We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Huni sasa tuko juu ya ardhi takatifu, kwa habari ya kitabu cha Danieli, kwa maana tumefika kwenye aya zinazowakilisha Kilio cha Usiku wa Manane kwa wale mia moja na arobaini na nne elfu. Aya hizo pia zinatambulisha kutiwa muhuri kwa wabeba bendera wanaoinuliwa. Hizi ndizo aya ambazo ni sehemu kutoka katika kitabu cha Danieli inayohusu siku za mwisho iliyofunuliwa, na zinawakilisha usemi wa Danieli wa Ufunuo wa Yesu Kristo unaofunuliwa wakati “majira yamekaribia,” muda mfupi kabla ya kufungwa kwa muda wa rehema katika aya ya kumi na sita.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Kuroma yone yisungika irangwa, nk’uko bigaragazwa mu murongo wa cumi na kane w’igice cya cumi na kimwe; ni cyo gituma ari iby’ingenzi kwitegereza neza Kuroma uko tunyura mu mirongo ya cumi na rimwe kugeza ku ya cumi na gatanu, kuko aho “nta yerekwa riri, abantu barapfa”; kandi nimutizera Yesaya igice cya karindwi, umurongo wa munani n’uwa cyenda, “mu by’ukuri ntimuzakomera.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

ئۇرائىيە سىمىس ئۆزىنىڭ «دانىيال ۋە ۋەھىي» ناملىق كىتابىدا بىر پەيغەمبەرلىك قائىدىسىنى ئەڭ ئاز دېگەندە تۆت قېتىم تىلغا ئالىدۇ. ئۇ قائىدە شۇنى بەلگىلەيدۇكى، بىر پەيغەمبەرلىك كۈچ خۇدانىڭ خەلقى بىلەن «مۇناسىۋەتلىك» بولۇپ قالماي تۇرۇپ، پەيغەمبەرلىكتە تونۇشتۇرۇلمايدۇ. ئۇ بۇنى تۇنجى قېتىم بابىلنىڭ پەيغەمبەرلىك گۇۋاھلىقىغا كىرگۈزۈلۈشى بىلەن باغلاپ بايان قىلىدۇ.

“It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

«Ndi mthetho ubonakalayo wokutolika wokuba singalindela ukuba izizwe zikhankanywe esiprofetweni xa ziye zanxulumana nabantu bakaThixo kangangokuba ukukhankanywa kwazo kuba yimfuneko ukuze iingxelo zembali engcwele ziphelele.» Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Aat least ttaat küzh akh löng Smith ashiwabaara nga awót ka, nàa yíhúdí yé “league” shi ttaat küzh ngàt tün ts’íh de; t’áa náx̱sat yéi een kát, áwé yéi x̱at duwasáakw aa 162 BC yé fulfilled yoo x̱at sitee, i tóonáx̱ yeedát tlein kát, a modern historians yéi has duwasáakw yéi has yak’éi, aa 161 BC yé yíhúdí ánd Rome yé “league” yoo fulfilled x̱at sitee.

“It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

“Xwendehî tune ku xwîner bê bîranîn ku hikûmetên erdî di pêxemberiyê de heta wê demê nayên têxistin ku bi awayekî bi gelê Xwedê re girêdayî bibin. Roma bi Cihûyan re, ku di wê demê de gelê Xwedê bûn, bi peymana navdar a Cihûyan, di sala 161 BZ de, girêdayî bû. 1 Maccabees 8; Josephus’s Antiquities, pirtûka 12, beşa 10, qisma 6; Prideaux, Vol. II, rûpel 166. Lê heft sal berî vê yekê, yanî di sala 168 BZ de, Roma Makedonyayê fetih kiribû, û ew welat kiribû beşek ji împaratoriya xwe. Ji ber vê yekê Roma tam di wê demê de di pêxemberiyê de tê têxistin ku ji şaxê bizinê yê Makedonî yê fetihkirî derdikeve da ku li aliyên din fetihên nû bike. Ji ber vê yekê ew ji pêxember re xuya kir, an jî di vê pêxemberiyê de bi rastî dikare were gotin ku ew ji yek ji şaxên bizinê derketiye.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Lêbelê Smith jî dibêje ku ew di sala 162 BZ de bû.

