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# The Book of Daniel - Number Sixty

Buku Daniel - Enam Puluh

Daniel’s Prayer and the Secret of the Eighth Kingdom: A Last Days Revelation

Umthandazo kaDaniyeli neMfihlo yoMbuso weSishiyagalombili: IsAmbulo Sezinsuku Zokugcina

Author

Jeff Pippenger

Published

January 24, 2024

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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.

Ka kuphunziro ka khumi na kasanu na ka khumi na cisanu na cimo ka Chivumbulutso, malaika akulasilila Yohane masomphenya gha cheruzgo cha upapa. Mu kufumiskika kwa cheruzgo chake chaumaliro, maufumu gha uchimi wa mu Baibolo ghakwimiriskika.

> 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.

> ဤအရာ၌ ဉာဏ်ပညာရှိသောစိတ် ရှိ၏။ ခေါင်းခုနစ်ခုသည် မိန်းမထိုင်လျက်ရှိသော တောင်ခုနစ်လုံးဖြစ်ကြ၏။ ထို့ပြင် ရှင်ဘုရင်ခုနစ်ပါးလည်း ရှိကြ၏။ ငါးပါးသည် လဲကျသွားကြပြီ၊ တစ်ပါးသည် ယခုရှိ၏၊ အခြားတစ်ပါးမူကား မရောက်သေး။ သူရောက်လာသောအခါ အချိန်တိုကာလတစ်ခုမျှ ဆက်လက်တည်နေရမည်။ ယခင်ကရှိခဲ့၍ ယခုမရှိသော သားရဲတိရစ္ဆာန်သည်ပင် အဋ္ဌမမြောက်ဖြစ်၏၊ သို့ရာတွင် ခုနစ်ပါးထဲမှ တစ်ပါးလည်းဖြစ်၏၊ ထို့နောက် ပျက်စီးခြင်းသို့ သွားရ၏။ ဗျာဒိတ်ကျမ်း ၁၇:၉–၁၁။

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.

Johane o ne a isitswe moe moweng go ya kwa ngwageng wa 1798, koo a neng a laelwa gore ditlhogo di supa tse di neng di le mo sebateng se se neng se rwetse mosadi wa bopapa e ne e le dikgosi di supa. Kgosi ke bogosi, mme bogosi le jone ke tlhogo mo porofetong ya Baebele. Ka 1798, magosi a le matlhano a ne a wetse, mme le lengwe le ne le busa ka nako eo. Bogosi jwa bosupa bo ne bo sa ntse bo le mo isagong, mme bo ne bo emetswe ke dikgosi di le lesome. Foo Johane o ne a itsisiwe gore bogosi jwa borobedi e ne e le sebata sa bopapa, se e neng e le sengwe sa tse supa. Bopapa e ne e le bogosi jwa botlhano, mme bo ne bo amogetse ntho e e bolayang; jalo he, fa ntho ya jone e e bolayang e fodisiwa, bo nna tlhogo ya borobedi e e tswang mo go tse supa.

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.

Muna Daniele kgaolo ya bobedi mebuso ye mene ya mathomo ke Babilona, Mmedia le Peresia, Gerika le Roma. Mebuso yeo ye mene ya kgonthe gape e emela mebuso ye mene ya semoya, gomme mmogo e hlaola dikgoši tše seswai, goba dihlogo tša Kutollo lesomešupa, gobane Jesu ka mehla o swantšha bofelo bja selo ka mathomo a selo. Daniele kgaolo ya bobedi ke go bolelwa ga mathomo ka mebuso ya boporofeta bja Beibele, gomme Kutollo lesomešupa ke ga mafelelo, ka gona di swanetše go dumelelana, gobane Modimo ga a fetoge le ka mohla.

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.

