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.
Ezihlokweni zeshumi nesikhombisa nezeshumi nesishiyagalombili zeSambulo, ingelosi iletha kuJohane umbono wokwahlulelwa kobupapa. Ekuchithweni kokwahlulelwa kwalo kokugcina, imibuso yesiprofetho seBhayibheli imelwe.
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.
Nansi ingqondo enokuhlakanipha. Amakhanda ayisikhombisa ayizintaba eziyisikhombisa, ehlezi phezu kwazo owesifazane. Futhi kukhona amakhosi ayisikhombisa: amahlanu awile, nelilodwa likhona, kanti elinye alikafiki; futhi lapho lifika, limelwe ukuqhubeka isikhashana nje. Nesilo esasikhona, kepha esingasekho, sona uqobo lwaso singesesishiyagalombili, futhi singesalawo ayisikhombisa, siya ekubhubheni. IsAmbulo 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.
UJohane wayethuthwe ngokomoya wayiswa ku-1798, lapho ayalelwa khona ukuthi amakhanda ayisikhombisa esilo esasithwele owesifazane wobupapa ayengamakhosi ayisikhombisa. Inkosi ingumbuso, futhi umbuso ubuye ube yikhanda esiprofethweni seBhayibheli. Ngo-1798, imibuso emihlanu yayisiwile, kanti munye wawubusa ngaleso sikhathi. Umbuso wesikhombisa wawusengowesikhathi esizayo, futhi wawumelwe ngamakhosi ayishumi. Khona-ke uJohane waziswa ukuthi umbuso wesishiyagalombili wawuyisilo sobupapa, esasingowalawo ayisikhombisa. Ubupapa babungumbuso wesihlanu, futhi babethole isilonda esibulalayo, ukuze kuthi lapho isilonda sabo esibulalayo sesiphulukiswa, bube sebuya bube yikhanda lesishiyagalombili elingelalawo ayisikhombisa.
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.
KuDaniyeli isahluko sesibili, imibuso emine yokuqala yiBabiloni, iMede nePheresiya, iGreki neRoma. Leyo mibuso emine engokoqobo imele futhi imibuso emine kamoya, futhi ndawonye ikhomba amakhosi ayisishiyagalombili, noma amakhanda, eSambulo seshumi nesikhombisa, ngokuba uJesu njalo ufanekisa ukuphela kwento ngokuqala kwento. UDaniyeli isahluko sesibili ungukukhulunywa kokuqala ngemibuso yesiprofetho seBhayibheli, futhi iSambulo seshumi nesikhombisa ingokokugcina, ngakho-ke kufanele ivumelane, ngokuba uNkulunkulu akaguquki nanini.
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.
Umbuso wesihlanu owawuwile ngo-1798 kwakuyiBhabhiloni elingokomoya, upapa. Umbuso wesithupha owawusemandleni ngo-1798 kwakuwumbuso onezimpondo ezimbili owawufanekiselwe ngaphambili ngumbuso onezimpondo ezimbili wamaMede namaPheresiya. Umbuso wesikhombisa, oqukethe amakhosi ayishumi, okwakuthi ngo-1798 ayengakafiki, unguhulumeni womhlaba wonke, owawufanekiselwe ngaphambili yiGrisi, uhulumeni womhlaba wonke ka-Aleksanda Omkhulu. Inhloko yesishiyagalombili, eyayivela kwabeyisikhombisa, kwakuwumbuso wesihlanu owawunenxeba elibulalayo, kodwa wabuye waphila lapho inxeba elibulalayo seliphulukisiwe.
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.
Ukwahlulelwa kwesifebe esikhulu kwenzeka “ngesikhathi” senhlekelele yomthetho weSonto, okungukuthi, inkathi yesikhathi eqala ngomthetho weSonto e-United States futhi iqhubeke emlandweni kuze kuvalwe isikhathi somusa wesintu. Kuleso “sikhathi,” esikhonjiswa kuDaniyeli ngokuthi “izinsuku zalawo makhosi”, uNkulunkulu uyakumisa umbuso waKhe. Kuleso “sikhathi” imvula yokugcina iyathululwa.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Imvula yamuva iyeza phezu kwalabo abahlanzekile—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.” Spalding and Magan, 3.
