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.
Mubvunzo watichatsvaka kugadzirisa muchinyorwa chino ndewokuti kutaurwa kwekutanga kwehumambo hwechiporofita cheBhaibheri muna Dhanieri chitsauko chechipiri kunowirirana sei nekutaurwa kwekupedzisira kwehumambo hwechiporofita cheBhaibheri muna Zvakazarurwa gumi nenomwe. Chinangwa changu ndechekumutsa mimwe mibvunzo pamusoro pezvinonyatsozivikanwa mumufananidzo waNebhukadhinezari uye nechinzvimbo chemapiyona, chokuti nhoroondo yavo ndiyo yaimiririra nguva iyo dombo raizorova tsoka dzomufananidzo.
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.”
Dade White ujasniła, że doszliśmy do punktu, w którym „święte dzieło Boże jest przedstawione przez stopy posągu, w których żelazo było zmieszane z gliniastą gliną”, co dalej opisuje jako „zmieszanie kościelnictwa i polityki państwowej”.
“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.
“Yehovha o ri tise enkarhini lowu ntirho lowo kwetsima wa Xikwembu wu fanekiseriwaka hi milenge ya xifaniso lexi eka xona nsimbi a yi pfanganyisiwile ni vumba lebyi olovaka. Xikwembu xi ni vanhu, vanhu lava hlawuriweke, lava ku twisisa ka vona ku faneleke ku hlawulekisiwa, lava va nga fanelangiki ku tisola hi ku veka ehenhla ka masungulo mapulanga, furu ni mahlanga. Moya wun’wana ni wun’wana lowu tshembekeke eka swileriso swa Xikwembu wu ta vona leswaku xikombiso lexi hambanisaka ripfumelo ra hina i Savata ya siku ra vunkombo. Loko mfumo wu nga xixima Savata hilaha Xikwembu xi leriseke hakona, a wu ta yima hi matimba ya Xikwembu ni eku sirheleleni ka ripfumelo leri kilengeriweke vakwetsimi kan’we ntsena. Kambe varhangeri va tiko va ta seketela savata ya mavunwa, naswona va ta pfanganyisa ripfumelo ra vona ra vukhongeri ni ku hlayisa n’wana loyi wa vupapa, va wu tlakusa ehenhla ka Savata leyi Hosi yi yi hlawulekiseke yi tlhela yi yi katekisa, yi yi hambanisa leswaku munhu a yi hlayisa yi ri leyi kwetsimaka, tanihi xikombiso exikarhi ka Yena ni vanhu Vakwe ku ya fika eka tinxaka ta gidi. Ku pfanganyisiwa ka vutshila bya kereke ni vutshila bya mfumo ku fanekiseriwa hi nsimbi ni vumba. Nhlangano lowu wu tekela ekule matimba hinkwawo ya tikereke. Ku nyika kereke matimba ya mfumo swi ta humesa mihandzu yo biha. Vanhu va tshinele swinene ku tlula mpimo wa ku lehisa mbilu ka Xikwembu. Va vekile matimba ya vona eka tipolitiki, naswona va tihlanganisile ni vupapa. Kambe nkarhi wu ta fika lowu Xikwembu xi nga ta xupula lava endleke nawu wa xona wu va wa hava, naswona ntirho wa vona lowo biha wu ta va vuyelela.” 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.”
Nguva yatakasvika pairi apo basa dzvene raMwari riri kusanganiswa nehutongi hwechechi pamwe chete nehutongi hwenyika, inotsanangura nguva iri kufambira mberi. Iye anoti kusanganiswa uku “kuri kuderedza simba rose remachechi,” uye “kuchabudisa migumisiro yakaipa,” uye kuti “nguva ichasvika apo Mwari acharanga avo vakaita kuti murayiro Wake usashande.”
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.”
