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.

Tava zvino tiri panyika tsvene, maererano nebhuku raDhanieri, nokuti tasvika pandima dzinomiririra Kuchema kwePakati peUsiku kune vane zviuru zana namakumi mana nezvina. Ndima idziwo dzinoratidza kuiswa chisimbiso kwechiratidzo avo vanosimudzwa. Idzi ndidzo ndima dziri chikamu chebhuku raDhanieri chine chokuita nemazuva okupedzisira chakazarurwa, uye dzinomiririra kutaura kwaDhanieri kweZvakazarurwa zvaJesu Kristu zvinovhurwa kana “nguva yava pedyo,” nguva pfupi gonhi renyasha risati ravharwa mundima yegumi nenhanhatu.

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.”

Ṣe ni Romu ni ó fi ìran náà múlẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn ní ẹsẹ̀ kẹrìnlá ti orí kọkànlá, nítorí náà ó ṣe pàtàkì kí a fara balẹ̀ wo Romu dáadáa bí a ṣe ń la àwọn ẹsẹ̀ kọkànlá títí dé mẹ́ẹ̀ẹ́dógún kọjá, nítorí níbi tí “ìran kò bá sí, àwọn ènìyàn a ṣègbé,” àti bí ẹ̀yin kò bá gba Isaiah orí keje, ẹsẹ̀ kẹjọ àti kẹsàn-án gbọ́, “lóòótọ́ a kì yóò fi yín múlẹ̀.”

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.

Uriah Smith anotaura murau wechiporofita kanokwana kana mubhuku rake, *Daniel and the Revelation*. Murau iwoyo unotsinhira kuti simba rechiporofita harizivikanwi muchiporofita kusvikira rava “rakabatana” nevanhu vaMwari. Kwekutanga kwaanourukura pamusoro paro, anoriisa maererano nekupinzwa kweBhabhironi muuchapupu hwechiporofita.

“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.

“Ni kanuni iliyo wazi ya ufasiri kwamba twaweza kutarajia mataifa kutajwa katika unabii yanapofikia kuhusiana kwa kiwango hicho na watu wa Mungu hivi kwamba kuyataja kunakuwa jambo la lazima ili kumbukumbu za historia takatifu zikamilike.” 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.

Angalau mara nyingine tatu, Smith anaizungumzia sheria hiyo, na katika kila mojawapo ya hizo tatu anaelekeza kwenye “agano” la Wayahudi; lakini katika rejea moja anataja kwamba agano hilo lilitimia mwaka 162 KK, ilhali rejea nyingine mbili zinaafikiana na wanahistoria wa kisasa, wanaotambua kutimia kwa “agano” la Wayahudi na Roma kuwa mwaka 161 KK.

“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.

“Hazvidi kuti muverengi ayeuchidzwe kuti hurumende dzenyika hadzipinzwi muuporofita kusvikira dzava neukama, neimwe nzira, navanhu vaMwari. Roma yakava neukama navaJudha, vanhu vaMwari panguva iyoyo, kubudikidza neSungano yakakurumbira yechiJudha, muna 161 BC. 1 Maccabees 8; Antiquities dzaJosephus, bhuku 12, chitsauko 10, chikamu 6; Prideaux, Vhoriyamu II, peji 166. Asi makore manomwe izvi zvisati zvaitika, kureva muna 168 BC, Roma yakanga yakunda Makedhonia, ikaita nyika iyoyo chikamu cheumambo hwayo. Naizvozvo Roma inopinzwa muuporofita panguva chaiyo iyo, ichibva panyanga yeMakedhonia yakakundwa yembudzi, iri kuenda kunokunda kutsva mune dzimwe nzira. Saka yakazviratidza kumuporofita, kana kuti inogona kutaurwa zvakarurama muuporofita uhwu, seiri kubuda kubva kune imwe yenyanga dzembudzi.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Asi Smith anotiwo kuti raiva gore ra162 BC.