អាណាចក្រទីប្រាំ ដែលបានដួលរលំនៅក្នុងឆ្នាំ 1798 គឺបាប៊ីឡូនខាងវិញ្ញាណ គឺសម្តេចប៉ាប។ អាណាចក្រទីប្រាំមួយ ដែលកំពុងកាន់អំណាចនៅក្នុងឆ្នាំ 1798 គឺអាណាចក្រមានស្នែងពីរ ដែលត្រូវបានតំណាងជាគំរូទុកជាមុនដោយអាណាចក្រមានស្នែងពីររបស់ពួកមេឌី និងពើស៊ី។ អាណាចក្រទីប្រាំពីរ ដែលរួមមានស្តេចដប់អង្គ ហើយនៅក្នុងឆ្នាំ 1798 មិនទាន់បានមកដល់នៅឡើយ គឺជារដ្ឋាភិបាលពិភពលោកតែមួយ ដែលត្រូវបានតំណាងជាគំរូទុកជាមុនដោយក្រិក គឺរដ្ឋាភិបាលពិភពលោកតែមួយរបស់អាឡិចសាន់ឌ័រមហារាជ។ ក្បាលទីប្រាំបី ដែលជាក្បាលមួយក្នុងចំណោមទាំងប្រាំពីរ គឺអាណាចក្រទីប្រាំ ដែលបានទទួលរបួសស្លាប់មួយ ប៉ុន្តែបានរស់ឡើងវិញ នៅពេលដែលរបួសស្លាប់នោះបានជាសះស្បើយ។

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.

Penghakiman terhadap perempuan sundal besar itu berlaku dalam “jam” krisis hukum Ahad, iaitu suatu tempoh masa yang bermula dengan hukum Ahad di Amerika Syarikat dan berterusan sepanjang sejarah sehingga masa percubaan manusia berakhir. Dalam “jam” itu, yang dalam Daniel dikenal pasti sebagai “zaman raja-raja ini”, Allah akan mendirikan kerajaan-Nya. Dalam “jam” itu hujan akhir sedang dicurahkan.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Bongaka jo bo latelang bo tla mo go ba ba itshekileng—jalo botlhe ba tla bo amogela jaaka pele.

> “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.

> “Bila empat malaikat itu melepaskan pegangan mereka, Kristus akan mendirikan kerajaan-Nya. Tidak seorang pun menerima hujan akhir selain mereka yang sedang melakukan segala yang mereka mampu.” 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.

ការចាក់បង្ហូរព្រះភ្លៀងចុងក្រោយគឺកើតឡើងជាបន្តបន្ទាប់ ពីព្រោះវាស្របគ្នានឹងការជំនុំជម្រះ ហើយការជំនុំជម្រះក៏កើតឡើងជាបន្តបន្ទាប់ដែរ។ ពួកមីល្លឺរ៉ាយត៍បានយល់ថា ពួកគេកំពុងរស់នៅត្រង់ជើងនៃរូបសំណាកក្នុងដានីយ៉ែលជំពូកទីពីរ។ ពួកគេបានជឿថា រ៉ូមគឺជានគរផែនដីចុងក្រោយ ហើយពួកគេត្រឹមត្រូវ ប៉ុន្តែការយល់ដឹងរបស់ពួកគេនៅមានកម្រិត។

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.

“hari-hari raja-raja ini” memang berlaku dalam sejarah kerajaan Roma, tetapi itu bukan sejarah Roma kafir atau Roma kepausan; itu adalah sejarah Roma modern. Kaum Millerit menerapkan Roma kafir dan Roma kepausan sebagai satu kerajaan, dan dengan demikian mereka menggunakan suatu petikan dari kitab Yehezkiel mengenai raja terakhir Yehuda (Zedekia), untuk menopang pemahaman mereka.

> 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.

> နင်သည်လည်း အစ္စရေး၏ မသန့်ရှင်း၍ ဆိုးညစ်သော မင်းသား၊ သင်၏နေ့ရောက်လာပြီ၊ ဒုစရိုက်အပြစ်၏အဆုံးသို့ ရောက်သောအခါ၊ အရှင်ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ဦးဆောင်းကို ဖယ်ရှားလော့၊ تاج်ကို ချွတ်လော့။ ဤအရာသည် ယခင်ကဲ့သို့ မဖြစ်ရတော့။ နိမ့်သောသူကို မြှင့်တင်လော့၊ မြင့်သောသူကို နှိမ့်ချလော့။ ငါသည် ထိုအရာကို ဖျက်လှန်မည်၊ ဖျက်လှန်မည်၊ ဖျက်လှန်မည်။ မိမိပိုင်ခွင့်ရှိသောသူ ရောက်လာသည်တိုင်အောင် ထိုအရာသည် မရှိရတော့။ ငါသည်လည်း ထိုအရာကို သူအား ပေးမည်။ ယေဇကျေလ ၂၁:၂၅–၂၇။

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.