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

“Amaka ago gahandii ko kaha na shiitanga mu Nchi Njelu, no kuŋgʼamisha. Roma yakaikala na uhusiano hamwe na anthu a Mulungu, Ayahudi, kwa lilagano, mu chaka cha mbere ya Khristu 162, kufuma pa taree hiyo ikashika nafasi ya maana mu kalenda ya unabii. Hata hivyo, haikapata mamlaka juu ya Uyahudiya kwa ushindi wa hakika mpaka chaka cha mbere ya Khristu 63; na ndipo kwa namna ifuatayo.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Û paşê, di cara sêyemîn de ku ew behsa wê bûyerê dike, dîsa dibêje 161 BC.

“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

“আধিপত্যের জাগতিক ঘটনাবলির মধ্য দিয়ে আমাদের সত্তর সপ্তাহের শেষ পর্যন্ত নামিয়ে আনার পর, নবী ২৩ পদে আমাদের পুনরায় সেই সময়ে ফিরিয়ে নিয়ে যান, যখন রোমীয়রা খ্রিস্টপূর্ব ১৬১ সালে ইহুদিদের সঙ্গে সম্পাদিত চুক্তির দ্বারা ঈশ্বরের লোকদের সঙ্গে প্রত্যক্ষভাবে সংযুক্ত হয়েছিল; সেই বিন্দু থেকে পরে আমাদের ঘটনাবলির এক সরল ধারায় মণ্ডলীর চূড়ান্ত বিজয় এবং ঈশ্বরের অনন্ত রাজ্যের প্রতিষ্ঠা পর্যন্ত নিয়ে যাওয়া হয়। সিরীয় রাজাদের দ্বারা ইহুদিরা ভীষণভাবে পীড়িত হওয়ায়, তারা রোমে এক দূতাবাস প্রেরণ করল, রোমীয়দের সহায়তা প্রার্থনা করতে, এবং তাদের সঙ্গে ‘মৈত্রী ও সংঘবন্ধনের এক চুক্তিতে’ নিজেদের আবদ্ধ করতে। 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. রোমীয়রা ইহুদিদের আবেদন শুনল, এবং এই ভাষায় প্রণীত এক ফরমান তাদের প্রদান করল:—”

“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

“‘Ibwirizwa rya sena ryerekeye isezerano ry’ubufasha n’ubucuti rigiranye n’ishyanga ry’Abayuda. Ntibyemewe ko umuntu uwo ari we wese utegekwa n’Abaroma atera urugamba ishyanga ry’Abayuda, cyangwa ngo afashe abarutera, haba kuboherereza ingano, cyangwa amato, cyangwa amafaranga; kandi niharamuka hagabwe igitero ku Bayuda, Abaroma bazabafasha uko bashoboye kose; kandi na none, niharamuka hagabwe igitero ku Baroma, Abayuda na bo bazabafasha. Kandi niba Abayuda bifuza kugira icyo bongeraho cyangwa icyo bakuraho muri iri sezerano ry’ubufasha, ibyo bizakorwa byumvikanyweho n’Abaroma bose. Kandi ikindi cyose kizongerwaho muri ubwo buryo, kizagira agaciro n’ububasha bw’amategeko.’ ‘Iri bwirizwa,’ ni ko Yosefusi avuga, ‘ryanditswe na Ewupolemusi mwene Yohana, na Yasoni mwene Eleyazari, mu gihe Yuda yari umutambyi mukuru w’ishyanga, kandi Simoni, umuvandimwe we, yari umugaba w’ingabo. Kandi iri ni ryo sezerano rya mbere Abaroma bagiranye n’Abayuda, kandi ryakozwe muri ubu buryo.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Ndzi nga ri na ntirho wa ku hlamusela leswaku ha yini Smith a xaxamete 162 BC, handle ka ku ehleketa ka mina leswaku a ku ri xihoxo xo tsala. Nhlokomhaka ya mina i eka ku kombetela eka ku tiyisisa loku a ku vekaka eka leswi a swi vitanaka “nawu lowu vonakaka wa nhlamuselo wa leswaku hi nga langutela leswaku matiko ma boxiwa eka vuprofeta loko ma fika eka ku va ma hlangene swinene ni vanhu va Xikwembu lerova ku boxiwa ka wona ku va ka nkoka leswaku tirhekodo ta matimu yo kwetsima ti hetiseka.” Loko Smith a tiyisisa nawu wolowo, u kombisa leswaku Rhoma yi hlangane ni vanhu va Xikwembu eka “ntwanano,” wa ndzimana ya makume mambirhi na nharhu, hi 161 BC, kambe Smith u kombisa leswaku Rhoma yi rhangi ku nghenisiwa eka rungula ra vuprofeta hi 200 BC, malembe ya 39 emahlweni ka 161 BC.

