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# The Eighth is of the Seven - Number Three

Wa Nane ni miongoni mwa Wale Saba - Nambari Tatu

Daniel Two

Daniel Mbili

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.

Swali tutakalotafuta kulitatua katika makala hii ni jinsi kutajwa kwa mara ya kwanza kwa falme za unabii wa Biblia katika Danieli sura ya pili kunavyolingana na kutajwa kwa mwisho kwa falme za unabii wa Biblia katika Ufunuo sura ya kumi na saba. Ninanuia kuibua maswali kadhaa kuhusu kile kinachotambuliwa haswa katika sanamu ya Nebukadneza, na kuhusu msimamo wa waanzilishi kwamba historia yao iliwakilisha wakati ambapo jiwe lingepiga miguu ya sanamu.

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.”

Dada White anabainisha kwamba tulikuwa tumefikia hatua ambapo "kazi takatifu ya Mungu imewakilishwa na miguu ya ile sanamu ambamo chuma kilichanganywa na udongo wa matope," ambayo anaieleza zaidi kama "mchanganyiko wa mbinu za kanisa na za serikali."

> “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.

> Tumefika wakati ambapo kazi takatifu ya Mungu inawakilishwa na miguu ya ile sanamu ambamo chuma kimechanganyika na udongo wa tope. Mungu anao watu, watu teule, ambao utambuzi wao lazima utakaswe, wasije wakawa wasiotakatifu kwa kuweka juu ya msingi mbao, majani, na mabua. Kila nafsi aliye mwaminifu kwa amri za Mungu ataona kwamba sifa bainifu ya imani yetu ni Sabato ya siku ya saba. Kama serikali ingeheshimu Sabato kama Mungu alivyoamuru, ingesimama katika nguvu za Mungu na katika kuitetea ile imani iliyowahi kukabidhiwa kwa watakatifu. Lakini watawala wataunga mkono Sabato bandia, na watachanganya imani yao ya kidini na uadhimisho wa zao hili la upapa, wakilipa nafasi ya juu kuliko Sabato ambayo Bwana ameaitakasa na kuibariki, akiitenga ili mwanadamu aiweke takatifu, iwe ishara kati Yake na watu Wake kwa vizazi elfu. Mchanganyiko wa mamlaka ya kanisa na ya serikali unawakilishwa na chuma na udongo. Muungano huu unadhoofisha nguvu zote za makanisa. Kuivisha kanisa mamlaka ya serikali kutaleta matokeo mabaya. Wanadamu karibu wamevuka kikomo cha uvumilivu wa Mungu. Wamewekeza nguvu zao katika siasa, na wamejiunganisha na upapa. Lakini wakati utafika ambapo Mungu atawaadhibu wale waliobatilisha sheria Yake, na kazi yao mbaya itawarudia wao wenyewe. Maoni ya Biblia ya Waadventista Wasabato, juzuu ya 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.”

Wakati ambao tumefikia, ambapo kazi takatifu ya Mungu inachanganywa na masuala ya kanisa na ya serikali, ni maelezo ya kipindi kinachoendelea hatua kwa hatua. Anasema kuwa mchanganyiko huo “unadhoofisha nguvu zote za makanisa,” na “utaleta matokeo mabaya,” na kwamba “wakati utafika ambapo Mungu utawaadhibu wale waliobatilisha Sheria Yake.”

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.”

Kuchanganyika kwa kanisa na serikali kunakodhoofisha nguvu za makanisa ni maelezo ya kanisa la Pergamo, ambako kuunganishwa kwa utawala wa kanisa na wa serikali kuliwakilisha ukengeufu unaotangulia kufunuliwa kwa mtu wa dhambi. Pergamo na mfalme anayeashiria muafaka kati ya Ukristo na ibada ya sanamu hutokea katika ufalme wa nne wa Danieli sura ya pili. Muafaka huo umeonyeshwa katika Danieli sura ya pili kwa kutumia neno “udongo.”

> 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.

