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.
Ikibazo tuzashaka gukemura muri iyi nyandiko ni ukuntu ukuvugwa kwa mbere k’ubwami buvugwa mu buhanuzi bwa Bibiliya muri Daniyeli igice cya kabiri guhuje n’ukuvugwa kwabwo kwa nyuma mu Ibyahishuwe igice cya cumi na karindwi. Ndagamije kubaza ibibazo bimwe ku by’ukuri bigaragazwa mu gishushanyo cya Nebukadinezari no ku mwanya w’abapayoni, yuko amateka yabo yagereranyaga igihe urutare rwari gukubita ibirenge by’icyo gishushanyo.
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.”
Mushiki wa White agaragaza ko twari tugeze aho “umurimo wera w’Imana ugereranywa n’ibirenge by’icyo gishushanyo, aho icyuma cyari kivangiye n’ibumba ryoroheje,” kandi akomeza kubisobanura nk’“ukwivanga kw’ubutegetsi bw’idini n’ubutegetsi bwa 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.
“Twageze mu gihe umurimo wera w’Imana ushushanywa n’ibirenge by’icyo gishushanyo, aho icyuma cyavangiwe n’ibumba ryoroshye. Imana ifite ubwoko bwayo, ubwoko bwatoranyijwe, ubushishozi bwabwo bugomba kwezwa, kandi ntibukwiriye guhinduka ubudahirwa no kurambika ku rufatiro ibiti n’ubwatsi n’ibikenyeri. Ubugingo bwose bw’indahemuka ku mategeko y’Imana buzabona ko ikiranga ukwizera kwacu ari Isabato y’umunsi wa karindwi. Iyaba ubutegetsi bwubahaga Isabato nk’uko Imana yabitegetse, bwahagarara mu mbaraga z’Imana no mu kurengera ukwizera kwahawe abera rimwe na rizima. Ariko abanyapolitiki bazashyigikira isabato y’ikinyoma, kandi bazavanga ukwizera kwabo kw’idini no kwizihiza uyu mwana wa papa, bawushyira hejuru y’Isabato Uwiteka yejeje kandi aha umugisha, ayitandukanyiriza umuntu ngo ayirinde kuyitaho nk’iyera, nk’ikimenyetso hagati Ye n’ubwoko Bwe mu bihe ibihumbi by’amasekuru. Uku kuvanga ubuhanga bw’idini n’ubuhanga bwa leta gushushanywa n’icyuma n’ibumba. Ubu bumwe burimo guca intege imbaraga zose z’amatorero. Uku guha itorero ububasha bwa leta kuzazana ingaruka mbi. Abantu hafi barenze aho kwihangana kw’Imana kugera. Bashoye imbaraga zabo muri politiki, kandi biyunze n’ubupapa. Ariko igihe kizaza ubwo Imana izahana abatesheje agaciro amategeko yayo, kandi umurimo wabo mubi uzabagarukira.” 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.”
Igihe tugezeho, aho umurimo wera w’Imana uvangirwa n’imiyoborere y’itorero hamwe n’imiyoborere ya leta, ni isobanuro cy’igihe kigenda gitera imbere buhoro buhoro. Aravuga ko uko kuvangana “gucogoza imbaraga zose z’amatorero,” kandi ko “kuzazana ingaruka mbi,” kandi ko “igihe kizaza ubwo Imana izahana abatesheje agaciro amategeko yayo.”
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.”
Kuvangavanga kw’itorero na Leta kugabanya imbaraga z’amatorero ni ishusho y’itorero ry’i Pergamo, aho guhuza amayeri y’itorero n’amayeri ya Leta byagereranyaga kugwa ukwizera kubanziriza guhishurwa kw’umuntu w’icyaha. Pergamo n’umwami w’abami ugereranya ubwumvikane bw’ubwiyunge hagati y’Ubukristo no gusenga ibigirwamana bibaho mu bwami bwa kane bwo muri Daniyeli 2. Uko bwumvikane bwagereranyijwe muri Daniyeli 2 hakoreshejwe ijambo “ibumba.”
