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# The Eighth is of the Seven - Number Three

Owesishiyagalombili ungowabayisikhombisa — Inombolo Yesithathu

Daniel Two

Daniyeli Isahluko Sesibili

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.

Umbuzo esizozama ukuyixazulula kulesi sihloko iwukuthi ukushiwo kokuqala kwemibuso yesiprofetho seBhayibheli kuDaniyeli isahluko sesibili kuvumelana kanjani nokushiwo kokugcina kwemibuso yesiprofetho seBhayibheli kuSambulo isahluko seshumi nesikhombisa. Ngihlose ukuveza imibuzo ethile ngalokho empeleni okukhonjwa emfanekisweni kaNebukadinesari, kanye nesikhundla samaphayona, sokuthi umlando wawo wawumelela isikhathi lapho idwala lalizoshaya izinyawo zomfanekiso.

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.”

UDadewethu uWhite uveza ukuthi sase sifinyelele esigabeni lapho “umsebenzi ongcwele kaNkulunkulu umelwe yizinyawo zesithombe lapho insimbi yayixutshwe nobumba oludakayo,” okuyinto aphinde ayichaze njengokuthi “ukuxubana kobuqili bebandla nobuqili bombuso.”

> “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.

> “Sesesifikile esikhathini lapho umsebenzi kaNkulunkulu ongcwele umelwe khona yizinyawo zesithombe lapho insimbi yayixutshwe khona nobumba olunodaka. UNkulunkulu unabantu, abantu abakhethiweyo, okumele ukuqonda kwabo kungcweliswe, okungafanele babe abangcwele ngokubeka phezu kwesisekelo ukhuni, utshani, nezibi. Wonke umphefumulo othembekile emiyalweni kaNkulunkulu uyobona ukuthi uphawu oluhlukanisayo lokholo lwethu yiSabatha losuku lwesikhombisa. Uma uhulumeni ubengahlonipha iSabatha njengoba uNkulunkulu eyalile, ubungema ngamandla kaNkulunkulu nasekuvikeleni ukholo olwanikelwa kwabangcwele kwaba kanye. Kodwa izikhulu zombuso ziyolusekela usuku lwesabatha olungelona olweqiniso, futhi ziyoxuba inkolo yazo nokugcinwa kwale ngane yobupapa, zilubeke ngaphezu kweSabatha iNkosi eyalingcwelisa yayibusisa, yayihlukanisela umuntu ukuba ayigcine ingcwele, njengesibonakaliso phakathi Kwakhe nabantu baKhe kuze kube yizizukulwane eziyinkulungwane. Ukuxutshwa kobuqili bebandla nobuqili bombuso kumelwe yinsimbi nobumba. Le nhlangano iyawenza buthaka wonke amandla amabandla. Lokhu ukwembathisa ibandla ngamandla ombuso kuyoletha imiphumela emibi. Abantu sebecishe badlula lapho ukuphana kukaNkulunkulu kungasabekezelela khona. Bafake amandla abo kwezombusazwe, futhi bahlangene nobupapa. Kodwa isikhathi siyofika lapho uNkulunkulu eyobajezisa khona labo abenze ize umthetho waKhe, nomsebenzi wabo omubi uyobuyela phezu kwabo.” The Seventh-day Adventist Bible Commentary, volume 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.”

Isikhathi esesifinyelele kuso lapho umsebenzi ongcwele kaNkulunkulu uxuba ezobupristi bezinkolo nezobuciko bombuso, siyincazelo yesikhathi esiqhubekela phambili. Uthi lokhu kuxubana “kwenza buthaka wonke amandla amabandla,” futhi “kuyoletha imiphumela emibi,” nokuthi “isikhathi siyofika lapho uNkulunkulu eyakujezisa labo abenze umthetho waKhe waba yize.”

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.”

Ukuhlangana kwebandla nombuso okwenza buthaka amandla amabandla kuyisichasiso sebandla lasePergamos, lapho ukuhlanganiswa kobuqili bebandla nobuqili bombuso kwakumelela ukuhlubuka okwandulela ukwambulwa komuntu wesono. IPergamos nombusi okufanekisela ukuvumelana phakathi kobuKristu nokukhonza izithombe kwenzeka embusweni wesine kaDaniyeli ezimbili. Lokho kuvumelana kufanekiselwa kuDaniyeli ezimbili ngokusetshenziswa kwegama elithi “ubumba.”