> Wewe, ee mfalme, uliona, na tazama, sanamu kubwa. Sanamu hii kubwa, ambayo mwangaza wake ulikuwa bora mno, ilisimama mbele yako; na umbo lake lilikuwa la kutisha. Kichwa cha sanamu hii kilikuwa cha dhahabu safi, kifua chake na mikono yake ya fedha, tumbo lake na mapaja yake ya shaba, miguu yake ya chuma, na nyayo za miguu yake sehemu ya chuma na sehemu ya udongo. Uliangalia hata jiwe likakatwa pasipo mikono, likapiga sanamu hiyo kwenye miguu yake iliyokuwa ya chuma na udongo, na likazivunja vipande vipande. Danieli 2:31-34.

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

Kadiri ufafanuzi wa Danieli unavyoendelea, si tena "udongo" bali umekuwa mchafu, yaani "udongo wa matope."

> 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.

> Na kama vile ulivyoona miguu na vidole, sehemu ya udongo wa mfinyanzi na sehemu ya chuma, ufalme utagawanywa; lakini ndani yake patakuwepo nguvu za chuma, kwa kuwa uliona chuma kimechanganyika na udongo wa matope. Danieli 2:41.

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

Udongo safi uliokuwa udongo wa Mfinyanzi hubadilika kuwa udongo wenye matope. Mungu ndiye Mfinyanzi wa kiungu, na kazi yake kamwe si ya matope.

> 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.

> Lakini sasa, Ee Bwana, wewe u Baba yetu; sisi ni udongo, nawe ndiwe mfinyanzi wetu; na sisi sote tu kazi ya mkono wako. Isaya 64:8.

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

Katika historia ya Roma ya kipagani, kanisa la Smirna lilikuwa udongo safi. Katika historia ya Pergamo, ambayo ni ufalme wa nne katika Danieli sura ya pili, udongo hubadilika kuwa udongo wa matope. Kile kinachotajwa kwanza katika kifungu kama tu "udongo", na baadaye "udongo wa mfinyanzi", hubadilika kuwa "udongo wa matope", kadiri tafsiri inavyoendelea. Pergamo ndiko ambako mabadiliko hayo yalifanyika ili kuandaa njia kwa Thyatira, yaani Roma ya kipapa. Mabadiliko kutoka "udongo" hadi "udongo wa matope" ni anguko lililoandaa njia kwa Thyatira, ambalo Paulo analitambua kama "kuanguka kwanza" katika Wathesalonike wa Pili.

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?

Wamileraiti hawakuweza kuona zaidi ya ufalme wa nne wa Roma na walitarajia Kurudi kwa Kristo mara ya pili kuwa tukio la kinabii linalofuata, kwa maana jiwe linalopiga miguu ya ile sanamu linawakilisha kurudi kwa Kristo mara ya pili. Lakini je, Kristo aliuanzisha ufalme mwaka 1798? Aliingia katika Patakatifu pa Patakatifu tarehe 22 Oktoba 1844 ili kupokea ufalme, lakini je, ulianzishwa wakati huo?

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.

Jibu kwa swali la kwanza kati ya hayo mawili ni kwamba Kristo hakuuanzisha ufalme wake wa milele mwaka 1798. Jibu kwa swali la pili—iwapo Kristo aliuanzisha ufalme wake wa milele tarehe 22 Oktoba 1844—nalo pia ni hapana.

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.

Je, kulikuwa na ufalme ulioanzishwa wakati wa Roma ya kipagani? Ninauliza hili kwa sababu watangulizi walielewa kuwa ufalme wa nne ulikuwa Roma ya kipagani na pia Roma ya kipapa, na hivyo kutambua mwaka 1798 kuwa mwisho wa ufalme wa nne, wakati ambapo Kristo angeanzisha ufalme wa milele. Lakini kitabu cha Ufunuo kinaainisha falme nne zinazoifuata Roma ya kipagani.

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.”