“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.

“Simba imwe cheteyo yaifanirawo kumira muNyika Tsvene, ichipedza. Roma yakabatana nevanhu vaMwari, vaJudha, nechibvumirano, muna 162 BC, kubva panguva iyoyo ichibata nzvimbo yakakosha mukarenda yechiporofita. Zvisinei, haina kuwana ushe pamusoro peJudhiya nokukunda chaiko kusvikira muna 63 BC; uye zvakazoitika nenzira inotevera.” Uriah Smith, Daniel and the Revelation, 259.

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

Wahoraho kandi ubwa gatatu agarutse kuri icyo gikorwa, yongeye kuvuga ko ari mu mwaka wa 161 Mbere ya Kristo.

“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:—

“သက္ကရာဇ်ခုနစ်ဆယ်ပတ်၏ အဆုံးတိုင်အောင် အင်ပါယာ၏ လောကီဆိုင်ရာ အဖြစ်အပျက်များအားဖြင့် ကျွန်ုပ်တို့ကို ဆင်းသက်ခေါ်ဆောင်လာပြီးနောက်၊ ပရောဖက်သည် အခန်းငယ် ၂၃ တွင်၊ ရောမတို့သည် ခရစ်မပွင့်မီ ၁၆၁ ခုနှစ်၌ ယုဒလူမျိုးတို့၏ မဟာမိတ်စာချုပ်အားဖြင့် ဘုရားသခင်၏လူမျိုးနှင့် တိုက်ရိုက်ပတ်သက်လာခဲ့သော အချိန်သို့ ကျွန်ုပ်တို့ကို ပြန်လည်ခေါ်ဆောင်သွားသည်။ ထိုအချက်မှစ၍ နောက်ဆုံးတွင် အသင်းတော်၏ အောင်ပွဲခံခြင်းနှင့် ဘုရားသခင်၏ ထာဝရနိုင်ငံတော်ကို တည်ထောင်ခြင်းသို့ တိုက်ရိုက်သော အဖြစ်အပျက်အစဉ်တစ်လျှောက် ကျွန်ုပ်တို့ကို ဆက်လက်ခေါ်ဆောင်သွားသည်။ ယုဒလူမျိုးတို့သည် ဆီးရီးယားဘုရင်များ၏ ပြင်းထန်စွာ ဖိနှိပ်ညှဉ်းပန်းခြင်းကို ခံနေရသဖြင့်၊ ရောမတို့၏ အကူအညီကို တောင်းခံရန်နှင့် ‘သူတို့နှင့် ချစ်ကြည်ရင်းနှီးမှုနှင့် မဟာမိတ်ဖွဲ့ခြင်းဆိုင်ရာ စာချုပ်တစ်ရပ်၌ မိမိတို့ကိုယ်ကို ပူးပေါင်းချိတ်ဆက်ရန်’ ရောမမြို့သို့ သံတမန်အဖွဲ့တစ်ဖွဲ့ကို စေလွှတ်ခဲ့ကြသည်။ ၁ မက္ကာဘီ ၈; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. ရောမတို့သည် ယုဒလူမျိုးတို့၏ တောင်းဆိုချက်ကို နားထောင်၍ အောက်ပါစကားလုံးများဖြင့် ရေးသားထားသော အမိန့်တစ်ရပ်ကို ခွင့်ပြုထုတ်ပြန်ပေးခဲ့ကြသည်—”

“‘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.