Dari Zedekia akan ada tiga kerajaan yang akan “ditunggangbalikkan,” yang akan membawa kepada Kristus, yang “hak-Nya,” untuk memerintah. Babilon, Media-Persia, dan Yunani semuanya akan ditumbangkan sehingga kepada kerajaan Rom, dan sepanjang sejarah kerajaan yang keempat itu, Kristus akan datang dan mendirikan sebuah kerajaan. Dia memang melakukan hal itu.

> “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.’

> “Go di gaisa mo gare ga bao ba ilego ba kitimela setšhaba tshenyegong ka lebelo e be e le Tsedekia, kgoši ya bona. Ka go lahla ka mo go feletšego dikeletšo tša Morena bjalo ka ge di filwe ka baprofeta, a lebala molato wa tebogo wo a bego a o kolota Nebukadinetsara, a roba keno ya gagwe ya boikgafo ye boima ye a e tšerego ka leina la Morena Modimo wa Isiraele, kgoši ya Juda ya rabela baprofeta, ya rabela yo a mo diretšego botse, ya ba ya rabela Modimo wa gagwe. Ka boithati bja bohlale bja gagwe o ile a retologela go nyaka thušo go lenaba la kgale la katlego ya Isiraele, “a roma batseta ba gagwe Egipita, gore ba mo nee dipere le batho ba bantši.”

> “‘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.

> “‘Өө амжилтад хүрэх гэж үү?’ гэж Эзэн, ийнхүү ариун итгэл даатгал бүрийг ёс бусаар урвасан нэгний талаар асуув; ‘ийм зүйл үйлдэгч мултрах гэж үү? эсвэл тэр гэрээг эвдээд, аврагдах гэж үү? Би амьд буйгаар, гэж Эзэн БУРХАН айлдаж байна, үнэхээр түүнийг хаан болгосон хааны оршдог тэр газарт, түүний тангаргийг тэр үл тоомсорлож, түүний гэрээг тэр эвдсэн тул, яг түүнтэй хамт Вавилоны дунд тэр үхнэ. Мөн Фараон өөрийн хүчирхэг цэрэг, үлэмж их олон түмэнтэй байсан ч дайнд түүнд тус болж эс чадна: … тэр тангаргийг үл тоомсорлон гэрээг эвдсэн, харагтун, тэр гараа өгсөн атлаа эдгээр бүхнийг үйлдсэн тул, тэр мултрахгүй.’ Езекиел 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.

> “‘Penghulu jahat yang cemar’ itu telah sampai kepada hari perhitungan terakhir. ‘Tanggalkanlah serban itu,’ demikianlah firman Tuhan, ‘dan lepaskanlah mahkota itu.’ Tidak sebelum Kristus sendiri mendirikan kerajaan-Nya, Yehuda akan diizinkan lagi mempunyai seorang raja. ‘Aku akan membalikkan, membalikkan, membalikkan dia,’ demikianlah ketetapan ilahi mengenai takhta kaum Daud; ‘dan itu tidak akan ada lagi, sampai Ia datang yang berhak atasnya; dan Aku akan memberikannya kepada-Nya.’ Yehezkiel 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 am ndzi ntiyiso, kambe ku twisisa ka yena a ku pimiwile, hikuva mfumo lowu Kriste a wu simekeke loko a famba exikarhi ka vanhu, a wu nga ri wona mfumo wa misava wa makumu. A ka ha ri ni tihosi ta mune endzhaku ka mfumo wa Rhoma wa vukhongeri bya vupfukeri. Hambiswiritano, Kriste u simeke mfumo wa “musa” esirhapeni, kambe mfumo wolowo a wu simekiwanga emasikwini ya tihosi ta khume ta Nhlavutelo 17, naswona a wu simekiwanga hi nkarhi wa mpfula ya le ndzhaku. Mfumo lowu Kriste a wu simekaka emasikwini yo hetelela, i mfumo wa yena wa “ku vangama.” Sister White u vulavula hi ku kongoma hi mifumo leyi mimbirhi.