> 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.

> Wena, nkosi, wabona, bheka, isithombe esikhulu. Lesi sithombe esikhulu, inkazimulo yaso yayivelele kakhulu, sasimi phambi kwakho; futhi isimo saso sasesabeka. Inhloko yalesi sithombe yayingeyegolide elicolekileyo, isifuba saso nezingalo zaso kwakungezesiliva, isisu saso namathanga aso kwakungokwethusi, imilenze yaso kwakungeyensimbi, izinyawo zaso ngokwengxenye zazingezensimbi nangokwengxenye zazingezobumba. Wabuka kwaze kwagawulwa itshe kungengazandla, elashaya lesi sithombe ezinyaweni zaso ezazingezensimbi nezobumba, lazichoboza zaba yizicucu. Daniyeli 2:31–34.

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

Njengoba ukuhunyushwa kukaDaniyeli kuqhubeka, akuseyona “ubumba” kodwa sekuphenduke ubumba obungcolile noma “ubumba olunodaka.”

> 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.

> Njengokuba wabona izinyawo nezinzwane, kuyinxenye yobumba lombumbi, kuyinxenye yensimbi, umbuso uyakwahlukana; kepha kuyakuba kuwo okuthile kwamandla ensimbi, njengoba wabona insimbi ixutshaniswe nobumba olunodaka. Daniyeli 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.

Ubumba obumsulwa obabuyibumba loMbumbi buguquka bube udaka oluxovekile. UNkulunkulu unguMbumbi waphezulu, futhi umsebenzi wakhe awulokothi ube udaka oluxovekile.

> 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.

> Kodwa manje, O Nkosi, wena ungubaba wethu; thina silubumba, wena ungumbumbi wethu; futhi sonke singumsebenzi wesandla sakho. 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.

Emlandweni waseRoma yobuhedeni, ibandla laseSmirna laliyibumba elimsulwa. Emlandweni wasePergamu, ongumbuso wesine kuDaniyeli isahluko sesibili, ibumba liguquka libe ubumba obunodaka. Lokho okukhulunywa ngakho kuqala kulesi siqephu njengokuthi nje “ibumba”, bese kamuva “ibumba lombumbi”, kuguquka kube “ubumba obunodaka”, njengoba ukuhunyushwa kuqhubeka. IPergamu yilapho lolo shintsho lwafezwa khona ukuze kulungiswe indlela yeThiyathira, okungukuthi, iRoma yobupapa. Uguquko olusuka “ebumbeni” luye “ebumbeni obunodaka” luyikuhlubuka okulungisa indlela yeThiyathira, uPawulu akuchaza ngokuthi “ukuhlubuka kuqala” kweyesibili kwabaseThesalonika.

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?

AmaMillerite ayengaboni ngale kombuso wesine waseRoma futhi alindela ukuthi Ukuza Kwesibili kukaKristu kube yisenzakalo esilandelayo sesiprofetho, ngokuba itshe elishaya izinyawo zesithombe limelela Ukuza Kwesibili. Kodwa ingabe uKristu wamisa umbuso ngo-1798 na? Wafika ngempela eNdaweni eNgcwelengcwele kakhulu ngo-Okthoba 22, 1844, ukuze amukele umbuso, kodwa ingabe wamiswa ngaleso sikhathi na?

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.

Impendulo embuzweni wokuqala kuleyo mibuzo emibili ithi uKristu akazange amise umbuso waKhe ongunaphakade ngo-1798. Umbuzo wesibili wokuthi uKristu wamisa noma cha umbuso waKhe ongunaphakade ngo-Okthoba 22, 1844, nawo impendulo ithi cha.

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.

Ingabe kwaba khona umbuso owamiselwa ngesikhathi seRoma yobuqaba? Ngibuza lokhu ngoba amaphayona aqonda umbuso wesine njengokuyiRoma yobuqaba kanye neRoma yobupapa, okukhomba u-1798 njengesiphetho sombuso wesine, lapho uKristu eyomisa khona umbuso waphakade. Kodwa incwadi yeSambulo iveza imibuso emine elandela iRoma yobuqaba.

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.”