“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

“এখন এক নতুন শক্তির আবির্ভাব ঘটিতেছে,—‘তোমার জাতির দস্যুগণ;’ আক্ষরিক অর্থে, বিশপ নিউটন বলেন, ‘তোমার জাতির ভঙ্গকারীরা।’ টাইবার নদীর তীর হতে বহু দূরে, এক রাজ্য উচ্চাভিলাষী পরিকল্পনা ও অন্ধকার অভিসন্ধি দ্বারা আপনাকে পুষ্ট করিতেছিল। প্রথমে ক্ষুদ্র ও দুর্বল হইলেও, সে আশ্চর্য দ্রুততায় শক্তি ও বলবীর্যে বৃদ্ধি পাইতে লাগিল; সতর্কভাবে এখানে-সেখানে আপন ক্ষমতার পরখ করিতে এবং তাহার যুদ্ধপ্রিয় বাহুর বল পরীক্ষা করিতে প্রসারিত হইল; অবশেষে, আপন শক্তি সম্বন্ধে সচেতন হইয়া, পৃথিবীর জাতিসমূহের মধ্যে সে সাহসের সহিত আপন মস্তক উন্নত করিল, এবং অপরাজেয় হস্তে তাহাদের কার্যাবলির হাল ধরিয়া লইল। সেই হইতে ইতিহাসের পৃষ্ঠায় রোমের নাম প্রতিভাত হইল, দীর্ঘ যুগধরে জগতের কার্যাবলি নিয়ন্ত্রণ করিবার এবং কালসমাপ্তি পর্যন্ত জাতিসমূহের মধ্যে এক প্রবল প্রভাব বিস্তার করিবার জন্য নিয়ত।”

“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

“Loma lyaamba; kandi Siliya ne Makedoniya sele baamwene kuti paali impuuto yaindilila pa mubili wa ciloto cabo. Abaroma baingilile mu mulandu wa mwaami wa ku Eguputo umucinsenda, baamwene ku mutima ukuti afwile ukulindwa ku lubuto ulwaubembelwe kuli Antiokusi na Filipi. Eci caali mu 200 BC, kandi cimo pa filingile ifya kutendeka ifikankala ifya kwingilila kwa Abaroma mu milandu ya Siliya na Eguputo.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

롬은 기원전 200년에 처음으로 예언적 서사 속에 도입되며, 14절에 나타나는 그 도입은 다니엘서 전체에서 롬에 관한 가장 중대한 언급이다. 이는 바로 그 절이 환상을 확립하는 상징으로서 롬을 규정하는 절이기 때문이다. 스미스가 어찌하여 그러한 예언의 규칙을 강조하면서도 기원전 161년을 인용하고, 동시에 기원전 200년을 롬의 세력이 “도입된” 시점으로도 확인하였는지는, 내가 해결하고자 하는 문제가 아니다. 만일 내가 해결되어야 할 한 가지 질문을 가진다면, 그것은 스미스가 정의한 그 규칙이 타당한지 여부일 것이다. 만일 그것이 타당하다면, 나는 14절이 기원전 161년의 동맹 이전에 일어났던 유대인들과의 어떤 관련을 반드시 지녀야 한다고 주장하겠다.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Ndzi twisisa leswaku matimu ya tindzimana ta khume na nharu ku fikela eka khume na ntlhanu ma kombisa matimu ya emasikwini yo hetelela loko Rhoma ya vapapa yi tinyiketela ku nghena eka matimu ya vuprofeta, naswona yi endla sweswo yi ri ni vuxaka na United States, lava nga vanhu va Xikwembu eka matimu wolawo. Hikuva Yesu minkarhi hinkwayo u kombisa makumu hi masungulo, lembe ra 200 BC, loko Rhoma ya vukhongeri bya vukhongeri yi nghene eka matimu, ri fanele ri va ni vuxaka na vanhu va Xikwembu eka matimu wolawo. Hikokwalaho, ndza pfumelelana na nawu wa Smith, hambiloko a nga kumanga vuxaka byo kongoma exikarhi ka Rhoma na Vayuda hi lembe ra 200 BC.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Avesi ya kumi na moja na ya kumi na mbili zinatambulisha ushindi na matokeo ya Vita vya Raphia, vilivyotokea mwaka 217 KK, kati ya Milki ya Seleucidi, iliyoongozwa na Antioko III Magnus, yaani, “Mkuu,” na Ufalme wa Misri wa Ptolemaio, ulioongozwa na Mfalme Ptolemaio IV Philopator. Vita hivi vilitokea wakati wa mapambano ya kutawala Coele-Syria (Syria ya kusini) na Palestina ya kusini, maeneo yaliyokuwa yakigombaniwa kati ya falme za Ptolemaio na Seleucidi. Ushindi wa Ptolemaio IV Philopator huko Raphia ulimwezesha kudumisha utawala juu ya Coele-Syria na Palestina ya kusini kwa muda.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Ndwii wa Panium, wakakoleireho myaaka ikumi na musanju enyuma mu mwaka gwa 200 BC, era era gumanyiddwa ng’Ndwii wa Lusozi Panium oba Ndwii wa Paneas, gwali wakati w’Obwakabaka bwa Seleucid, obwalinga bukulemberwa Kabaka Antiochus III, n’Obwakabaka bwa Misiri obwa Ptolemaic, obwalinga bukulemberwa Kabaka Ptolemy V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Miaka thelathini na moja baadaye, mwaka wa 167 KK, Uasi wa Wamakabayo, yaani uasi wa Wayahudi dhidi ya jitihada za Milki ya Waseleuki za kukandamiza desturi za kidini za Kiyahudi na kulazimisha utamaduni wa Kiyunani, ulianza katika mji wa Modein, mji mdogo uliokuwa katika eneo la Yudea, katika sehemu ambayo leo ni Israeli ya kisasa.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Likambo oyo ezali kolobelama esangisaki mokonzi ya lokumu mabe ya Bagreki ya Seleuside, Antiochus IV Epiphane, oyo atyaki na makasi mimeseno ya Helene epai ya bato ya Baebele, kati na yango ekozala kopekisa misala ya losambo ya Baebele mpe kobebisa bosantu ya Tempelo na Yerusaleme. Mpo na kolendisa mibeko na ye, Antiochus atindaki bamonisi na ye na bingumba mpe na bamboka ndenge na ndenge mpo na kotinda bato ya Baebele oyo bafandaki kuna bátosa mitindo na ye.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

