Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.
Uriah Smith akandika ati, “Roma yarifatanyije n’ubwoko bw’Imana, Abayuda, binyuze mu isezerano ry’ubumwe, mu mwaka wa 162 Mbere ya Kristo.” Abenshi mu banyamateka bo muri iki gihe bagena uwo mwaka nka 161 Mbere ya Kristo, kandi Smith ubwe yerekeza kuri 161 Mbere ya Kristo incuro ebyiri muri icyo gitabo kimwe. Icyo ntekereza ni uko uku kuvuga 162 Mbere ya Kristo ari ikosa ryo kwandika.
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.
“23심과 24심에 이르러, 우리는 주전 161년에 유대인과 로마인 사이에 맺어진 동맹의 이편, 곧 로마가 세계적인 패권을 획득한 때에까지 이르게 된다.” Uriah Smith, Daniel and the Revelation, 273.
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 the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.
Verse ya kumi na moja na ya kumi na mbili zinatambulisha ushindi na matokeo ya baadae ya Vita vya Raphia, vilivyotokea mwaka wa 217 KK, kati ya Milki ya Seleuki, iliyoongozwa na Antioko III Mkuu, na Ufalme wa Misri wa Ptolemaio, ulioongozwa na Mfalme Ptolemaio IV Philopator.
The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.
Panium-ka Awaankeedii, oo dhacday toddoba iyo toban sannadood ka dib, sannadkii 200 BC, mar kale waxay dhex martay boqortooyadii Seleucid iyo boqortooyadii Ptolemaic.
The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.
قیامی مەکابی، لە ساڵی ١٦٧ پێش زایین دەستی پێکرد، و ئەو راپەڕینی جولەکەکان بوو دژ بە هەوڵەکانی ئیمپراتۆریەتی سەلەوکی بۆ سەرکوتکردنی کار و ڕەوشە ئایینییەکانی جولەکەکان و سەپاندنی کەلتووری یۆنانی.
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. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.
Kukuzikwa busya kwa Hekalu la Pili mu Yerusalemu, kuko kwe kulenga icitika ca kale icingilwa pa Hanukkah, kwacitike mu 164 BC, imyaka itatu imbere ya “icipangano” ca vesi ya makumi yabili na butatu. Iyi ncitika yakonkele pa nkondo ya bucilwila iya ba Maccabee iyo balwanine bwino na maka ya Bufumu bwa Seleucid, ayali pa butungulushi bwa Antiochus IV Epiphanes uwakali mukutinka sana, uwacingishe Hekalu no kuletsa imilimo ya bupempulo bwa Bayuda. Antiochus IV Epiphanes afwile panono panyuma ya kunoba ukwingilwa mu Hanukkah, kandi ico cilemba ukutuntuluka kwa maka ya Syria ukufuma pali iyo nshita ukuya pantanshi mu kale.
In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.
Mu mwaka gwa 200 Mbele ya Kristo (gugwo gwari kandi igihe kya Rurwano rwa Panium), Roma, ku nshuro ya mbere, yinjije ubwayo mu mateka y’ubuhanuzi bwa Daniyeli igice cya cumi na kimwe. Aho ni ho hari ikimenyetso gishyiraho icyo iyerekwa ari cyo. Ingaruka zacyo zigambiriwe muri ayo mateka zigaragaza umurimo wa Yezebeli, ikimenyetso cy’itorero rikurura imigozi riri inyuma y’ibibera ku mugaragaro. Yezebeli yari iwe i Samariya igihe umugabo we Ahabu yarebaga abahanuzi be bicwa na Eliya. Herodiya ntiyari mu birori by’isabukuru ya Herode, aho umukobwa we Salome yashukaga Herode. Mu mateka ya Leta Zunze Ubumwe za Amerika, ubupapa, bugereranywa n’indaya y’i Tiro, bwaribagiranye kugeza ku iherezo ry’imyaka mirongo irindwi y’ikigereranyo. Nuko hanyuma bugatangira kuririmba indirimbo zabwo z’uburiganya ku bami b’isi. Umwaka wa 200 Mbere ya Kristo ugereranya igihe butangira kuririmbira ku mugaragaro abami mu minsi ya nyuma, mbere gato y’itegeko ryo ku Cyumweru rigiye kuza vuba, nk’uko bigaragazwa mu murongo wa cumi na gatandatu.
Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.
161 BC سے 158 BC میں یہودیوں کے ساتھ قائم ہونے والے “league” سے پہلے، مکابیوں نے 164 BC میں ہیکل کو دوبارہ مخصوص کیا، جیسا کہ حنوکا کی یادگاری سے معلوم ہوتا ہے۔ پھر تین سال بعد، جبکہ وہ ابھی تک شامیوں کے ساتھ مسلسل کشمکش میں تھے، مکابی یہودیوں نے مدد کے لیے روم سے رجوع کیا۔ اس کے بعد روم کے ساتھ جو “league” قائم ہوا، وہ خدا کے آخری ایّام کے نبوت کے طالبِ علموں کے لیے ایک نبوتی آزمائش بن جاتا ہے۔
History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.
