano wa unabii wa Biblia uliopata jeraha la mauti mwaka 1798, wakati ufalme wa sita wa unabii wa Biblia ulipochukua kiti cha enzi. Babeli halisi katika ile sanamu ilifuatwa na ufalme wa fedha ulioundwa na mamlaka mawili, Wamedi na Waajemi, na pembe ya Kiajemi katika Danieli nane ilijitokeza mwisho na kuwa juu zaidi. Dario, Mmedi, alikuwa pembe ya kwanza, na jemadari wake, Koreshi, alikuwa Mwaajemi ambaye hatimaye angeingia mamlakani baada ya Dario, mfalme wa Wamedi.
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.
Kairo alikuwa mfano wa Kristo ambaye angeanza mchakato wa kuwaweka huru watu wa Mungu kutoka utumwani. Milki ya Wamedi na Waajemi inawakilisha ufalme wa sita wa unabii wa Biblia, ambao ni Marekani. Marekani ina pembe mbili zinazowakilisha Urepublikanismi na Uprotestanti. Dario anawakilisha pembe ya Urepublikanismi ya Marekani, na Kairo anawakilisha pembe ya Uprotestanti. Kama vile Kairo alivyoanza mchakato wa kuwaweka huru watu wa Mungu ili wajenge upya Yerusalemu na hekalu, ndivyo Marekani ilivyokuwa nchi iliyoinuliwa kuwaweka huru mateka kutoka utumwa wa Babeli wa kiroho ili kusimamisha hekalu la kiroho, ambalo Wamilleri waliweka msingi wake. Utekwa wa halisi katika Babeli uliokuwa wa miaka sabini ulikuwa mfano wa utekwa katika Babeli wa kiroho wa miaka elfu moja mia mbili sitini. Marekani ni mabega ya fedha katika sanamu ya Nebukadneza.
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.
umba wa butatu wa shaba ulikuwa Ugiriki, unaowakilisha ufalme wa ulimwengu wote. Ufalme huo ni Umoja wa Mataifa, ambao katika Ufunuo kumi na saba ulikuwa ule ufalme ambao mwaka 1798 ulikuwa bado haujaja. Wafalme kumi wa Ufunuo kumi na saba wanakubali kuutoa ufalme wao kwa upapa, yaani ule ufalme wa nane, ulio wa wale saba. Wanafanya mapatano hayo kwa sababu wanalazimishwa na Marekani, na kwa sababu ulimwengu unaangamizwa na “pepo nne” za Uislamu, zinazoachiliwa katika wakati wa mvua ya masika ya mwisho, inayoanza kumiminwa kikamilifu katika sheria ya Jumapili nchini Marekani.
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.
Mu Leta ya Bilumbu ya Lumingu mu États-Unis, Nzambi usimbikila Kimfumu kia Yandi kia “nkembo,” pana kena Yandi kunangula bantu ba Yandi bonso kidimbu sambu na kubingila bana bankaka ba Nzambi basika na Babiloni. Na mutindu yina, dimponda dia Protestantisme dia telama na nsuka mpi dia luta ya ntete na bumosi na mampongo zole ya Médo-Perse. Kana kaka Nations Unies ndima kupesa bopesi-nkita ya nsi-ntoto na bopapa, mpeve iya ya Islamo bikulama, mpi kimfumu kia nsi-ntoto ya mvimba kutanina na bitumba bi landaka lufwa lua dimponda dia ntete dia Grèce, dia zibukaka mpi butaka mampongo iya.
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.