“‘Chisungo chedare pamusoro pechibvumirano chokubatsirana noushamwari norudzi rwavaJudha. Hazvibvumidzwi kuna ani naani ari pasi pavaRoma kuti arwe norudzi rwavaJudha, kana kubatsira avo vanozviita, kungava nokuvatuma zviyo, kana zvikepe, kana mari; uye kana vaJudha vakarwiswa, vaRoma vachavabatsira napavanogona napo; uyezve, kana vaRoma vakarwiswa, vaJudha vachavabatsira. Uye kana vaJudha vachida kuwedzera pane, kana kubvisa pane, chibvumirano ichi chokubatsirana, izvozvo zvichaitwa nokubvumirana pamwe chete kwavaRoma. Uye kuwedzera kupi nokupi kuchaitwa nenzira iyi, kuchava nesimba.’ ‘Chirevo ichi,’ anodaro Josephus, ‘chakanyorwa naEupolemus, mwanakomana waJohane, uye naJason, mwanakomana waEreazari, panguva iyo Judhasi aiva muprista mukuru worudzi, uye Simoni, munun’una wake, aiva mukuru wehondo. Uye ichi ndicho chakanga chiri chibvumirano chokutanga chakaitwa navaRoma navaJudha, uye chakafambiswa nenzira iyi.’” 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.

Sina mzigo wa kueleza kwa nini Smith alinukuu 162 KK, isipokuwa dhana yangu kwamba hilo lilikuwa kosa la uchapaji. Hoja yangu iko katika kurejelea mkazo anaoweka juu ya kile anachokitambua kuwa “kanuni iliyo dhahiri ya ufasiri kwamba twaweza kutarajia mataifa kutajwa katika unabii yanapofikia kuhusianishwa kwa kiasi hicho na watu wa Mungu hata kutajwa kwao kunapokuwa lazima ili kufanya kumbukumbu za historia takatifu kuwa kamili.” Smith anapoitilia mkazo kanuni hiyo, anatambua kwamba Rumi iliunganishwa na watu wa Mungu katika “agano” la aya ya ishirini na tatu katika 161 KK, lakini Smith anatambua kwamba Rumi ilitambulishwa mara ya kwanza katika simulizi la unabii katika 200 KK, miaka thelathini na tisa kabla ya 161 KK.

“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.

“Zvino simba idzva rava kupinzwa,—‘vapambi vavanhu vako;’ muchokwadi, anodaro Bishop Newton, ‘vaparadzi vavanhu vako.’ Kure kwazvo kumahombekombe eTiberi, ushe hwakanga huchizvisimbisa nezvirongwa zvokuda kukudzwa uye nehurongwa hwakasviba. Pakutanga huri huduku uye husina simba, hwakakura nokukurumidza kunoshamisa musimba nomukukutu, huchitambanudzira ruoko rwahwo nokungwarira kuno nokoko kuti hwedze ugamba hwahwo, uye kuedza kusimba kworuoko rwahwo rwokurwa, kusvikira, hwoziva simba rahwo, hwakasimudza musoro wahwo noushingi pakati pendudzi dzenyika, ndokubata nechisimba chisingakundiki chidzoreso chezvinhu zvadzo. Kubva ipapo zita reRoma rinomira papeji renhoroondo, rakatarirwa kwemazera mazhinji kudzora nyaya dzenyika, uye kuita pesvedzero huru pakati pendudzi kusvikira pakuguma kwenguva.

“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.

“Roma yakataura; uye Siria neMakedhonia nokukurumidza vakawana shanduko ichiuya pamusoro pechimiro chehope dzavo. VaRoma vakapindira vachimirira mambo muduku weIjipiti, vakatsunga kuti aifanira kudzivirirwa kubva pakuparadzwa kwakanga kwarongwa naAntiochus naFiripi. Izvi zvakaitika muna 200 BC, uye kwaiva kumwe kwekupindira kwekutanga kwakakosha kwevaRoma munyaya dzeSiria neIjipiti.” 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.