Ihame limanyisa o 161 BC nu puvwilo lapho “olupata” lwaholoka po, ndele ovataleli vomafimbo ova didilika ihame olo ko 158 BC. Miller okwa li mondjila, nenge ovahokololi vofimbo yonyalo ova li mondjila? Miller okwa wedilila omido omatano na hamano nomilongo hamano na hamano (666) ko 158 BC, ndele okwa fika komudo 508, po “ehumbato” la kufwa po. Nande oto kongo ngahelipi, otashi ka kala shipu shidjuu unene, nenge hasho nande sha pumbiwa, okutya u mone ondjokonona tai yambidida 158 BC shi li olupata pokati kOvajuda nOvaroma.
Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.
Vesi ya kumi na sita ni sheria ya Jumapili, lakini kabla ya historia hiyo Roma huingia katika historia ili kuithibitisha njozi katika mwaka wa 200 KK. Uasi wa Wamakabayo ulianza huko Modein mwaka wa 167 KK, na hatimaye wakaliweka wakfu tena hekalu mwaka wa 164 KK. Kisha tangu 161 KK hadi 158 KK, Wayahudi wanaingia katika agano na mamlaka ya Kirumi. Kipindi cha 161 KK hadi 158 KK kinawakilisha muda ambao ulihitajika ili kuanzisha “muungano.” Uelewa huu hutambua “muungano” huo kwa kupatana na ushuhuda wa wanahistoria, na pia na chati iliyoelekezwa na mkono wa Bwana nayo haipaswi kubadilishwa.
The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.
Abanditsi batumenyesha ko uburyo bwo kugirana amasezerano hagati y’ibihugu bya kera nk’u Buyuda na Roma mu kinyejana cya kabiri mbere ya Kristo bwatandukanyaga hakurikijwe imimerere yihariye, amabwiriza y’imibanire ya dipolomasi, n’imikoranire y’imbaraga yari ihari. Ubusanzwe, uwo murongo watangiraga igihe uruhande rumwe rugaragaje ko rwifuza kugirana amasezerano cyangwa ubufatanye n’urundi. Mu byerekeye u Buyuda na Roma, u Buyuda ni rwo rwabanje kuvugana na Roma rugamije gusaba ubufatanye bwemewe ku mugaragaro.
Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.
Tchanel ɗe diplomatik wa na bi a yi anfani ɗe su domina a isar da shawarar nan e a fara tattaunawa. Hakan dole ne ya haɗa da a aika jakadu ko manzanni zuwa Roma domin su gana da shugabanninta ko wakilanta. Da zarar an fara tattaunawa, ɓangarorin biyu za su tattauna sharuɗɗan yarjejeniyar da aka gabatar. Hakan na iya haɗa da jerin tarurruka, musayar saƙonnin diplomatik, e mai yiwuwa shigar masu shiga tsakani ko masu sasanci domina su sauƙaƙa tattaunawar. A lokacin tattaunawar, ko wane ɓangare zai yi la’akari da sharuɗɗan da ɗayan ya gabatar, e yana iya miƙa tayin kishiya ko neman gyara ga wasu sharuɗɗa. Wannan tsari na iya haɗa da zurfin nazari, tuntuba da masu ba da shawara, e tantance fa’idodi da hasarorin da za su iya kasancewa a cikin yarjejeniyar da aka gabatar.
If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.
ئەگەر هەردوو لایەنەکە لەسەر مەرجەکانی پەیمانەکە گەیشتنە ڕێککەوتن، بەڵگەنامەیەکی فەرمی ئامادە دەکرا کە مەرج و بارودۆخە ڕێککەوتووەکان لەلایەن هەردوو لایەنەوە تێدا دیاری دەکران. پاشان پێویست بوو پەیمانەکە لەلایەن دەسەڵاتدارانی پەیوەندیداری هەر یەکێک لەو نەتەوانە پەسەند بکرێت. لە حاڵەتی ڕۆما، ئەمە دەتوانی پەسەندکردن لەلایەن سنا یان هەندێک ئەندامی تری دەسەڵاتداری حوکمڕانی بگرێتەوە. هەروەها لە یەهودا، زۆر بە گومان پەیمانەکە پێویستی بە پەسەندکردنی سەرکردایەتی یان ئەنجومەنی حوکمڕانی خۆی هەبوو. کاتێک پەسەند دەکرا، پەیمانەکە جێبەجێ دەکرا، و چاوەڕوانی لە هەردوو لایەن دەکرا بە مەرجەکانی پابەند بن. ئەمە دەتوانی جۆراوجۆر شێوەکانی هاوکاری، ڕێککەوتنەکانی بەرگریی هاوبەش، پەیوەندییە بازرگانییەکان، یان شێوەکانی تری مامەڵەی دیپلۆماسی بگرێتەوە کە لە پەیمانەکەدا دیاری کرابوون.
In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.