موڈین میں سلوکی حکام میں سے ایک بادشاہ کے فرمان کو نافذ کرنے کے لیے آیا اور یہودیہ کے باشندوں کو حکم دیا کہ وہ مشرکانہ رسومات میں حصہ لیں اور یونانی دیوتاؤں کے لیے نذرانے چڑھائیں۔ متتیاس نامی ایک معمر یہودی کاہن نے اس حکم کی تعمیل سے انکار کیا اور اس یہودی کو بھی، جو قربانی چڑھانے کے لیے آگے بڑھا تھا، اور اس سلوکی افسر کو بھی قتل کر ڈالا۔ متتیاس اور اُس کے خاندان کی یہ سرکشی سلوکی اقتدار کے خلاف مکابی بغاوت کے آغاز کی علامت بنی۔

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Matathia na bana be batano, wamo na Yuda Makabe, bakimaki na bangomba mpe babandaki etumba ya ndenge ya ba-gérilla mpo na kotelemela mampinga ya Seleukide. Na nsima, botomboki yango ekolaki makasi mpe lisungi, mpe ememaki na molongo ya elonga ya bitumba likoló ya ba-Seleukide.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

١٦٧ ق.م. میں مودین کے واقعات یہودی تاریخ میں ایک فیصلہ کن موڑ تھے، جنہوں نے مکابی بغاوت کے آغاز اور غیر ملکی حکمرانی کے خلاف مذہبی آزادی اور خود مختاری کی جدوجہد کو نمایاں کیا۔ یروشلم میں دوسرے ہیکل کی ازسرِ نو تخصیص، جو حنوکا کے دوران منائے جانے والے تاریخی واقعہ کی علامت ہے، ١٦٤ ق.م. میں واقع ہوئی، یعنی آیت تئیس کے “عہد” سے تین سال پہلے۔