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.”

Milerista rah an’i Kristy nanorina fanjakana nandritra ny tantaran’ny fanjakana fahefatra, ary marina izany fahatakaran’izy ireo izany, kanefa voafetra ihany. Tao amin’ny tantaran’ny fanjakana fahefatra, Kristy dia nanorina ny fanjakan’ny “fahasoavana”, ary tao amin’ny tantaran’ny fanjakana fahavalo kosa Izy no nanorina ny fanjakany “be voninahitra”. Tamin’ny tantara izay nanorenany ny fanjakan’ny “fahasoavana”, dia nilatsaka tamin’ny Pentekosta ny Fanahy Masina. Ny Pentekosta dia tandindon’ny firotsahan’ny ranonorana farany, ao amin’ny tantara izay anorenany ny fanjakany “be voninahitra”.

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.

Mesej Pentakosta ialah mesej tentang kebangkitan Kristus secara harfiah. Mesej hujan akhir, sekurang-kurangnya sebahagiannya, ialah mesej tentang kebangkitan simbolik yang dilambangkan oleh teka-teki nubuat mengenai yang kedelapan daripada tujuh itu, yang digenapi dalam binatang itu, dan juga dua tanduk binatang dari bumi itu. Kerajaan yang keempat dan yang kedelapan ialah tempat Kristus mendirikan Kerajaan-Nya.

> “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.

> Pengumuman yang telah disampaikan oleh para murid dalam nama Tuhan itu dalam setiap seginya adalah benar, dan peristiwa-peristiwa yang ditunjukkannya pada saat itu pun sedang berlangsung. “Waktunya telah genap, kerajaan Allah sudah dekat,” demikianlah pekabaran mereka. Pada berakhirnya “waktu” itu—enam puluh sembilan minggu dalam Daniel 9, yang harus mencapai Mesias, “Yang Diurapi”—Kristus telah menerima pengurapan Roh sesudah baptisan-Nya oleh Yohanes di Yordan. Dan “kerajaan Allah” yang mereka nyatakan sudah dekat itu ditegakkan oleh kematian Kristus. Kerajaan ini bukanlah, sebagaimana mereka telah diajar untuk mempercayainya, suatu kekaisaran duniawi. Juga bukan kerajaan kekal yang akan datang itu, yang tidak fana, yang akan didirikan ketika “kerajaan dan kekuasaan, dan kebesaran dari kerajaan-kerajaan di bawah seluruh langit akan diberikan kepada umat orang-orang kudus Yang Mahatinggi;” kerajaan kekal itu, yang di dalamnya “segala kekuasaan akan mengabdi dan taat kepada-Nya.” Daniel 7:27. Sebagaimana digunakan dalam Alkitab, ungkapan “kerajaan Allah” dipakai untuk menunjuk baik kerajaan kasih karunia maupun kerajaan kemuliaan. Kerajaan kasih karunia ditampilkan oleh Paulus dalam Surat Ibrani. Sesudah menunjuk kepada Kristus, Pengantara yang penuh belas kasihan, yang “turut merasakan kelemahan-kelemahan kita,” rasul itu berkata: “Sebab itu marilah kita dengan penuh keberanian menghampiri takhta kasih karunia, supaya kita menerima rahmat dan menemukan kasih karunia.” Ibrani 4:15, 16. Takhta kasih karunia melambangkan kerajaan kasih karunia; sebab adanya takhta menyiratkan adanya kerajaan. Dalam banyak perumpamaan-Nya Kristus menggunakan ungkapan “kerajaan surga” untuk menunjuk pekerjaan kasih karunia ilahi atas hati manusia.

> “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.