Mu kinyejana cya kabiri mbere ya Kristo, urugendo ruva i Yudaya (ruherereye mu karere k’iburasirazuba bw’Inyanja ya Mediterane) rujya i Roma (herereye hagati mu Butaliyani) rwari kuba urugendo rukomeye kandi rutwara igihe kirekire, cyane cyane urebye imbogamizi z’uburyo bwo gutwara abantu n’ibintu bwo mu bihe bya kera. Intera iri hagati ya Yudaya na Roma ni hafi ya kilometero 1,500 kugeza ku 2,000 (mili 930 kugeza ku 1,240), bitewe n’inzira yihariye yafashwe. Mu bihe bya kera, ingendo zo mu nyanja akenshi zabaga zihuta kandi zinoze kurusha izo ku butaka, ariko ingendo zo mu nyanja zagengwaga n’umuyaga uhari. Kugenda mu bwato uvuye ku cyambu cyo muri Yudaya ujya ku cyambu cyo mu Butaliyani (nka Ostia, icyambu cya Roma) byashoboraga gufata ibyumweru byinshi, bitewe n’ibintu nk’imiterere y’umuyaga, imigezi yo mu nyanja, n’ubwoko bw’ubwato bwakoreshejwe.
Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.
యూదయ దేశము నుండి రోమకు భూమార్గమున ప్రయాణించుట మరింత మందగముగా, కష్టసాధ్యముగా ఉండి యుండెను. ప్రయాణికులు పర్వతములు, లోయలు, నదులు మొదలైన భిన్న భూభాగముల గుండా సాగవలసి వచ్చి, దొంగలు మరియు శత్రుత్వభరిత ప్రాంతములు వంటి ఆటంకములతో పోరాడవలసి వచ్చెను. కాలినడకనగాని, గుర్రములు లాగే రథముల ద్వారాగాని ప్రయాణించుటకు అనేక నెలలు పట్టి యుండవచ్చునని అంచనా వేయబడుచున్నది. మార్గమధ్య విశ్రాంతి తీసికొనవలసిన అవసరము, కావలసిన సామగ్రిని మళ్లీ సమకూర్చుకొనవలసిన అవసరము, రహదారుల స్థితి, నివాస సౌకర్యములు మరియు విశ్రాంతి స్థలముల లభ్యత వంటి అంశములు కూడ ప్రయాణకాలమును ప్రభావితము చేసి యుండెను.
When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.
Hanga Bayahudi ba Kimakabayo walipotafuta kufanya agano na Rumi, ingewapasa kutuma wajumbe kwenda Rumi. Wajumbe hao walipopokelewa na mamlaka za Kirumi, kungekuwapo kipindi cha mazungumzo. Kwa nadharia ya kihistoria, kwa kuwa hakuna kumbukumbu sahihi inayopatikana, mara tu mkataba uliporasimishwa, ungehitajika kupelekwa tena Yudea ili uthibitishwe, kisha yaelekea ungehitajika kurudishwa Rumi ili kuthibitisha kukubaliwa kwake na Wayahudi. Karibu haiwezekani kuamini kwamba mchakato wa kuunda muungano katika kipindi hicho cha wakati ungeweza kukamilishwa katika mwaka mmoja, kwa hiyo uelewa kwamba “agano” hilo linawakilisha mchakato kutoka mwaka 161 KK hadi 158 KK unapatana na mielekeo mingine ya unabii inayotambua historia inayoongoza kwenye sheria ya Jumapili ya aya ya kumi na sita.
A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.
“umubano” abahanga b’amateka bose bemeranya ko watangijwe n’Abayahudi b’Abamakabeyo, watangiye i Yudeya mu mwaka wa 161 mbere ya Kristo. Intego yawo yari uko Abayahudi bifuzaga ubufasha bwo guhangana n’Abasiriya bari bamaze igihe barwana na bo kuva igihe ubugome bwabo bwatangiriraga mu mwaka wa 167 mbere ya Kristo. Uwo mwivumbagatanyo watewe n’imbaraga za Matatiya, umutambyi w’Umuyahudi, n’abahungu be batanu, cyane cyane Yuda Makabeyo, zo kurwanya politiki yo guheleniza yashyizweho n’umutegetsi w’Abaselewukiya witwaga Antiyokusi wa IV Epifani. Izo politiki zarimo kugerageza guhagarika imigenzo y’idini ry’Abayahudi no kubahatira kwemera imico n’imyizerere by’Abagereki.
The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.