Uma umbuso wesine wensimbi kuDaniyeli isahluko sesibili umelela nje iRoma yobuqaba, lapho ukuvumelana kukaConstantine kumelelwa khona ngobumba obuphendulwa baba ngobumba olunodaka, ingabe uKristu wamisa umbuso kulowo mlando? Impendulo inguyebo. Esiphambanweni, okuwumlando wasePergamosi, hhayi waseThiyathira, uKristu wamisa umbuso waKhe “womusa.” Kwaba khona umbuso waphakade owamiswa esiphambanweni, futhi isihlalo sobukhosi salowo mbuso sifanekisela isihlalo sobukhosi esimiswa ngesikhathi semvula yokugcina. Leso sihlalo sobukhosi semvula yokugcina simelela umbuso waKhe “wenkazimulo.”

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> “Isimemezelo esasenziwa ngabafundi egameni leNkosi sasiyiqiniso ngokuphelele kuzo zonke izingxenye zaso, futhi izehlakalo esasikhomba kuzo zazisenzeka ngaleso sikhathi. ‘Isikhathi sigcwalisekile, nombuso kaNkulunkulu ususondele,’ kwaba ngumyalezo wabo. Ekupheleni ‘kwesikhathi’—amasonto angamashumi ayisithupha nesishiyagalolunye kaDaniyeli 9, ayefanele ukufinyelela kuMesiya, ‘Ogcotshiweyo’—uKristu wayesemukele ukugcotshwa koMoya emva kokubhapathizwa Kwakhe nguJohane eJordani. Futhi ‘umbuso kaNkulunkulu’ ababewumemezele njengosusondele wamiswa ngokufa kukaKristu. Lo mbuso wawungewona, njengoba babefundiswe ukukholwa, umbuso wasemhlabeni. Futhi wawungewona lowo mbuso ozayo, ongafi, oyomiswa lapho ‘umbuso nokubusa, nobukhulu bombuso ngaphansi kwezulu lonke, kuyakunikwa abantu abangcwele boPhezukonke;’ lowo mbuso ongapheliyo, lapho ‘yonke imibuso iyakumkhonza, imlalele.’ Daniyeli 7:27. Njengoba lisetshenziswa eBhayibhelini, igama elithi ‘umbuso kaNkulunkulu’ lisetshenziselwa ukubonisa kokubili umbuso womusa nombuso wenkazimulo. Umbuso womusa uvezwa nguPawulu eNcwadini eya kumaHebheru. Emva kokukhomba kuKristu, umnxuseli onozwela ‘ozwelana nobuthakathaka bethu,’ umphostoli uthi: ‘Masisondeleni ngesibindi esihlalweni somusa, ukuze samukele isihawu, sifumane umusa.’ Hebheru 4:15, 16. Isihlalo sobukhosi somusa simelela umbuso womusa; ngokuba ukuba khona kwesihlalo sobukhosi kubonisa ukuba khona kombuso. Emifanekisweni Yakhe eminingi uKristu usebenzisa inkulumo ethi ‘umbuso wezulu’ ukubonisa umsebenzi womusa kaNkulunkulu ezinhliziyweni zabantu.”

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> “Ngakho-ke isihlalo sobukhosi senkazimulo simelela umbuso wenkazimulo; futhi lo mbuso kubhekiselwa kuwo emazwini oMsindisi athi: ‘Lapho iNdodana yomuntu ifika enkazimulweni yayo, nazo zonke izingelosi ezingcwele ikanye nayo, khona iyakuhlala esihlalweni sobukhosi senkazimulo yayo; futhi phambi kwayo kuyakubuthwa zonke izizwe.’ Mathewu 25:31, 32. Lo mbuso useza esikhathini esizayo. Awuyikumiswa kuze kube sekufikeni kwesibili kukaKristu.