Roma yakatanga kupinzwa murondedzero yechiporofita mugore ra200 BC, uye kupinzwa ikoko mundima 14 ndiko kunonyanya kukosha pakati pezvose zvinotaurwa pamusoro peRoma muna Danieri, nokuti ndiyo chaiyo ndima inotsanangura Roma sechiratidzo chinomisa chiono. Chikonzero nei Smith aigona kusimbisa mutemo wakadaro wechiporofita, obva atsaura 161 BC, asi panguva imwe chetewo achizivisa gore ra200 BC senzvimbo iyo simba reRoma “rakatangwa kupinzwa,” harisi dambudziko randinoshuva kugadzirisa. Kana ndine mubvunzo unoda kugadziriswa, ungava wokuti mutemo, sezvaunotsanangurwa naSmith, unoshanda here kana kuti kwete. Kana uchishanda, ipapo ndingapikisa kuti ndima 14 inofanira kunge ine kubatana nemaJudha kwakaitika sungano ya161 BC isati yavapo.

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-nharhu ku ya eka khume-ntlhanu ma kombisa nkarhi wa matimu emasikwini ya makumu laha Rhoma ya vupapa yi nghenaka hi yoxe ematimwini ya vuprofeta, naswona yi endla tano yi ri eku fambisaneni na United States, loyi a nga vanhu va Xikwembu ematimwini wolawo. Hikuva Yesu minkarhi hinkwayo u kombisa makumu hi masungulo, lembe ra 200 BC, loko Rhoma ya vugandzeri yi nghena ematimwini, ri fanele ku va ni ku hlangana na vanhu va Xikwembu ematimwini wolawo. Hikokwalaho, ndza pfumela nawu wa Smith, hambileswi yena a nga kumangiki ku hlangana loku kongomeke exikarhi ka Rhoma ni 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.

Mavesi yegumi neremiviri anoratidza kukunda nemhedzisiro yeHondo yeRaphia, yakaitika muna 217 BC, pakati peHumambo hweSeleucid, hwaitungamirirwa naAntiochus III Magnus, kana kuti “Mukuru”, neUmambo hwePtolemaic hweIjipiti, hwaitungamirirwa naMambo Ptolemy IV Philopator. Hondo iyi yakaitika panguva yekurwira kutonga pamusoro peCoele-Syria (Syria yekumaodzanyemba) nePalestina yekumaodzanyemba, nyika dzaipikisanirwa pakati peumambo hwePtolemaic nehweSeleucid. Kukunda kwaPtolemy IV Philopator paRaphia kwakaita kuti arambe aine kutonga pamusoro peCoele-Syria nePalestina yekumaodzanyemba kwenguva yakati.

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.

Hondo yePañium, yakaitika makore gumi nemanomwe gare gare muna 200 BC, iyo inozivikanwawo seHondo yeGomo rePanium kana Hondo yePaneas, yaiva pakati peHumambo hweSeleucid, hwaitungamirirwa naMambo Antiochus III, neHumambo hwePtolemaic hweIjipiti, hwaitungamirirwa naMambo 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.

Pavakapfuura makore makumi matatu nerimwe, muna 167 BC, Kumukira kweMaccabean, kwaiva kupandukira kwevaJudha vachirwisa kuedza kweUmambo hweSeleucid kudzvinyirira miitiro yechitendero chechiJudha nokumanikidza tsika yechiHellenistic, kwakatanga mutaundi reModein, taundi duku raiva munharaunda yeJudhea, munzvimbo yava kunzi Israeri yemazuva ano.

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.

Chiitiko chiri kutaurwa pano chaibata mutongi wechiGiriki weimba yeSeleucid aiva nemukurumbira wakaipa, Antiochus IV Epiphanes, uyo akanga amanikidza mararamiro akaomarara echiHellenistiki pamusoro pavanhu vechiJudha, kusanganisira kurambidzwa kwetsika dzechitendero chechiJudha pamwe nekusvibiswa kweTembere muJerusarema. Mukuedza kusimbisa zvirevo zvake, Antiochus akatuma vamiririri kumataundi nemumisha yakasiyana-siyana kuti vamanikidze vagari vechiJudha kutevedzera mirayiro yake.

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.

