In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Cutubyada toddoba iyo tobnaad iyo siddeed iyo tobnaad ee Muujintii, malaa’ig ayaa Yooxanaa u keenta muujinta xukunka baabtiisnimada. Faahfaahinta burburka xukunkeeda ugu dambeeya, boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah ayaa lagu matalay.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Oo halkan waxaa ku jirta caqligii xigmadda leh. Toddobada madax waa toddoba buurood oo ay naagtu ku fadhido. Waxaana jira toddoba boqor: shan waa dhaceen, mid baa jira, kan kalena weli ma iman; oo markuu yimaado, waa inuu sii jiro wakhti gaaban. Bahalkii jiray oo haatan aan jirin, isagu waa kii siddeedaad, oo wuxuu ka mid yahay toddobadii, wuxuuna ku socdaa halaag. Muujintii 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Yooxanaa waxaa ruux ahaan loo gaadhsiiyey sannadkii 1798, halkaas oo lagu amray in toddobada madax ee bahalkii qaaday naagtii baadariga ay ahaayeen toddoba boqor. Boqor waa boqortooyo, boqortooyaduna sidoo kale waa madax ku jirta waxsii sheegidda Kitaabka Quduuska ah. Sannadkii 1798, shan boqortooyo ayaa dhacday, midna markaasay talinaysay. Boqortooyo toddobaad weli waxay ahayd mustaqbal, waxaana ay ku matalnayd toban boqor. Dabadeed Yooxanaa waxaa lagu wargeliyey in boqortooyada siddeedaad ay ahayd bahalkii baadariga, oo ka mid ahaa toddobada. Baadarinimadu waxay ahayd boqortooyadii shanaad, waxaana ku dhacay dhaawac dhimasho ah, sidaas darteed marka dhaawaceeda dhimashada ahi bogsado, waxay markaas noqotaa madaxii siddeedaad ee ka mid ah toddobada.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Daaniyeel cutubka labaad afarta boqortooyo ee ugu horraysa waa Baabuloon, Maado-Faaris, Giriig iyo Rooma. Afartaas boqortooyo ee dhabtu waxay kaloo matalaan afar boqortooyo oo ruuxi ah, oo wadajir ahaan waxay qeexayaan siddeedda boqor, ama madaxyada, ee Muujintii toddoba iyo tobnaad, waayo Ciise had iyo goor dhammaadka wax buu ku tusaaleeyaa bilowga wax. Daaniyeel cutubka labaad waa xuska ugu horreeya ee boqortooyooyinka wax sii sheegidda Baybalka, Muujintii toddoba iyo tobnaadna waa kan ugu dambeeya, sidaas daraaddeed waa inay iswaafaqaan, waayo Ilaah weligiis isma beddelo.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Boqortooyadii shanaad ee dhacday sannadkii 1798 waxay ahayd Baabuloonkii ruuxiga ahaa, kaas oo ah baabtinimada. Boqortooyadii lixaad ee xukunka haysay sannadkii 1798 waxay ahayd boqortooyadii laba-geesoodka lahayd oo uu tusaale u ahaa boqortooyadii laba-geesoodka lahayd ee reer Maaday iyo Faaris. Boqortooyada toddobaad, oo ka kooban toban boqor, kuwaas oo sannadkii 1798 aan weli iman, waa dowladdii hal-adduun ahayd, taas oo uu tusaale u ahaa Giriigga, oo ahayd dowladdii hal-adduun ee Aleksandar Weyne. Madaxii siddeedaad, oo ka mid ahaa toddobada, wuxuu ahaa boqortooyadii shanaad oo heshay dhaawac dilaa ah, hase yeeshee mar kale noolaatay markii dhaawacii dilaaga ahaa la bogsiiyey.