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

> “Umbuso womusa wamiswa ngokushesha emva kokuwa komuntu, lapho kwakhiwa icebo lokuhlenga uhlanga olunecala. Ngaleso sikhathi wawukhona enjongweni nangesithembiso sikaNkulunkulu; futhi ngokukholwa, abantu babengaba yizakhamuzi zawo. Nokho wawungakamiswa ngokoqobo kwaze kwaba sekufeni kukaKristu. Ngisho nangemva kokungena emsebenzini waKhe wasemhlabeni, uMsindisi, ekhathele yinkani nokungabongi kwabantu, wayengase ahlehle emhlatshelweni waseKalvari. EGethsemane indebe yosizi yayithuthumela esandleni saKhe. Wayengase ngisho nangaleso sikhathi esule umjuluko wegazi ebunzini laKhe futhi ashiye uhlanga olunecala ukuba lubhubhe ebubini balo. Ukuba wayekwenzile lokho, kwakungeke kube khona ukuhlengwa kwabantu abawileyo. Kodwa lapho uMsindisi enikela ngokuphila kwaKhe, futhi ngomoya waKhe wokugcina ememeza, ‘Kuphelile,’ khona-ke ukugcwaliseka kwecebo lokuhlenga kwaqinisekiswa. Isithembiso sensindiso esanikwa laba ababili abayizoni e-Edene saqiniswa. Umbuso womusa, owawuke waba khona ngaphambili ngesithembiso sikaNkulunkulu, wabe usumiswa.” 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.

UKristu wamisa umbuso ongapheli emlandweni wesiprofetho weRoma yabahedeni, hhayi ekupheleni kweRoma yobupapa. Futhi umisa umbuso waKhe wenkazimulo ekuFikeni kwaKhe kwesibili, okuhlanganisa umlando wemvula yokugcina, lapho imimoya emine yamaSulumane idedelwa khona.

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

> “Imvula yokugcina iyeza phezu kwalabo abamsulwa—khona-ke bonke bayoyamukela njengakuqala.

> “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.

> “Lapho izingelosi ezine ziyekela, uKristu uyomisa umbuso waKhe. Akekho owamukela imvula yokugcina ngaphandle kwalabo abenza konke abangakwenza. UKristu ubengasisiza. Bonke babengaba ngabanqobi ngomusa kaNkulunkulu, ngegazi likaJesu. Izulu lonke linesithakazelo emsebenzini. Izingelosi zinesithakazelo.” 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.

Lapho imimoya emine idedelwa, uKristu umisa umbuso waKhe. Kokubili imvula yamuva kanye nokudedelwa kwemimoya emine kumela izehlakalo eziqhubekela phambili, futhi akukho nakunye kwalokhu okumela umzuzwana othile ngesikhathi. Imimoya emine imele ubuSulumane.

> “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.

> “Izingelosi zibambe imimoya emine, emelelwe njengehhashi elithukuthele elifuna ukugqashula futhi ligijimele phezu kobuso bomhlaba wonke, lithwele ukubhujiswa nokufa endleleni yalo.

> “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.

> “Ingabe siyolala khona kanye emaphethelweni ezwe laphakade na? Ingabe siyoba buthakathaka ekuqondeni, sibande, sifile na? O, sengathi emabandleni ethu singaba noMoya nokuphefumula kukaNkulunkulu kuphefumulelwe kubantu baKhe, ukuze bame ngezinyawo zabo baphile. Sidinga ukubona ukuthi indlela incane, nesango lincinyane. Kodwa lapho sidlula ngesango elincinyane, ububanzi balo abunamkhawulo.” Manuscript Releases, umqulu 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.

Izingelosi zibambe ihhashi elithukuthele lamaSulumane elifuna ukuphunyuka, lithwele ukufa nokubhujiswa endleleni yalo, kuleso sikhathi lapho uMoya kaNkulunkulu uphefumulelwa phezu kwabantu bakaNkulunkulu. Bese bemi ngezinyawo zabo baphile. Ngaphambi kokuba uMoya uphefumulelwe phezu kwabo, abantu bakaNkulunkulu bafile, ngokuba umoya kaMoya ubabangela ukuba basukume baphile. Lapho uDade White ethi manje sesifinyelele esikhathini lapho izinyawo zesithombe ezixubene nensimbi nobumba oluxovekile zimelela ukuhlanganiswa kwebandla nombuso, ukuthululwa kwemvula yokugcina kwakusekusasa.

> “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.

> “Imvula yokugcina izakwehlela phezu kwabantu bakaNkulunkulu. Ingelosi enamandla izakwehla ivela ezulwini, njalo umhlaba wonke uzakhanyiswa yinkazimulo yayo.” Review and Herald, April 21, 1891.

There are two voices in Revelation eighteen.

Kunezwi ezimbili kuSambulo isahluko 18.

> “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.

