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# The Eighth is of the Seven - Number Three

ទីប្រាំបី ជា​មួយ​ក្នុង​ចំណោម​ទាំង​ប្រាំពីរ — លេខ​បី

Daniel Two

Daniel Dua

Author

Jeff Pippenger

Published

September 17, 2023

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The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.

Soalan yang akan kita usahakan untuk selesaikan dalam rencana ini ialah bagaimana penyebutan pertama tentang kerajaan-kerajaan nubuat Alkitab dalam Daniel fasal dua selaras dengan penyebutan terakhir tentang kerajaan-kerajaan nubuat Alkitab dalam Wahyu tujuh belas. Saya berhasrat untuk mengemukakan beberapa persoalan tentang apa yang sebenarnya dikenal pasti dalam patung Nebukadnezar dan pendirian para perintis, bahawa sejarah mereka melambangkan saat apabila batu itu akan menghantam kaki patung tersebut.

Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”

Sister White mengidentifikasikan bahawa kita telah sampai pada tahap di mana “pekerjaan kudus Tuhan dilambangkan oleh kaki patung itu, yang padanya besi bercampur dengan tanah liat berlumpur,” yang selanjutnya dihuraikannya sebagai “percampuran antara urusan gereja dan urusan negara.”

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Kita telah sampai kepada satu masa ketika pekerjaan kudus Tuhan dilambangkan oleh kaki patung itu, yang padanya besi bercampur dengan tanah liat berlumpur. Tuhan mempunyai suatu umat, suatu umat pilihan, yang daya pengertiannya mesti disucikan, yang tidak boleh menjadi najis dengan meletakkan di atas asas kayu, rumput kering, dan jerami. Setiap jiwa yang setia kepada perintah-perintah Tuhan akan melihat bahawa ciri yang membezakan iman kita ialah Sabat hari ketujuh. Jika pemerintah menghormati Sabat sebagaimana yang telah diperintahkan Tuhan, maka ia akan berdiri dalam kekuatan Tuhan dan dalam pembelaan iman yang sekali untuk selama-lamanya telah disampaikan kepada orang-orang kudus. Tetapi para negarawan akan mempertahankan sabat yang palsu, dan akan mencampurkan iman agama mereka dengan pemeliharaan anak kepausan ini, sambil menempatkannya di atas Sabat yang telah dikuduskan dan diberkati oleh Tuhan, yang telah diasingkan-Nya supaya manusia memeliharanya sebagai kudus, sebagai suatu tanda antara Dia dengan umat-Nya sampai seribu generasi. Percampuran antara kecerdikan gereja dan kecerdikan negara dilambangkan oleh besi dan tanah liat itu. Kesatuan ini sedang melemahkan seluruh kuasa gereja-gereja. Tindakan memperlengkapi gereja dengan kuasa negara ini akan membawa akibat yang jahat. Manusia hampir-hampir melampaui batas kesabaran Tuhan. Mereka telah menanamkan kekuatan mereka dalam politik, dan telah bersatu dengan kepausan. Tetapi waktunya akan tiba apabila Tuhan akan menghukum mereka yang telah membatalkan hukum-Nya, dan pekerjaan jahat mereka akan berbalik menimpa diri mereka sendiri.” The Seventh-day Adventist Bible Commentary, jilid 4, 1168.

The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”

Масиҳниң муқәддәс хизмити черковчилиқ билән дөләт ишлирини арилаштуруватқан һазир биз кәлгән заман — бу басқучму‑басқуч алға илгириләйдиған бир вақит дәвриниң тәсвиридур. У бу арилашмини «черковларниң барлиқ қудритини аҗизлитиватиду» дәп ейтиду; у йәнә бу ишниң «явуз нәтиҗиләрни елип келидиғанлиғини» вә «Худа Өз қанунини йоққа чиқарғанларни җазалайдиған вақитниң келидиғанлиғини» ейтиду.