Ukuxubana kwebandla nombuso okwenza buthakathaka amandla amabandla kuyincazelo yebandla lasePergamo, lapho ukuhlanganiswa kobuqili bebandla nobuqili bombuso kwakumela ukuwa okwandulela ukwambulwa komuntu wesono. IPergamo nombusi omele ukuvumelana phakathi kobuKristu nokukhonza izithixo kwenzeka embusweni wesine kaDaniyeli 2. Lokho kuvumelana kuvezwa kuDaniyeli 2 ngokusetshenziswa kwegama elithi “ubumba.”
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.
Iwe, ee mambo, wakaona, uye tarira, mufananidzo mukuru. Mufananidzo uyu mukuru, kubwinya kwawo kwakanga kwakanaka kwazvo, wakanga umire pamberi pako; uye chimiro chawo chaityisa. Musoro womufananidzo uyu wakanga uri wendarama yakaisvonaka, chipfuva chawo namaoko acho zvaiva zvesirivha, dumbu raro nezvidya zvaro zvaiva zvendarira, makumbo aro aiva esimbi, tsoka dzaro imwe rutivi rwesimbi uye imwe rutivi rwevhu. Wakaramba uchiona kusvikira dombo rakacherwa pasina maoko, iro rakarova mufananidzo patsoka dzawo dzaiva dzesimbi nevhu, rikazvipwanya kuita zvidimbu. Danieri 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Sezvo kududzirwa kwaDhanieri kuchienderera mberi, chakanga chisisiri “ivhu” chete, asi chakanga chava ivhu rakasviba kana kuti “ivhu rine madhaka.”
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.
Uye sezvawaona tsoka nezvigunwe, zvimwe zvacho zviri zvevhu romuumbi, nezvimwe zviri zvesimbi, ushe uhwo huchaparadzaniswa; asi mauri muchava nesimba resimbi, sezvawaona simbi yakasanganiswa nevhu rine matope. Danieri 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 elihlanzekileyo, elaliyibumba loMbumbi, liguquka libe libumba lodaka. UThixo nguye uMbumbi ongcwele, yaye umsebenzi wakhe awusoze ube ludaka.
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.
Asi zvino, imi Ishe, ndimi Baba vedu; isu tiri ivhu, nemi muri muumbi wedu; uye isu tose tiri basa roruoko rwenyu. Isaya 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 nhoroondo yeRoma yevahedheni, kereke yeSmirna yakanga iri ivhu rakachena. Mu nhoroondo yePergamo, unova ushe hwechina muna Danieri 2, ivhu rinoshanduka richiva ivhu rine dope. Izvo zvinotanga kutaurwa mundima sezvinongonzi “ivhu”, uye mushure mezvo “ivhu remuumbi”, zvinozoshanduka kuva “ivhu rine dope”, sezvo dudziro ichienderera mberi. Pergamo ndipo pakaitirwa shanduko iyoyo kuti igadzirire nzira yeTiatira, kana kuti Roma yepapa. Kushanduka kubva ku“ivhu” kuchiva “ivhu rine dope” ndiko kutsauka kunogadzirira nzira yeTiatira, uko Pauro anorondedzera se“kutsauka kutanga” muna 2 VaTesaronika.
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?
Vamilleri vakanga vasingaoni zviri kupfuura humambo hwechina hweRoma, uye vaitarisira kuti Kuuya Kwechipiri kwaKristu ndiko kwaizova chiitiko chinotevera chechiprofita, nokuti ibwe rinorova tsoka dzemufananidzo rinomirira Kuuya Kwechipiri. Asi Kristu akagadza ushe muna 1798 here? Zvirokwazvo akapinda muNzvimbo Tsvene-tsvene musi wa22 Gumiguru 1844 kuti agamuchire ushe, asi hwakagadzwa panguva iyoyo here?
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.
Impendulo yombuzo wokuqala kule mibuzo yomibili ithi uKristu akazange amise umbuso waKhe waphakade ngonyaka ka-1798. Umbuzo wesibili wokuthi uKristu wamisa noma cha umbuso waKhe waphakade mhla zingama-22 kuMfumfu 1844 nawo impendulo yawo ithi cha.
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.