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.
Wowe, mwami, warabonye, kandi dore igishushanyo gikomeye. Icyo gishushanyo gikomeye, cyari gifite ubwiza buhebuje, cyahagaze imbere yawe; kandi ishusho yacyo yari iteye ubwoba. Umutwe w’icyo gishushanyo wari uw’izahabu nziza rwose, igituza cyacyo n’amaboko yacyo byari ibya feza, inda yacyo n’ibibero byacyo byari ibya umuringa, amaguru yacyo yari ay’icyuma, ibirenge byacyo igice cyabyo ari icyuma, ikindi gice ari ibumba. Wakomeje kureba kugeza ubwo ibuye ryaciwe ridakozwe n’amaboko, rikubita icyo gishushanyo ku birenge byacyo byari iby’icyuma n’ibumba, ribijanjagura. Daniyeli 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Mu gihe ubusobanuro bwa Daniyeli bukomeza, ntikiba kikiri “ibumba” gusa, ahubwo cyahindutse 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 kuko wabonye ibirenge n’amano byari igice cy’ibumba ry’umubumbyi, n’igice cy’icyuma, ubwo bwami buzacikamo ibice; ariko muri bwo hazabamo bimwe mu bikomere by’icyuma, kuko wabonye icyuma kivanze n’ibumba ry’ibyondo. 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.
Ibumba ritanduye, ryari ibumba ry’Umubumbyi, rihinduka ibumba ry’icyondo. Imana ni yo Mubumbyi w’ijuru, kandi umurimo wayo ntuzigera uba uw’icyondo.
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.
Ariko noneho, Uwiteka, uri Data wa twese; turi ibumba, kandi uri Mubumbyi wacu; kandi twese turi umurimo w’ukuboko kwawe. Yesaya 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 Simuruna ryari ibumba ryera. Mu mateka ya Perugamo, ari bwo bwami bwa kane buvugwa muri Daniyeli kabiri, iryo bumba rihinduka ibumba rivanze n’icyondo. Icyavuzwe bwa mbere muri uwo murongo nk’“ibumba” gusa, hanyuma kikitwa “ibumba ry’umubumbyi”, gihinduka “ibumba rivanze n’icyondo”, uko ubusobanuro bukomeza. Perugamo ni ho iryo hinduka ryakorewe kugira ngo ritegurire inzira Tiyatira, ari yo Roma ya gipapa. Ihinduka riva ku “bumba” rijya ku “bumba rivanze n’icyondo” ni ukwimūra ku kwizera gutegurira inzira Tiyatira, Pawulo akagaragaza ko ari ko “kubanza kwimūra ku kwizera” mu Batesalonike ba Kabiri.
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?
Abamillerite ntibashoboraga kureba ibirenze ubwami bwa kane bw’Abaroma, kandi bategerezaga ko Ukuza kwa Kabiri kwa Kristo kwaba ari cyo gikorwa cy’ubuhanuzi gikurikiraho, kuko ibuye rikubita ku birenge by’icyo gishushanyo rihagarariye Ukuza kwa Kabiri. Ariko se, Kristo yashyizeho ubwami mu 1798? Yaje rwose Ahera Cyane ku wa 22 Ukwakira 1844 kugira ngo ahabwe ubwami, ariko se bwashyizweho muri 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.
Igisubizo ku kibazo cya mbere muri ibyo bibiri ni uko Kristo atashyizeho ubwami Bwe bw’iteka ryose mu mwaka wa 1798. N’ikibazo cya kabiri, niba Kristo yarashyizeho cyangwa atarashyizeho ubwami Bwe bw’iteka ryose ku wa 22 Ukwakira 1844, igisubizo na cyo ni oya.
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.