> “Jadi takhta kemuliaan itu melambangkan kerajaan kemuliaan; dan kerajaan ini dirujuk dalam kata-kata Juruselamat: ‘Apabila Anak Manusia datang dalam kemuliaan-Nya, dan semua malaikat kudus bersama-sama dengan-Nya, maka Ia akan duduk di atas takhta kemuliaan-Nya; dan di hadapan-Nya akan dihimpunkan segala bangsa.’ Matius 25:31, 32. Kerajaan ini masih akan datang. Kerajaan itu tidak akan ditegakkan sehingga kedatangan Kristus yang kedua.”

> “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.

> “Ukubusa kwasemuseni kwasekwa masinyane emva kokuwa komuntu, lapho kwahlelwa icebo lokuhlenga uhlanga olunecala. Ngaleso sikhathi kwakukhona enhlosweni nasethembisweni likaNkulunkulu; futhi ngokukholwa, abantu babengaba yizakhamuzi zakho. Nokho akuzange kumiswe ngokoqobo kwaze kwaba sekufeni kukaKristu. Ngisho nangemva kokungena emsebenzini waKhe wasemhlabeni, uMsindisi, ekhathele yinkani nokungabongi kwabantu, wayengabuyela emuva emhlatshelweni waseKalvari. EGethsemane indebe yosizi yathuthumela esandleni saKhe. Wayengaze ngaleso sikhathi asule izithukuthuku zegazi ebunzini laKhe, ashiye uhlanga olunecala lubhubhe ebubini balo. Ukuba wayekwenzile lokho, kwakungeke kube khona ukuhlengwa kwabantu abawileyo. Kodwa lapho uMsindisi enikela ngokuphila kwaKhe, futhi ngomoya waKhe wokugcina ememeza wathi, ‘Sekuphelile,’ khona-ke ukugcwaliseka kwecebo lokuhlenga kwaqinisekiswa. Isethembiso sensindiso esenziwa kulabo babili abayizoni e-Edene saqinisekiswa. Ukubusa kwasemuseni, obekade kukhona ngaphambili ngesithembiso sikaNkulunkulu, khona-ke kwase kusunguliwe.

> “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.

> "Polos, ang kamatayan ni Cristo—ang mismong pangyayaring tiningnan ng mga alagad bilang panghuling pagguho ng kanilang pag-asa—ang siyang nagpaging tiyak nito magpakailanman. Bagaman nagdala iyon sa kanila ng mapait na kabiguan, iyon ang sukdulang katibayan na wasto ang kanilang pananampalataya. Ang pangyayaring pumuno sa kanila ng pagdadalamhati at kawalang-pag-asa ang siyang nagbukas ng pintuan ng pag-asa sa bawat anak ni Adan, at dito nakasentro ang buhay sa hinaharap at ang walang-hanggang kaligayahan ng lahat ng tapat ng Diyos sa lahat ng kapanahunan."

> “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.