“Lapho izingelosi ezine ziyekelela, uKristu uyomisa umbuso waKhe. Akekho oyokwamukela imvula yakamuva ngaphandle kwalabo abenza konke abangakwenza.” 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.
Ukuthululwa kwemvula yakamuva kuqhubeka ngesigaba ngesigaba, ngoba kuhambisana nokwahlulela, futhi ukwahlulela nako kuqhubeka ngesigaba ngesigaba. AmaMillerite ayeqonda ukuthi ayephila ezinyaweni zesithombe sikaDaniyeli isahluko sesibili. Akholelwa ukuthi iRoma yayingumbuso wokugcina womhlaba, futhi ayeqinisile, kodwa eqondweni lawo ayelinganiselwe.
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.
“Ezinsukwini zalawa makhosi,” kuyenzeka emlandweni wombuso waseRoma, kodwa akuwona umlando weRoma yobuqaba noma weRoma yobupapa; kungumlando weRoma yesimanje. AmaMillerite asebenzisa iRoma yobuqaba neRoma yobupapa njengombuso owodwa, futhi ngokwenza kanjalo asebenzisa indima encwadini kaHezekeli ephathelene nenkosi yokugcina yakwaJuda (uZedekiya), ukuze asekele ukuqonda kwawo.
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.
Wena-ke, nkosana yakwa-Israyeli engcolileyo nebi, osuku lwayo selufikile, lapho ububi buyakufinyelela ekugcineni kwabo, usho kanje uJehova uNkulunkulu, susa isigqoko sobukhosi, ukhumule umqhele; lokhu akusayikuba njengakuqala; phakamisa ophansi, wehlise ophakemeyo. Ngiyakuwubhidliza, ngiwubhidlize, ngiwubhidlize; futhi awusayikuba khona, kuze kufike yena onelungelo lawo; futhi ngiyakumnika wona. Hezekeli 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.
Kusukela kuZedekiya kwakuyoba khona imibuso emithathu eyayizoba “gumbuqelwa,” eyayiyoholela kuKristu, “okungelungelo lakhe,” ukuba abuse. IBabiloni, iMede nePheresiya, kanye neGrisi, kwakuyogumbuqelwa konke kuze kufike umbuso waseRoma; futhi phakathi nomlando walowo mbuso wesine, uKristu wayeyokuza amise umbuso. Wakwenza ngempela lokho.
“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.’
“Phakathi kwababeholela isizwe ngokushesha ekubhujisweni, owayevelele kunabo bonke kwakunguZedekiya inkosi yabo. Eshiya ngokuphelele izeluleko zikaJehova njengoba zazinikezwe ngabaprofethi, ekhohlwa isikweletu sokubonga ayemkweleta uNebukhadinezari, ephula isifungo sakhe esiqinile sokwethembeka ayesifungé egameni leNkosi uNkulunkulu ka-Israyeli, inkosi yakwaJuda yahlubuka kubaprofethi, kumenzi wokuhle wayo, nakuNkulunkulu wayo. Ngokuyize kobuhlakani bayo uqobo yaphendukela ukuyofuna usizo esitheni sasendulo sempumelelo ka-Israyeli, “ithuma izithunywa zayo eGibhithe, ukuba zimnike amahhashi nabantu abaningi.”
“‘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.
“‘Uyophumelela na?’ kubuza iNkosi mayelana nalowo owayekhaphele ngaleyo ndlela ngokweyisa konke ukwethembeka okungcwele; ‘uyakuphunyuka yini owenza izinto ezinjalo? noma uyakwephula isivumelwano, akhululwe na? Njengokuba ngiphila, isho iNkosi uJehova, impela endaweni lapho kuhlala khona inkosi eyamenza inkosi, isifungo sayo asidelela, nesivumelwano sayo asiphula, yebo kanye nayo phakathi kweBhabhiloni uyakufa. Futhi uFaro, nebutho lakhe elinamandla nesixuku sakhe esikhulu, akayikumenzela lutho empini: … njengoba adelela isifungo ngokwephula isivumelwano, bheka, esenikele isandla sakhe, futhi enze zonke lezi zinto, akayikuphunyuka.’ Hezekeli 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.