Ikiwa ufalme wa nne wa chuma katika Danieli sura ya pili unawakilisha tu Roma ya kipagani ambapo maridhiano ya Konstantino yanawakilishwa na udongo kugeuzwa kuwa udongo wa matope, je, Kristo aliusimamisha ufalme katika historia hiyo? Jibu ni ndiyo. Msalabani, ambao ni historia ya Pergamo, si ya Thiatira, Kristo aliusimamisha ufalme Wake wa "neema." Kulikuwa na ufalme wa milele uliosimamishwa msalabani, na kiti cha enzi cha ufalme huo ni kielelezo cha kiti cha enzi kinachosimamishwa wakati wa mvua ya mwisho. Kiti hicho cha enzi cha mvua ya mwisho kinawakilisha ufalme Wake wa "utukufu."

> “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.

> Tangazo lililokuwa limetolewa na wanafunzi kwa jina la Bwana lilikuwa sahihi katika kila kipengele, na matukio ambayo lilikuwa likiyaashiria yalikuwa hata wakati huo yakitokea. “Wakati umetimia, ufalme wa Mungu umekaribia,” huo ulikuwa ujumbe wao. Mwisho wa “wakati”—yaani majuma sitini na tisa ya Danieli 9, ambayo yalipaswa kufikia kwa Masihi, “Aliyetiwa mafuta”—Kristo alikuwa amepokea upako wa Roho baada ya kubatizwa kwake na Yohana katika Yordani. Na “ufalme wa Mungu” ambao walikuwa wametangaza kuwa umekaribia ulianzishwa kwa kifo cha Kristo. Ufalme huu haukuwa, kama walivyokuwa wamefundishwa kuamini, dola la kidunia. Wala haukuwa ule ufalme wa baadaye, usiokufa, utakaowekwa wakati “ufalme na mamlaka, na ukuu wa ufalme chini ya mbingu zote, vitakapowekwa mikononi mwa watu wa watakatifu wa Aliye Juu Sana;” ule ufalme wa milele, ambao “mamlaka zote zitamtumikia na kumtii.” Danieli 7:27. Kadiri inavyotumika katika Biblia, usemi “ufalme wa Mungu” hutumika kuashiria ufalme wa neema na pia ufalme wa utukufu. Ufalme wa neema unawekwa wazi na Paulo katika Waraka kwa Waebrania. Baada ya kumwelekeza Kristo, Mpatanishi mwenye huruma ambaye “huguswa na hisia za udhaifu wetu,” mtume anasema: “Basi na tukikaribie kiti cha enzi cha neema kwa ujasiri, ili tupate rehema, na tupate neema.” Waebrania 4:15, 16. Kiti cha enzi cha neema kinawakilisha ufalme wa neema; kwa maana kuwepo kwa kiti cha enzi kunamaanisha kuwepo kwa ufalme. Katika mifano Yake mingi Kristo hutumia usemi “ufalme wa mbinguni” kutaja kazi ya neema ya Mungu katika mioyo ya wanadamu.

> “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.

> Hivyo, kiti cha enzi cha utukufu kinawakilisha ufalme wa utukufu; na ufalme huu umetajwa katika maneno ya Mwokozi: 'Atakapokuja Mwana wa Adamu katika utukufu wake, na malaika watakatifu wote pamoja naye, ndipo atakapoketi juu ya kiti cha enzi cha utukufu wake; na mbele zake yatakusanywa mataifa yote.' Mathayo 25:31, 32. Ufalme huu bado ni wa wakati ujao. Hautasimamishwa hadi ujio wa pili wa Kristo.

> “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.