Ku Modein, umwe mu bategetsi b’Abaselewukidi yahageze aje gushyira mu bikorwa itegeko ry’umwami, ategeka Abayahudi bahatuye kwifatanya n’imihango ya gipagani no gutura ibitambo ku mana z’Abagiriki. Umutambyi w’Umuyahudi wari ugeze mu zabukuru witwaga Matatiyasi yanze kumvira iryo tegeko, maze yica Umuyahudi wari uteye intambwe ajya gutanga icyo gitambo, kimwe n’uwo mutegetsi w’Umuselewukidi. Icyo gikorwa cyo kwigomeka cyakozwe na Matatiyasi n’umuryango we ni cyo cyaranze itangiriro ry’Imyivumbagatanyo y’Abamakabeyi yo kurwanya ubutegetsi bw’Abaselewukidi.

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.

Matatiya na vanakomana vake vashanu, kusanganisira Judhasi Makabhii, vakatizira kumakomo vakatanga hondo yemagandanga yokurwisa mauto eSeleucid. Kumukira uku kwakazokura musimba nomukurumbira, zvichitungamirira kunhevedzano yokukunda muhondo pamusoro pavaSeleucid.

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.

Zviitiko zvakaitika paModein muna 167 BC zvaiva nguva yakakosha zvikuru munhoroondo yevaJudha, zvichiratidza kutanga kweKumukira kweMaccabean pamwe chete nekurwira rusununguko rwechitendero nokuzvitonga vachipikisa ushe hwevatorwa. Kutsaurwazve kwetemberi yechipiri muJerusarema, kunoratidza chiitiko chenhoroondo chinopembererwa panguva yeHanukkah, kwakaitika muna 164 BC, makore matatu chisati chaitika “sungano” yendima yechi makumi maviri nenhatu.

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.

Mushure mokutorazve Jerusarema neTemberi, vaMakabhii vakachenesa Temberi kubva pakusvibiswa kwechihedheni ndokuidzorera kushandisirwa kwayo kwechokwadi kwechitendero. Maererano netsika, vakawana chirongo chimwe chete chemafuta akatsaurwa, chaikwana kubatidza menorah kwezuva rimwe chete bedzi. Zvisinei, hapana uchapupu hwenhoroondo hwepanguva iyoyo huripo pamusoro pechiitiko ichocho, uye kwakazosvika muzana remakore rechitanhatu ndipo pakatanga kuwanikwa ngano yechiJudha iyi mumabhuku. Sister White anofananidza kereke yechiJudha yakatsauka nekereke yeKaturike, achinyanya kusimbisa kuti machechi ose ari maviri anovakira chitendero patsika netsika dzevanhu. Sezvakangoitawo zvishamiso zvakawanda zvakasiyana-siyana zvakagadzirwa mukati menhoroondo yeChechi yepapa, ngano yokuti mafuta ezuva rimwe chete akagara kwemazuva masere haina chapupu chenhoroondo.

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.

Ndima ya khumi ya Danieli chaputala 11 imazindikiritsa nkhondo yoyamba mwa nkhondo zitatu za ndima ya makumi anayi, zimene ndinazizindikiritsa kale monga nkhondo zitatu za “cold war,” komanso monga nkhondo zitatu zoyendetsedwa mwa nthumwi. Mlongo wina anafunsa za momwe ndafotokozera Nkhondo ya ku Ukraine, imene ndi yachiwiri mwa nkhondo zitatuzi, kuti ndi ya “cold war,” pakuti monga momwe anasonyezera moyenera, pakhala pali imfa ndi chiwonongeko chochuluka. Zimene ndakhala ndikufotokoza m’nkhani zam’mbuyomu monga nkhondo zitatu za “cold war,” zinatanthauzidwa m’mawu amenewo kuti zisonyeze kusiyana pakati pa nkhondo zitatuzi ndi Nkhondo Zitatu Zapadziko Lonse zimene zimachitika m’mbiri ya chirombo cha padziko lapansi cha Chivumbulutso 13. Nkhondo zitatuzi ndi nkhondo zoyendetsedwa mwa nthumwi, ndipo zafotokozedwanso motero.