“Kule nkosana embi ‘engcolile’ kwase kufikile usuku lokwahlulelwa kokugcina. ‘Susa umqhele wobupristi,’ kumemezela iNkosi, ‘ukhumule umqhele wobukhosi.’ UJuda wayengeke aphinde avunyelwe ukuba nenkosi kuze kube yilapho uKristu uqobo emisa umbuso waKhe. ‘Ngiyakuwugumbuqela phansi, ngiwugumbuqele phansi, ngiwugumbuqele phansi,’ kwaba yisimemezelo saphezulu mayelana nesihlalo sobukhosi sendlu kaDavide; ‘futhi awusayikuba khona, kuze kufike Yena onelungelo laso; futhi ngizomnika sona.’ Hezekeli 21:25–27.” Abaprofethi naMakhosi, 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.
UMiller wayeqinisile, kodwa ukuqonda kwakhe kwakunemingcele, ngoba umbuso uKristu awumisa lapho ehamba phakathi kwabantu wawungewona umbuso wokugcina wasemhlabeni. Kwakusekhona amakhosi amane emva kombuso weRoma yobuqaba. Nokho uKristu wamisa ngempela umbuso “womusa” esiphambanweni, kodwa lowo mbuso awuzange umiswe ezinsukwini zamakhosi ayishumi eSambulo isahluko seshumi nesikhombisa, futhi awuzange umiswe ngesikhathi semvula yokugcina. Umbuso uKristu awumisayo ezinsukwini zokugcina ungumbuso wakhe “wenkazimulo.” USister White ukhuluma ngokuqondile ngayo yomibili le mibuso.
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.”
AmaMillerite aqonda ukuthi uKristu wamisa umbuso phakathi nomlando wombuso wesine, futhi ayelungile, kodwa ayenomkhawulo ekuqondeni kwawo. Emlandweni wombuso wesine, uKristu wamisa umbuso “womusa,” kanti emlandweni wombuso wesishiyagalombili, wamisa umbuso wakhe “wenkazimulo.” Emlandweni lapho amisa khona umbuso “womusa,” uMoya oNgcwele wathululwa ngePentekoste. IPentekoste imele ngokomfanekiso ukuthululwa kwemvula yokugcina, emlandweni lapho emisa khona umbuso wakhe “wenkazimulo.”
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.
Umlayezo wePhentekoste wawuwumyalezo wokuvuka kukaKristu kwangempela. Umlayezo wemvula yokugcina, okungenani ngokwengxenye, uwumyalezo wokuvuka okungokomfanekiso okumelelwa yimfumbe yesiprofetho yokuthi owesishiyagalombili, ovela kwabayisikhombisa, ogcwaliseka esilwaneni, kanye nezimpondo ezimbili zesilo somhlaba. Umbuso wesine nowesishiyagalombili yilapho uKristu emisa khona umbuso waKhe.
“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.