> Ufalme wa neema ulianzishwa mara tu baada ya anguko la mwanadamu, wakati mpango ulipotungwa kwa ajili ya ukombozi wa wanadamu wenye hatia. Wakati huo, ufalme huo ulikuwepo katika kusudi na kwa ahadi ya Mungu; na kwa njia ya imani, watu wangeweza kuwa raia wake. Hata hivyo, haukuanzishwa kwa hakika hadi kifo cha Kristo. Hata baada ya kuanza utume Wake duniani, Mwokozi, akiwa amechoshwa na ukaidi na kutokushukuru kwa wanadamu, angeweza kurudi nyuma kutoka katika dhabihu ya Kalvari. Huko Gethsemane, kikombe cha majonzi kilitetemeka mkononi Mwake. Hata wakati huo angeweza kufuta jasho la damu kutoka kwenye paji la uso Wake na kuwaacha wanadamu wenye hatia waangamie katika uovu wao. Kama angefanya hivyo, kusingekuwepo ukombozi kwa wanadamu walioanguka. Lakini Mwokozi alipoitoa nafsi Yake, na kwa pumzi Yake ya mwisho akalia, ‘Imekwisha,’ ndipo kutimia kwa mpango wa ukombozi kukahakikishwa. Ahadi ya wokovu iliyotolewa kwa wawili wenye dhambi huko Edeni ilitiwa muhuri. Ufalme wa neema, uliokuwapo hapo awali kwa ahadi ya Mungu, ndipo ukaanzishwa. Pambano Kuu, 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.

Kristo aliweka ufalme wa milele katika historia ya kinabii ya Roma ya kipagani, si mwishoni mwa Roma ya kipapa. Pia ataweka Ufalme Wake wa utukufu wakati wa Kurudi Kwake kwa Pili, ambako kunajumuisha historia ya mvua ya mwisho, wakati pepo nne za Uislamu zinaachiwa huru.

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

> Mvua ya masika inakuja juu ya wale walio safi—basi wote hao wataipokea kama hapo kwanza.

> “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.

> Malaika wanne watakapoachilia, Kristo atasimamisha ufalme wake. Hakuna anayepokea mvua ya masika ila wale wanaofanya yote wawezayo. Kristo angetusaidia. Wote wangeweza kuwa washindi kwa neema ya Mungu, kupitia damu ya Yesu. Mbingu yote ina nia katika kazi hiyo. Malaika wana nia. Spalding na 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.

Pepo nne zinapofunguliwa, Kristo anasimamisha ufalme wake. Zote mbili, yaani mvua ya mwisho na kufunguliwa kwa pepo nne, zinawakilisha matukio yanayoendelea, wala hazirejelei wakati mahsusi. Pepo nne zinawakilisha Uislamu.

> “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 wanazuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujivunja huru na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.

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

> "Je, tutalala ukingoni kabisa wa ulimwengu wa milele? Je, tutakuwa waliofifia, baridi, na wafu? Ee, laiti Roho na pumzi ya Mungu zipuliziwe ndani ya watu Wake katika makanisa yetu, ili wasimame juu ya miguu yao na waishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni finyu. Lakini tunapopita kupitia lango hilo finyu, upana wake hauna mipaka." Manuscript Releases, juzuu ya 20, 217.

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

Malaika wanamshikilia farasi mwenye hasira wa Uislamu anayejitahidi kujitoa kifungoni, akileta mauti na uharibifu popote anapopita, katika kipindi ambacho Roho ya Mungu inapuliziwa juu ya watu wa Mungu. Kisha wanasimama kwa miguu yao na kuishi. Kabla ya Roho kupuliziwa juu yao, watu wa Mungu wako wafu, kwa maana pumzi ya Roho huwafanya wasimame na waishi. Wakati Dada White anaposema kwamba sasa tumeingia wakati ambao miguu ya ile sanamu iliyochanganywa kwa chuma na udongo tope inawakilisha muunganiko wa kanisa na serikali, kumiminwa kwa mvua ya mwisho kulikuwa bado ni jambo la wakati ujao.

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

> Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.

There are two voices in Revelation eighteen.

Kuna sauti mbili katika Ufunuo sura ya kumi na nane.

> “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.

> "Alipoanza Yesu huduma yake ya hadharani, alilisafisha Hekalu kutokana na unajisi wa kukufuru. Miongoni mwa matendo ya mwisho ya huduma yake kulikuwa na tendo la pili la kulisafisha Hekalu. Hivyo, katika kazi ya mwisho ya kutoa onyo kwa ulimwengu, miito miwili tofauti hutolewa kwa makanisa." Selected Messages, kitabu cha 2, 118.