ᨆᨁᨈᨒᨒ ᨅᨒ ᨑᨙᨓᨚᨒᨈᨛ ᨕᨗᨈᨘ ᨕᨉᨒᨑᨚ ᨕᨔᨗᨉᨙᨊ ᨉᨗ ᨀᨛᨇᨛ ᨆᨚᨉᨙᨔᨗᨊ, ᨈᨙᨄᨈᨛ ᨆᨈᨈᨗᨕᨔᨛ ᨆᨊᨚᨒᨀᨛ ᨈᨘᨀᨛ ᨄᨈᨘᨖ ᨀᨄᨉ ᨔᨛᨅᨘᨕ ᨀᨛᨄᨘᨈᨘᨔᨊᨛ ᨈᨘᨀᨛ ᨆᨛᨆᨛᨑᨔᨙᨆᨅᨖᨀᨊᨛ ᨔᨛᨅᨘᨕ ᨀᨚᨑᨅᨊᨛ ᨀᨄᨉ ᨔᨙᨅᨘᨕ ᨉᨙᨓ ᨁᨛᨇᨙᨀ. “Modein” ᨈᨛᨑᨔᨘᨒᨛ ᨉᨑᨗ ᨀᨈ ᨅᨑᨊᨗ ᨉᨙᨀᨛ “modi’a,” ᨐᨚ ᨕᨑᨈᨗᨊ “ᨆᨛᨊᨛᨈᨑᨀᨊ” ᨕᨈᨓ “ᨆᨛᨒᨀᨘᨀᨊ ᨄᨑᨚᨈᨙᨔ.” ᨉᨒᨆᨛ ᨄᨑᨚᨈᨙᨔᨛᨊ, ᨆᨈᨈᨗᨕᨔᨛ ᨆᨛᨆᨘᨊᨘ ᨔᨛᨕᨚᨑᨊ ᨕᨄᨚᨔᨈᨈ ᨌᨘᨓᨗ ᨐᨚ ᨔᨛᨉᨊ ᨖᨆᨄᨗᨑᨛ ᨆᨛᨒᨀᨘᨀᨊ ᨄᨛᨑᨔᨙᨆᨅᨖᨊᨛ ᨀᨚᨑᨅᨊᨛ ᨕᨗᨈᨘ, ᨉᨊ ᨕᨗᨕ ᨅᨙᨑᨔᨆ ᨕᨊ ᨕᨊᨀᨛᨊ ᨆᨛᨒᨑᨗᨀᨊ ᨉᨗᨑᨗ ᨀᨙ ᨄᨙᨑᨅᨘᨀᨗᨈᨊ, ᨉᨊ ᨉᨛᨈᨘ ᨆᨘᨒᨛ ᨔᨙᨅᨘᨕ ᨀᨆᨄᨚᨔ ᨄᨙᨑᨊᨛ ᨁᨛᨑᨗᨒᨛᨐ ᨆᨛᨒᨓᨊ ᨄᨔᨘᨀᨊ ᨔᨙᨒᨛᨌᨗᨉ. ᨑᨙᨓᨚᨒᨈᨛ ᨆᨀᨅᨙᨕ ᨅᨛᨑᨒᨊᨉᨘᨔ ᨔᨙᨒᨆ ᨅᨙᨅᨛᨑᨄ ᨈᨖᨘᨊ, ᨔᨙᨄᨊᨚ ᨆᨔ ᨕᨗᨈᨘ ᨀᨕᨘᨆᨛ ᨆᨀᨅᨙᨕ ᨈᨘᨑᨘ ᨈᨛᨑᨒᨗᨅᨈᨛ ᨉᨒᨆ ᨅᨊᨐ ᨄᨑᨈᨛᨄᨘᨑᨊ ᨆᨛᨒᨓᨊ ᨕᨚᨑᨊ ᨔᨙᨒᨛᨌᨗᨉ ᨉᨊ ᨔᨛᨀᨘᨈᨘ‑ᨔᨛᨀᨘᨈᨘᨊ. ᨔᨘᨔᨘᨊᨛ ᨆᨛᨑᨙᨀ ᨔᨊᨁᨈᨛ ᨈᨗᨉᨀᨛ ᨔᨛᨗᨆᨅᨊ ᨉᨑᨗ ᨔᨙᨁᨗ ᨍᨘᨆᨒ ᨆᨓᨘ ᨄᨑᨒᨈᨊ ᨄᨙᨑᨊ, ᨀᨕᨘᨆᨛ ᨆᨀᨅᨙᨕ ᨈᨙᨈᨄᨛ ᨆᨙᨊᨌᨄᨗ ᨅᨙᨅᨛᨑᨄ ᨀᨙᨆᨛᨊᨊᨁᨊ ᨐᨚ ᨔᨊᨁᨈᨛ ᨅᨑᨈᨗ.
The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.
Kurdish passage unavailable
This passage is not yet available in Kurdish.
Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.
Vhesi ya kuminasita ndi chilamulo cha Sabata cha Lamulungu chimene chikubwera posachedwa, ndiponso mgwirizano wa katatu wa chinjoka, chilombo, ndi mneneri wonyenga. Mbiri imeneyo imatsogoleredwa ndi mavesi a khumi ndi atatu kufika khumi ndi asanu, pamene nkhondo zitatu za vhesi la makumi anayi zimachitika kuchokera pa vhesi la khumi (1989), mavesi khumi ndi limodzi ndi khumi ndi awiri (nkhondo ya ku Ukraine), ndi Nkhondo ya Panium. Nkhondo ya Panium ikuimira nkhondo imene chilombo cha padziko lapansi cha nyanga ziwiri chipambana pa mafilosofi achipembedzo ndi andale a a globalist.