> “Bonthlhabyo jwa kutlwelobotlhoko jo bo sa feleng bo ne bo fitlhelela tiragatso ya jone, le e leng ka go swabisiwa ga barutwa. Le fa dipelo tsa bone di ne di fentšwe ke Baebele ya bomodimo le thata ya thuto ya Gagwe, Yo o ‘buileng jaaka go ise go ko go bue motho ope,’ le fa go ntse jalo, mo gouteng e e itshekileng ya lorato lwa bone mo go Jesu go ne go tswakane le motsoako o o maswe wa boikgogomoso jwa lefatshe le dikeletso tsa bopelotshetlha. Tota le mo phaposing ya Tlolaganyo, mo oureng eo e e boitshegang fa Mong wa bone a ne a setse a tsena mo moriting wa Gethesemane, go ne go na le ‘kgang fa gare ga bone, ya gore ke mang mo go bone yo o tshwanetseng go tsewa e le mogolo go feta ba bangwe.’ Luke 22:24. Pono ya bone e ne e tletse setulo sa bogosi, serwalo sa bogosi, le kgalalelo, fa gone fa pele ga bone go ne go robetse ditlhong le botlhoko jwa tshimo, holo ya katlholo, sefapaano sa Kalevari. E ne e le boikgogomoso jwa dipelo tsa bone, lenyora la bone la kgalalelo ya lefatshe, jo bo neng jwa ba gogela go ngaparela ka tlhoafalo e kgolo thuto ya maaka ya motlha wa bone, le go feta fela ba sa e tseye tsia mafoko a Mmoloki a a bontshang seemo sa boammaaruri sa bogosi jwa Gagwe, le a a lebisang pele kwa botlhokong jwa Gagwe le losong lwa Gagwe. Mme diphoso tseno di ne tsa felela ka teko—e e bogale mme e le e e tlhokegang—e e neng ya letlelelwa gore ba siamisiwe ka yone. Le fa barutwa ba ne ba phoso tlhaloganyo ya molaetsa wa bone, mme ba paletswe ke go bona tsotlhe tse ba neng ba di lebeletse, le fa go ntse jalo ba ne ba rerile tlhagiso e ba neng ba e neilwe ke Modimo, mme Morena o ne a tla duela tumelo ya bone a ba tlotla ka ntlha ya kutlo ya bone. Mo go bone go ne go tshwanetse go ikanngwa tiro ya go itsise kwa ditšhabeng tsotlhe efangele e e galalelang ya Morena wa bone yo o tsositsweng. E ne e le go ba baakanyetsa tiro eno mo maitemogelong a a neng a lebega mo go bone a le botlhoko thata a ne a letleletswe.” 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.

Mu buku ya Kusololesigw’a, “amagoba aga galina amagezi” gabala “omuwendo gw’omuntu”, era gategeera nti “omuntu oyo” era bwe bwakabaka obw’omunaana, obuva mu musanvu. “Omuntu ow’ekibi” gwe mutwe gw’obwakabaka obw’omunaana obufuga bakabaka n’abasuubuzi b’ensi, amakanisa omusanvu beegattako okwewala ekivume ky’okuyigganyizibwa, era atuula ku mazzi amangi.

> 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.

> Ka re a re ho nna: Metsi a o a boneng, kwa seaka se ntseng gone, ke merafe, le matshwititshwiti, le ditšhaba, le dipuo. Tshenolo 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.

“ཉེས་པའི་མི”དེས་ཆབ་སྲིད་དང་། དངུལ་རྩའི། ཆོས་ལུགས་དང་། སྤྱི་ཚོགས་ཀྱི་འཇིག་རྟེན་ཐམས་ཅད་ལ་དབང་བསྒྱུར་བྱེད་དོ། དེ་ཡང་གཅན་གཟན་དང་། དེའི་གཟུགས་བརྙན། དེའི་རྟགས། དེའི་མིང་གི་ཨང་གྲངས་ལས་རྒྱལ་ཁ་ཐོབ་པའི་མི་རྣམས་མ་གཏོགས་པར། མི་ཐམས་ཅད་ཀྱི་སྟེང་དུའང་དབང་བསྒྱུར་བྱེད་དོ།

> 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.

> En ka te hmu hriatthiam angin, mei nen hman khatna dah tuipui anga eng tak ka hmu a: sakawlh chungah, a lem chungah, a hnuhma chungah, leh a hming nambar chungah hnehna changte chu Pathian tingtang an keng chuan, eng tak tuipui chungah dingin an awm a. Tin, anmahni chuan, “I hnathawhte chu ropui tak leh mak tak an ni e, Aw Lalpa Pathian Engkimtithei; i kawngte chu fel tak leh dik tak an ni e, mi thianghlimte Lal,” tiin, Pathian rawngbawlpu Mosia hla leh Beramno hla chu an sa a. Thupuan 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.”

Upih “bijaksana” yang memahami “pertambahan pengetahuan”, apabila Wahyu Yesus Kristus dibuka meterainya, ialah mereka yang mempunyai “pengertian” dan “menghitung bilangan binatang itu: kerana bilangan itu ialah bilangan seorang manusia; dan bilangannya Enam ratus enam puluh enam.” “Pengertian” itu melambangkan sebahagian daripada proses ujian tiga langkah yang sentiasa berlaku apabila Yesus membuka meterai sesuatu nubuatan. Itulah sebabnya dinyatakan bahawa mereka telah “memperoleh kemenangan atas” “bilangan namanya.”