Mbese hari ubwami bwashyizweho mu gihe cya Roma ya gipagani? Ibi ndabibaza kuko ababanjirije abandi mu murimo basobanukiwe ko ubwami bwa kane ari Roma ya gipagani hamwe na Roma ya papa, ibyo bikaba bigaragaza umwaka wa 1798 nk’iherezo ry’ubwami bwa kane, igihe Kristo azashyiraho ubwami bw’iteka ryose. Ariko igitabo cy’Ibyahishuwe kigaragaza ubwami bune bukurikira Roma ya gipagani.
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.”
Niba ubwami bwa kane bw’icyuma muri Daniyeli 2 bugaragaza gusa Roma y’abapagani, aho ukwivanga kwa Konstantino kugaragazwa n’uko ibumba ryahindutse ibumba rivanze n’ibyondo, mbese Kristo yaba yarashyizeho ubwami muri ayo mateka? Igisubizo ni yego. Ku musaraba, ari wo mateka ya Perugamo, atari Tiyatira, Kristo yashyizeho ubwami Bwe bw’“ubuntu.” Ubwami bw’iteka ryose bwashyizweho ku musaraba, kandi intebe y’ubwami bwabwo ishushanya intebe yashyizweho mu gihe cy’imvura y’itumba. Iyo ntebe y’imvura y’itumba igereranya ubwami Bwe bw’“icyubahiro.”
“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.
“Kwamamaza yokwejwe n’abigishwa mu izina ry’Umwami yari ukuri rwose muri buri ngingo, kandi ibyabaga byerekwagaho byari bisanzwe biba muri icyo gihe. Ubutumwa bwabo bwari ubu ngo: ‘Igihe kirasohoye, kandi ubwami bw’Imana buri hafi.’ Igihe ‘cyari kirasohoye’—ibyumweru mirongo itandatu n’icyenda byo muri Daniyeli 9, byagombaga kugera kuri Mesiya, ‘Uwasizwe’—Kristo yari amaze guhabwa gusigwa na Mwuka nyuma y’umubatizo yabatijwe na Yohana muri Yorodani. Kandi ‘ubwami bw’Imana’ bari baratangaje ko buri hafi bwashyizweho n’urupfu rwa Kristo. Ubu bwami ntibwari, nk’uko bari barigishijwe kubyizera, ubwami bwo ku isi. Kandi nanone ntibwari bwa bwami buzaza, butazapfa, buzashyirwaho igihe ‘ubwami n’ubutware n’ubuhangange bw’ubwami buri munsi y’ijuru ryose bizahabwa ubwoko bw’abera b’Isumbabyose;’ ubwo bwami bw’iteka ryose, aho ‘ubutware bwose buzamukorera kandi bumwumvire.’ Daniyeli 7:27. Nk’uko rikoreshwa muri Bibiliya, imvugo ngo ‘ubwami bw’Imana’ ikoreshwa yerekeza ku bwami bw’ubuntu no ku bwami bw’ikuzo. Ubwami bw’ubuntu bugaragazwa na Pawulo mu Rwandiko yandikiye Abaheburayo. Intumwa, imaze kwerekana Kristo, Umuvugizi w’impuhwe ‘wumva impuhwe z’intege nke zacu,’ iravuga iti: ‘Nuko rero twegere intebe y’ubuntu dushize amanga, kugira ngo tubone kubabarirwa no guhabwa ubuntu bwo kudutabara mu gihe gikwiriye.’ Abaheburayo 4:15, 16. Intebe y’ubuntu igereranya ubwami bw’ubuntu; kuko kubaho kw’intebe y’ubwami bisobanura kubaho kw’ubwami. Mu migani myinshi ye, Kristo akoresha imvugo ngo ‘ubwami bwo mu ijuru’ yerekeza ku murimo 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.