Ko umambo hwakavambwa panguva yeRoma yechihedheni here? Ndiri kubvunza izvi nokuti mapayona ainzwisisa umambo hwechina sehunosanganisira zvose Roma yechihedheni neRoma yapapa, izvo zvinoratidza 1798 sekuguma kwoumambo hwechina, panguva iyo Kristu aizovamba umambo husingaperi. Asi bhuku raZvakazarurwa rinoratidza umambo huna hunotevera Roma yechihedheni.
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.”
Kana umambo hwechina hwesimbi huri muna Danieri 2 huchingomirira Roma yechihedheni chete, apo kubvumirana kwaConstantine kunomiririrwa nevhu rakashandurwa rikava ivhu rinonyorova, ko Kristu akamisa umambo munhoroondo iyoyo here? Mhinduro ndeyekuti, hongu. Pamuchinjikwa, inova ndiyo nhoroondo yePergamo, kwete yeTiatira, Kristu akasimbisa umambo Hwake hwe“nyasha.” Paiva neumambo husingaperi hwakagadzwa pamuchinjikwa, uye chigaro choumambo ichocho chinofananidzira chigaro chinogadzwa panguva yemvura yokupedzisira. Chigaro ichocho chemvura yokupedzisira chinomirira umambo Hwake hwe“kubwinya.”
“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.
“Chiziviso chakanga chapiwa navadzidzi muzita raShe chakanga chakarurama zvizere pazvinhu zvose, uye zviitiko zvachainongedzera zvakanga zvava kutomboitika panguva iyoyo. ‘Nguva yazadziswa, ushe hwaMwari hwaswedera pedyo,’ ndiwo wakanga uri mharidzo yavo. Pakupera kwe‘nguva’—mavhiki makumi matanhatu nepfumbamwe aDanieri 9, aifanira kusvika kuna Mesia, ‘Akazodzwa’—Kristu akanga agamuchira kuzodzwa kweMweya mushure mekubhabhatidzwa kwake naJohani muJorodhani. Uye ‘ushe hwaMwari’ hwavakanga vazivisa kuti hwaswedera pedyo hwakavambwa norufu rwaKristu. Ushe uhu hwakanga husiri, sezvavakanga vadzidziswa kutenda, umambo hwapanyika. Uye hwakanga husirihwo zvakare humambo ihwohwo hweramangwana, husingafi, huchamiswa apo ‘ushe, nokutonga, nokukura kwoushe pasi pedenga rose, zvichapiwa kuvanhu vatsvene voWokumusorosoro;’ ihwohwo humambo husingaperi, umo ‘masimba ose achatonga achamushumira nokumuteerera.’ Danieri 7:27. Sezvarinoshandiswa muBhaibheri, chirevo chokuti ‘ushe hwaMwari’ chinoshandiswa kureva zvose ushe hwenyasha noushe hwekubwinya. Ushe hwenyasha hunoratidzwa naPauro muTsamba kuvaHebheru. Mushure mokunongedzera kuna Kristu, murevereri ane tsitsi uyo ‘anonzwa utera hwedu,’ muapostora anoti: ‘Naizvozvo ngatisvikei noushingi kuchigaro choushe chenyasha, kuti tigamuchire ngoni, uye tiwane nyasha.’ VaHebheru 4:15, 16. Chigaro choushe chenyasha chinomirira ushe hwenyasha; nokuti kuvapo kwechigaro choushe kunoreva kuvapo kwoushe. Mumifananidzo yake yakawanda Kristu anoshandisa chirevo chokuti ‘ushe hwokudenga’ kureva basa renyasha dzaMwari pamwoyo yavanhu.”
“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.
“එසේ නම් තේජෝමය සිංහාසනය තේජෝමය රාජ්යය නිරූපණය කරයි; මෙම රාජ්යය ගැළවුම්කරුගේ වචනවල මෙසේ සඳහන් වේ: ‘මනුෂ්ය පුත්රයා තමන්ගේ තේජසින්ද, සියලු ශුද්ධ දූතයන් සමඟද පැමිණෙන විට, එවිට ඔහු තමන්ගේ තේජෝමය සිංහාසනය මත අසුන් ගනු ඇත; ඔහු ඉදිරියෙහි සියලු ජාතීන් රැස් කරනු ලැබේ.’ මතෙව් 25:31, 32. මෙම රාජ්යය තවමත් අනාගතයේ පවතී. එය පිහිටුවනු ලබන්නේ ක්රිස්තුස්වහන්සේගේ දෙවන පැමිණීම තෙක් නොවේ.”