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

Sauti ya kwanza ni mwito wa kuamka kwa watu wa Mungu, sauti ya pili ni mwito wa kuamka kwa watoto wengine wa Mungu ambao bado wamo Babeli.

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

> Kuna ulimwengu umelala katika uovu, katika udanganyifu na upotovu wa mawazo, katika kivuli chenyewe cha mauti—umelala, umelala. Ni nani wanaohisi utungu wa roho ili kuwaamsha? Ni sauti gani inayoweza kuwafikia? Akili yangu inaelekezwa hadi wakati ujao ambapo ishara itatolewa, ‘Tazama Bwana-arusi anakuja; tokeni mkamlaki.’ Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na kwa kuchelewa mno watagundua kwamba tabia, inayowakilishwa na mafuta hayo, haihamishiki. Bible Echo, Mei 4, 1896.

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

Katika kifungu hicho maswali mawili yaliulizwa. Ni nani wanaohisi taabu ya nafsi ili waamke? Ni sauti gani inayoweza kuwafikia?

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.

"Sauti" inayoamsha dunia ni sauti ya pili ya Ufunuo kumi na nane inayoita kundi lingine la Mungu litoke Babeli. Watu wa Mungu na dunia wote wanahitaji kuamshwa na Kilio cha Usiku wa Manane, ambacho ni ishara nyingine tu ya mvua ya mwisho.

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

Je, wafuasi wa Miller walikuwa sahihi katika kutambua kwamba katika siku za ufalme wa nne Kristo angeanzisha ufalme wa milele? Ndiyo.

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.

Aliuanzisha ufalme Wake wa “neema” msalabani; jambo hilo lilitokea wakati wa historia ya ufalme wa nne wa unabii wa Biblia. Ufalme huo ukiwa Roma ya kipagani. Katika Danieli sura ya pili, je, ule uasi unaotangulia kanisa la Thiatira umewakilishwa? Ndiyo, kwa kuwa udongo unaowakilisha watu wa Mungu ulibadilika kutoka kuwa udongo wa ufinyanzi ukawa udongo wa matope. Basi Thiatira iko wapi katika ile sanamu? Au hata ipo katika ile sanamu? Imewakilishwa katika sanamu hiyo, na Nebukadneza anatoa mwanga kuhusu jambo hilo anapofikia kilele cha majivuno yake ya kiburi katika sura ya nne ya Danieli.

> 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.

> Mfalme akanena, akasema, Je, si huu Babeli mkuu nilioujenga kwa ajili ya nyumba ya ufalme, kwa uweza wa nguvu zangu, na kwa heshima ya enzi yangu? Danieli 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.

Hapo tu kabla ya hukumu ya Nebukadneza ya siku elfu mbili mia tano na ishirini za kuishi kama mnyama wa kondeni, alionyesha kiburi chake kwa kuuliza ikiwa yeye ndiye aliyeujenga ufalme ambao ni Babeli ile kuu? Kahaba wa Ufunuo kumi na saba ana jina limeandikwa juu ya paji la uso wake, "SIRI, BABELI ILIYO KUU, MAMA WA MAKAHABA NA MACHUKIZO YA DUNIA." Kanisa la Kirumi, kama Dada White anavyoliita, ndilo Babeli ile kuu. Kichwa cha dhahabu katika ile sanamu kinaakilisha Babeli halisi, na pia kinaakilisha Babeli ya kiroho, ufalme wa tano katika unabii wa Biblia, ulio na sifa ya kipekee ya kuwa nguvu iliyopata jeraha la mauti. Katika Isaya ishirini na tatu, nguvu ya kipapa iliyowakilishwa kama Tiro ingesahaulika kwa miaka sabini, kama siku za mfalme mmoja. Babeli halisi iliyowakilishwa na Nebukadneza pia ilipata jeraha la mauti ambalo liliponywa wakati Nebukadneza alifukuzwa kutoka katika ufalme wake kwa siku elfu mbili mia tano na ishirini. Babeli halisi ile kuu ilikuwa kielelezo cha Babeli ya kiroho ile kuu, na zote mbili falme zao ziliondolewa kwa muda, kisha zikarejeshwa. Kahaba wa Ufunuo kumi na saba hakuwa na kikombe cha fedha mkononi mwake, wala cha shaba au cha chuma; alikuwa na kikombe cha dhahabu.