The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”

Ny Fiangonana sy ny fanjakana mifangaro ka mampahalemy ny herin’ireo fiangonana dia famaritana ny fiangonan’i Pergamosy, izay ny fampifangaroana ny hafetsen’ny fiangonana sy ny hafetsen’ny fanjakana no naneho ny fialam-pinoana izay mialoha ny fisehoan’ilay lehilahin’ny ota. Pergamosy sy ilay amperora izay maneho ny fifanarahana amin’ny Kristianisma sy ny fanompoan-tsampy dia miseho ao amin’ny fanjakana fahefatra ao amin’ny Daniela roa. Izany fifanarahana izany dia aseho ao amin’ny Daniela roa amin’ny fampiasana ny teny hoe “tanimanga.”

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.

> Өө хаан аа, та харжээ. Харагтун, агуу нэгэн хөрөг байв. Тэр агуу хөрөг, түүний гялбаа нь үлэмж сүр жавхлантай агаад, таны өмнө зогсож байлаа; түүний дүр төрх нь аймшигтай байв. Тэр хөргийн толгой нь цэвэр алтаар, цээж ба гарууд нь мөнгөөр, гэдэс ба гуя нь хүрлээр, хөлнүүд нь төмрөөр, тавхай нь зарим нь төмөр, зарим нь шавраар байв. Та харсаар байтал, хүний гараар бус, нэгэн чулуу огтлогдон гарч, төмөр ба шавар байсан түүний тавхайг цохин, тэдгээрийг хэсэг хэсгээр нь бут цохив. Даниел 2:31–34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

Olw'okutapula kwa Danieri bwe kugenda mu maaso, tekikyali “ebbumba” bukya, naye kyafuuka ekicaafu oba “ebbumba ery'ebyondo.”

> And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.

> “ကွယ်သော်လည်း၊ သင်သည် ခြေထောက်နှင့် ခြေချောင်းတို့ကို အိုးသမား၏ မြေနှင့် သံတို့ ရောနှောလျက်ရှိသည်ကို မြင်ခဲ့သကဲ့သို့၊ ထိုနိုင်ငံသည် ကွဲပြားသောနိုင်ငံ ဖြစ်လိမ့်မည်။ သို့သော် သင်သည် သံကို စေးညှိသော မြေနှင့် ရောနှောလျက်ရှိသည်ကို မြင်ခဲ့သကဲ့သို့၊ ထိုနိုင်ငံ၌ သံ၏ အင်အားတစ်စုံတစ်ရာ ရှိလိမ့်မည်။” Daniel 2:41

The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.

Lutlii ta dingna hi Sengpa’ belna in hih lutlii ta hihhih in mudel lutlii ta ah kiheng hi. Pathian chu Pathian Sengpa a ni a, A nasep chu mudel mawngmawng a ni ngai lo.

> But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.

> Tetapi sekarang, ya TUHAN, Engkaulah Bapa kami; kami ini tanah liat, dan Engkaulah pembentuk kami; dan kami sekalian ialah buatan tangan-Mu. Yesaya 64:8.

In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.

Dalam sejarah Rom pagan, jemaat Smirna ialah tanah liat yang murni. Dalam sejarah Pergamus, yang merupakan kerajaan keempat dalam Daniel dua, tanah liat itu berubah menjadi tanah liat bercampur lumpur. Apa yang mula-mula disebut dalam petikan itu sekadar sebagai “tanah liat”, dan sesudah itu “tanah liat tukang periuk”, berubah menjadi “tanah liat bercampur lumpur”, apabila penafsiran itu diteruskan. Pergamus ialah tempat perubahan itu berlaku untuk menyediakan jalan bagi Tiatira, atau Rom kepausan. Perubahan daripada “tanah liat” kepada “tanah liat bercampur lumpur” ialah kemurtadan yang menyediakan jalan bagi Tiatira, yang dikenal pasti Paulus sebagai “kemurtadan yang terlebih dahulu” dalam 2 Tesalonika.

The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?