In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.
Mpi ya sunda, perezida wa mwisho wa Merikani ya Kaskazini sharti ashughulikie matokeo ya ushindi wa Putin na kuanguka kulikofuata, kama kunavyowakilishwa katika aya ya kumi na moja na ya kumi na mbili. Ataunda muungano na NATO, au Umoja wa Mataifa, ili kutatua athari za kuanguka kwa Urusi, na katika historia ya muungano huo atauhusisha Umoja wa Mataifa katika Vita vya Panium. Vita vya tatu vya aya ya arobaini vitakuwa kama vita vya kwanza vya aya ya arobaini. Kama vile Umoja wa Kisovyeti ulivyoanguka chini ya nguvu za kiuchumi na za kijeshi za Marekani, wanautandawazi wa Umoja wa Mataifa watalazimishwa kurudia “perestroika,” sehemu ya msingi ya jitihada za Gorbachev za kuufanyia marekebisho Umoja wa Kisovyeti, ijapokuwa hatimaye zilichangia kufumuka kwa mfumo wa Kisovyeti na kuvunjika hatimaye kwa Umoja wa Kisovyeti.
The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.
Pambano lya tatu limetwakana kwa pambano lya kwanza, na kwa njira ya uchumi na shinikizo lya kijeshi Trump, kama alivyo wakilishwa na Reagan, atalazimisha Umoja wa Mataifa kuingia katika “perestroika,” ambayo maana yakwe ni urekebishaji au matengenezo. Urekebishaji huo utaiweka Marekani juu ya kichwa cha mfumo wa wafalme kumi ambao ni Umoja wa Mataifa. Katika pambano hilo, ndipo upapa utajitambulisha katika historia, ukidai kuwa ndiye mtetezi wa mfumo ambao wakati huo Trump anauushinda.
In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.
Kihistoria hicho hicho, Trump atakabiliwa na Vita vya Ndani vya wenyewe kwa wenyewe ambavyo atalazimika kushughulikia, kama vile Abraham Lincoln alilazimika kushughulikia. Vita hivyo vya wenyewe kwa wenyewe vitakuwa kati ya makundi mawili yanayopingana ya uasi-imani ndani ya Marekani. Kundi moja linawakilishwa na wale waliokubali dini na falsafa ya woke-ism, ambao ni utandawazi wa kimaendeleo wa vyama vyote viwili vya kisiasa. Kundi jingine (MAGA-ism) hudai kuwa ni Waprotestanti wa kweli, ijapokuwa walipoteza hadhi hiyo mwaka 1844.
The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.
Agace k’Umukuru w’Igihugu giserukirwa na MAGA-isme, kandi gishingiye ku kirego kiyobye cyo kurengera ubuporotesitanti nyakuri n’Itegeko Nshinga. Icyo Woke-isme yiyitirira ni idini rya Mama Isi, rya New Age, n’ukwemera ko Itegeko Nshinga rishyirwa mu bikorwa hakurikijwe imimerere iriho y’amahame y’umuryango, atari hakurikijwe ibitekerezo bya kera by’ababyeyi b’ishingiro.
Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.
Matathiasi (Trump) atamaliza majaribio ya Wademokrasia wa kimataifa-wanaoendelea ndani ya Marekani kama yanavyowakilishwa na uasi ulioanza huko Modein mwaka 167 KK. Kisha Trump atarudia historia ya mwaka 164 KK, wakati Wamakabayo walipoweka wakfu upya hekalu, kama inavyoadhimishwa kwa maadhimisho ya Hanukkah. Halafu katika kipindi kinachowakilishwa kuanzia mwaka 161 KK hadi 158 KK, Trump ataanza msukumo wa mwisho wa kusimamisha sanamu ya upapa, ambayo ni sanamu inayotambulisha uhusiano usio halali kati ya mamlaka ya kidini na mamlaka ya kisiasa. Katika mwaka 158 KK shirikisho litaanzishwa wakati sheria ya Jumapili ya aya ya kumi na sita, inayokuja upesi, itakapotekelezwa.
Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.
Daniele kumi na moja kwanza hutambulisha jinsi Rumi inavyochukua mamlaka kisiasa, kisha Danieli hurudia na kupanua historia iyo hiyo kwa mstari unaotambulisha jinsi Rumi inavyowatendea watu wa Mungu katika historia iyo hiyo kabisa. Tangu aya ya kumi na sita hadi aya ya kumi na tisa, vizuizi vitatu kwa Rumi ya kipagani kuchukua utawala wa ulimwengu vinaonyeshwa. Katika aya ya kumi na sita, Shamu ilishindwa na Rumi ya kipagani mwaka 65 KK, kisha Yudea ikashindwa na Pompeyo mwaka 63 KK. Aya ya kumi na sita hutambulisha wakati ambapo Rumi ilisimama katika nchi ya utukufu, na kwa kufanya hivyo inaifananisha sheria ya Jumapili ya aya ya arobaini na moja ya sura iyo hiyo.