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).

Kubvira zvino zvichienda mberi muzvinyorwa izvi, ndinoda kudoma hondo idzodzo nhatu se “hondo nhatu dzevhesi makumi mana” kana kuti hondo dzevamiriri, kuitira kubvisa kusawirirana kunomuka pakudoma hondo inopisa sehondo inotonhora. Maererano netsananguro yangu, hondo nhatu dzevhesi makumi mana hadzisanganisiri hondo ya1798, kunyange iri chikamu chevhesi makumi mana, asi dzinongoreva hondo nhatu dzinobva panguva yekuguma muna 1989 kusvika kumutemo weSvondo wevhesi makumi mana neimwe. Hondo nhatu idzi dzinonyatsokodzera kudomwa sehondo dzevamiriri, dzinoitwa mukati memamiriro ehondo iri pakati pamambo wekuchamhembe namambo wekumaodzanyemba, izvo munhoroondo yevhesi makumi mana zvinomirira kurwa kuri pakati peKaturike (mambo wekuchamhembe) neCommunism (mambo wekumaodzanyemba).

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.

पहिलो ती तीन युद्धहरूमध्ये पहिलोले सन् १९८९ मा क्याथोलिकवादले साम्यवादमाथि प्राप्त गरेको विजयलाई चिनाउँछ, जब पोपतन्त्रले आफ्नो प्रतिनिधि सेनासित, जो संयुक्त राज्य अमेरिकाद्वारा प्रतिनिधित्व गरिएको थियो, मिलेर सन् १९८९ मा सोभियत सङ्घलाई हटायो, यद्यपि रूस, अर्थात् शिर (वा “किल्ला”), भने उभिएको नै रह्यो। वर्तमान युक्रेनी युद्ध फेरि एकपटक क्याथोलिकवाद र साम्यवादबीचको युद्ध हो, जसमा पोपतन्त्रले रूसविरुद्ध आफ्नो प्रतिनिधिका रूपमा युक्रेनी सरकारलाई प्रयोग गरिरहेको छ, र यससँगै पोपतन्त्रको अघिल्लो प्रतिनिधि शक्ति संयुक्त राज्य अमेरिका तथा समग्र वैश्वीकरणवादी पाश्चात्य संसारको समर्थन पनि रहेको छ। उक्त युद्ध पदहरू एघार र बाह्रमा प्रतिनिधित्व गरिएको छ, र यसले साम्यवाद (रूस) क्याथोलिकवादमाथि विजयी हुनेछ भन्ने कुरा चिनाउँछ।

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.

Yechitatu pa nkhondo zitatu za m’malozo chikuyimiridwa mu vesi la khumi ndi chisanu, monga Nkhondo ya ku Panium. Nkhondoyo inali pakati pa ufumu wa Aputolemayo (mfumu ya kumwera) ndi ufumu wa Aseleukasi (mfumu ya kumpoto). Mu nkhondoyo, gulu la nkhondo la m’malo la Chikatolika lilinso kachiwiri United States.

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 hondo yokutanga ya1989, uto raitumwa semumiriri nenyanga yechiRepublican yeUnited States rakashandiswa napapa kuputsa chimiro chezvematongerwo enyika cheSoviet Union, richisiya musoro waro (Russia) wakamira. Mu hondo yechipiri, inova ndiyo hondo yeUkraine, uto revamiriri revaNazi rinokundwa neRussia. Mu hondo yechitatu, United States, iro uto remumiriri rapapa, rinokundazve mambo wekumaodzanyemba.

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.