वेला जेतिया प्रतिमा लोहार पेर (राजनीतिक शासनकला) आरो बोकाचिख्ला माटिर पेर (गिर्जाघरिय शासनकला) आरो दहा आंगठा (दहा राजा)-आव फोजोबो, तेखाय मोनसे आलनि बिबार नंगौ, सानिना-गोजौ नुख्रि गैया गोदान-खौ प्रतिमार पेरााव खामानायो। मिलाराइटस-फोर दानियेलनि प्रतिमार बिषये, ओंफ्राय जेरै नोंथांनिफ्राय भविष्यद्बाणीइतिहासनि थाखोआव थानानै थांजानाय जायो, ओसोनाबो गोजौथार नोंथांनिफ्राय थारथारै थांजानाय जायो। किन्तु अल्फा आरो ओमेगा सदाय गोसौआव जोबोदोंखौ गोजौआव खालामो, आरो नबुकदनेस्सरनि प्रतिमार ब्री राज्या-फोर दुनियानि जोबोदोंआव थानाय नोंथांनिफ्राय आध्यात्मिक समकक्ष-फोरखौ आदर्शरूपे फिथाइगोनां ब्री सोलोंथाइ राज्या-फोरखौ बुङो।
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).
Kanghâan ka kasingedán ti pakasaritaan, ti Roma agparang a maikawalo ket aggapu kadagiti pito. Iti Daniel pito, ti Roma agparang a maikawalo ket aggapu kadagiti pito. Iti Daniel walo, ti Roma agparang a maikawalo ket aggapu kadagiti pito. Iti Apocalipsis sangapulo ket pito, ti Roma agparang a maikawalo ket aggapu kadagiti pito. Iti Daniel dua, nga isu ti mangibagi iti umuna a pannakaidatag dagiti pagarian iti padto ti Biblia, ti moderno a naespirituan a Roma agparang a maikawalo ket aggapu kadagiti pito. Ti umuna (Alpha) a pannakailadawan dagiti pagarian iti padto ti Biblia ket ilasinna ti maudi (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.
“Isu twafika mu gihe umurimo wera w’Imana ugereranywa n’ibirenge by’icyo gishushanyo, aho icyuma cyavanganyijwe n’ibumba ryoroshye. Imana ifite ubwoko bwayo, ubwoko bwatoranyijwe, ubushishozi bwabwo bukwiriye kwezwa, kandi budakwiriye guhinduka ubudahwanwa no kurundanya ku rufatiro imbaho n’ibyatsi n’ibikenyeri. Ubugingo bwose bukiranukira amategeko y’Imana buzabona yuko ikimenyetso kiranga ukwizera kwacu ari Isabato y’umunsi wa karindwi. Iyo ubutegetsi bwaha Isabato icyubahiro nk’uko Imana yabitegetse, bwahagarara mu mbaraga z’Imana no mu kurengera ukwizera kwahawe abera rimwe na rizima. Ariko abanyapolitiki bazashyigikira isabato y’impimbano, kandi bazavanga ukwizera kwabo kw’idini no kwizihiza uyu mwana wa gikipapa, bawushyira hejuru y’Isabato Uwiteka yejeje kandi aha umugisha, akayitandukanya kugira ngo umuntu ayirinde yera, nk’ikimenyetso hagati Ye n’ubwoko Bwe kugeza ku bisekuru igihumbi. Uku kuvanga ubukorikori bw’idini n’ubukorikori bwa leta kugaragazwa n’icyuma n’ibumba. Ubu bumwe burimo guca intege imbaraga zose z’amatorero. Uku guha itorero ububasha bwa leta kuzazana ingaruka mbi. Abantu basigaye hafi kurenga urugero rwo kwihangana kw’Imana. Bashoye imbaraga zabo muri politiki, kandi biyunze n’ubupapa. Ariko igihe kizaza ubwo Imana izahana abatesheje agaciro amategeko Yayo, kandi umurimo wabo mubi uzabagarukaho.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alfa na Omega ameifanya sahihi uelewaji wa upainia wa Danieli mbili kuwa “mpya.”
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.
Û yê ku li ser textê rûniştibû got: “Va ye, ez hemû tiştan nû dikim.” Û wî ji min re got: “Binivîse; çimkî ev gotin rast û emîndar in.” Û wî ji min re got: “Qediya ye. Ez Alpha û Omega me, destpêk û dawî. Ez ê ji kaniya ava jiyanê bê biha bidim wî yê ku tî ye.” Vahiy 21:5, 6.