It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”
Ni muhimu kutambua kwamba historia ya ushindi huo ilitukia mwaka 63 KK [sambamba na 1863], katikati ya Vita vya wenyewe kwa wenyewe vilivyokuwa vinaendelea ndani ya Yerusalemu. Uriah Smith alisema, “Pompey aliporudi kutoka katika msafara wake dhidi ya Mithridates, mfalme wa Pontus, washindani wawili, Hyrcanus na Aristobulus, walikuwa wakigombania taji la Yudea.”
The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.
Na kuza “Hyrcanus” na “Aristobulus” zyozyebye ziva mu Kigiriki kandi ziriho ubusobanuro bw’amateka, by’umwihariko mu rwego rw’amateka y’Abayahudi mu gihe cy’Abagiriki n’Ingoma y’Abahasimoneya. “Hyrcanus” rikomoka ku ijambo ry’Ikigiriki “Hurkanos,” rishoboka ko ryaturutse ku ijambo “hurkan,” risobanura “ikirura” mu rurimi rw’Abaperesi. Hyrcanus yari izina ryakoreshejwe n’abategetsi benshi b’Abahasimoneya. “Aristobulus” risobanura “umujyanama uruta abandi” cyangwa “umugishwanama mwiza kuruta abandi.” Aristobulus na ryo ryari izina ryakoreshejwe n’abategetsi benshi b’Abahasimoneya. Yombi, “Hyrcanus” na “Aristobulus,” ni amazina afitanye isano n’abantu b’ingenzi mu mateka y’Abayahudi mu gihe cy’Abahasimoneya. Bari abategetsi bagize uruhare rukomeye mu miyoborere no kwagura Ubwami bw’Abahasimoneya i Yudeya. Abakomoka ku buryo bw’ubuhanuzi n’abahagarariye ubwami bw’Abahasimoneya mu gihe cya Kristo bari Abafarizayo.
When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.
Pompey ngana Yerusalema, mikambanɔ mibale ya politike nyonso mibale ezongisaki ebandeli na yango na tango ya botomboki oyo Modein ezalaki komonisa na mobu 167 liboso ya Klisto. Ntango bakotisaki Pompey na kati ya botomboki yango, azwaki ekateli ya kobɔtɔla Yerusalema; mpe ekipi ya politike ya Aristobulus ezwaki ekateli ya kotelemela ye, kasi ekipi ya Hyrcanus ezwaki ekateli ya kofungolela Pompey bikuke. Bongo Pompey abandaki kobundisa Yerusalema, mpe sanza misato na nsima Yerusalema ekómaki mpo na libela na nse ya bokonzi ya Rome.
By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.
Na fungu la kumi na tisa, Misri, kizuizi cha tatu na cha mwisho, ilitwaa na Roma. Kisha katika fungu la ishirini kuzaliwa kwa Kristo kunatambulishwa, Danieli anapoanza kuweka wazi jinsi Roma ingeushughulikia watu wa Mungu katika historia hiyo. Katika mafungu ya ishirini na moja na ishirini na mbili Kristo anasulubiwa. Katika fungu la ishirini na tatu, muungano ulioanza mwaka 161 KK hadi 158 KK unatambulishwa mara tu baada ya mafungu yale yanayoeleza msalaba, ambako Wayahudi waasi walitangaza kwamba “hawana mfalme ila Kaisari.” Mlolongo wa Wayahudi waasi, uliowakilishwa na Wamakabayo, ambao walikuwa wamepinga kupenya kwa falsafa ya dini ya Kiyunani, na kwa kufanya hivyo wakaunda uhusiano usio mtakatifu na Roma, unafuata fungu linalotambulisha historia ya msalaba, ambako tunda la uhusiano wao usio mtakatifu lilidhihirishwa kikamilifu.
The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.
Shekinah haikale lya hahooreke kabiri mu ngoro y’aheesirweho emyaka mirongo musanvu y’obunyagano. Obuhamya bwa nyuma obw’obunabbi, obwalanjirirwa Malaki, bwahairwe nko hagati mu kyasa eky’okutaano mbere y’Okuzaarwa kwa Kristo. Obumanyirwe obulabika obw’Okubaho kwa Ruhanga, nobu obuhamya bw’obunabbi, byali bitakabaho emyaka mingi nnyo mbere y’uko Abamakabayo bahaguruka kurwanyisa obufuzi bw’Abagiriki obw’ensi yoona. Ku ntandikwa y’obugomi bwabo, baakora ddala obujeemu obwo Ptolemy na Kabaka Uziya bombi baali bagezezzaako, obu bakabaka bombi baayenda kuhikiiriza omurimo gw’obwakabona no kuheereza ekiweebwayo mu ngoro.
Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.