Hondo nhatu idzi dzinotakura chisimbiso che“Chokwadi”, uye hondo yokutanga neyekupedzisira dzinoitwa neuto rinomiririra, rinokunda, reUnited States. Muhondo yokutanga musoro wamambo wokumaodzanyemba wakasiyiwa usina kukuvadzwa, uye muhondo yechitatu uto rinomiririra reUnited States rinova musoro wamambo wokumaodzanyemba. Uto rechipiri rinomiririra raivawo uto rinomiririra rapapa muHondo Yenyika Yechipiri. Muzviitiko zvose zviri zviviri uto rinomiririra reNazism rakakundwa uye richakundwa. Upapa hunokunda zvizere vavengi vahwo vose pamberi pendima yegumi nenhanhatu, apo mubatanidzwa wakapetwa katatu unozadzikiswa.

“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] akashaiwa neungwaru hwokushandisa zvakanaka kukunda kwake. Dai akatevera kubudirira kwake, angangodaro akava ishe weumambo hwose hwaAntiochus; asi achigutsikana nokungoita bedzi kutyisidzira kushoma nezvinyevero zvishoma, akaita rugare kuti agone kuzvipira kumafaro asina kuvhiringidzwa uye asina kudzorerwa ezvishuwo zvake zvehupenyu hwehutsinye. Naizvozvo, kunyange akanga akunda vavengi vake, iye akakundwa nezvivi zvake, uye, achikanganwa zita guru raakanga angadai akasimbisa, akapedza nguva yake ari pamitambo yokudya nokunwa uye muhupombwe.

“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.

“Mwoyo wake wakasimudzwa nokubudirira kwake, asi akanga ari kure nokusimbiswa nako; nokuti mashandisirwo asina kukudzwa aakaita kubudirira ikoko akaita kuti vanhu vake pachavo vamumukire.” 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.

Chapupu chechipiri chokuti kukunda kwaPutin kunoratidza kuguma kwake, chinowanikwa kuna Uzia mambo weumambo hwekumaodzanyemba hwaJudha, uyo moyo wake wakasimudzwawo nekukunda kwake muhondo, uye shure kwaizvozvo, sezvakaitikawo kuna Ptolemy, akatsvaka kuita basa revaprista munzvimbo tsvene, akazobatwa nemaperembudzi uye akabva angobviswa pakutonga. Kukunda kwaPutin muhondo yeUkraine kunoratidza kutanga kwekuguma kwake samambo wekumaodzanyemba (mambo wekusatenda kuna Mwari). Kuguma kwake kwakaratidzwa nemufananidzo pakutanga kwamambo wekumaodzanyemba wechiprofita wendima makumi mana (France), uyo wakaratidza chimurenga chakabvisa hutungamiri, sezvakaitika kuna Ptolemy. Kuguma kwaPutin kwakamirirwawo nekuguma kweSoviet Union, apo mutungamiri wayo (Gorbachev) akaparadza Soviet Union, uye pakarepo akatora basa neUnited Nations, chiratidzo chekupedzisira chemazuva chepasi rose chekusatenda kuna Mwari, mambo wekumaodzanyemba. Mushure mekukunda kwaPutin muUkraine, anomirirwawo naNapoleon paWaterloo, nokutapwa kwakatevera; uye zvakare, namambo Uzia, ane maperembudzi ake, nokutapwa kwakatevera, pamwe chete nokuguma kwaPtolemy kwekudhakwa uye kuguma kweSoviet Union muna 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).

Impi ya Panium yenzeka ngowe-200 BC, futhi ngawo lowo nyaka kanye iRoma yangenelela obala emlandweni. Ukungena kwabo endabeni yesiprofetho kwandulela ukunqotshwa kweJerusalema okumelelwe evesini leshumi nesithupha, futhi okwafezeka ngowe-63 BC, ngesikhathi imemezela ukuthi ingumvikeli wenkosi eyingane eGibhithe. Empini yesithathu yevesi lamashumi amane, ebandakanya amakhosi asenyakatho naseningizimu, upapa uyophinde angene emlandweni, ezenza umvikeli weRussia. Ngaso leso sikhathi uSeleucus, esifanekisweni, wanqoba uPtolemy empini yasePanium, ngaleyo ndlela ekhomba ukuthi i-United States, ibutho elimele upapa ezimpini zokuqala nezokugcina zevesi lamashumi amane, liyanqoba “iGibhithe” (inkosi yaseningizimu).