“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.
“Umambo wa neema uliwekwa mara tu baada ya kuanguka kwa mwanadamu, wakati mpango ulipotungwa kwa ajili ya ukombozi wa kizazi chenye hatia. Ndipo ukawa upo katika kusudi na kwa ahadi ya Mungu; na kwa njia ya imani, wanadamu wangeweza kuwa raia wake. Hata hivyo, haukuanzishwa kwa uhalisi mpaka kifo cha Kristo. Hata baada ya kuingia katika utume Wake wa duniani, Mwokozi, akiwa amechoshwa na ukaidi na kutokuwa na shukrani kwa wanadamu, angeweza kurudi nyuma kutoka kwenye dhabihu ya Kalvari. Huko Gethsemane kikombe cha huzuni kilitetemeka mkononi Mwake. Hata wakati huo angeweza kufuta jasho la damu kutoka kipaji Chake cha uso na kukiacha kizazi chenye hatia kiangamie katika uovu wake. Kama angefanya hivyo, kusingekuwapo ukombozi kwa wanadamu walioanguka. Lakini Mwokozi alipotoa uhai Wake, na kwa pumzi Yake ya mwisho akalia, ‘Imekwisha,’ ndipo utimilifu wa mpango wa ukombozi ukathibitishwa. Ahadi ya wokovu iliyotolewa kwa wale wawili wenye dhambi katika Edeni ilithibitishwa. Umambo wa neema, ambao hapo kabla ulikuwapo kwa ahadi ya Mungu, ndipo ulipoanzishwa.” 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.
Kristu akaumba umambo wa milele katika historia ya kinabii ya Rumi ya kipagani, siyo mwishoni mwa Rumi ya upapa. Vivyo hivyo, huusimamisha pia ufalme Wake wa utukufu katika Kuja Kwake kwa Mara ya Pili, jambo linalojumuisha historia ya mvua ya mwisho, wakati pepo nne za Uislamu zinaachiliwa.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Imvula yesiphetho iyeza phezu kwalabo abahlambulukileyo—ngaleso sikhathi bonke bayakuyamukela njengasekuqaleni.
“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.
«ហើយនៅពេលទេវតាទាំងបួនលែងកាន់ទប់ទៀត នោះព្រះគ្រីស្ទនឹងស្ថាបនារាជ្យរបស់ទ្រង់ឡើង។ គ្មាននរណាម្នាក់ទទួលបានភ្លៀងចុងក្រោយឡើយ លើកលែងតែអ្នកដែលកំពុងធ្វើអស់ពីសមត្ថភាពរបស់ខ្លួន។ ព្រះគ្រីស្ទនឹងជួយយើង។ មនុស្សទាំងអស់អាចបានជាអ្នកឈ្នះ ដោយព្រះគុណនៃព្រះជាម្ចាស់ តាមរយៈព្រះលោហិតរបស់ព្រះយេស៊ូវ។ ស្ថានសួគ៌ទាំងមូលមានចំណាប់អារម្មណ៍ចំពោះកិច្ចការនេះ។ ពួកទេវតាក៏មានចំណាប់អារម្មណ៍ផងដែរ»។ 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.
Xivhunguvhu mune ya mune yi nga ntshunxiwa, Kriste u simeka mfumo wa Yena. Mpfula ya le ndzhaku ni ku ntshunxiwa ka xivhungu xa mune ya mune hinkwaswo swi yimela swiendlakalo leswi ya emahlweni hi ku landzelana, naswona a ku na xin’we xa swona lexi yimelaka nkarhi wun’we ntsena. Xivhungu xa mune ya mune xi yimela Vuislamu.