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Xukunka dhillaysiga weyn waxay ku dhacdaa “saacadda” qalalaasaha sharciga Axadda, taas oo ah muddo waqti ah oo ka bilaabmaysa sharciga Axadda ee Maraykanka oo sii socota taariikhda oo dhan ilaa albaabka tijaabada aadanaha xirmo. “Saacadda”as, oo Daanyeel lagu aqoonsaday inay tahay “maalmihii boqorradan”, Ilaah wuxuu dhisi doonaa boqortooyadiisa. “Saacadda”as ayaa roobka dambe lagu shubayaa.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Roobka dambena waxay ku soo degaysaa kuwa daahirka ah—markaasna dhammaantood way heli doonaan sidii hore.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Marka afarta malaa’ig sii daayaan, Masiixu wuxuu dhisi doonaa boqortooyadiisa. Roobka dambe ma helo qofna marka laga reebo kuwa samaynaya wax kasta oo ay kari karaan.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Daadashada roobka dambe waa mid tartiib-tartiib u socota, waayo waxay la jaanqaaddaa xukunka, xukunkuna waa mid tartiib-tartiib u socda. Millerites-ku waxay garteen inay ku nool yihiin cagaha sanamka ku xusan Daanyeel cutubka labaad. Waxay rumaysnaayeen in Rooma ay ahayd boqortooyadii ugu dambaysay ee dhulka, wayna ku saxsanaayeen, hase ahaatee fahamkoodu wuu koobnaa.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Maalmaha boqorradan” waxay ka dhacaan taariikhda boqortooyada Rooma, hase yeeshee ma aha taariikhda Roomaankii jaahiliga ahaa ama Roomaankii baadariga ahaa; waa taariikhda Rooma casriga ah. Millerites-ku waxay u tixgeliyeen Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa inay yihiin hal boqortooyo, oo sidaas yeelayna waxay adeegsadeen tuduc ka mid ah kitaabka Ezekiel oo ku saabsan boqorkii ugu dambeeyey ee Yahuudah (Zedekiah), si ay u taageeraan fahamkooda.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Oo adiguna, amiirka nijaasta ah oo sharrowga leh ee reer binu Israa’iil, kaasoo maalintiisii timid, markii xumaantu dhammaan doonto, Sayidka Rabbiga ahu wuxuu leeyahay, Qaad cimaamadda, oo ka qaad taajka; waxanu sidan ahaan doonin mar dambe: kor u qaad kan hooseeya, oo hoos u dhig kan sarreeya. Anigu waan afgembiyi doonaa, afgembiyi doonaa, afgembiyi doonaa, taas; oo mar dambe jiri mayso, ilaa uu yimaado kii xaqa u leh; oo aniguna waan siin doonaa isaga. Yexesqeel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Laga bilaabo Sidqiyaah waxaa jiri lahaa saddex boqortooyo oo “la afgembin doono,” kuwaas oo horseedi lahaa Masiixa, kan ay “xaqiisu tahay,” inuu xukumo. Baabuloon, Medo-Faaris, iyo Giriig dhammaantood waa la afgembin lahaa ilaa boqortooyadii Rooma; intii lagu jiray taariikhda boqortooyadaas afraadna, Masiixu wuu iman lahaa oo wuxuu dhisi lahaa boqortooyo. Isagu sidaas qudhiisu wuu sameeyey.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