Orang Millerit tidak dapat melihat lebih jauh daripada kerajaan keempat, iaitu Roma, dan mereka menjangkakan Kedatangan Kristus yang Kedua sebagai peristiwa nubuatan yang berikutnya, kerana batu yang menghantam kaki patung itu melambangkan Kedatangan Kedua. Tetapi adakah Kristus menegakkan suatu kerajaan pada tahun 1798? Dia memang datang ke Tempat Mahakudus pada 22 Oktober 1844 untuk menerima sebuah kerajaan, tetapi adakah kerajaan itu ditegakkan pada waktu itu?

The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.

ናይቲ ክልተ ሕቶታት ቀዳማይ መልሲ፡ ክርስቶስ ብ1798 ዘለኣለማዊ መንግስቱ ኣየቘመን። እቲ ካልኣይ ሕቶ፡ ክርስቶስ ብጥቅምቲ 22, 1844 ዘለኣለማዊ መንግስቱ ኣቘሚዩ ድዩ ኣይኮነን ዝብል እውን፡ መልሱ ኣይኮነን።

Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.

Adakah suatu kerajaan didirikan pada zaman Rom kafir? Saya menanyakan hal ini kerana para perintis memahami kerajaan yang keempat sebagai merangkumi Rom kafir dan Rom kepausan, yang menandai tahun 1798 sebagai penutupan kerajaan yang keempat, pada waktu Kristus akan mendirikan suatu kerajaan yang kekal. Tetapi kitab Wahyu mengenal pasti empat kerajaan yang menyusul selepas Rom kafir.

If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”

Saika daniel kabanua kisaduaoampat ti bakal na karajaan iyan simpleng mewakili Roma pagan, tempat kompromi Constantine diwakili liat yang menjadi liat berlumpur, adakah Kristus mendirikan satu kerajaan dalam sejarah itu? Jawabannya ya. Pada salib, yaitu sejarah Pergamos, bukan Tiatira, Kristus mendirikan kerajaan-Nya yang berupa “anugerah.” Suatu kerajaan kekal telah didirikan pada salib, dan takhta kerajaan itu melambangkan satu takhta yang didirikan pada masa hujan akhir. Takhta hujan akhir itu mewakili kerajaan-Nya yang berupa “kemuliaan.”

> “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 hal adalah tepat, dan peristiwa-peristiwa yang ditunjukkannya pada saat itu bahkan 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 telah mereka nyatakan sudah dekat itu ditegakkan oleh kematian Kristus. Kerajaan ini bukanlah, sebagaimana mereka telah diajar untuk percaya, suatu imperium duniawi. Juga bukan kerajaan masa depan yang baka itu yang akan didirikan ketika ‘kerajaan dan kekuasaan dan kebesaran kerajaan-kerajaan di bawah seluruh langit akan diberikan kepada umat orang-orang kudus milik Yang Mahatinggi;’ kerajaan yang 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. Setelah menunjuk kepada Kristus, Pengantara yang penuh belas kasihan, yang ‘turut merasakan kelemahan-kelemahan kita,’ sang rasul berkata: ‘Sebab itu marilah kita dengan penuh keberanian menghampiri takhta kasih karunia, supaya kita memperoleh rahmat dan menemukan kasih karunia.’ Ibrani 4:15, 16. Takhta kasih karunia melambangkan kerajaan kasih karunia; sebab adanya suatu takhta menyiratkan adanya suatu 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.

> “Киврăвăн престолĕ, апла пулсан, киврăв патшалăхне пӗлтерет; тата ку патшалăх Хăтăрканăҫ сăмахĕсенче асăннă: ‘Этем Ывăлĕ Хăйĕн киврăвĕпе, вăлпа пĕрле пур святой ангелсемпе килсен, вара Вăл Хăйĕн киврăв престолĕ ҫине ларать; тата Ун умĕнче пур халăхсем пухăнĕҫ.’ Матфей 25:31, 32. Ку патшалăх тата килесси. Вăл Христосăн иккĕмĕш килĕвĕччен тăратăлмасть.”

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.