Jonatani Afo (pia hujulikana kama Jonatani Makabayo), alikuwa mmoja wa wana wa Matatia, aliyeanzisha Uasi wa Wamakabayo, naye alitimiza wajibu mkubwa katika kuongoza uasi wa Wayahudi dhidi ya Milki ya Seleuki. Baada ya kifo cha ndugu yake Yuda Makabayo vitani, Jonatani alichukua uongozi wa majeshi ya Wamakabayo. Mbali na uongozi wake wa kijeshi na wa kisiasa, Jonatani pia alitwaa wadhifa wa kuhani mkuu, akitumikia kama kiongozi wa kiroho wa watu wa Kiyahudi. Wajibu wa Jonatani wa pande mbili, kuwa kiongozi na pia kuhani mkuu, uliashiria maendeleo muhimu katika historia ya Kiyahudi, kwa kuwa uliunganisha mamlaka ya kisiasa na ya kidini ndani ya nasaba ya Wahasmonea. Uongozi wake ulisaidia kuimarisha kujitawala kwa Wayahudi na kuithibitisha tawala ya Wahasmonea katika Uyahudi.
The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.
Icyaha nyene Ptolémée yagerageje gukora inyuma y’intsinzi ya Raphia, carakozwe rwose mu ntango nyene y’ukugarariza kw’Abamakabeyo. Cari ca caha nyene cahagaritswe n’abaherezi mu gihe c’umwami Uziya, ariko ukwivuga kw’Abamakabeyo ko bariko baraburanira ibikorwa vy’urusengero rw’Imana kwari ukwiyerekana kuzimiye kandi kugarariza kw’uguhuza ishengero na leta; kandi rero, ni ikigereranyo c’ukugarariza kw’Abaporotesitanti bahuniye ukwizera, ubu bariko barakoranya inkomezi mu gushigikira Trump barwanya ukudomako kwa woke-ism y’ugukunda isi yose kwa Biden.
The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.
Bibilia e longolanga kuti, “mukeva na mbozi yavo,” mpe Bafariseo na ntangu ya Klisto bazalaki biloko ya nsuka ya bokonzi ya Bahasmoneo oyo ebandaki na Matatia. Matatia, elongo na botomboki oyo abandisaki, ebutaki mbuma ya Bafariseo; mpe ndenge moko bongo, Baprotesta bapengwi oyo bazali kosunga likanisi ya “Make America Great Again” bazali mpe kobota yango. Amerika ezalaki monene ntango Mibeko Minene ya ekolo esosolamaki lokola oyo ebombaka lingomba mpe bokonzi ya leta ekabwana moko na mosusu; kasi na likamwisi ya lokuta oyo elongi oyo ekanisamaka na feti ya Hanukkah ezali komonisa, etinda ya mibeko ya Lomingo ekobima polele.
We will continue this study in the next article.
Tutakomeleza uchambuzi huu katika makala inayofuata.
“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.
“Ntaa gyaile mma, baandi ba nyi a kpaata mapulikilo ga nsyet ngeloi a kaakuni kaatadeng’ ka kuloit ng’aleu ye aisiet ananakia. Esiakutook ng’ae a, amu eng’eno neibore aitobirisho a dini aitore enkop a United States, kendo aitodolu olchani o dinini oo sirikal metigirire lelo oo orik iwuejitin e Nkai, etaraki tenebo amu meeta osiligi konyek kendo emodu. Etegelua te nkanyit amu enkop o a metii ng’ejuk aatoduaa anaa enetii atini—olaitobiraki lemeing’oru a dini. Nenye, ka ishoi o nkoitoi naing’oru aatijing’isho Sande eibooyo too nkulie nkulie wuejitin, ena olong o sidai neitoduaa atini kendo neimining’ari apa, ining’isho aatobir ate bo, kendo osyet ngeloi e uni etum atara osiligi o meeta neitumi apa.”
“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.
“Mu buli mirembe Katonda atuma abaweereza be okunenya ekibi, mu nsi era ne mu kkanisa. Naye abantu baagala okwogerwako ebigambo ebisanyusa, era amazima amalongoofu, agataliiko kulongootebwa kwa bantu, tebagakkiriza. Abakyuusa bangi, bwe baali bayingira mu mulimu gwabwe, baasalawo okukozesa obwegendereza bungi nnyo nga batabaalira ebibi by’ekkanisa n’eggwanga. Baasuubiranga nti, olw’ekyokulabirako eky’obulamu obulongoofu obw’Ekikristaayo, bandikulembedde abantu okuddayo eri enjigiriza za Bayibuli. Naye Omwoyo wa Katonda n’abajjiirako nga bwe gwajjira Eriya, ng’amusindiikiriza okunenya ebibi bya kabaka omubi n’abantu abakyamye; ne batayinza kulekera awo kubuulira ebyo Bayibuli by’eyogera mu lwatu—enjigiriza ze baali bazze bagumira okubanjula. Baawalirizibwa okulangirira n’obunyiikivu amazima n’akabi akaali katinga emyoyo. Ebigambo Mukama bye yabawa, bye boogera, nga tebatya bivaamu ki; era abantu ne bawalirizibwa okuwulira okulabula.”