Kii ugu horreeyey kuwii si degdeg ah quruunta u horseeday halaag wuxuu ahaa Sidqiyaah, oo ahaa boqorkoodii. Isagoo gebi ahaanba ka tegey talooyinkii Rabbiga ee nebiyada loo soo dhiibay, isagoo illoobay dayntii mahadnaqa ahayd ee uu ku lahaa Nebukhadnesar, isagoo jebiyey dhaartiisii adkayd ee daacadnimada oo uu ku maray magaca Rabbiga ah Ilaaha reer binu Israa’iil, boqorkii Yahuudah wuxuu ku caasiyey nebiyada, kii u samafalay, iyo Ilaahiisaba. Isagoo ku kibiraya waxmarnimadii xigmaddiisa, ayuu gargaar uga doontay cadawgii hore ee barwaaqada Israa’iil, “isagoo ergooyinkiisii u diraya Masar, inay isaga siiyaan fardo iyo dad badan.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Miyuu liibaani doonaa?’ ayuu Rabbigu ka weyddiiyey kii sidaas u khiyaaneeyey aaminnimo kasta oo quduus ah; ‘ma baxsan doonaa kii waxyaalahan sameeya? mise axdiga wuu jebin doonaa, dabadeedna waa la samatabbixin doonaa? Sida aan u noolahay, ayaa Sayidka Rabbiga ahi leeyahay, hubaal meeshuu joogo boqorkii isaga boqor ka dhigay, kii uu dhaartiisii quudhsaday, oo kii uu axdigiisii jebiyey, xataa isaga la jirkiisa, bartamaha Baabuloon gudaheeda ayuu ku dhiman doonaa. Fircoonna, isagoo wata ciidankiisa xoogga badan iyo dadkiisa tirada badan, dagaalka waxba uma tari doono isaga: … maaddaama uu dhaarta quudhsaday isagoo axdiga jebinaya, bal eeg, isagoo gacantiisa bixiyey oo waxyaalahan oo dhan sameeyey, ma baxsan doono.’ Yexesqeel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Maalintii xisaabta ugu dambaysa waxay u timid ‘amiirkii shar‑wadaha ahaa ee nijaasta’. ‘Ka qaad cimaamadda,’ ayaa Rabbigu xukumay, ‘oo saar taajka.’ Ilaa Masiixu qudhiisu boqortooyadiisa dhiso mooyaane, Yahuudah mar kale looma oggolaanayn inay boqor yeelato. ‘Waan afgembin doonaa, afgembin doonaa, afgembin doonaa iyada,’ ayaa ahaa amarkii Ilaah ee ku saabsanaa carshiga reer Daa’uud; ‘oo mar dambe ma jiri doonto, ilaa uu yimaado kan xaqa u leh; aniguna isaga ayaan siin doonaa.’ Yexesqeel 21:25–27.” Prophets and Kings, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller wuu saxsanaa, hase ahaatee fahamkiisu wuu koobnaa, waayo boqortooyadii Masiix dhisay markii uu dadka dhex socday ma ahayn boqortooyada dhulka ee ugu dambaysa. Weli waxaa jiri lahaa afar boqor ka dib boqortooyadii Roomaankii jaahilka ahaa. Si kastaba ha ahaatee, Masiix wuxuu iskutallaabta ka dhisay boqortooyada “nimcada,” laakiin boqortooyadaasi lagama taagin wakhtigii tobanka boqor ee Muujintii toddoba iyo tobnaad, lagumana taagin intii lagu jiray wakhtiga roobka dambe. Boqortooyada uu Masiix dhisayo maalmaha ugu dambeeya waa boqortooyadiisa “ammaanta.” Walaasha White waxay si toos ah uga hadashaa labadan boqortooyo.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Kooxdii Millerites waxay fahmeen in Masiixu boqortooyo dhisay intii lagu jiray taariikhda boqortooyadii afraad, taasna way ku saxsanaayeen, hase ahaatee fahamkoodu wuu koobnaa. Taariikhda boqortooyadii afraad, Masiixu wuxuu aasaasay boqortooyada “nimcada,” taariikhda boqortooyadii siddeedaadna wuxuu aasaasay boqortooyadiisa “ammaanta.” Taariikhdii uu aasaasay boqortooyada “nimcada,” Ruuxa Quduuska ah ayaa la soo daadiyey maalintii Bentekoste. Bentekostena waxay astaan u tahay daadinta roobka dambe, taariikhda uu ku aasaaso boqortooyadiisa “ammaanta.”