“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.
“Malaika wameshika pepo nne, yakiwakilishwa kama farasi mwenye ghadhabu anayejitahidi kujifungua na kukimbia juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.
“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.
“Ko ticharara here pamupendero chaiwo wenyika isingaperi here? Ko tingava vasinganyatsomuki, vanotonhora, uye vakafa here? Haiwa, dai mumachechi edu maiva noMweya nomweya wekufema waMwari wakafemerwa muvanhu Vake, kuti vamire netsoka dzavo vararame. Tinofanira kuona kuti nzira yakatetepa, uye suo rakamanikana. Asi patinopfuura nesuo rakamanikana, upamhi hwarwo hahuna muganhu.” Manuscript Releases, bhuku 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 wanaishikilia farasi mwenye hasira wa Uislamu, anayetaka kujinasua huku akibeba mauti na uharibifu katika njia yake, katika kipindi cha wakati ambapo Roho wa Mungu anapuliziwa juu ya watu wa Mungu. Ndipo husimama juu ya miguu yao na kuishi. Kabla ya Roho kupuliziwa juu yao, watu wa Mungu wamekufa, kwa maana pumzi ya Roho ndiyo inayowafanya wasimame na kuishi. Dada White anaposema kwamba sasa tumefika katika wakati ambapo miguu ya sanamu ile iliyochanganyika chuma na udongo wa mfinyanzi huwakilisha muungano wa kanisa na serikali, kumwagwa kwa mvua ya masika bado kulikuwa 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.
“Mvura yokupedzisira inofanira kuwira pamusoro pavanhu vaMwari. Mutumwa ane simba achaburuka achibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwake.” Review and Herald, April 21, 1891.
There are two voices in Revelation eighteen.
Muna mantu mabili mu Chivumbulutso 18.
“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.
“Yesu paakatanga ushumiri Hwake pachena, akachenesa Temberi kubva mukusvibiswa kwayo kwekumhura zvinhu zvitsvene. Pakati pezviito zvekupedzisira zvoushumiri Hwake paiva nokucheneswazve kwechipiri kweTemberi. Saizvozvo, mubasa rokupedzisira rokunyevera nyika, kuchechi kunoitirwa kudanwa kuviri kwakasiyana.” Selected Messages, bhuku 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.
Sauti ya kwanza ni mwito wa kuwaamsha watu wa Mungu, sauti ya pili ni mwito wa kuwaamsha watoto wengine wa Mungu ambao bado wako Babeli.
“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.
“Kuna ulimwengu uliolala katika uovu, katika udanganyifu, na upotovu, katika kivuli chenyewe cha mauti,—umelala, umelala. Ni nani wanaohisi uchungu wa nafsi ili kuwaamsha? Ni sauti gani inayoweza kuwafikia? Akili yangu inachukuliwa hadi wakati ujao, wakati ishara itakapotolewa, ‘Tazama, Bwana-arusi anakuja; tokeni nje kumlaki.’ Lakini wengine watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na wakiwa wamechelewa mno watagundua kwamba tabia, inayowakilishwa na yale mafuta, haihamishiki.” 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?
Mundima iyi makabvunzwa mibvunzo miviri. Ndivanaani vari kunzwa kurwadziwa kwomweya kuti vamutse? Inzwi ripi ringavasvika?
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.
“Izwi” rinomutsa nyika ndiro izwi rechipiri raZvakazarurwa gumi nesere rinodana rimwe boka ramakwai aMwari kubuda muBhabhironi. Vose vanhu vaMwari nenyika vanofanira kumutswa neKuchema kwePakati peUsiku, uko kuri kungova chimwe chiratidzo chemvura yekupedzisira.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Ko baMillerite vaive vakarurama here pakuziva kuti mumazuva ehumambo hwechina Kristu aizomisa humambo husingaperi? Hongu.
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.