“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.
“ئهوا پهیامی فریشتهی سێیەم ڕادهگهیهنرێت. کاتێک دهگات که به گهورهترین هێز بدرێت، یهزدان بههۆی ئامرازە بێفیز و نهرمەکان کار دهکات، و مێشکی ئەوانە ڕێبهری دهکات که خۆیان بۆ خزمەتی ئەو تهرخان دهکهن. کرێکاران زیاتر به دهستنیشانی ڕۆحی ئەو شایسته دهبن نهک به فێربوونی دامەزراوە ئەدەبییەکان. پیاوانی باوهڕ و نوێژ ناچار دهبن بۆ دهرچوون به غیرەتی پیرۆز، و وشەکان ڕاگهیهنن که خودا پێیان دهدات. گوناهەکانی بابڵ ئاشکرا دهکرێن. ئەنجامە ترسناکەکانی سهپاندنی ڕێوڕهسمەکانی کهنیسه به دهسهڵاتی مەدەنی، دهستدرێژییەکانی سپیریچووالیزم، پێشکهوتنی نهێنی بهڵام خێرای هێزی پاپایهتی—هەموویان ڕووناك دهکرێنهوه. بهم ئاگادارکردنەوانەی گران، گەل ههژێنراو دهبن. هەزاران هەزار گوێ ڕادهگرن، ئەوانەی هەرگیز وشەی وەک ئەمانەیان نهبیستووە. به سهرسوڕمانهوه گوێ لهو شایهتییە دهگرن که بابڵ ههر ئەو کهنیسهیه، کهوتووە بههۆی ههڵه و گوناهەکانی، بههۆی ڕهتکردنەوەی ئەو ڕاستییەی که له ئاسمانهوه بۆی نێردراوە. کاتێک گەل دهچن بۆ لای مامۆستاکانی پێشوویان لهگهڵ پرسیاری دڵگرم و تێکۆشاو، آیا ئەم شتانە ڕاستن؟ خزمەتکاران ئەفسانە پێشکهش دهکهن، شتێکی نهرم و خۆش پێشبینی دهکهن، بۆ ئهوهی ترسهکانیان ئارام بکهن و ویژدانی هۆشیارکراو بێدهنگ بکهن. بهڵام چونکه زۆرێک ڕازی نابن تهنها به دهسهڵاتی پیاوان و داوای ‘ئهمه دهفهرموێت یهزدان’ێکی ڕوون دهکهن، خزمەتکاری باو، وهک فهریسییەکانی زەمانی کۆن، پڕ له تووڕهیی کاتێک دهسهڵاتیان لێ پرسیار دهکرێت، پهیامهکه به هی شەیتان تاوانبار دهکهن و جهماوهری گوناههویست هان دهدهن بۆ سوکایهتیکردن و چهوساندنەوەی ئەوانەی ڕایدهگهیهنن.”
“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.
“Nkata a lufueti malembe mekwenda mu mivunda mivya, ne myanzu ya bantu mebokangwa kwa Nzambi mpi mambu ma nsiku andi yina mefinama, Satana mefuluka na kisalu. Ngolo yina kele kulanda nsangu yai ta sala kaka nde bayina kele kutelama na yawu bakuma na kinu. Bakuluntu ba dibundu takubasisa bangolo pene-pene ya kimuntu ve sambu na kukanga nsemo, sambu ve nde yawu sema na zulu ya bimvuka na bo. Na banzila yonso yina kele na maboko na bo, batamona mpasi ya kufunda mambu yai ya mfunu mingi. Dibundu kebinga loboko ya ngolo ya kiyeka ya leta, mpi, na kisalu yai, bapapiste mpi baprotekstante kevukana. Ntangu mutambudi ya kukangula lumingu na ngolo kekuma na kikesa mingi mpi na lukanu ya ngolo, bansiku tabingama sambu na kutelama na bayina kebumba misiku ya Nzambi. Batabedisa bo na bampaku mpi boloko, mpi na bankaka tabapesa bisika ya lukumu, mpi matondo ya nkembo mpi mambote yankaka, sambu na kukanga bo na kulemba lukwikilu na bo. Kansi mvutu na bo ya kukanga ntima kele: ‘Lakisa beto na Ndinga ya Nzambi kisina na beto kele na foti’—kisambu mosi yina Luther salaka na ntangu ya mambu ya mutindu mosi. Bayina kebendama na ntwala ya bazuzi kebaka lukanu ya ngolo ya kulongisa kieleka, mpi bankaka ya bayina keyoka bo kebonguka na kutelama sambu na kubumba misiku yonso ya Nzambi. Mutindu yina, nsemo takunatama na ntwala ya mafunda ya bantu yina, kana ve, zolaka kuzaba kima ve na ntwala ya makieleka yai.” The Great Controversy, 605, 606.