> “Ukhosi wobabalo wamiswa ngokukhawuleza emva kokuwa komntu, xa kwaqulunqwa icebo lokukhululwa koluntu olunetyala. Ngelo xesha wawukho kwinjongo nangokwesithembiso sikaThixo; yaye ngokholo, abantu babenako ukuba ngabemi bawo. Noko ke, awuzange usekwe ngokwenene de kwasekufeni kukaKristu. Kwanasemva kokungena kuhambo lwaKhe lwasemhlabeni, uMsindisi, edinwe yinkani nokungabi nambulelo kwabantu, wayenokurhoxa kwidini laseKalvari. EGetsemane indebe yentlungu yangcangcazela esandleni saKhe. Wayenokuthi kwanangelo xesha azesule umbilo wegazi ebunzini baKhe aze ayeke uluntu olunetyala lutshabalale ebugwenxeni balo. Ukuba wayekwenzile oko, kwakungekho kuba nakho ukukhululwa kwabantu abawileyo. Kodwa xa uMsindisi wanikela ngobomi baKhe, waza ngomoya waKhe wokugqibela wadanduluka esithi, ‘Kugqityiwe,’ ngoko ukuzaliseka kwecebo lokukhululwa kwaqinisekiswa. Isithembiso sosindiso esenziwa kweso sibini sinonayo e-Eden sasiqinisekisiwe. Ukumkani wobabalo, owayekade ukho ngaphambili ngesithembiso sikaThixo, ngoko ke wasekwa.” The Great Controversy, 347.

Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.

Kristus telah mendirikan suatu kerajaan yang kekal dalam sejarah kenabian Rom kafir, bukan pada akhir Rom kepausan. Ia juga mendirikan kerajaan kemuliaan-Nya pada Kedatangan-Nya yang Kedua, yang mencakup sejarah hujan akhir, ketika keempat angin Islam dilepaskan.

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

> “Pula ea morago e tla tla godimo ga ba ba itshekileng—botlhe he ba tla e 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. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Apabila keempat malaikat itu melepaskan, Kristus akan mendirikan kerajaan-Nya. Tiada seorang pun menerima hujan akhir selain mereka yang sedang melakukan segala yang dapat mereka lakukan. Kristus akan menolong kita. Semua orang dapat menjadi pemenang oleh kasih karunia Allah, melalui darah Yesus. Seluruh surga menaruh perhatian pada pekerjaan itu. Para malaikat pun menaruh perhatian.” Spalding and Magan, 3.

When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.

Apabila keempat-empat angin itu dilepaskan, Kristus menegakkan kerajaan-Nya. Baik hujan akhir mahupun pelepasan keempat-empat angin itu melambangkan peristiwa yang berlangsung secara beransur-ansur, dan kedua-duanya bukanlah suatu titik masa. Keempat-empat angin itu melambangkan Islam.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaika ba tšoere meea e mene, e emeloang e le pere e halefileng e batlang ho itokolla le ho phallela holim’a sefahleho sa lefatše lohle, e jere timetso le lefu tseleng ea eona.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “ကမ္ဘာထာဝရ၏ အနားစပ်တိုင်တိုင်၌ပင် ကျွန်ုပ်တို့ အိပ်စက်နေကြမည်လော? ကျွန်ုပ်တို့သည် မှိုင်းမှိုင်းမဲမဲ၊ အေးစက်စက်၊ အသက်မဲ့လျက် ဖြစ်နေကြမည်လော? အို၊ ဘုရားသခင်၏ ဝိညာဉ်တော်နှင့် အသက်ရှူခြင်းကို ကိုယ်တော်၏ လူမျိုးအပေါ် မှုတ်သွင်းတော်မူ၍၊ သူတို့သည် မိမိတို့၏ ခြေထောက်ပေါ်၌ ရပ်လျက် အသက်ရှင်ကြပါစေဟု၊ ထိုသို့သောအရာကို ကျွန်ုပ်တို့၏ အသင်းတော်များအတွင်း၌ ရရှိနိုင်ပါစေကြောင်း။ လမ်းသည် ကျဉ်းမြောင်း၍ တံခါးသည်လည်း ကျဉ်းကျပ်ကြောင်းကို ကျွန်ုပ်တို့ မြင်သိရမည်။ သို့သော် ကျဉ်းကျပ်သော တံခါးကို ကျွန်ုပ်တို့ ဖြတ်သန်းဝင်ရောက်သည့်အခါ၊ ၎င်း၏ ကျယ်ဝန်းမှုသည် အကန့်အသတ်မရှိပေ။” Manuscript Releases, volume 20, 217.