“Isimemezelo esasenziwa ngabafundi egameni leNkosi sasinembile ngokuphelele kukho konke, futhi izehlakalo esasikhomba kuzo zazisenzeka ngaleso sikhathi. ‘Isikhathi sigcwalisekile, nombuso kaNkulunkulu useduze,’ kwakuyilowo myalezo wabo. Ekupheleni ‘kwesikhathi’—amasonto angamashumi ayisithupha nesishiyagalolunye kaDaniyeli 9, ayefanele afinyelele kuMesiya, ‘Ogcotshiweyo’—uKristu wayesethole ukugcotshwa koMoya emva kokubhapathizwa kwakhe nguJohane eJordani. Futhi ‘umbuso kaNkulunkulu’ abawumemezela njengoseduze wamiswa ngokufa kukaKristu. Lo mbuso wawungewona, njengoba babefundiswe ukukholwa, umbuso wasemhlabeni. Futhi wawungewona lowo mbuso wesikhathi esizayo, ongafi, oyomiswa lapho ‘umbuso nokubusa, nobukhulu bombuso phansi kwezulu lonke, kuyakunikwa abantu abangcwele boPhezukonke;’ lowo mbuso ongunaphakade, lapho ‘yonke imibuso iyakumkhonza, imlalele.’ Daniyeli 7:27. Njengoba lisetshenziswe eBhayibhelini, ibinzana elithi ‘umbuso kaNkulunkulu’ lisetshenziselwa ukubhekisela kokubili embusweni womusa nasembusweni wenkazimulo. Umbuso womusa uvezwa nguPawulu encwadini eya kumaHeberu. Emva kokukhomba kuKristu, umlamuleli onozwelo ‘ozwelana nobuthakathaka bethu,’ umphostoli uthi: ‘Masisondele-ke ngesibindi esihlalweni sobukhosi somusa, ukuze samukele isihe, sifumane nomusa.’ Heberu 4:15, 16. Isihlalo sobukhosi somusa simelela umbuso womusa; ngokuba ukuba khona kwesihlalo sobukhosi kusho ukuba khona kombuso. Eziningi zezaga zakhe uKristu usebenzisa ibinzana elithi ‘umbuso wezulu’ ukubhekisela emsebenzini womusa wobuNkulunkulu ezinhliziyweni zabantu.”
“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.
“Ngakho-ke isihlalo sobukhosi senkazimulo simelela umbuso wenkazimulo; futhi lo mbuso kubhekiselwa kuwo emazwini oMsindisi athi: ‘Nxa iNdodana yomuntu isifika ngenkazimulo yayo, nezingelosi zonke ezingcwele inazo, khona iyakuhlala esihlalweni sobukhosi senkazimulo yayo; futhi phambi kwayo kuyakubuthelwa zonke izizwe.’ Mathewu 25:31, 32. Lo mbuso useza. Awuyikumiswa kuze kube sekufikeni kwesibili kukaKristu.
“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.
“Umbuso womusa wamiswa ngokushesha emva kokuwa komuntu, lapho kwahlelwa isu lokuhlengwa kohlanga olunecala. Khona-ke wawukhona enhlosweni nangesithembiso sikaNkulunkulu; futhi ngokukholwa, abantu babengaba yizakhamuzi zawo. Nokho wawungakamiselwa ngokuphelele kwaze kwaba sekufeni kukaKristu. Ngisho nangemva kokungena emsebenzini waKhe wasemhlabeni, uMsindisi, ekhathele yinkani nokungabongi kwabantu, wayengase ahoxe emhlatshelweni waseKalvari. EGethsemane indebe yosizi yathuthumela esandleni saKhe. Wayengase ngisho nangaleso sikhathi esule umjuluko wegazi ebunzini baKhe, ashiye uhlanga olunecala lubhubhe ebubini balo. Ukube wayekwenzile lokhu, kwakungeke kube khona ukuhlengwa kwabantu abawile. Kodwa lapho uMsindisi enikela ukuphila kwaKhe, futhi ngomoya waKhe wokugcina ememeza, ‘Sekuphelile,’ khona-ke ukugcwaliseka kwecebo lokuhlengwa kwaqinisekiswa. Isithembiso sensindiso esanikwa labo bobabili abonayo e-Edene saqinisekiswa. Umbuso womusa, owawukhona ngaphambili ngesithembiso sikaNkulunkulu, wamiswa khona-ke.”
“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.
“Ngakho ukufa kukaKristu—ona kanye umcimbi abafundi ababewubheke njengokubhujiswa kokugcina kwethemba labo—kwaba yilokho okwalwenza lwaqinisekiswa ingunaphakade. Nakuba kwakubalethele ukudumala okubuhlungu, kwakuyisiqongo sobufakazi sokuthi ukukholwa kwabo kwakulungile. Umcimbi owababhebhethekisa ukulila nokuphelelwa yithemba waba yilowo owavulela wonke umntwana ka-Adamu umnyango wethemba, nowagxila kuwo ukuphila kwesikhathi esizayo nenjabulo yaphakade yabo bonke abathembekileyo bakaNkulunkulu kuzo zonke izinkathi.”
“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.