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Farriintii Bentakostiga waxay ahayd farriintii sarakicidda dhab ahaan u dhacday ee Masiixa. Farriinta roobka dambe, ugu yaraan qayb ahaan, waa farriinta sarakicidda astaanta ah ee uu metelo halxiraalaha nebiyadeed ee ah kan siddeedaad oo ka mid ah toddobada, kaas oo ku rumooba bahalka, iyo weliba labada gees ee bahalka dhulka. Boqortooyooyinka afraad iyo siddeedaad waa meesha Masiixu ka aasaaso boqortooyadiisa.
“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.
Warkii ay xerti ka sameeyeen magaca Rabbiga waxay ahayd mid si kasta oo tafatiran u sax ahayd, oo dhacdooyinkii ay tilmaamaysayna xilligaasba way socdeen. “Wakhtigu waa buuxsamay, oo boqortooyadii Ilaah waa dhow dahay,” ayaa ahayd farriintoodii. Markii uu dhammaaday “wakhtigii”—sagaal iyo lixdankii toddobaad ee Daniel 9, kuwaas oo ku ekaanayay Masiixa, “Kan la subkay”—Masiixu wuxuu helay subkidda Ruuxa ka dib baabtiiskiisii uu Yooxanaa kaga baabtiisay Urdun. Oo “boqortooyadii Ilaah” ee ay ku dhawaaqeen inay dhowdahayna waxaa la aasaasay dhimashadii Masiixa. Boqortooyadani may ahayn, sida loo baray inay rumaystaan, imbaraadooriyad dhulka ah. Sidoo kalena may ahayn boqortooyadaas mustaqbalka ah ee aan dhimanayn, oo la taagi doono marka “boqortooyada iyo taliska, iyo weynaanta boqortooyada samada oo dhan ka hoosaysa, la siin doono dadka quduusiinta Kan ugu sarreeya;” taas oo ah boqortooyo weligeed jiraysa, taas oo “xukunnada oo dhammi ay isaga u adeegi doonaan oo ay addeeci doonaan.” Daniel 7:27. Sida Kitaabka Quduuska ah loogu adeegsado, oraahda ah “boqortooyada Ilaah” waxaa loo isticmaalaa inay tilmaanto labadaba boqortooyada nimcada iyo boqortooyada ammaanta. Boqortooyada nimcada waxaa muuqaalkeeda inoo soo bandhiga Bawlos warqaddiisa Cibraaniyada. Markuu tilmaamay Masiixa, oo ah shafeecaha naxariista badan ee “la dareema itaal-darradeenna,” rasuulku wuxuu leeyahay: “Sidaas daraaddeed aynu si geesinnimo leh ugu soo dhowaanno carshiga nimcada, si aynu naxariis u helno, oo aynu u helno nimco ina caawisa wakhtiga baahida.” Cibraaniyada 4:15, 16. Carshiga nimcadu wuxuu metelaa boqortooyada nimcada; waayo jiritaanka carshi wuxuu ka dhigan yahay jiritaanka boqortooyo. Masaallo badan oo uu ku hadlay, Masiixu wuxuu adeegsadaa oraahda ah “boqortooyada jannada” si uu ugu tilmaamo shaqada nimcada rabbaaniga ah ee quluubta dadka.
“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.
Sidaas darteed carshiga ammaantu wuxuu u taagan yahay boqortooyada ammaanta; boqortooyadanina waxaa loola jeedaa erayadii Badbaadiyaha: “Marka Wiilka Aadanahu ku yimaado ammaantiisa, isaga iyo malaa’igaha quduuska ah oo dhanba, markaasuu ku fadhiisan doonaa carshiga ammaantiisa, oo hortiisana waxaa lagu soo ururin doonaa quruumaha oo dhan.” Matayos 25:31, 32. Boqortooyadani weli waa mid mustaqbal ah. Lama taagi doono ilaa imaatinka labaad ee Masiixa.