> 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.

> Na yule mwanamke alikuwa amevikwa nguo za zambarau na nyekundu, na kupambwa kwa dhahabu na vito vya thamani na lulu, akiwa na kikombe cha dhahabu mkononi mwake kilichojaa machukizo na uchafu wa uasherati wake. Ufunuo 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.

Dhahabu iliwakilisha Babeli halisi na pia inawakilisha Babeli ya kiroho, ufalme wa tano katika unabii wa Biblia uliopata jeraha la mauti mwaka 1798, wakati ufalme wa sita katika unabii wa Biblia ulipotwaa enzi. Babeli halisi katika ile sanamu ilifuatiwa na ufalme wa fedha uliokuwa na mamlaka mbili, Wamedi na Waajemi, na pembe ya Kiajemi katika Danieli sura ya nane ilijitokeza ya mwisho na ikawa ya juu zaidi. Dario Mmedi alikuwa pembe ya kwanza, na jemadari wake, Koreshi, alikuwa Mwaajemi ambaye hatimaye angeingia madarakani baada ya mfalme wa Umedi, Dario.

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

Koreshi alikuwa mfano wa Kristo ambaye angeanza mchakato wa kuwaweka huru watu wa Mungu kutoka utumwani. Dola la Umedi na Uajemi linaakilisha ufalme wa sita katika unabii wa Biblia, yaani Marekani. Marekani ina pembe mbili zinazoakilisha Ujamhuri na Uprotestanti. Dario anaakilisha pembe ya Ujamhuri ya Marekani na Koreshi anaakilisha pembe ya Uprotestanti. Kama vile Koreshi alipoanza mchakato wa kuwaweka huru watu wa Mungu ili kujenga upya Yerusalemu na Hekalu, Marekani ilikuwa nchi iliyoinuliwa ili kuwaachia huru mateka wa ufungwa wa Babeli ya kiroho ili kusimamisha hekalu la kiroho, ambalo Wamileraiti waliweka msingi wake. Ufungwa halisi huko Babeli wa miaka sabini uliwakilisha ufungwa katika Babeli ya kiroho wa miaka elfu moja mia mbili na sitini. Marekani ni mabega ya fedha katika sanamu ya Nebukadneza.

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.

Ufalme wa tatu wa shaba ulikuwa Ugiriki, unaowakilisha ufalme wa ulimwengu wote. Ufalme huo ni Umoja wa Mataifa, ambao katika Ufunuo kumi na saba ulikuwa ule ufalme ambao mwaka 1798 haukuwapo bado. Wafalme kumi wa Ufunuo kumi na saba wanakubaliana kuutoa ufalme wao kwa upapa, ule ufalme wa nane, ambao ni wa wale saba. Wanafanya makubaliano haya kwa sababu wanalazimishwa kufanya hivyo na Marekani, na kwa sababu dunia inaangamizwa na "pepo nne" za Uislamu, zinazoachiwa huru wakati wa mvua ya mwisho, ambayo huanza kumiminwa kikamilifu wakati wa sheria ya Jumapili nchini Marekani.

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.

Wakati wa sheria ya Jumapili nchini Marekani, Mungu anaweka ufalme wake wa “utukufu” anapowainua watu wake kama bendera ili kuwaita watoto wengine wa Mungu watoke Babeli. Hivyo, pembe ya Uprotestanti huinuka mwishoni na ni ya juu kuliko ile ya kwanza, kwa kuafikiana na pembe mbili za Umedi na Uajemi. Mara tu Umoja wa Mataifa unapokubaliana kukabidhi udhibiti wa dunia kwa Upapa, pepo nne za Uislamu zinaachiliwa, na ufalme wa ulimwengu unakabiliwa na vita vilivyofuata kifo cha pembe ya kwanza ya Ugiriki, iliyovunjika na kutoa pembe nne.