The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.

Bamalayika bazali kokanga mpunda ya nkanda ya Islam oyo ezali koluka kobima na makasi, ememi liwa mpe bobebisi na nzela na yango, na eleko wana Molimo ya Nzambe ezali kopemama likoló ya bato ya Nzambe. Bongo batɛlɛmi na makolo na bango mpe bazali na bomoi. Liboso ete Molimo epemama likoló na bango, bato ya Nzambe bazali bakufi, mpo pema ya Molimo nde esalaka ete batɛlɛma mpe bazala na bomoi. Ntango Ndeko mwasi White alobi ete sikoyo tokomi na eleko oyo makolo ya ekeko oyo esangisami na ebende mpe mabele ya potopoto emonisi kosangana ya lingomba mpe mbulamatari, kosopama ya mvula ya nsuka ezalaki naino na mikolo ekoya.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Pula ea morao e tla tšolohela holim’a batho ba Molimo. Lengeloi le matla le tla theoha le tsoa leholimong, ’me lefatše lohle le tla bonesoa ke khanya ea lona.” Review and Herald, April 21, 1891.

There are two voices in Revelation eighteen.

๏ มีสองพระสุรเสียงในวิวรณ์บทที่สิบแปด

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.

> “Nárá Jísù bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ rẹ̀ ní gbangba, Ó sọ Tẹ́ńpìlì di mímọ́ kúrò nínú ìbàjẹ́-òfin mímọ́ rẹ̀. Lára àwọn ìṣe ìkẹyìn iṣẹ́-ìránṣẹ́ rẹ̀ ni ìwẹ̀nùmọ́ Tẹ́ńpìlì ní ìgbà kejì. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ sí ayé, a ṣe ìpè méjì tí ó yàtọ̀ síra sí àwọn ìjọ.” Selected Messages, ìwé 2, 118.

The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.

Suara yang pertama ialah panggilan untuk membangunkan umat Tuhan, manakala suara yang kedua ialah panggilan untuk membangunkan anak-anak Tuhan yang lain yang masih berada di Babel.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.

> “A thiŋko ḍuniā mārāŋ dukud re dāṛeāka, ṭhāgāi re, bhul-bhā̃ṛā re, āṛi mṛityu re chāyā tala re,—gitiñ, gitiñ. Okoe ātmā re pīṛā anubhava kateko ākin jagāw lāgit? Okoe sāṛe ākin ṭeṭāŋ pahuṅcāw dāṛeya? Iñā man āgāmi somoy re neñelena, jahaŋ cihnā dewa hobo, ‘Nele, Bor asena; uni sãge bheṭa lāgit bāhire gelme.’ Kintu kichu manis āpon āloka re puni bharti lāgit tel hāsaṛā lāgit deri akādā, āṛi bahut deri pare ākin eṭe bujhāwena je caritra, jāhā tel dārā cihnit ākāna, setā anya ke dewa jāy nā.” Bible Echo, May 4, 1896.

In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?

Dalam petikan itu dikemukakan dua pertanyaan. Siapakah yang sedang merasakan penderitaan jiwa untuk membangunkan mereka? Suara apakah yang dapat menjangkau mereka?

The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.

“Sora” yang membangunkan dunia ialah suara kedua dalam Wahyu lapan belas yang memanggil kawanan Allah yang lain keluar dari Babilon. Baik umat Allah mahupun dunia perlu dibangunkan oleh Seruan Tengah Malam, yang hanyalah satu lagi lambang bagi hujan akhir.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

A naa baMillerite ba ne ba nepile ge ba hlaola gore mehleng ya mmušo wa bone Kriste o tla hloma mmušo wa ka mo go sa felego? Ee.