“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.
“Boqortooyada nimcadu waxaa la aasaasay isla markiiba ka dib dhicitaankii aadanaha, markii qorshe loo dejiyey furashada jinsiga dembilayaasha ah. Markaas waxay ku jirtay qasdiga Ilaah iyo ballanqaadkiisa; rumaysadkuna dadka ayuu ka dhigi karay muwaadiniinteeda. Habase yeeshee, si dhab ah looma dhisin ilaa dhimashadii Masiixa. Xataa ka dib markii uu bilaabay hawshiisii dhulka, Badbaadiyuhu, isagoo ka daalay madax-adaygga iyo mahadnaq-la’aanta dadka, wuu ka noqon kari lahaa allabarigii Kalvari. Getsemane gudaheeda, koobkii hoogga ayaa gacantiisa ku gariiray. Xataa markaas ayuu ka tirtiri kari lahaa dhididkii dhiigga ahaa ee fooddiisa, oo uga tegi kari lahaa jinsiga dembilayaasha ah inuu ku halligmo xumaantiisa. Haddii uu sidaas yeeli lahaa, ma jiri lahayn furasho dadka dhacay. Laakiin markii Badbaadiyuhu naftiisii bixiyey, oo neeftiisii ugu dambaysay ku dhawaaqay, ‘Waa dhammaatay,’ markaas ayaa rumoobidda qorshaha furashada la hubo. Ballanqaadkii badbaadada ee lammaanihii dembiga galay loogu sameeyey Ceeden waa la ansixiyey. Boqortooyadii nimcada, oo markii hore ku jirtay ballanqaadka Ilaah, markaas ayaa la dhisay.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
Sidaas daraaddeed dhimashadii Masiixa—dhacdadaas ay xertii u arkeen burburkii ugu dambeeyey ee rajadooda—ayaa ahayd tan ka dhigtay rajadaas mid weligeed sugan. In kastoo ay u keentay niyad-jab qadhaadh, haddana waxay ahayd gunaanadkii caddaynta muujinaysay in rumaysadkoodu sax ahaa. Dhacdadii iyaga ka buuxisay baroor iyo quus waxay ahayd tii albaabka rajada u furtay ilmo kasta oo Aadan ka dhashay, oo ay ku urursanaayeen nolosha mustaqbalka iyo farxadda weligeed ah ee dhammaan kuwa Ilaah aaminada u ah qarniyada oo dhan.
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Ujeeddooyinka naxariista aan dhammaadka lahayni waxay ku sii dhowaanayeen dhammaystirkooda, xataa iyagoo dhex maraya niyad-jabkii xertii. In kasta oo qalbiyadooda lagu kasbaday nimcada rabbaaniga ah iyo xoogga waxbariddiisa, isaga oo ‘u hadlay sidii aan nin kale weligii u hadlin,’ haddana dahabka saafiga ah ee jacaylkooda Ciise loo qabay waxaa ku dhex qasmay birta liidata ee kibirka dunyadeed iyo hamiga danaysiga ah. Xataa qolka Kormaridda, saacaddaas aadka u murugada badan markii Sayidkoodu uu durba gelayay hooska Getsemane, waxaa jiray ‘dood dhexdooda ka dhex dhacday oo ku saabsan kii ugu weyn loo aqoonsan lahaa.’ Luukos 22:24. Aragtidoodu waxay ka buuxday carshiga, taajka, iyo ammaanta, halka ay hortooda yiilleen ceebta iyo silicdii beerta, hoolkii xukunka, iyo iskutallaabtii Kalvari. Waxay ahayd kibirka qalbigooda, harraadkooda ammaanta dunyadeed, waxa ku hoggaamiyey inay si aad ah ugu dheganaadaan waxbariddii beenta ahayd ee wakhtigooda, iyo inay iska dhaafaan iyaga oo aan dheg u dhigin erayadii Badbaadiyaha ee muujinayey dabeecadda runta ah ee boqortooyadiisa, isla