> “Lapho uJesu eqala inkonzo Yakhe yasobala emphakathini, wahlambulula iThempeli ekungcolisweni kwalo okuyinhlamba engcwele. Phakathi kwezenzo zokugcina zenkonzo Yakhe kwaba ukuhlanzwa kwesibili kweThempeli. Kanjalo-ke emsebenzini wokugcina wokuxwayisa izwe, izimemezelo ezimbili ezihlukile zenziwa emasontweni.” Selected Messages, book 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.

Izwi lokuqala liyisixwayiso sokuvuka kubantu bakaNkulunkulu, kanti izwi lesibili liyisixwayiso sokuvuka kwabanye abantwana bakaNkulunkulu abaseseBhabhiloni.

> “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.

> “Kukhona izwe elilele ebubini, ekukhohlisweni nasekudukisweni, emthunzini uqobo wokufa,—lilele, lilele. Obani abezwa ukubeletha komphefumulo ukuze balivuse? Yiliphi izwi elingalifinyelela? Ingqondo yami ithwalelwa esikhathini esizayo lapho kuyakunikwa khona isibonakaliso, ‘Bhekani, uMyeni uyeza; phumani nimhlangabeze.’ Kodwa abanye bayobe bebambezele ukuthola amafutha okugcwalisa izibani zabo, futhi sekwephuze kakhulu bayakuthola ukuthi isimilo, esimelwe ngamafutha, asidluliseki.” 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?

Kule ndima kwabuzwa imibuzo emibili. Obani abezwa umhelo womphefumulo wokubavusa? Yiliphi izwi elingabafinyelela?

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.

“Izwi” elivusa umhlaba liyizwi lesibili lesAmbulo isahluko 18, elibiza omunye umhlambi kaNkulunkulu ukuba uphume eBhabhiloni. Kokubili abantu bakaNkulunkulu nezwe badinga ukuvuswa nguMkhosi Waphakathi Kwamabili, okuwuphawu nje olunye lwemvula yokugcina.

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

Ngabe amaMillerite ayenembile yini ekuboneni ukuthi ezinsukwini zombuso wesine uKristu wayeyomisa umbuso ongapheliyo na? Yebo.

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.

Wamisa umbuso waKhe “womusa” esiphambanweni, okwenzeka ngesikhathi somlando wombuso wesine wesiprofetho seBhayibheli. Lowo mbuso wawuyiRoma lobuqaba. KuDaniyeli isahluko sesibili, ingabe ukuhlubuka okwandulela ibandla laseThiyathira kumelwe khona? Yebo, ngoba ubumba obumele abantu bakaNkulunkulu bashintsha busuka ebumbini buba ubumba olunodaka. Ngakho-ke iThiyathira ikuphi emfanekisweni? Noma ingabe ikhona nhlobo emfanekisweni? Imelwe emfanekisweni, futhi uNebukhadinezari ukhanyisa lelo qiniso lapho efika esicongweni sokuzidla kwakhe okukhulu esahlukweni sesine sikaDaniyeli.

> 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.

> Inkosi yakhuluma, yathi: Akusilo yini leli Babiloni elikhulu engilakhileyo libe yindlu yombuso ngamandla obuqhawe bami, nangenxa yodumo lobukhosi bami na? Daniyeli 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.

Ngaphambi nje kwesahlulelo sikaNebukadinesari sezinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili sokuphila njengenyamazane yasendle, wabonakalisa ukuzidla kwakhe ngokubuza umbuzo wokuthi kambe akusikho yini ukuthi wakha umbuso oyilo iBabiloni elikhulu? Isifebe seSambulo 17 sinombhalo obhalwe ebunzini laso othi, “IMFIHLAKALO, IBABILONI ELIKHULU, UNINA WEZIFEBE NOWEZINENGISO ZOMHLABA.” IBandla laseRoma, njengoba uDade White elibiza kanjalo, liyiBabiloni Elikhulu. Inhloko yegolide esithombeni imele iBabiloni elingokoqobo, futhi imele neBabiloni elingokomoya, umbuso wesihlanu wesiprofetho seBhayibheli onaleso sici esisodwa sokuba amandla athola inxeba elibulalayo. Ku-Isaya 23 amandla obupapa, amelwe njengeTire, ayeyokhohlakala iminyaka engamashumi ayisikhombisa njengezinsuku zenkosi eyodwa. IBabiloni elingokoqobo, elimelwe nguNebukadinesari, nalo lathola inxeba elibulalayo elaphulukiswa lapho uNebukadinesari exoshwa embusweni wakhe izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. IBabiloni elikhulu elingokoqobo lalifuzisela iBabiloni elikhulu elingokomoya, futhi kokubili imibuso yalo kwasuswa okwesikhashana, kwase kubuyiselwa futhi. Isifebe seSambulo 17 sasingaphethe indebe yesiliva esandleni saso, noma eyethusi noma eyensimbi, sasiphethe indebe yegolide.