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Yerusalemi na Hekalu kuliporejeshwa, Wamakabayo walilisafisha Hekalu kutokana na unajisi wa kipagani na kulirudisha katika matumizi yake ya kidini yanayostahili. Kulingana na mapokeo, walikuta chupa moja tu ya mafuta yaliyowekwa wakfu, yaliyotosha kuwasha kinara cha taa kwa siku moja tu. Kwa hakika, hakuna ushahidi wowote wa kihistoria wa wakati huo kuhusu tukio hilo, na haikuwa mpaka karne ya sita ndipo hekaya hiyo ya Kiyahudi ilipopatikana katika maandishi. Dada White analilinganisha kanisa la Kiyahudi lililoasi na kanisa la Kikatoliki, akisisitiza hasa kwamba makanisa yote mawili huiweka dini juu ya desturi na mapokeo ya wanadamu. Kama ilivyo kwa miujiza mingi mbalimbali iliyobuniwa ndani ya historia ya kanisa la kipapa, hekaya ya mafuta ya siku moja kudumu kwa siku nane haina ushahidi wa kihistoria.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Ensurú ya ikúmi, ya Daniel kapítula íkúmi na móko, etóndisi etumba ya liboso kati na bitumba misato ya vɛrsɛ ya ntuku minei, oyo nazali kala kotánga lokola bitumba misato ya etumba ya malili, mpe lisusu lokola bitumba misato ya ba-procuration. Ndeko moko ya mwasi atunaki ndimbola na ngai ya kobenga Etumba ya Ukraine, oyo ezali etumba ya mibale kati na bitumba misato yango, bitumba ya malili; mpo, ndenge alobaki na bosolo, kufa mpe kobebisama ezalaki mingi penza. Oyo nazalaki kobenga na mikanda oyo eleki bitumba misato ya “etumba ya malili,” ebengamaki bongo mpo na kolakisa bokeseni kati na bitumba misato yango mpe Bitumba Misato ya Mokili mobimba oyo esalemaka na boumeli ya lisolo ya nyama ya mabele ya Emoniseli zomi na misato. Bitumba misato yango ezali bitumba ya ba-procuration, mpe ebengamaki mpe na lolenge yango.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Ndzi kongoma ku vitana tinyimpi teto tinharhu tanihi “tinyimpi tinharhu ta ndzimana ya 40” kumbe tinyimpi ta vamuyimeri, ku sukela sweswi ku ya emahlweni eka swihloko leswi, leswaku ku susiwa ku hambana loku nga kona eka ku kombisa nyimpi yo hisa tanihi nyimpi yo titimela. Hi ku ya hi nhlamuselo ya mina, tinyimpi tinharhu ta ndzimana ya 40 a ti katsi nyimpi ya 1798, leyi nga xiphemu xa ndzimana ya 40, kambe ntsena tinyimpi tinharhu ku sukela enkarhini wa makumu hi 1989 ku fika enawini wa Sonto wa ndzimana ya 41. Tinyimpi teto tinharhu ti fanele ku tiviwa hi ndlela leyi kongomeke swinene tanihi tinyimpi ta vamuyimeri, leti endliwaka endzeni ka mongo wa nyimpi exikarhi ka hosi ya n’walungu ni hosi ya dzonga, leswi eka matimu ya ndzimana ya 40 swi yimelaka nyimpi exikarhi ka Vukhatoliki (hosi ya n’walungu) na Vukhomunisi (hosi ya dzonga).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Şevqên wan sê şeran yê yekem serfiraziya Katolîkîzmê li ser Komunîzmê di sala 1989-an de nas dike, çawa ku papatî bi artêşa xwe ya nûner, ku bi Dewletên Yekbûyî re tê temsîlkirin, di sala 1989-an de Yekîtiya Sovyetê paqij kir û ji holê rakir, her çend Rûsya, serî (an “keleh”), li ser pê ma. Şerê heyî yê Ûkraynayê careke din şerek e di navbera Katolîkîzmê û Komunîzmê de, ku tê de papatî hikûmeta Ûkraynayê wek nûnera xwe li dijî Rûsyayê bi kar tîne, digel piştgiriya hêza nûnerê berê ya papatî, Dewletên Yekbûyî, û her weha mayîna cîhana rojavayî ya globalîst. Ew şer di ayetên yanzdeh û diwanzdeh de tê nîşandan, û diyar dike ku Komunîzm (Rûsya) dê li ser Katolîkîzmê serkeve.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