markaana tilmaamayey silicdiisa iyo dhimashadiisa soo socota. Oo qaladaadkani waxay keeneen imtixaankii—adkaa laakiin loo baahnaa—oo loo oggolaaday in lagu saxo. In kasta oo xertu ay si qalad ah u fahmeen micnaha farriintooda, oo ay ku guuldarraysteen inay arkaan rumoobidda wixii ay filayeen, haddana waxay ku wacdiyeen digniintii Ilaah iyaga siiyey, Rabbiguna wuu abaalmarin lahaa rumaysadkooda oo wuu maamuusi lahaa addeeciddooda. Iyaga ayaa lagu aamini lahaa hawsha ah inay quruumaha oo dhan ku dhawaaqaan injiilka ammaanta leh ee Rabbigooda sara kacay. Waxay ahayd in loo diyaariyo hawshan waayo-aragnimada iyaga ula muuqatay mid aad u qadhaadh loo oggolaaday.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Kitaabka Muujintii, “maanka xigmadda leh” wuxuu tiriyaa “tirada nin,” wuuna garanayaa in “ninka” uu sidoo kale yahay boqortooyadii siddeedaad, taas oo ka mid ah toddobada. “Ninkii dembiga” waa madaxa boqortooyada siddeedaad oo xukunta boqorrada iyo baayacmushtariyaasha dhulka, kuwaas oo toddobada kiniisadood ay la midoobaan si ay uga fogaadaan ceebta silica, kaas oo ku fadhiya biyo badan.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Oo wuxuu igu yidhi, Biyaha aad aragtay, ee ay dhilladu ku dul fadhido, waa dadyow, iyo badnaanno, iyo quruumo, iyo afaf. Muujintii 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“Ninkii dembiga” wuxuu talinayaa dunida siyaasadeed, maaliyadeed, diineed, iyo madaniga ah, iyo dadka oo dhan, marka laga reebo kuwa ka adkaaday bahalka, iyo sanamkiisa, iyo summaddiisa iyo tirada magiciisa.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Oo waxaan arkay wax u eg bad muraayad ah oo dab lagu qasay; oo kuwii ka adkaaday bahalkii, iyo sanamkiisii, iyo summaddiisii, iyo tirada magiciisaba, iyagoo taagan baddaas muraayadda ah, oo haya kataaradihii Ilaah. Oo waxay ku gabyeen gabaygii Muuse oo ahaa addoonkii Ilaah, iyo gabaygii Wanka, iyagoo leh, Shuqulladaadu waa weyn oo yaab badan yihiin, Rabbiyow Ilaaha Qaadirka ahow; jidadkaaguna waa caddaalad iyo run, Boqorkii quduusiinta. Muujintii 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
“Kuwa xigmadda leh” ee fahma “korodhka aqoonta,” marka Muujintii Ciise Masiix la furo shaabaddeeda, waa kuwa leh “fahan” oo “tiriya tirada bahalka, waayo waa tirada nin; tiradiisuna waa lix boqol iyo lixdan iyo lix.” “Fahankaas” wuxuu ka dhigan yahay qayb ka mid ah habka imtixaanka saddex-tallaabo ah ee had iyo goor dhaca marka Ciise furo shaabadda wax sii sheegid. Taas aawadeed ayaa loo xusay inay “guul ka gaadheen” “tirada magiciisa.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