“Izinjongo zesihawu esingapheli zazisondela ekugcwalisekeni kwazo, ngisho naphakathi kokudumala kwabafundi. Nakuba izinhliziyo zabo zazinqotshwe ngumusa namandla emfundo yaKhe yobunkulunkulu, Yena ‘owakhuluma njengokungakaze kukhulume muntu,’ nokho kwakuxubene negolide elimsulwa lothando lwabo ngoJesu, insimbi exubile embi yokuzidla kwezwe nezifiso zobugovu. Ngisho nasegumbini lePhasika, ngalelo hora elinesizotha lapho iNkosi yabo yayisivele ingena emthunzini waseGetsemane, kwakukhona ‘ukuphikisana phakathi kwabo ngokuthi ngubani kubo ongathiwa mkhulu.’ Luka 22:24. Umbono wabo wawugcwele isihlalo sobukhosi, nomqhele, nenkazimulo, kuyilapho phambi kwabo kwakulele ihlazo nobuhlungu bensimu, nendlu yokwahlulela, nesiphambano saseKalvari. Kwakuyikukhukhumala kwezinhliziyo zabo, ukulangazelela kwabo inkazimulo yezwe, okwakubaholele ekunamatheleni ngokuqinile kangaka emfundisweni yamanga yesikhathi sabo, nasekudedeleni bengayinaki inkulumo yoMsindisi eyayiveza isimo sangempela sombuso waKhe, futhi ikhomba ngaphambili ekuhluphekeni nasekufeni kwaKhe. Futhi la maphutha aholela ovivinyweni—olubukhali kodwa olwaludingeka—olwavunyelwa ukuze kulungiswe bona. Nakuba abafundi babeyiphambanisile incazelo yomyalezo wabo, futhi behlulekile ukuqonda okulindelwe yibo, nokho babeshumayele isixwayiso ababesinikwe nguNkulunkulu, futhi iNkosi yayiyoklomelisa ukholo lwabo futhi ihloniphe ukulalela kwabo. Kwakuzonikelwa kubo umsebenzi wokumemezela kuzo zonke izizwe ivangeli lenkazimulo leNkosi yabo evukileyo. Kwakungukubalungiselela lo msebenzi ukuba kuvunyelwe leso sehlo esasibonakala kubo sibaba kakhulu.” 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.
Encwadini yesAmbulo, “ingqondo enokuhlakanipha” ibala “inani lomuntu”, futhi iyaqaphela ukuthi “umuntu” futhi ungumbuso wesishiyagalombili, ongowabeyisikhombisa. “Umuntu wesono” uyinhloko yombuso wesishiyagalombili obusa amakhosi nabathengisi bomhlaba, amaBandla ayisikhombisa azihlanganisa nabo ukuze agweme ihlazo lokushushiswa, futhi ohlezi phezu kwamanzi amaningi.
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.
Wayesethi kimi: Amanzi owabonayo, lapho kuhlezi khona isifebe, ayizizwe, nezixuku, nezizwe, nezilimi. IsAmbulo 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.
“Umuntu wesono” ubusa phezu kwezwe lezombusazwe, lezezimali, lenkolo, nelomphakathi, nabo bonke abantu, ngaphandle kwalabo abathole ukunqoba phezu kwesilo, nomfanekiso waso, nophawu lwaso nenani legama laso.
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.
Ngase ngibona okungathi ulwandle lwengilazi oluxutshwe nomlilo; nalabo ababenqobile phezu kwesilo, naphezu komfanekiso waso, naphezu kophawu lwaso, naphezu kwenani legama laso, bemi phezu kolwandle lwengilazi, benezintambo zikaNkulunkulu. Base becula ingoma kaMose inceku kaNkulunkulu, nengoma yeWundlu, bethi: Mikhulu futhi iyamangalisa imisebenzi yakho, Nkosi Nkulunkulu Somandla; zilungile futhi ziqinisile izindlela zakho, wena Nkosi yabangcwele. IsAmbulo 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.”