Akaumisa ushe hwake hwe“nyasha” pamuchinjikwa, izvo zvakaitika mukati menhoroondo youmambo hwechina hweuprofita hweBhaibheri. Umambo ihwohwo huri Roma yechihedheni. Muna Danieri mbiri, kuramba kutenda kunotangira kereke yeTiatira kunomiririrwa here? Hongu, nokuti ivhu rinomiririra vanhu vaMwari rakashanduka kubva pakuva ivhu rikava ivhu rine madhaka. Saka Tiatira iri kupi mumufananidzo? Kana kuti iri mumufananidzo wacho here? Inomiririrwa mumufananidzo wacho, uye Nebhukadhinezari anojekesa chokwadi ichocho paanosvika pachinhanho chepamusoro chekuzvikudza kwake kwekudada muchitsauko chechina chaDanieri.
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.
Mambo akataura, akati, Ko iri harisi Bhabhironi guru iri, randakavaka kuti rive imba youmambo nesimba roukuru hwangu, uye kuti rukudzo rweukuru hwangu ruonekwe here? Danieri 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.
ហៀបនឹងមកដល់ការជំនុំជម្រះលើនេប៊ូក្នេសារ ដែលមានរយៈពេលពីរពាន់ប្រាំរយម្ភៃថ្ងៃ ក្នុងការរស់នៅដូចជាសត្វព្រៃនៅទីវាល នោះ គាត់បានបង្ហាញអំណួតរបស់ខ្លួន ដោយសួរថា តើមិនមែនខ្ញុំទេឬដែលបានសង់នគរនេះ គឺបាប៊ីឡូនដ៏ធំមហិមា? ស្ត្រីផិតក្បត់នៅក្នុងវិវរណៈ ជំពូក ១៧ មានអក្សរសរសេរនៅលើថ្ងាសរបស់នាងថា៖ «អាថ៌កំបាំង បាប៊ីឡូនដ៏ធំ មាតានៃស្ត្រីផិតក្បត់ទាំងឡាយ និងនៃអំពើស្អប់ខ្ពើមទាំងឡាយនៅផែនដី»។ ព្រះវិហាររ៉ូម៉ាំង ដែលបងស្រី វ៉ៃត៍ ហៅនាងថា គឺជា បាប៊ីឡូនដ៏ធំ។ ក្បាលមាសនៅក្នុងរូបសំណាកនោះ តំណាងឲ្យបាប៊ីឡូនជាក់ស្តែង ហើយក៏តំណាងឲ្យបាប៊ីឡូនខាងវិញ្ញាណផងដែរ គឺជានគរទីប្រាំនៃទំនាយព្រះគម្ពីរ ដែលមានលក្ខណៈពិសេសតែមួយគត់ថា ជាអំណាចដែលបានទទួលរបួសស្លាប់មួយ។ នៅក្នុងអេសាយ ជំពូក ២៣ អំណាចសាសនប៉ាប ដែលត្រូវបានតំណាងដោយទីរ៉ុស នឹងត្រូវបានគេបំភ្លេចអស់រយៈពេលចិតសិបឆ្នាំ ដូចជាថ្ងៃនៃស្តេចមួយអង្គ។ បាប៊ីឡូនជាក់ស្តែង ដែលត្រូវបានតំណាងដោយនេប៊ូក្នេសារ ក៏បានទទួលរបួសស្លាប់មួយដែរ ដែលត្រូវបានព្យាបាលឡើងវិញ នៅពេលនេប៊ូក្នេសារត្រូវបាននិរទេសចេញពីនគររបស់គាត់ អស់រយៈពេលពីរពាន់ប្រាំរយម្ភៃថ្ងៃ។ បាប៊ីឡូនដ៏ធំជាក់ស្តែង គឺជារូបស្រមោលនៃបាប៊ីឡូនដ៏ធំខាងវិញ្ញាណ ហើយទាំងពីរនេះបានត្រូវដកហូតនគររបស់ខ្លួនជាបណ្តោះអាសន្ន ហើយក្រោយមកក៏ត្រូវបានស្ដារឡើងវិញ។ ស្ត្រីផិតក្បត់នៅក្នុងវិវរណៈ ជំពូក ១៧ មិនបានកាន់ពែងប្រាក់ទេ ឬពែងស្ពាន់ ឬដែកឡើយ នាងបានកាន់ពែងមាស។
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.