> 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.

> Owesifazane wayembethe okunsomi nokubomvu kle, ehlotshiswe ngegolide nangamatshe ayigugu nangamaparele, inesitsha segolide esandleni sayo, sigcwele izinengiso nokungcola kobufebe bayo. IsAmbulo 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.

Igolide lalimelela iBhabhiloni elingokoqobo, futhi limelela neBhabhiloni elingokomoya, umbuso wesihlanu wesiprofetho seBhayibheli owathola inxeba elibulalayo ngo-1798, lapho umbuso wesithupha wesiprofetho seBhayibheli uthatha isihlalo sobukhosi. IBhabhiloni elingokoqobo emfanekisweni lalandelwa ngumbuso wesiliva owawuqukethe amandla amabili, amaMede namaPheresiya, futhi uphondo lwamaPheresiya kuDaniyeli isahluko sesishiyagalombili lwavela kamuva futhi lwaba lude kakhulu. UDariyu umMede wayeyiphondo lokuqala, futhi ujenene wakhe, uKoresi, wayengumPheresiya owayezogcina esengena embusweni emva kwenkosi yamaMede, uDariyu.

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.

UKoresi wayeyisibonelo sikaKristu owayezoqala inqubo yokukhulula abantu bakaNkulunkulu ekuthunjweni. Umbuso wamaMede namaPheresiya umelela umbuso wesithupha wesiprofetho seBhayibheli, okuwuyi-United States. I-United States inezimpondo ezimbili ezimelela iRiphabhulikhi nobuProthestani. UDariyu umelela uphondo lweRiphabhulikhi lwe-United States, kanti uKoresi umelela uphondo lobuProthestani. Njengoba uKoresi aqala inqubo yokukhulula abantu bakaNkulunkulu ukuze bakhe kabusha iJerusalema nethempeli, i-United States yayiyizwe elavuselwa ukukhulula abathunjiwe ekuthunjweni kweBabiloni elingokomoya ukuze kumiswe ithempeli elingokomoya, okuyilo amaMillerite abeka isisekelo salo. Ukuthunjwa okungokoqobo eBabiloni okwakuyiminyaka engamashumi ayisikhombisa kwakuyisithombe sokuthunjwa eBabiloni elingokomoya iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. I-United States ingamahlombe esiliva emfanekisweni kaNebukadinesari.

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.

Umbuso wesithathu wethusi kwakuyiGrisi, omele umbuso womhlaba wonke. Lowo mbuso yiNhlangano Yezizwe, okuyiyona embulweni isahluko seshumi nesikhombisa eyayiwumbuso owawungakafiki ngo-1798. Amakhosi ayishumi eSambulo isahluko seshumi nesikhombisa ayavuma ukunikela umbuso wawo ebupapeni, umbuso wesishiyagalombili, ongowayisikhombisa. Enza lesi sivumelwano ngoba ephoqwa yi-United States, nangenxa yokuthi umhlaba uyabhujiswa “yimimoya emine” yamaSulumane, ekhululwa ngesikhathi semvula yakamuva, eqala ukuthululwa ngokugcwele emthethweni weSonto e-United States.

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.

Ngomthetho weSonto e-United States, uNkulunkulu umisa umbuso waKhe “wenkazimulo” njengoba ephakamisa abantu baKhe babe yisibonakaliso sokubiza abanye abantwana bakaNkulunkulu ukuba baphume eBhabhiloni. Ngalokho, uphondo lobuProthestani luvela ekugcineni futhi luphakeme kunolokuqala, ngokuvumelana nezimpondo ezimbili zamaMede namaPheresiya. Lapho iZizwe Ezihlangene sezivumelene ukudlulisela ubukhosi bezwe kupapa, imimoya emine yobuSulumane iyadedelwa, futhi umbuso womhlaba wonke ubhekana nempi eyalandela ukufa kophondo lokuqala lwaseGrisi olwephulwa lwaveza izimpondo ezine.