He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.

A sin ahenni no “adom” wɔ asɛndua no so, na saa bere no mu na Bible nkɔmhyɛ mu ahenni a ɛto so anan no abakɔsɛm rekɔ so. Saa ahenni no ne Roma a na ɛyɛ abosonsom de no. Wɔ Daniel ti 2 mu no, so wɔgyina hɔ ma ɔsɔretia a edi kan ansa na Thyatira asafo no aba no? Yiw, efisɛ dɔte a egyina hɔ ma Onyankopɔn nkurɔfo no sesae fi dɔte mu kɔɔ dɔte a afra ho. Enti ɛhe na Thyatira wɔ honi no mu? Anaa mpo, ɛwɔ honi no mu anaa? Wɔgyina hɔ ma no wɔ honi no mu, na Nebukadnessar ma saa nokwasɛm no ho hann bere a odu n’ahantan ne n’ahokyerɛ a ɛsen so no atifi wɔ Daniel ti 4 mu no.

> The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.

> Raja itu bertitah, katanya, Bukankah inilah Babel yang besar itu, yang telah aku dirikan sebagai rumah kerajaan dengan kekuatan kuasaku dan demi kemuliaan kebesaranku? Daniel 4:30.

Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.

Go seka pele ga katlholo ya ga Nebukadenesare ya malatsi a dikete tse pedi le makgolo a matlhano le masome a mabedi ya go tshela jaaka phologolo ya naga, o ne a bontsha boikgogomoso jwa gagwe ka go botsa potso ya gore a ke ene yo o agileng bogosi jo e leng Babelona yo Mogolo? Seaka sa Tshenolo lesome le bosupa se kwadile mo phatleng ya sone sa re, “SEPHIRI, BABELONA YO MOGOLO, MMÊ WA DISEAKA LE WA MAKGAPHILA A LEFATŠHE.” Kereke ya Roma, jaaka Kgaitsadi White a mmitsa, ke Babelona yo Mogolo. Tlhogo ya gouta mo setshwantshong e emela Babelona wa mmatota gape e emela Babelona wa semowa, bogosi jwa botlhano jwa boporofeti jwa Baebele jo bo nang le letshwao le le ikgethileng la go nna maatla a a neng a amogela ntho e e bolayang. Mo go Isaia masome a mabedi le boraro, maatla a bopapa a a emelwang e le Ture, a ne a tla lebalwa ka dingwaga di le masome a supa jaaka malatsi a kgosi e le nngwe. Babelona wa mmatota yo o emelwang ke Nebukadenesare le ene o ne a amogela ntho e e bolayang e e neng ya fodisiwa fa Nebukadenesare a ne a lelekwa mo bogosing jwa gagwe ka malatsi a dikete tse pedi le makgolo a matlhano le masome a mabedi. Babelona yo Mogolo wa mmatota o ne a supa pele Babelona yo Mogolo wa semowa, mme bobedi jwa bone bo ne jwa amogelwa bogosi jwa jone ka nakwana, mme morago jwa busediwa. Seaka sa Tshenolo lesome le bosupa se ne se se na senwelo sa selefera mo seatleng sa sone, le fa e le senwelo sa kgotlho kgotsa sa tshipi; se ne se na le senwelo sa gouta.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.

> И женщина была облечена в порфиру и багряницу, украшена золотом, драгоценными камнями и жемчугом, и держала в руке своей золотую чашу, наполненную мерзостями и нечистотою блуда её. Откровение 17:4.

Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.

Emas melambangkan Babel secara harfiah dan juga melambangkan Babel rohani, yaitu kerajaan kelima dalam nubuatan Alkitab yang menerima luka yang mematikan pada tahun 1798, ketika kerajaan keenam dalam nubuatan Alkitab naik takhta. Babel harfiah dalam patung itu diikuti oleh suatu kerajaan perak yang terdiri dari dua kuasa, orang Media dan orang Persia, dan tanduk Persia dalam Daniel delapan muncul belakangan dan lebih tinggi. Darius orang Media adalah tanduk yang pertama, dan jenderalnya, Koresy, adalah seorang Persia yang pada akhirnya akan naik berkuasa sesudah raja Media, Darius.

Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.

Koresh e ne e le setšoantšo sa Kreste, ea neng a tla qala tšebetso ea ho lokolla batho ba Molimo botlamuoeng. ’Muso oa Bameda le Baperesia o emela ’muso oa botšelela boporofeteng ba Bibele, e leng United States. United States e na le linaka tse peli tse emelang Republicanism le Protestantism. Dariuse o emela lenaka la Republican la United States, ’me Koresh o emela lenaka la Protestantism. Joalokaha Koresh a ile a qala tšebetso ea ho lokolla batho ba Molimo hore ba boele ba hahe Jerusalema le tempele, United States e bile naha e ileng ea tsosoa ho lokolla batlamuoa botlamuoeng ba Babilona ea moea e le hore ho hahuoe tempele ea moea, eo Mamillerite ba ileng ba rala motheo oa eona. Botlamuoa ba sebele Babylona, bo neng bo le lilemo tse mashome a supileng, bo ne bo tšoantšetsa botlamuoa Babiloneng ea moea ka lilemo tse sekete le makholo a mabeli le mashome a tšeletseng. United States ke mahetla a silevera setšoantšong sa Nebukadnezare.

The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.

கலங்காரத்தினால் குறிக்கப்படும் மூன்றாவது ராஜ்யம், உலகமயமான ஒரு ராஜ்யத்தை பிரதிநிதித்துவப்படுத்தும் கிரேக்கமாகும். அந்த ராஜ்யமே ஐக்கிய நாடுகள் சபை; வெளிப்படுத்தல் பதினேழில், 1798 ஆம் ஆண்டில் இன்னும் வராதிருந்த ராஜ்யம் அதுவே. வெளிப்படுத்தல் பதினேழின் பத்து ராஜாக்கள், ஏழில் ஒன்றாகிய எட்டாவது ராஜ்யமான பாப்பரசாட்சிக்குத் தங்கள் ராஜ்யத்தை அளிக்க ஒப்புக்கொள்கிறார்கள். அவர்கள் இந்த ஒப்பந்தத்தைச் செய்வதன் காரணம், அமெரிக்க ஐக்கிய நாடுகளால் அவர்கள் அதற்கு வற்புறுத்தப்படுவதாலும், மேலும் அமெரிக்காவில் ஞாயிறு சட்டத்தின் நேரத்தில் முழுமையாக ஊற்றப்படத் தொடங்கும் பிந்தைய மழையின் காலத்தில் விடுவிக்கப்படும் இஸ்லாமின் “நான்கு காற்றுகளால்” உலகம் அழிக்கப்படிக் கொண்டிருப்பதாலும் ஆகும்.

At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.

Semasa undang-undang Ahad di Amerika Syarikat, Allah menegakkan kerajaan “kemuliaan”-Nya apabila Dia meninggikan umat-Nya sebagai panji untuk memanggil anak-anak Allah yang lain keluar dari Babel. Dengan demikian, tanduk Protestanisme muncul terakhir dan lebih tinggi daripada yang pertama, selaras dengan dua tanduk Media-Persia. Setelah Pertubuhan Bangsa-Bangsa Bersatu bersetuju untuk menyerahkan kawalan dunia kepada kepausan, empat angin Islam dilepaskan dan kerajaan sedunia itu berhadapan dengan peperangan yang menyusuli kematian tanduk pertama Yunani, yang telah dipatahkan lalu menghasilkan empat tanduk.

When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.