Mukadzi wakanga akapfekedzwa nguo dzepepuru nedzvuku, akashongedzwa nendarama, namabwe anokosha, namaparera, aine muruoko rwake mukombe wendarama wakanga uzere nezvinonyangadza netsvina youfeve hwake. Zvakazarurwa 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.
Goridhe rakamiririra Bhabhironi chaiyo, uye rinomiririrawo Bhabhironi remweya, umambo hwechishanu hwechiporofita cheBhaibheri hwakagamuchira ronda rinouraya muna 1798, apo umambo hwechitanhatu hwechiporofita cheBhaibheri hwakatora chigaro cheushe. Bhabhironi chaiyo mumufananidzo yakateverwa noumambo hwesirivha hwakaumbwa nesimba mbiri, vaMedhia navaPezhiya, uye runyanga rwePezhiya muna Danieri 8 rwakamuka rwekupedzisira uye rwakakwirira kupfuura rumwe. Dhariyasi muMedhia ndiye akanga ari runyanga rwokutanga, uye mukuru wehondo yake, Koreshi, akanga ari muPezhiya uyo pakupedzisira aizopinda musimba mushure maMambo Dhariyasi weMedhia.
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.
Koreshi aive mufananidzo waKristu, uyo aizotanga nzira yokusunungura vanhu vaMwari kubva muutapwa. Umambo hweMedhia nePeresia hunomiririra umambo hwechitanhatu hwechiporofita cheBhaibheri, hunova United States. United States ine nyanga mbiri dzinomiririra Republicanism neProtestantism. Dario anomiririra nyanga yeRepublican yeUnited States, uye Koreshi anomiririra nyanga yeProtestantism. Sezvo Koreshi akatanga nzira yokusunungura vanhu vaMwari kuti vavakezve Jerusarema netemberi, United States ndiyo nyika yakasimudzwa kuti isunungure vakatapwa muutapwa hweBhabhironi yomudzimu kuitira kuti imise temberi yomudzimu, iyo vaMillerite vakaisa nheyo yayo. Utapwa chaihwo muBhabhironi hwamakore makumi manomwe hwaifananidzira utapwa muBhabhironi yomudzimu hwemakore ane chiuru chimwe namazana maviri namakumi matanhatu. United States ndiwo mapfudzi esirivha ari pamufananidzo waNebhukadhinezari.
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.
Umambo hwatatu hwebhuronzi hwaiva Girisi, hunomirira umambo hwepasi rose. Umambo ihwohwo iUnited Nations, iyo muna Zvakazarurwa 17 yaiva umambo hwakanga husati hwasvika muna 1798. Madzimambo gumi eZvakazarurwa 17 anobvumirana kupa umambo hwawo kuupapa, umambo hwechisere, hwuri hwevanomwe. Vanoita chibvumirano ichi nokuti vanomanikidzwa neUnited States, uye nokuti nyika iri kuparadzwa ne“mhepo ina” dzeIslam, dzinosunungurwa panguva yemvura yokupedzisira, inotanga kudururwa zvizere paSvondo mutemo muUnited States.
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.
Pa mutemo wa Svondo muUnited States, Mwari anosimbisa umambo Hwake hwe“kubwinya” sezvaanosimudzira vanhu Vake sechiratidzo chokudanira vamwe vana vaMwari kuti vabude muBhabhironi. Naizvozvo, runyanga rwePurotesitendi runomuka pakupedzisira uye rwakakwirira kupfuura rokutanga, zvichienderana nenyanga mbiri dzeMedhia nePeresia. Kana Sangano reUnited Nations rangobvumirana kuti kutonga kwenyika yose kuiswe mumaoko oupapa, mhepo ina dzeIslamu dzinosunungurwa, uye umambo hwenyika yose hunosangana nehondo yakatevera rufu rwerunyanga rwokutanga rweGirisi, rwakavhunwa rukazobudisa runyanga ina.