ئەو سێ شەڕە وەکالەتییەی سێیەم لە ئایەتی پازدەدا وەک شەڕی پانیۆم نیشان دراوە. ئەو شەڕە لەنێوان شانشینی پطۆلەمایی (پاشای باشوور) و شانشینی سەلەوسی (پاشای باکوور) بوو. لەو شەڕەدا سوپای وەکالەتیی کاتۆلیکیزم جارێکی تر ویلایەتە یەکگرتووەکانی ئەمریکایە.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Mu rugamba rwa mbere mu mwaka wa 1989, ingabo z’intumwa z’ihembe rya Repubulika rya Leta Zunze Ubumwe z’Amerika zakoreshejwe n’ubupapa kugira ngo zisenye imiterere ya politiki y’Ubumwe bw’Abasoviyeti, mu gihe umutwe wabwo (u Burusiya) wasigaye udahungabanye. Mu rugamba rwa kabiri, ari rwo ntambara yo muri Yukereni, ingabo z’intumwa z’Abanazi zineshwa n’u Burusiya. Mu rugamba rwa gatatu, Leta Zunze Ubumwe z’Amerika, ari zo ngabo z’intumwa z’ubupapa, zongera kunesha umwami w’ikusi.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Izimpi ezintathu zithwala uphawu lwe-“Qiniso”, kanti impi yokuqala neyokugcina ziqhutshwa yibutho lommeli elinqobayo lase-United States. Empini yokuqala inhloko yenkosi yaseningizimu yashiywa iphelele, kanti empini yesithathu ibutho lommeli lase-United States liba yinhloko yenkosi yaseningizimu. Ibutho lommeli lesibili lalingelalo futhi ibutho lommeli lobupapa eMpini Yezwe Yesibili. Kuzo zombili lezi zimo ibutho lommeli lobuNazi lahlulwa futhi liyakwahlulwa. Ubupapa buyazinqoba ngokuphelele zonke izitha zabo ngaphambi kwevesi leshumi nesithupha, lapho inyunyana ephindwe kathathu isifeziwe khona.

“Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

“Ptolemy [Putin] aliikosa busara ya kutumia vyema ushindi wake. Kama angeliendeleza mafanikio yake, yaelekea angalikuwa bwana wa ufalme wote wa Antiochus; lakini, akitosheka na kutoa vitisho vichache tu na matishio machache, alifanya amani ili aweze kujiacha kwa anasa isiyokatizwa na isiyozuiliwa ya tamaa zake za kinyama. Hivyo, akiisha kuwashinda adui zake, alishindwa na maovu yake mwenyewe, na, akisahau jina kuu ambalo angaliweza kulisimamisha, akapitisha wakati wake katika karamu na uasherati.

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

“Mutima wakwe wakasangkatulika chifukwa cha kupambana kwake, kweni wakaleka chomene kukhozgeka nacho; pakuti kugwiliskira ntchito kwake kwambura uchindami uko wakachita nako kukapangiska kuti ŵanthu ŵake ŵeneŵara ŵamugalukire.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

بەلگەیەکی دووهەم کە سەرکەوتنی پوتین کۆتاییی ئەوە نیشان دەدات، لەگەڵ عوزیای پاشای شانشینی باشووری یەهودا دەبینرێت، کە دڵی ئەویش بەهۆی سەرکەوتنە سەربازییەکانی بەرز بووەوە، و پاشان، وەک لەگەڵ پتۆلێمی، هەوڵی دا کاری کاهینان لە پیرۆزگاکەدا ئەنجام بدات، و بە گەورگەوری لێدرا و بێدرەنگ لە دەسەڵات دوورخرایەوە. سەرکەوتنی پوتین لە شەڕی ئۆکراین دەستپێکی کۆتاییی ئەوی نیشان دەدات وەک پاشای باشوور (پاشای بێباوەڕی). کۆتاییی ئەو بە دەستپێکی پاشای پێشبینی‌کراوی ئایەتی چلەوە (فەڕەنسا) نموونەکرابوو، کە شۆڕشێکی ناساند کە سەرکردایەتییەکەی ڕووخاند، وەک ئەوەی لەگەڵ پتۆلێمیدا ڕوویدا. کۆتاییی پوتین هەروەها بە کۆتاییی یەکێتی سۆڤیەت نواندرا، لەوێدا کە ڕێبەرەکە (گۆرباچۆڤ)، یەکێتی سۆڤیەتی هەڵوەشاندەوە، و بێدرەنگ کاری وەرگرت لەگەڵ نەتەوە یەکگرتووەکان، هێمای جیهانگەرایی کۆتایی ڕۆژان بۆ بێباوەڕی، پاشای باشوور. دوای سەرکەوتنی پوتین لە ئۆکراین، ئەویش هەروەها بە ناپلیۆن لە واتەرلوو و دوورخستنەوەی دواتری نموونە دەکرێت؛ هەروەها بە پاشا عوزیا، لەگەڵ گەورگەورییەکەی، و دوورخستنەوەی دواتر، هەروەها بە کۆتاییی سەرخۆشانەی پتۆلێمی و کۆتاییی یەکێتی سۆڤیەت لە 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Bita bya Panium byabayeho mu mwaka wa 200 BC, kandi muri uwo mwaka nyine Roma yinjiye mu mateka ku mugaragaro. Kwinjizwa kwayo mu nkuru y’ubuhanuzi kubanziriza kunesha kwa Yerusalemu kugereranywa mu murongo wa cumi na gatandatu, kandi kwasohoye mu 63 BC, igihe yatangazaga ko ari yo murinzi w’umwami w’umwana wo muri Egiputa. Mu rugamba rwa gatatu rwo mu murongo wa mirongo ine, rurebana n’abami bo mu majyaruguru no mu majyepfo, ubupapa buzongera kwinjira mu mateka, bwiyitirira kuba umurinzi wa Rusia. Muri icyo gihe nyine Seleucus, mu kimenyetso, yatsinze Ptolemy mu rugamba rwa Panium, bityo agaragaza ko Leta Zunze Ubumwe z’Amerika, ari zo ngabo z’intumwa z’ubupapa mu ntambara ya mbere n’iya nyuma zo mu murongo wa mirongo ine, zitsinda “Egiputa” (umwami wo mu majyepfo).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Mwaka wa 200 KK, kwa njia ya kiishara tunaukuta upapa, wakati kahaba wa Tiro anaanza kuimba nyimbo zake za uasherati kabla ya muungano wa namna tatu katika sheria ya Jumapili ya aya ya kumi na sita. Wakati huohuo, Marekani huishinda Umoja wa Mataifa, na hivyo kuimarisha nafasi yake kama mfalme mkuu wa wafalme kumi. Mienendo yote ya muungano huo wa namna tatu, inayotimizwa katika sheria ya Jumapili, huamuliwa kabla ya aya ya kumi na sita.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