“Nuko rero intebe y’icyubahiro ishushanya ubwami bw’icyubahiro; kandi ubu bwami buvugwaho mu magambo y’Umukiza ati: ‘Umwana w’umuntu niyaza afite ubwiza bwe, n’abamarayika bera bose bari kumwe na we, ni bwo azicara ku ntebe y’ubwiza bwe; kandi amahanga yose azateranirizwa imbere ye.’ Matayo 25:31, 32. Ubu bwami buracyari ubuzaza. Ntibuzashyirwaho kugeza ku kuza kwa kabiri kwa Kristo.”
“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.
“Ubwami bw’ubuntu bwashyizweho ako kanya nyuma yo kugwa kw’umuntu, igihe hategurwaga umugambi wo gucungura inyokomuntu yiciriyeho urubanza. Bityo bwabanje kubaho mu mugambi no mu isezerano by’Imana; kandi kubwo kwizera, abantu bashoboraga kuba abanyagihugu babwo. Nyamara ntibwashinzwe by’ukuri kugeza ku rupfu rwa Kristo. Ndetse na nyuma yo gutangira umurimo We wo ku isi, Umukiza, ananiwe n’ukwinangira no kudashima by’abantu, yashoboraga kwisubiraho akareka igitambo cya Kaluvari. I Getsemani, igikombe cy’umubabaro cyahindagiraga mu kuboko Kwe. Yashoboraga no muri ako kanya guhanagura ibyuya by’amaraso ku gahanga Ke no gusiga inyokomuntu yiciriyeho urubanza irimbuka mu bugome bwayo. Iyo aza kubigenza atyo, ntihari kuba ubucunguzi bw’abantu bacumuye. Ariko ubwo Umukiza yatangaga ubugingo Bwe, kandi n’umwuka We wa nyuma ataka ati, ‘Birarangiye,’ ni bwo isohozwa ry’umugambi w’agakiza ryabaye ingirakamaro idashidikanywaho. Isezerano ry’agakiza ryahawe abo bantu babiri b’abanyabyaha bo muri Edeni ryemejwe burundu. Ubwami bw’ubuntu, bwari bwabanje kubaho ku bw’isezerano ry’Imana, ni bwo bwahise bushyirwaho.” 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.
Kristo yashyizeho ubwami bw’iteka mu mateka y’ubuhanuzi ya Roma ya gipagani, atari ku iherezo rya Roma ya gipapa. Kandi ashyiraho ubwami bwe bw’ikuzo mu Kugaruka Kwe kwa Kabiri, bukubiyemo amateka y’imvura y’itumba, igihe imiyaga ine y’Isilamu irekurwa.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Imvura y’itumba izamanukira abatunganye rwose—maze icyo gihe bose bazayakira nk’uko byahoze.”
“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.
“Igihe abamarayika bane bazarekura, Kristo azashyiraho ubwami bwe. Nta n’umwe uzahabwa imvura y’itumba keretse abakora ibyo bashoboye byose. Kristo yadufasha. Bose bashobora kunesha kubw’ubuntu bw’Imana, binyuze mu maraso ya Yesu. Ijuru ryose rifitiye umurimo uyu ubushake. Abamarayika barawushishikariye.” 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.
Iyo imiyaga ine irekuwe, Kristo ashyiraho ubwami Bwe. Imvura y’itumba n’irekurwa ry’imiyaga ine byombi bishushanya ibikorwa bigenda byikurikiranya, kandi nta na kimwe muri byo gishushanya igihe kimwe cyihariye. Imiyaga ine ishushanya Isilamu.
“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.
“Abamarayika bafashe imiyaga ine, igereranywa n’ifarasi irakaye ishaka kwigobotora no kwihuta ikirenga hejuru y’isi yose, ijyana kurimbuka n’urupfu aho inyuze.”
“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.