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.

Sanamu inapoifikia miguu ya chuma (utawala wa dola) na udongo wenye tope (utawala wa kanisa) na vidole kumi (wafalme kumi), jiwe lililokatwa katika mlima bila mikono hugonga miguu ya sanamu. Wamilleraiti walikuwa sahihi kuhusu sanamu ya Danieli, kadiri walivyoweza, kutoka katika nafasi yao katika historia ya kinabii. Lakini Alfa na Omega daima huonyesha mwisho kwa mwanzo, na falme nne za sanamu ya Nebukadneza zinawakilisha falme nne halisi zinazoakisi wenzao wa kiroho mwishoni mwa ulimwengu.

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).

Kwa kuzingatia falme za historia, Roma inaibuka ya nane na ni miongoni mwa zile saba. Katika Danieli sura ya saba, Roma inaibuka ya nane na ni miongoni mwa zile saba. Katika Danieli sura ya nane, Roma inaibuka ya nane na ni miongoni mwa zile saba. Katika Ufunuo sura ya kumi na saba, Roma inaibuka ya nane na ni miongoni mwa zile saba. Katika Danieli sura ya mbili, ambayo inawakilisha kutajwa kwa kwanza kwa falme za unabii wa Biblia, Roma ya kiroho ya kisasa inaibuka ya nane na ni miongoni mwa zile saba. Mfano wa kwanza (Alfa) wa falme za unabii wa Biblia hutambulisha wa mwisho (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.

> Tumefika wakati ambapo kazi takatifu ya Mungu inawakilishwa na miguu ya ile sanamu ambamo chuma kimechanganyika na udongo wa tope. Mungu anao watu, watu teule, ambao utambuzi wao lazima utakaswe, wasije wakawa wasiotakatifu kwa kuweka juu ya msingi mbao, majani, na mabua. Kila nafsi aliye mwaminifu kwa amri za Mungu ataona kwamba sifa bainifu ya imani yetu ni Sabato ya siku ya saba. Kama serikali ingeheshimu Sabato kama Mungu alivyoamuru, ingesimama katika nguvu za Mungu na katika kuitetea ile imani iliyowahi kukabidhiwa kwa watakatifu. Lakini watawala wataunga mkono Sabato bandia, na watachanganya imani yao ya kidini na uadhimisho wa zao hili la upapa, wakilipa nafasi ya juu kuliko Sabato ambayo Bwana ameaitakasa na kuibariki, akiitenga ili mwanadamu aiweke takatifu, iwe ishara kati Yake na watu Wake kwa vizazi elfu. Mchanganyiko wa mamlaka ya kanisa na ya serikali unawakilishwa na chuma na udongo. Muungano huu unadhoofisha nguvu zote za makanisa. Kuivisha kanisa mamlaka ya serikali kutaleta matokeo mabaya. Wanadamu karibu wamevuka kikomo cha uvumilivu wa Mungu. Wamewekeza nguvu zao katika siasa, na wamejiunganisha na upapa. Lakini wakati utafika ambapo Mungu atawaadhibu wale waliobatilisha sheria Yake, na kazi yao mbaya itawarudia wao wenyewe. Maoni ya Biblia ya Waadventista Wasabato, juzuu ya 4, 1168.

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

Alfa na Omega ameufanya uelewa sahihi wa waasisi kuhusu Danieli sura ya pili kuwa ‘mpya’.

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

> Na yeye aliyeketi juu ya kiti cha enzi akasema, Tazama, nafanya vitu vyote vipya. Naye akaniambia, Andika; kwa maana maneno haya ni amini na kweli. Naye akaniambia, Imekwisha. Mimi ni Alfa na Omega, mwanzo na mwisho. Nitampa mwenye kiu bure kutoka katika chemchemi ya maji ya uzima. Ufunuo 21:5, 6.

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