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.

Ба ялах гэдэг нь сорилтыг давахыг хэлдэг бөгөөд “мэргэн” бөгөөд “ухаардаг” хүмүүс 666 тоотой холбоотой ялалтыг авдаг; мөн энэ эшлэлд найман хаант улс байдаг, мөн найм дахь нь долоон улсынхаас гарсан гэдгийг тодорхойлдог. Тэрхүү “нууц” нь Даниелын хоёрдугаар бүлэгт дүрслэгдсэн байдаг. Учир нь Даниелын залбирал нь “нууц”-ыг ойлгохын төлөө байсан. Найман хаант улс байдаг, найм дахь хаант улс нь долоон улсынхаас бөгөөд тэр хаант улсын тоо нь 666 мөн гэсэн илчлэл нь Даниел залбирлаараа олж авч буйгаар дүрслэгдсэн нууц юм. Мөн Даниел нь Бурханы эцсийн өдрүүдийн “мэргэн”-ийг төлөөлдөг.

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.

Danial melambangkan golongan “bijaksana” pada hari-hari terakhir yang kepadanya rahasia Daniel dua telah dibukakan meterainya; dan rahasia itu ialah wahyu bahawa rujukan yang terakhir dan yang pertama kepada kerajaan-kerajaan dalam nubuatan Alkitab ialah bahawa terdapat lapan kerajaan dalam patung itu. Wahyu itu meneguhkan pemahaman Millerit tentang Daniel fasal dua, namun bersinar sepuluh kali ganda lebih terang, setelah hal itu dikenali. Kecemerlangannya, yang sepuluh kali ganda lebih terang, melambangkan suatu ujian yang atasnya golongan “bijaksana” memperoleh kemenangan; kerana kerajaan yang kelapan, yang berasal daripada tujuh itu, juga ialah kerajaan yang keenam, iaitu suatu kesatuan tiga serangkai antara naga, binatang itu, dan nabi palsu. Dengan demikian, naga, binatang itu, dan nabi palsu semuanya ialah kerajaan yang keenam, dan bersama-sama melambangkan 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.

Nebukadnezar diuji oleh penyataan dalam Daniel fasal dua, dan dia gagal dalam ujian itu. Dalam Daniel dua, Daniel melambangkan orang-orang “bijaksana” yang lulus ujian tentang rahsia patung itu. Nebukadnezar dalam fasal tiga melambangkan orang fasik yang gagal dalam ujian yang sama itu. Nebukadnezar, sebagai raja pertama bagi kerajaan yang pertama, melambangkan raja terakhir bagi kerajaan yang terakhir. Oleh itu, dia melambangkan “manusia durhaka,” tokoh nubuatan yang dipegang oleh tujuh jemaat. Manusia diciptakan pada hari yang keenam, dan oleh itu angka enam ialah angka bagi umat manusia. Bilangan Nebukadnezar ialah enam. Nebukadnezar gagal dalam ujian bilangan 666, dan melambangkan orang fasik pada akhir zaman. Sebagai lambang manusia durhaka, bilangannya ialah enam.

> 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.

> Nebukadnezar, sang raja, membuat suatu patung emas, tingginya enam puluh hasta dan lebarnya enam hasta; ia mendirikannya di tanah datar Dura, di wilayah Babel. Daniel 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.

Patung emas itu tingginya enam puluh hasta dan lebarnya enam hasta, dan dibuat oleh Nebukadnezar, yang bilangannya ialah enam. Patung itu didirikan sebagai pemberontakan terhadap terang dari patung dalam pasal dua, dan uraian tiga rangkap tentang patung itu, apabila engkau memahami bahwa bilangan Nebukadnezar ialah enam, setara dengan enam, enam, enam.

We will continue this study in the next article.

Re tlo tšwela pele ka thuto ye sehlogong se se latelago.