힘 곧 유엔으로 표상된 그 용의 정치적 구조는, 16절에서, 자기의 정치적 구조를 그 짐승에게 주기로 동의한다. 그러나 그렇게 하기 전에 교황권은 용의 종교를 정복한다. 이교주의는 다시 한 번 제거되어야 한다. 개신교는 40절의 첫 번째 전투에서 레이건 시대에 제거되었고, 마지막 공화당 대통령의 시대에는 용의 종교 또한 508년에 그러하였던 것처럼 가톨릭교의 종교 아래에 복종하게 될 것이다. 교황권이 보좌 위에 놓이는 것에 대항하는 어떠한 종교적 저항도 제거하는 과정은 레이건 시대에 시작되었으며, 트럼프 시대에 끝난다. 배도한 개신교가 가톨릭교에 대항하던 저항은 40절의 첫 번째 전투에서 제거되었고, 영성주의의 저항은 40절의 마지막 전투에서 제거될 것이다.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Mu mbyukiro mbugumvanye nk’ukwo nyene kw’ibiba mu bantu, Ubupurotesitanti bwahūye n’ubuhakanyi butegerezwa kwishiraho nk’ububasha bw’idini n’ubwa politike hejuru y’abami cumi bo mu Vyahishuwe igice ca cumi n’indwi. Gutyo rero, Intambara ya Panium irerekana igihe Leta Zunze Ubumwe za Amerika zinesha Umuryango w’Abibumbye, gatoyi imbere y’itegeko ryo ku wa Mungu ryo ku murongo wa cumi na gatandatu.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Ubuvuzi bw’ubuhanuzi bwamaze gushingwa ni uko ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma buri kimwe gifite ibimenyetso byacyo byihariye by’ubuhanuzi. Kimwe muri ibyo bimenyetso by’ubuhanuzi ni uko inyamaswa (Gatolika) ihora ishyirwa mu buhanuzi mu mujyi wa Roma. Umuhanuzi w’ibinyoma ahora ashyirwa mu buhanuzi muri Leta Zunze Ubumwe z’Amerika. Ariko ku byerekeye ikiyoka, ikiranga aho gishyirwa mu buhanuzi ni uko gihora cyimuka. Ikiyoka cyatangiriye mu ijuru, hanyuma kiza mu Ngobyi ya Edeni, kandi amaherezo ikiyoka gishyirwa mu Misiri.

Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

Aka, ukavuga uti: Uku ni ko Uwiteka Imana ivuga iti: Dore, ndakurwanya, wa Farawo mwami wa Egiputa we, wa kiyoka kinini uryamye hagati mu nzuzi zawe, wavuze uti: Uruzi rwanjye ni urwanjye ubwanjye, kandi ni jye warwihimbiye. Ezekiyeli 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Utwaro wa kinabii wa joka wahama. Katika wakati wa Yohana, kiti cha joka, ambacho huwakilisha kiti chake cha enzi, kilitambuliwa kuwa kiko katika Pergamo.