“Mbese tuzaryama tugeze ku rugabano rw’isi y’iteka? Mbese tuzaba ibirangare, dukonje kandi dupfuye? Yoo, iyaba mu matorero yacu twagira Umwuka n’umwuka w’ubugingo by’Imana bihumekerwa mu bwoko Bwayo, kugira ngo bushobore guhagarara ku birenge byabwo maze bubeho. Dukeneye kubona ko inzira ifunganye, kandi ko irembo rifunganye. Ariko uko tunyura muri iryo rembo rifunganye, ubugari bwaryo ntibugira umupaka.” 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.
Abamarayika bafashe ifarashi y’uburakari ya Isilamu ishaka kwigobotora, itwaye urupfu n’irimbuka aho inyura hose, muri cya gihe Umwuka w’Imana uhumekwa ku bwoko bw’Imana. Hanyuma bagahagarara ku birenge byabo bakabaho. Mbere y’uko Umwuka abahumekwamo, ubwoko bw’Imana buba bupfuye, kuko umwuka w’Umwuka ari wo utuma bahaguruka bagahagarara kandi bakabaho. Igihe Mushiki wa White avuga ko ubu tugeze mu gihe ibirenge by’icyo gishushanyo kivanzemo icyuma n’ibumba ryoroshye bigereranya ihuriro ry’itorero na Leta, isukwa ry’imvura y’itumba ryari rikiri mu gihe kizaza.
“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.
“Imvura y’itumba igomba kugwa ku bwoko bw’Imana. Umumarayika ukomeye azamanuka ava mu ijuru, kandi isi yose izamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.
There are two voices in Revelation eighteen.
Hari amajwi abiri ari mu Ibyahishuwe igice cya cumi n’umunani.
“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.
“Igihe Yesu yatangiraga umurimo We wo mu ruhame, yejeje Urusengero arukuramo uguhumanya kwarwo k’ubuziranenge. Mu bikorwa bya nyuma by’umurimo We harimo kwezwa kwa kabiri kw’Urusengero. Ni ko no mu murimo wa nyuma wo kuburira abari mu isi, amatorero ahabwa guhamagarwa kubiri gutandukanye.” _Selected Messages_, igitabo cya 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.
Ijwi rya mbere ni ihamagarira gukanguka ku bw’ubwoko bw’Imana, irya kabiri na ryo ni ihamagarira gukanguka ku bw’abana b’Imana bandi 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.
“Hariho isi iri mu bibi, mu bushukanyi no mu buyobe, no mu gicucu cy’urupfu ubwacyo,—isinziriye, isinziriye. Ni ba nde bafite ububabare bw’umutima bwo kuyikangura? Ni ijwi ki ryayigeraho? Intekererezo yanjye ijyanwa mu gihe kizaza ubwo ikimenyetso kizatangirwa, ngo: ‘Dore Umukwe araje; nimusohoke mumusanganire.’ Ariko bamwe bazaba baratinze kubona amavuta yo kuzuza amatabaza yabo, kandi bazabona bitinze cyane ko imico, igereranywa n’amavuta, itimukanwa.” Bible Echo, 4 Gicurasi 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Muri uwo murongo habajijwe ibibazo bibiri. Ni bande bumva ububabare bw’umutima bubakangura? Ni irihe jwi rishobora kubageraho?
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.
“Ijwi” rikangura isi ni ijwi rya kabiri ryo mu Ibyahishuwe 18 rihamagarira izindi ntama z’Imana gusohoka i Babuloni. Abantu b’Imana n’isi bose bakeneye gukangurwa n’Induru yo mu Gicuku, ari yo kimenyetso kindi cy’imvura y’itumba.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Mbese Abamileri bari bafite ukuri mu kumenya yuko mu minsi y’ubwami bwa kane Kristo azashyiraho ubwami bw’iteka ryose? Yego.
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.