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.

Lapho umfanekiso usufinyelela ezinyaweni zensimbi (ubuciko bokubusa kombuso) nobumba oluxutshiwe (ubuciko bebandla) nasezinzweni eziyishumi (amakhosi ayishumi), itshe eliqoshwe entabeni kungengazandla lishaya izinyawo zomfanekiso. AmaMillerite ayenembile ngokuphathelene nomfanekiso kaDaniyeli, kangangokuba ayengaba nembile ngokombono wawo endaweni ayemi kuyo emlandweni wesiprofetho. Kodwa u-Alpha no-Omega njalo uveza ukuphela ngesiqalo, futhi imibuso emine yomfanekiso kaNebukadinesari imelela imibuso emine engokoqobo efanekisa abangane bayo abangokomoya ekupheleni kwezwe.

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).

Ngemibuso yomlando iRoma livela lesishiyagalombili, futhi lingelaleyo eyisikhombisa. KuDaniyeli isahluko sesikhombisa iRoma livela lesishiyagalombili, futhi lingelaleyo eyisikhombisa. KuDaniyeli isahluko sesishiyagalombili iRoma livela lesishiyagalombili, futhi lingelaleyo eyisikhombisa. KusAmbulo isahluko seshumi nesikhombisa iRoma livela lesishiyagalombili, futhi lingelaleyo eyisikhombisa. KuDaniyeli isahluko sesibili, esimela ukukhulunywa kokuqala ngemibuso yesiprofetho seBhayibheli, iRoma yanamuhla yomoya ivela lesishiyagalombili, futhi ingeyaleyo eyisikhombisa. Umfanekiso wokuqala (Alpha) wemibuso yesiprofetho seBhayibheli ukhomba owokugcina (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.

> “Sesifikile esikhathini lapho umsebenzi kaNkulunkulu ongcwele umelwe yizinyawo zesithombe lapho insimbi yayixutshwe khona nobumba oluthambile. UNkulunkulu unabantu, abantu abakhethiweyo, ukuqonda kwabo okumelwe kungcweliswe, okungamelwe babe ngabangcwele ngokubeka phezu kwesisekelo ukhuni, utshani, nezibi. Yonke imiphefumulo ethembekile emithethweni kaNkulunkulu izobona ukuthi uphawu oluhlukanisayo lokukholwa kwethu yiSabatha losuku lwesikhombisa. Ukuba uhulumeni ubengahlonipha iSabatha njengoba uNkulunkulu eyalile, ubeyokuma emandleni kaNkulunkulu nasekuvikeleni ukholo olunikezwa abangcwele kanye kuphela. Kodwa izikhulu zombuso ziyakusekela isabatha esingesilo, futhi ziyakuxuba ukukholwa kwazo kwenkolo nokugcinwa kwalo mntwana wobupapa, zilibeke ngaphezu kweSabatha iNkosi eyalingcwelisa yayibusisa, yayihlukanisela umuntu ukuba aligcine lingcwele, njengophawu phakathi kwaYo nabantu baYo kuze kube yizizukulwane eziyinkulungwane. Ukuxubana kobuqili benkolo nobuqili bombuso kumelwe yinsimbi nobumba. Le nhlangano yenza buthaka wonke amandla amasonto. Lokhu ukwembatha ibandla ngamandla ombuso kuyoletha imiphumela emibi. Abantu sebecishe badlula umkhawulo wokubekezela kukaNkulunkulu. Batshale amandla abo kwezombusazwe, futhi bahlangene nobupapa. Kodwa isikhathi siyofika lapho uNkulunkulu eyobajezisa labo abenze umthetho waKhe waba yize, nomsebenzi wabo omubi uyobuyela phezu kwabo.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

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

U-Alfa no-Omega wenze ukuqonda okulungile kompayona kukaDaniyeli okubili kwaba “okusha.”

> 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.

> Lowo owayehlezi esihlalweni sobukhosi wathi: Bhekani, ngenza konke kube kusha. Wasesethi kimi: Bhala; ngokuba lawa mazwi ayiqiniso futhi athembekile. Wasesethi kimi: Sekwenzekile. Mina ngingu-Alfa no-Omega, isiqalo nesiphetho. Ngiya kumnika ophuzayo emthonjeni wamanzi okuphila ngesihle. IsAmbulo 21:5, 6.

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