And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

Û ji bo milyaketê civata Pergamosê binivîse: Ev tiştan ew dibêje ku şûrê tûj yê du kêlanî heye; Ez karên te dizanim û dizanim tu li ku dijî, heta li wir ku textê Şeytanê ye; û tu navê min bi xurtî digirî, û baweriya min înkar nekirî, tewra di wan rojan de ku Antipas şahîdê min ê dilsoz bû, yê ku di nav we de hate kuştin, li wir ku Şeytan dijî. Vahiy 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

ئادەتی ڕۆمای بەت‌پەرەست ئەوە بوو کە هەموو خوداوەندە بەت‌پەرستانەکانی کە پەیوەندییان پێوە دەبوو، بگەڕێنێتەوە بۆ شارەکەی ڕۆما و لە پەرستگای پانتھیۆن دا نوێنەرییان بکات. لەبەر ئەمەیە کە دانیال تۆمار دەکات کە «شوێنی پیرۆزگاکەی فڕێدرایە خوارەوە». شوێنی پیرۆزگای ڕۆمای بەت‌پەرەست شارەکەی ڕۆما بوو، کە لە ساڵی 330 دا بە دەستی کۆنستانتین فڕێدرایە خوارەوە؛ بەڵام ئەو پیرۆزگایەی کە «لە» ڕۆما دا بوو، پەرستگای پانتھیۆن بوو، Pan-Theon بە مانای «پەرستگای هەموو خوداوەندان» دێت. ڕۆمییەکان شوێنی کورسیی شەیتان لە پەرگامۆسەوە گواستییانەوە بۆ پەرستگای پانتھیۆن. خوشک وایت ئاگادارمان دەکاتەوە کە ڕۆمای بەت‌پەرەست ئەژدیهاکەیە.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“나그네가 주로 사탄을 가리키는 반면, 둘째 의미에서는 이교 로마의 상징이기도 하다.” 각 시대의 대쟁투, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Loma ya Kipagani ligawanyika kuwa mataifa kumi, na Ufaransa akawa mfalme wa kusini alipoiingiza ile kutokuwa na Mungu ya Misri wakati wa Mapinduzi ya Ufaransa. Kufikia mwaka 1917, yule joka alikuwa amehamia kutoka Ufaransa kwenda Urusi. Aya ya kumi inawakilisha mwaka 1989, na aya za kumi na moja na kumi na mbili zinawakilisha vita vya “mpakani” (Rafia na Ukraini), na vita vya Paniumi vinawakilisha hatua ya tatu ambayo upapa huitimiza anapouthibitisha muungano wa namna tatu katika aya ya kumi na sita. Hivyo vinawakilisha historia iliyofichwa ya aya ya arobaini.

We will continue this study in the next article.

Mwasyo twendeleasya usomi uu mu kyandiko kyandya.

When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

Yesûs dema ku hat nav herêmên Qeyseriya Fîlîpî [Panium], ji şagirtên xwe pirsî û got: “Mirov dibêjin ez, Kurê Mirov, kî me?” Wan jî gotin: “Hin dibêjin tu Yûhenna Baptistî yî; hin, Êliyas; yên din jî Ermiya an yek ji pêxemberan.” Wî ji wan re got: “Lê hûn dibêjin ez kî me?” Şim‘ûn Petrûs bersiv da û got: “Tu Mesîh î, Kurê Xwedayê zindî.” Yesûs bersiv da û ji wî re got: “Tu pîroz î, Şim‘ûn Bar-Yona; çimkî ne goşt û xwîn vê yekê ji te re eşkere kiriye, lê Bavê min yê li ezmênan e. Ez jî ji te re dibêjim ku tu Petrûs î, û ez ê Dêra xwe li ser vê zinarê ava bikim; û dergehên dojehê nikarin li hember wê serkevin. Ez ê kilîtên Padîşahiya ezmênan bidim te; û her tiştê ku tu li ser erdê girêbidî, ew ê li ezmênan jî girêdayî be; û her tiştê ku tu li ser erdê veke, ew ê li ezmênan jî vekirî be.” Paşê wî bi tundî ferman da şagirtên xwe ku ji kesekî re nebêjin ku ew Yesûs Mesîh e. Ji wê demê û pê ve, Yesûs dest pê kir ji şagirtên xwe re nîşan bide ku divê ew here Orşelîmê, û ji destê rihspîyên gel, serokên kahînan û nivîskarên şerîatê gelek êşan bikişe, û were kuştin, û roja sêyemîn dîsa rabê. Metta 16:13–21.