“Abahlakaniphileyo” abaqonda “ukwanda kolwazi,” lapho Isambulo sikaJesu Kristu sesivuliwe izimpawu, yilabo “abanokuqonda” futhi “ababalayo inani lesilo; ngokuba liyinani lomuntu; nenani laso lingamakhulu ayisithupha namashumi ayisithupha nesithupha.” Lokho “kuqonda” kumelela ingxenye yenqubo yokuvivinywa enezinyathelo ezintathu ehlala yenzeka lapho uJesu evula izimpawu zesiprofetho. Yingakho kuphawulwa ukuthi “banqobile” “inani legama laso.”
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.
Ukuzuza ukunqoba kuwukudlula esivivinyweni, futhi labo “abahlakaniphileyo” “abaqondayo” bathola ukunqoba okuhlobene nenombolo 666, futhi lelo vesi libuye lichaze ukuthi kunemibuso eyisishiyagalombili, nokuthi owesishiyagalombili uvela kweyisikhombisa. Leyo “mfihlakalo” imelwe kuDaniyeli isahluko sesibili, ngoba umkhuleko kaDaniyeli wawungowokuqonda “imfihlakalo.” Isambulo sokuthi kunemibuso eyisishiyagalombili, nokuthi umbuso wesishiyagalombili uvela kweyisikhombisa, nokuthi inombolo yalowo mbuso ingu-666, siyimfihlakalo uDaniyeli amelwe njengoyitholayo ngomkhuleko wakhe, futhi uDaniyeli umelela “abahlakaniphileyo” bakaNkulunkulu bezinsuku zokugcina.
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.
UDaniyeli umelela “abahlakaniphileyo” bezinsuku zokugcina abambulwe kubo imfihlo kaDaniyeli isahluko sesibili, futhi leyo mfihlo iyisambulo sokuthi ukubhekisela kokugcina nokokuqala emibusweni yesiprofetho seBhayibheli kungukuthi kunezimbumba zombuso eziyisishiyagalombili emfanekisweni. Leso sambulo sigcina ukuqonda kwamaMillerite kukaDaniyeli isahluko sesibili kuqinile, kodwa sikhanya ngokuphindwe kayishumi nakakhulu, lapho sesibonakele. Ukukhazimula kwaso, ngokuba kukhanya ngokuphindwe kayishumi, kumelela uvivinyo abathi “abahlakaniphileyo” balunqoba, ngoba umbuso wesishiyagalombili, ongowabayisikhombisa, futhi ungumbuso wesithupha oyinyunyana ephindwe kathathu yodrako, yesilo, kanye nomprofethi wamanga. Ngalokho, udrako, isilo, nomprofethi wamanga bonke bangumbuso wesithupha, futhi ndawonye bamele u-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.
UNebukadinesari wavivinywa ngesambulo sikaDaniyeli isahluko sesibili, futhi wehluleka kulolo vivinyo. KuDaniyeli isahluko sesibili, uDaniyeli umele “abahlakaniphileyo” abaphumelela ovivinyweni lwemfihlo yomfanekiso. UNebukadinesari esahlukweni sesithathu umele ababi abahluleka kulolo vivinyo olufanayo impela. UNebukadinesari, njengenkosi yokuqala yombuso wokuqala, umele inkosi yokugcina yombuso wokugcina. Ngakho-ke umele “umuntu wesono,” umuntu wesiprofetho amabandla ayisikhombisa abamba kuye. Umuntu wadalwa ngosuku lwesithupha, ngakho-ke inani lesithupha liyinani lesintu. Inani likaNebukadinesari liyisithupha. UNebukadinesari wehluleka ovivinyweni lwenani elingu-666, futhi wamela ababi bezinsuku zokugcina. Njengophawu lomuntu wesono, inani lakhe liyisithupha.
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.
INkosi uNebukadinesari yenza isithombe segolide, ubude baso babuyizingalo ezingamashumi ayisithupha, nobubanzi baso buyingalo eziyisithupha; wasimisa ethafeni laseDura, esifundazweni saseBabiloni. Daniyeli 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.
Isithombe segolide sasingamakhubhithi angamashumi ayisithupha ngobude, nangamakhubhithi ayisithupha ngobubanzi, futhi senziwa nguNebukadinezari, onenombolo yakhe iyisithupha. Lesi sithombe samiswa ngokuvukela ukukhanya kwesithombe sesahluko sesibili, futhi incazelo yesithombe ephindwe kathathu, lapho uqonda ukuthi inombolo kaNebukadinezari iyisithupha, ilingana noyisithupha, oyisithupha, oyisithupha.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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.