Yashingiye ubwami Bwe bw’“ubuntu” ku musaraba, mu gihe cy’amateka y’ubwami bwa kane bwo mu buhanuzi bwa Bibiliya. Ubwo bwami ni Roma ya gipagani. Muri Daniyeli 2, mbese gucika kwa mbere kwizera kubanziriza itorero rya Tuwatira kuragaragazwa? Yego, kuko ibumba rigereranya ubwoko bw’Imana ryahindutse riva ku bumba rihinduka ibumba rivanze n’isayo. None se Tuwatira iri he muri cya gishushanyo? Cyangwa se koko kiri muri icyo gishushanyo? Kigashushanyirizwa muri icyo gishushanyo, kandi Nebukadinezari asobanura neza iyo ngingo igihe ageze ku rwego rwo hejuru rw’ubwibone bwe mu gice cya kane cya Daniyeli.
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.
Umwami aravuga ati: “Mbese iyi si yo Babuloni ikomeye nubatse ngo ibe inzu y’ubwami ku mbaraga z’ubushobozi bwanjye no ku bw’icyubahiro cy’ubukuru bwanjye?” Daniyeli 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.
Mbere gato y’uko Nebukadinezari acirwaho urubanza rwo kumara iminsi ibihumbi bibiri na magana atanu na makumyabiri abayeho nk’inyamaswa yo mu ishyamba, yagaragaje ubwibone bwe abaza ikibazo cyo kumenya niba atari we wiyubakiye ubwami ari bwo Babuloni Ikomeye. Maraya wo mu Ibyahishuwe cumi na karindwi yanditse ku gahanga ke ati: “AMAYOBERA, BABULONI IKOMEYE, NYINA W’INDAYA N’IBIZIRA BYO MU ISI.” Nk’uko Mushiki wa White amwita, itorero ry’Abaroma ni Babuloni Ikomeye. Umutwe wa zahabu wo muri cya gishushanyo ushushanya Babuloni nyakuri kandi ugashushanya na Babuloni yo mu mwuka, ari bwo bwami bwa gatanu bw’ubuhanuzi bwa Bibiliya bufite ikimenyetso cyihariye cyo kuba ari bwo butegetsi bwakomeretse uruguma rwica. Muri Yesaya makumyabiri na gatatu, ububasha bwa gipapa bushushanyijwe nka Tiro, bwari kwibagirana imyaka mirongo irindwi nk’iminsi y’umwami umwe. Babuloni nyakuri ishushanywa na Nebukadinezari na yo yakomeretse uruguma rwica rwakize ubwo Nebukadinezari yirukanwaga mu bwami bwe iminsi ibihumbi bibiri na magana atanu na makumyabiri. Babuloni Ikomeye nyakuri yagereranyaga Babuloni Ikomeye yo mu mwuka, kandi byombi ubwami bwabyo bwambuwe by’igihe gito, hanyuma nyuma yaho byongera gusubizwaho. Maraya wo mu Ibyahishuwe cumi na karindwi ntiyari afite mu ntoki igikombe cy’ifeza, cyangwa icy’umuringa, cyangwa icy’icyuma; yari afite igikombe cya zahabu.
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.
Uwo mugore yari yambaye ibara ry’umuyugubwe n’iry’itukura, kandi yari arimbishijwe izahabu n’amabuye y’igiciro cyinshi n’amasaro; yari afite mu ntoki ze igikombe cy’izahabu cyuzuye ibizira n’umwanda by’ubusambanyi bwe. Ibyahishuwe 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 yashushanyaga Babuloni nyakuri, kandi nanone ishushanya Babuloni yo mu buryo bw’umwuka, ari yo bwami bwa gatanu bw’ubuhanuzi bwa Bibiliya bwakomeretse uruguma rwica mu 1798, ubwo ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya bwicaraga ku ntebe y’ubwami. Babuloni nyakuri yo muri cya gishushanyo yakurikiwe n’ubwami bw’ifeza bwari bugizwe n’imbaraga ebyiri, Abamedi n’Abaperesi, kandi ihembe ry’Umuperesi ryo muri Daniyeli 8 ryazamutse nyuma kandi riruta iryabanje ubuhagarike. Dariyo Umumedi ni we wari ihembe rya mbere, kandi umutware we w’ingabo, Kuro, yari Umuperesi wari kuzagera ku butegetsi amaherezo nyuma y’umwami w’Umumedi Dariyo.