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.
Kana chifananidzo chasvika patsoka dzesimbi (hurumende) nevhu rinonamira (chechi) nezvigunwe gumi zvetsoka (madzimambo gumi), ibwe rakavezwa kubva mugomo pasina maoko rinorova patsoka dzechifananidzo. VaMillerite vakanga vakarurama maererano nechifananidzo chaDanieri, sezvavaigona kungova vakarurama kubva pamaonero avo munhoroondo yechiporofita. Asi Arfa naOmega nguva dzose zvinoratidza magumo nokutanga, uye umambo huna hwechifananidzo chaNebhukadhinezari hunomirira umambo huna chaihwo hunofananidzira vamwe vavo vomweya pakuguma kwenyika.
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).
Pauri noushe hwaumambo hworondedzero dzenhoroondo, Roma rinomuka riri rwechisere uye ndorwevanomwe. Muna Danieri nomwe, Roma rinomuka riri rwechisere uye ndorwevanomwe. Muna Danieri sere, Roma rinomuka riri rwechisere uye ndorwevanomwe. Muna Zvakazarurwa gumi nenomwe, Roma rinomuka riri rwechisere uye ndorwevanomwe. Muna Danieri mbiri, inomiririra kutaurwa kwekutanga kwehumambo hwechiporofita cheBhaibheri, Roma yemazuva ano yemweya inomuka iri yechisere uye iri yevanomwe. Mufananidzo wokutanga (Arfa) woumambo hwechiporofita cheBhaibheri unoratidza wokupedzisira (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.
“Svika panguva iyo basa dzvene raMwari rinomiririrwa netsoka dzemufananidzo umo simbi yakanga yakasanganiswa nevhu rinamatira. Mwari ane vanhu vake, vanhu vakasanangurwa, vane njere dzekuziva dzinofanira kuitwa tsvene, vasingafaniri kusvibiswa nokuisa pamusoro penheyo huni, uswa, namashanga. Mweya mumwe nomumwe akatendeka kumirairo yaMwari achaona kuti chiratidzo chinosiyanisa kutenda kwedu iSabata rezuva rechinomwe. Dai hurumende yaikudza Sabata sezvakarairwa naMwari, yaizomira musimba raMwari uye mukudzivirira kutenda kwakambopiwa vatsvene. Asi vatungamiriri venyika vachatsigira sabata renhema, uye vachasanganisa kutenda kwavo kwechitendero nokuchengeta mwana uyu weupapa, vachiriisa pamusoro peSabata rakaitwa dzvene uye rakaropafadzwa naIshe, raakatsaurira kuti munhu arichengete riri dzvene, sechiratidzo pakati pake navanhu vake kusvikira kuzvizvarwa zvine chiuru. Kusanganiswa kweunyanzvi hwechechi neunyanzvi hwenyika kunomiririrwa nesimbi nevhu. Kubatana uku kuri kuderedza simba rose remachechi. Kupa uku chechi simba rehurumende kuchaunza migumisiro yakaipa. Vanhu vava pedyo zvikuru nokupfuura muganhu wokuregerera waMwari. Vakaisa simba ravo mune zvematongerwo enyika, uye vakabatana neupapa. Asi nguva ichasvika apo Mwari acharanga avo vakaita kuti murayiro wake ushaye simba, uye basa ravo rakaipa richavadzokera.” The Seventh-day Adventist Bible Commentary, vhoriyamu 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alpha na Omega imefanya uelewa sahihi wa waanzilishi kuhusu 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.
Uye wakanga agere pachigaro choushe akati, Tarirai, ndinoita zvinhu zvose zvive zvitsva. Uye akati kwandiri, Nyora; nokuti mashoko awa ndeechokwadi uye akatendeka. Uye akati kwandiri, Zvaitika. Ndini Arfa naOmega, wokutanga nowokupedzisira. Ndichapa pasina mutengo kunaiye anenyota kubva patsime remvura youpenyu. Zvakazarurwa 21:5, 6.