> “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.

> “अनन्त काल तक रहनेवाले एक साम्राज्य और एक वंश की स्थापना करने का विचार उस पराक्रमी शासक को अत्यन्त प्रबल रूप से भाया, जिसके भुजबल के सामने पृथ्वी की जातियाँ ठहर न सकी थीं। असीम महत्त्वाकांक्षा और स्वार्थी अभिमान से उत्पन्न उत्साह के साथ उसने अपने बुद्धिमानों के साथ इस विषय में परामर्श किया कि यह कैसे किया जाए। उस महान् मूर्ति के स्वप्न से संबंधित उल्लेखनीय दैवी व्यवस्थाओं को भूलकर; यह भी भूलकर कि इस्राएल के परमेश्वर ने अपने सेवक दानिय्येल के द्वारा उस मूर्ति का अर्थ स्पष्ट कर दिया था, और यह कि इस व्याख्या के संबंध में राज्य के बड़े-बड़े पुरुष लज्जाजनक मृत्यु से बचा लिए गए थे; अपनी शक्ति और प्रभुता स्थापित करने की अपनी अभिलाषा को छोड़कर सब कुछ भूल जाने के कारण, राजा और उसके राज्य-परामर्शदाताओं ने निश्चय किया कि वे हर संभव उपाय से बाबुल को सर्वोच्च और सार्वभौमिक निष्ठा के योग्य ठहराने का प्रयत्न करेंगे।”

> “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.

> “Penggambaran simbolik yang dengannya Allah telah menyatakan kepada raja dan rakyat maksud-Nya bagi bangsa-bangsa di bumi, kini hendak dijadikan sarana untuk memuliakan kuasa manusia. Penafsiran Daniel akan ditolak dan dilupakan; kebenaran akan disalahartikan dan disalahgunakan. Simbol yang dirancang oleh Surga untuk menyingkapkan kepada pikiran manusia peristiwa-peristiwa penting di masa depan, akan dipakai untuk menghalangi tersebarnya pengetahuan yang Allah kehendaki agar diterima oleh dunia. Demikianlah, melalui rancangan orang-orang yang berambisi, Iblis berusaha menggagalkan maksud ilahi bagi umat manusia. Musuh umat manusia mengetahui bahwa kebenaran yang tidak bercampur dengan kesesatan adalah suatu kuasa yang perkasa untuk menyelamatkan; tetapi apabila dipakai untuk meninggikan diri dan memajukan rencana-rencana manusia, kebenaran itu menjadi suatu kuasa untuk kejahatan.”

> “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.

> “Ho tloga polokelong ya gagwe ya dikhumo, Nebukadenesare a laela gore go dirwe setshwantsho se segolo sa gauta, se se tshwanang ka tsotlhe tsotlhe tsa sone ka kakaretso le se se neng se bonwe mo ponatshegelong, fa e se mo ntlheng e le nngwe fela ya sedirisiwa se se neng se dirilwe ka sone. E re ka Bakaladia ba ne ba tlwaetse ditshwantsho tse dikgolo tse di kgatlhisang tsa medimo ya bone ya boheitane, ba ne ba ise ba ko ba tlhagise sengwe se se boima jalo le se se tlotlegang jalo jaaka seemahale seno se se phatsimang, sa bogodimo jwa dikubita di le masome a marataro le bophara jwa dikubita di le thataro. Mme ga go gakgamatse gore mo lefatsheng le kobamelo ya medingwana e neng e aname mo go tsotlhe, setshwantsho se se ntle e bile se le tlhwatlhwakgolo mo lebaleng la Dura, se se neng se emela kgalalelo ya Babelona le bogolo le thata ya yone, se ne se tshwanetse go itshekisiwa jaaka selo sa kobamelo. Ka jalo ga baakanyediwa seo, mme ga tswa taelo ya gore mo letsatsing la go neelwa ga sone, botlhe ba tshwanetse go bontsha boikanyo jwa bone jo bo kwa godimo mo pusong ya Babelona ka go ikobela fa pele ga setshwantsho.” Prophets and Kings, 504, 505.

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