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.
Kuro yari ikigereranyo cya Kristo wari ugiye gutangiza igikorwa cyo kubohora ubwoko bw’Imana bukava mu bunyage. Ubwami bw’Abamedi n’Abaperesi bugereranya ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, ari bwo Leta Zunze Ubumwe z’Amerika. Leta Zunze Ubumwe z’Amerika zifite amahembe abiri agereranya Repubulikanisimu n’Ubuprotestanti. Dariyo agereranya ihembe rya Repubulikanisimu rya Leta Zunze Ubumwe z’Amerika, naho Kuro agereranya ihembe ry’Ubuprotestanti. Nk’uko Kuro yatangije igikorwa cyo kubohora ubwoko bw’Imana kugira ngo bongere kubaka Yerusalemu n’urusengero, ni ko Leta Zunze Ubumwe z’Amerika zabaye igihugu cyahagurukijwe kugira ngo zibohore imbohe ziri mu bunyage bwa Babuloni ya mwuka, kugira ngo hubakwe urusengero rwa mwuka, urwo Abamileriti bashyizeho urufatiro. Uko ubunyage busanzwe bwo muri Babuloni bwamaze imyaka mirongo irindwi, ni ko bwagereranyaga ubunyage bwo muri Babuloni ya mwuka bwamaze imyaka igihumbi na magana abiri na mirongo itandatu. Leta Zunze Ubumwe z’Amerika ni zo bitugu by’ifeza byo mu gishushanyo cya Nebukadinezari.
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.
Ubwami bwa gatatu bw’umuringa bwari Ubugiriki, bugereranya ubwami bw’isi yose. Ubwo bwami ni Umuryango w’Abibumbye, ari bwo bwami buvugwa mu Byahishuwe 17, ubwami bwari butaraza mu mwaka wa 1798. Abami icumi bo mu Byahishuwe 17 bemeranya guha ubwami bwabo ubupapa, ari bwo bwami bwa munani, bukomoka kuri bwa burindwi. Bagirana ayo masezerano kuko babihatirwa na Leta Zunze Ubumwe z’Amerika, kandi kuko isi iri kurimburwa n’“imyaga ine” y’Idini ya Islamu, irekuwe mu gihe cy’imvura y’itumba, itangira gusukwa mu buryo bwuzuye igihe cy’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika.
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.
Ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, Imana ishyiraho ubwami bwayo bw’“icyubahiro” ubwo ishyira hejuru ubwoko bwayo nk’ikimenyetso kugira ngo ihamagare abandi bana b’Imana bave i Babuloni. Ni cyo gituma ihembe ry’Abaporotesitanti riza nyuma ya yose kandi rikarusha irya mbere uburebure, bihuje n’amahembe abiri y’Abamedi n’Abaperesi. Igihe Umuryango w’Abibumbye uzaba wemeye gushyikiriza ubupapa ububasha bwo gutegeka isi, ni bwo imiyaga ine y’Isilamu irekurwa, maze ubwami bw’isi yose bugahangana n’intambara yakurikiye urupfu rw’ihembe rya mbere ry’Ubugiriki, ryavunwe rikabyara amahembe ane.
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.