“Umqondo wokumisa umbuso kanye nobukhosi obuyakuhlala phakade wamthinta kakhulu umbusi onamandla, phambi kwezingalo zakhe izizwe zomhlaba ezazingakwazanga ukuma. Ngokushisekela okwazalwa yisifiso esingenamingcele kanye nokuzidla kobugovu, wangena ekubonisaneni nezazi zakhe ngokuthi lokhu kungafezeka kanjani. Esekhohliwe ukuphatha okumangalisayo okuhlobene nephupho lomfanekiso omkhulu; esekhohliwe futhi ukuthi uNkulunkulu wakwa-Israyeli ngenceku yaKhe uDaniyeli wayekucacisile ukubaluleka kwalowo mfanekiso, nokuthi ngokuhambisana naleyo ncazelo amadoda amakhulu ombuso ayesindiswe ekufeni okuyihlazo; esekhohliwe konke ngaphandle kwesifiso sabo sokumisa amandla abo kanye nobukhosi babo, inkosi nabeluleki bayo bombuso banquma ukuthi ngazo zonke izindlela ezingenzeka babezolwela ukuphakamisa iBhabhiloni njengeliphakeme kunakho konke, nelifanele ukwethembeka kwendawo yonke.”
“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.
“Umfanekiso oyisifanekiselo uNkulunkulu ayembule ngawo enkosini nakubantu inhloso yaKhe ngezizwe zomhlaba, manje wawuzokwenziwa ukuba usebenzele ukukhazinyuliswa kwamandla omuntu. Ukuhumusha kukaDaniyeli kwakuzokwenqatshwa futhi kukhohlwe; iqiniso lalizohunyushwa ngokungeyikho futhi lisetshenziswe ngokungeyikho. Uphawu olwaklanywa yiZulu ukuze lwembulele izingqondo zabantu izehlakalo ezibalulekile zesikhathi esizayo, lwaluzosetshenziswa ukuvimbela ukusakazeka kolwazi uNkulunkulu ayefisa ukuba izwe lulemukele. Kanjalo, ngamacebo abantu abanesifiso sokuziphakamisa, uSathane wayefuna ukuvimbela inhloso yobunkulunkulu ngesintu. Isitha sesintu sasazi ukuthi iqiniso elingaxutshaniswanga nephutha lingamandla amakhulu okusindisa; kodwa ukuthi lapho lisetshenziswa ukuphakamisa umuntu siqu nokufeza amacebo abantu, liba ngamandla obubi.”
“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.
“Ngomcebo wakhe omkhulu oyinqolobane, uNebukhadinezari wenza ukuba kwenziwe umfanekiso omkhulu wegolide, ofana ngezici zawo ezivamile nalowo owabonwa embonweni, ngaphandle kwento eyodwa kuphela, okuyimpahla owakhiwa ngayo. Njengoba amaKhaledi ayesejwayele izifanekiso ezinhle nezinkulu zonkulunkulu bawo bezizwe, ayengakaze ngaphambili akhiqize lutho oluhlaba umxhwele nolunesithunzi njengalesi sithombe esicwebezelayo, esasingamamitha angamashumi ayisithupha ukuphakama futhi siyisithupha ububanzi. Futhi akumangalisi ukuthi ezweni lapho ukukhonza izithombe kwakusakazeke kubo bonke, lowo mfanekiso omuhle nowegugu elingenakulinganiswa esigodini saseDura, omelela inkazimulo yaseBabiloni nobukhazikhazi namandla ayo, wanikelwa njengento yokukhonzwa. Ngakho-ke kwalungiselelwa lokho, futhi kwaphuma isimemezelo sokuthi ngosuku lokunikelwa kwawo bonke babeyakubonakalisa ukwethembeka kwabo okuphezulu kakhulu emandleni aseBabiloni ngokukhothama phambi komfanekiso.” Prophets and Kings, 504, 505.