Bila patung itu mencapai kaki dari besi (kenegaraan) dan tanah liat yang lembek (keagamaan) serta kesepuluh jari kaki (sepuluh raja), batu yang terpotong dari gunung tanpa tangan menghantam kaki patung itu. Kaum Millerit selaras dengan patung Daniel, sejauh mereka dapat selaras menurut sudut pandang mereka dalam sejarah nubuatan. Namun Alfa dan Omega senantiasa menggambarkan akhir dengan permulaan, dan keempat kerajaan dalam patung Nebukadnezar melambangkan empat kerajaan harfiah yang menjadi tipe bagi padanan rohaninya pada akhir dunia.

With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).

Dengan kerajaan-kerajaan sejarah, Roma muncul sebagai yang kedelapan dan berasal dari yang tujuh. Dalam Daniel tujuh, Roma muncul sebagai yang kedelapan dan berasal dari yang tujuh. Dalam Daniel delapan, Roma muncul sebagai yang kedelapan dan berasal dari yang tujuh. Dalam Wahyu tujuh belas, Roma muncul sebagai yang kedelapan dan berasal dari yang tujuh. Dalam Daniel dua, yang mewakili penyebutan pertama tentang kerajaan-kerajaan nubuatan Alkitab, Roma rohani modern muncul sebagai yang kedelapan dan berasal dari yang tujuh. Ilustrasi pertama (Alpha) dari kerajaan-kerajaan nubuatan Alkitab mengenali yang terakhir (Omega).

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Kita parantos sumping ka hiji mangsa nalika padamelan suci Allah digambarkeun ku suku-suku patung éta, anu beusina campur jeung taneuh liat. Allah gaduh hiji umat, umat pilihan, anu daya ngabédakeunana kudu disucikeun, anu teu meunang jadi najis ku nempatkeun kai, jukut garing, jeung jarami dina dasar éta. Unggal jiwa anu satia ka parentah-parentah Allah bakal ningali yén ciri anu ngabédakeun iman urang téh nyaéta Sabat poe katujuh. Lamun pamaréntah ngahormat ka Sabat sakumaha anu diparéntahkeun ku Allah, éta bakal nangtung dina kakuatan Allah sarta dina ngabéla iman anu sakali geus dipasrahkeun ka para wali. Tapi para negarawan bakal ngajaga sabat palsu, sarta bakal nyampurkeun iman agamana jeung pangreksaan kana ieu anak kapapaan, ku nempatkeun éta leuwih luhur tibatan Sabat anu ku Gusti geus disucikeun jeung diberkahan, dipisahkeun pikeun dipiara suci ku manusa, minangka tanda antara Anjeunna jeung umat-Na nepi ka sarébu turunan. Campuran antara kaperkarajaan garéja jeung kaperkarajaan nagara digambarkeun ku beusi jeung taneuh liat. Kasatunggalan ieu keur ngalemahkeun sakabéh kakuatan garéja-garéja. Ieu méré kakawasaan nagara ka garéja bakal mawa hasil anu goréng. Jalma-jalma geus ampir ngaliwatan wates kasabaran Allah. Aranjeunna geus nempatkeun kakuatan maranéhna kana pulitik, sarta geus ngahiji jeung kapapaan. Tapi waktuna bakal datang nalika Allah bakal ngahukum jalma-jalma anu geus ngabatalkeun hukum-Na, sarta karya jahat maranéhna bakal malik nimpah ka dirina sorangan.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

អាល់ហ្វា និង​អូមេហ្គា​បាន​ធ្វើ​ឲ្យ​ការ​យល់ដឹង​ត្រឹមត្រូវ​របស់​អ្នកត្រួសត្រាយ​អំពី ដានីយ៉ែល ២ «ថ្មី»។

> And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.

> Dan Dia yang duduk di atas takhta itu berfirman, “Lihatlah, Aku menjadikan segala sesuatu baru.” Dan Dia berfirman kepadaku, “Tuliskanlah, karena perkataan-perkataan ini benar dan setia.” Dan Dia berfirman kepadaku, “Sudah terlaksana. Aku adalah Alfa dan Omega, Yang Awal dan Yang Akhir. Kepada dia yang haus akan Kuberi dengan cuma-cuma dari mata air air kehidupan.” Wahyu 21:5, 6.

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