In guul la helo waa in imtixaan laga gudbo, oo kuwa “xigmadda leh” ee “fahmaya” ayaa hela guusha ku xiran tirada 666, aayadduna sidoo kale waxay muujinaysaa inay jiraan siddeed boqortooyo, iyo in tan siddeedaad ay ka mid tahay toddobada. “Qarsoodigaas” waxaa lagu matalayaa Daanyeel cutubka labaad, waayo Daanyeel baryadiisu waxay ahayd inuu fahmo “qarsoodiga.” Muujinta ah inay jiraan siddeed boqortooyo, iyo in boqortooyada siddeedaad ay ka mid tahay toddobada, iyo in tirada boqortooyadaas ay tahay 666, waa qarsoodiga Daanyeel lagu matalay inuu baryadiisa ku helay, Daanyeelna wuxuu matalaa kuwa “xigmadda leh” ee Ilaah ee maalmaha ugu dambeeya.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daanyeel wuxuu matalaa “kuwa caqliga leh” ee maalmaha ugu dambeeya kuwaas oo loo furay sirta Daanyeel labaad, sirtuna waa muujinta ah in tixraaca ugu dambeeya iyo kan ugu horreeya ee boqortooyooyinka nebinnimada Kitaabka ku qoran uu yahay in sawirka ku jiraan siddeed boqortooyo. Muujintaasu waxay adkaynaysaa fahamkii Milleriyiinta ee Daanyeel cutubka labaad, hase ahaatee waxay ifaysaa toban jeer ka sii dhalaal badan marka la garto. Iftiinkeedaas, isagoo toban jeer ka sii dhalaal badan, wuxuu matalaa imtixaan ay “kuwa caqliga leh” kaga guulaystaan; waayo, boqortooyada siddeedaad oo ka mid ah toddobada, waa sidoo kale boqortooyada lixaad oo ah isbahaysi saddex-geesood ah oo ka kooban masduulaagga, bahalka, iyo nebiga beenta ah. Sidaas darteed, masduulaagga, bahalka, iyo nebiga beenta ahi dhammaantood waa boqortooyada lixaad, waxayna si wadajir ah u metelaan 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebukadnesar waxaa lagu tijaabiyey muujintii Daanyeel cutubka labaad, wuuna ku dhacay imtixaankaas. Daanyeel labaad gudaheeda, Daanyeel wuxuu matalaa “kuwa xigmadda leh” ee ka gudba imtixaanka ku saabsan qarsoodiga sanamka. Nebukadnesar cutubka saddexaad wuxuu matalaa kuwa sharka leh ee ku dhaca isla imtixaankaas. Nebukadnesar, isagoo ah boqorkii ugu horreeyey ee boqortooyadii ugu horraysay, wuxuu matalaa boqorkii ugu dambeeya ee boqortooyadii ugu dambaysay. Sidaa darteedna wuxuu matalaa “ninka dembiga,” ninka wax sii sheegidda ee toddobada kiniisadood ay qabtaan. Aadmiga waxaa la abuuray maalintii lixaad, sidaas darteed tirada lixna waa tirada binu-aadmiga. Tirada Nebukadnesar waa lix. Nebukadnesar wuxuu ku dhacay imtixaankii tirada 666, wuxuuna matalay kuwa sharka leh ee maalmaha ugu dambeeya. Isagoo calaamad u ah ninka dembiga, tiradiisu waa lix.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Boqor Nebukadnesar wuxuu sameeyey sanam dahab ah, oo dhererkiisu ahaa lixdan dhudhun, ballaciisuna lix dhudhun; oo wuxuu ka taagay bannaanka Dura, ee gobolkii Baabuloon. Daanyeel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Sanamka dahabka ahu waxay dhererkeedu ahaa lixdan dhudhun, ballaadhkeeduna lix dhudhun, waxaana sameeyey Nebukadnesar, kaasoo tiradiisu tahay lix. Sanamkaas waxaa loo taagay kacdoon ka dhan ah iftiinkii sanamka cutubka labaad, oo sharraxaadda saddex-geesoodka ah ee sanamka, marka aad garato in tirada Nebukadnesar ay tahay lix, waxay u dhigantaa lix, lix, lix.
We will continue this study in the next article.
Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Fikirka ah in la dhiso boqortooyo iyo silsilad boqortooyo oo sii jiri doonta weligeed, waxay si xoog leh u soo jiidatay taliyaha xoogga badan ee ay quruumaha dhulku kari waayeen inay hortiisa istaagaan. Isagoo leh xamaasad ka dhalatay damac aan xuduud lahayn iyo kibir naf-jacayl ah, ayuu la tashi la galay nimankiisii xigmadda lahaa si loo ogaado sida tan loo hirgelin karo. Iyagoo illoobay daryeelladii yaabka lahaa ee la xidhiidhay riyadii sanamka weyn; iyagoo sidoo kale illoobay in Ilaaha reer binu Israa’iil, addoonkiisii Daanyeel u soo maray, uu si cad u muujiyey macnaha sanamka; iyo in fasiraaddan la xidhiidha ay nimankii waaweynaa ee boqortooyadu kaga badbaadeen dhimasho ceeb leh; iyagoo wax walba illoobay marka laga reebo doonistooda ah inay dhistaan awooddooda iyo sarrayntooda, boqorkii iyo la-taliyayaashiisii dawladeed waxay go’aansadeen in ay si kasta oo suuragal ah ugu dadaali doonaan inay Baabuloon kor u qaadaan sidii tan ugu sarraysa, uguna mudan daacadnimo caalami ah.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Matalkii astaanta ahayd ee Ilaah boqorka iyo dadka ugu muujiyey qasdigiisa ku saabsan quruumaha dunida, ayaa haddana laga dhigay mid u adeegta ammaanta awoodda aadanaha. Fasiraaddii Daanyeel waa la diidi lahaa oo la illoobi lahaa; runta waa la qaldi lahaa oo si khaldan baa loo adeegsan lahaa. Astaantii Samadu u dejisay inay maskaxda dadka u kala bixiso dhacdooyinka muhiimka ah ee mustaqbalka, ayaa loo adeegsan lahaa in lagu horjoogsado faafidda aqoonta uu Ilaah doonayey in dunidu hesho. Sidaas daraaddeed, xeeladaha rag damac-weyni ku jiraan ayuu Shayddaan ku doonayey inuu ku carqaladeeyo qasdiga rabbaaniga ah ee jinsiga aadanaha. Cadowga binu-aadmigu wuu ogaa in runta aan qalad lagu qasin ay tahay xoog weyn oo wax badbaadiya; laakiin marka loo adeegsado in naf la sarraysiiyo oo lagu hormariyo mashaariicda dadka, waxay isu beddeshaa awood shar leh.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Kaydkiisii hodanka ahaa ee khasnadihiisa, Nebukadnesar wuxuu amray in la sameeyo sanam weyn oo dahab ah, kaas oo astaamihiisa guud ahaan la mid ahaa kii riyada lagu arkay, marka laga reebo hal qodob oo ku saabsan walaxda laga sameeyey. Inkasta oo ay caado u lahaayeen matalaado aad u qurux badan oo ilaahyadooda jaahiliga ah, haddana reer Kaldayiin weligood hore uma ay samayn wax sidaa u cajaa’ib badan oo haybad leh sida taalladan dhalaalaysa, oo dhererkeedu ahaa lixdan dhudhun, ballaceeduna lix dhudhun. Mana aha wax lala yaabo in dal ay caabudidda sanamadu si guud ugu baahsanaayeen, sawirkan quruxda badan oo qaali ah ee bannaanka Duura, oo matalayay ammaanta Baabuloon iyo weynaanteeda iyo xooggeeda, loo quduus yeelo inuu noqdo shay la caabudo. Sidaas darteedna arrintaas waa la diyaariyey, waxaana baxay amar sheegaya in maalinta quduus-ka-dhigista dhammaan ay muujiyaan daacadnimadooda ugu sarraysa ee ay u hayaan awoodda Baabuloon iyagoo ku sujuudaya sanamka hortiisa.” Prophets and Kings, 504, 505.