Iyo shusho iyo igeze ku birenge by’icyuma (ubutegetsi bwa leta) n’ibumba rivanze n’umucanga (ubutegetsi bw’itorero) no ku mano icumi (abami icumi), ibuye ryatanzwe mu musozi ritakozwe n’amaboko rikubita ku birenge by’iyo shusho. Aba-Millerite bari bahuje neza n’igishushanyo cya Daniyeli, uko bashoboraga guhuza neza bakurikije aho bahagararaga mu mateka y’ubuhanuzi. Ariko Alfa na Omega buri gihe yerekana iherezo ihereye ku itangiriro, kandi ubwami bune bwo mu gishushanyo cya Nebukadinezari bugereranya ubwami bune bw’ukuri bushushanya abo buhwanye na bo mu by’umwuka ku mperuka y’isi.
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).
Mu bwami bwo mu mateka, Roma izamuka ari ubwa munani kandi ikomoka kuri bwa burindwi. Muri Daniyeli 7, Roma izamuka ari ubwa munani kandi ikomoka kuri bwa burindwi. Muri Daniyeli 8, Roma izamuka ari ubwa munani kandi ikomoka kuri bwa burindwi. Muri Ibyahishuwe 17, Roma izamuka ari ubwa munani kandi ikomoka kuri bwa burindwi. Muri Daniyeli 2, hagereranya ukuvugwa kwa mbere kw’ubwami bwo mu buhanuzi bwa Bibiliya, Roma ya none yo mu by’umwuka izamuka ari ubwa munani kandi ikomoka kuri bwa burindwi. Ishusho ya mbere (Alufa) y’ubwami bwo mu buhanuzi bwa Bibiliya iranga iya nyuma (Omega).
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Tugeze mu gihe umurimo wera w’Imana ugereranywa n’ibirenge by’iki gishushanyo, aho icyuma cyavangiwe n’ibumba ryoroheje. Imana ifite ubwoko bwayo, ubwoko bwatoranyijwe, ubushishozi bwabwo bukwiriye kwezwa, kandi ntibukwiriye guhinduka ubudahare binyuze mu kurunda ku rufatiro ibiti, ibyatsi byumye n’ibikenyeri. Buri muntu wese wizerwa ku mategeko y’Imana azabona ko ikimuranga cyihariye ukwizera kwacu ari Isabato y’umunsi wa karindwi. Iyaba ubutegetsi bwubahaga Isabato nk’uko Imana yategetse, bwahagarara mu mbaraga z’Imana no mu kurengera ukwizera kwahawe abera rimwe rizira gusubirwaho. Ariko abanyapolitiki bazashyigikira isabato y’igihimbano, kandi bazavanga ukwizera kwabo kw’idini no kwizihiza uyu mwana wa papasi, bawushyira hejuru y’Isabato Uwiteka yejeje kandi aha umugisha, ayitandukanyiriza umuntu kugira ngo ayizirikanishe kwera, nk’ikimenyetso hagati Ye n’ubwoko Bwe kugeza ku bihe ibihumbi. Uku kuvanga iby’ubuhanga bw’itorero n’ubuhanga bwa leta kugereranywa n’icyuma n’ibumba. Ubu bumwe burimo guca intege imbaraga zose z’amatorero. Uku guha itorero ububasha bwa leta kuzazana ingaruka mbi. Abantu hafi barengeje urugero rwo kwihangana kw’Imana. Bashoye imbaraga zabo muri politiki, kandi bifatanyije na papasi. Ariko igihe kizagera ubwo Imana izahana abahinduye ubusa amategeko Yayo, kandi umurimo wabo mubi uzabagarukaho ubwabo.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alufa na Omega yagize ko gusobanukirwa kwa mbere nyakuri kw’abapangayi kuri Daniyeli byombi biba “bishya.”
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.
Nuko uwari wicaye ku ntebe y’ubwami aravuga ati: Dore nduhura byose bishya. Arambwira ati: Andika, kuko aya magambo ari ay’ukuri kandi yo kwizerwa. Arongera arambwira ati: Birarangiye. Ni jye Alufa na Omega, itangiriro n’iherezo. Ufite inyota nzamuha ku isoko y’amazi y’ubugingo ku buntu. Ibyahishuwe 21:5, 6.