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.

Mu gore ra 200 BC, mu buryo bw’ikigereranyo tubona ubupapa, ubwo maraya wa Tiro atangira kuririmba indirimbo ze z’ubusambanyi mbere y’ubumwe bw’incuro eshatu buzabaho ku itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu. Muri icyo gihe kandi Leta Zunze Ubumwe z’Amerika zanesha Umuryango w’Abibumbye, bityo zigakomeresha umwanya wazo nk’umwami mukuru w’abami icumi. Imbaraga zose z’ubumwe bw’incuro eshatu zisohozwa ku itegeko ryo ku Cyumweru, ziba zaramaze gukemurwa mbere y’umurongo wa cumi na gatandatu.

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.

Muundo wa kisiasa wa nguvu ya joka, kama unavyowakilishwa na Umoja wa Mataifa, unakubaliana, katika aya ya kumi na sita, kuipa mnyama muundo wake wa kisiasa; lakini kabla ya kufanya hivyo, upapa huishinda dini ya joka. Upagani sharti uondolewe tena. Uprotestanti uliondolewa katika miaka ya Reagan, katika pambano la kwanza la aya ya arobaini, na katika wakati wa rais wa mwisho wa Chama cha Republican dini ya joka pia itawekwa chini ya utawala wa dini ya Ukatoliki, kama ilivyokuwa katika mwaka wa 508. Mchakato wa kuondoa upinzani wowote wa kidini dhidi ya upapa kuwekwa juu ya kiti cha enzi ulianza katika miaka ya Reagan, na unaishia katika miaka ya Trump. Upinzani wa Uprotestanti ulioasi dhidi ya Ukatoliki uliondolewa katika pambano la kwanza la aya ya arobaini, na upinzani wa uwasiliani-roho utaondolewa katika pambano la mwisho la aya ya arobaini.

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.

Mukati mekuwirirana kumwe chete kwakaoma kwezviitiko zvavanhu, chiPurotesitendi chakatsauka chinofanira kuzvisimbisa sechiremera chezvechitendero nezvematongerwo enyika pamusoro pemadzimambo gumi aZvakazarurwa chitsauko chegumi nenomwe. Saka, Hondo yePanium iri kuratidza nguva iyo United States inokunda United Nations, nguva pfupi mutemo weSvondo wendima yegumi nenhanhatu usati wavapo.

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.

Ndzi nawu lowu tiyisiweke wa vuprofeta leswaku dragoni, xivandzana ni muprofeta wa mavunwa, ha un’we ni un’we wa swona, swi ni swihlawulekisi swa swona swa nkoka swa vuprofeta. Xin’wana xa swihlawulekisi sweswo swa vuprofeta hi leswaku xivandzana (Vukhatoliki) minkarhi hinkwayo, hi ku ya hi vuprofeta, xi kumeka emutini wa Rhoma. Muprofeta wa Mavunwa minkarhi hinkwayo, hi ku ya hi vuprofeta, u kumeka eUnited States. Kambe mayelana ni dragoni, xihlawulekisi xa laha dragoni yi kumekaka kona hi ku ya hi vuprofeta hi leswaku minkarhi hinkwayo ya famba. Dragoni yi sungule etilweni, kutani yi ta eNtangeni wa Edeni, naswona eku heteleleni dragoni yi kumeka eEgipta.

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.

Taura, ugoti, Zvanzi naIshe Jehovha: Tarira, ndinokurwisa, iwe Faro mambo weIjipiti, shato huru inovata pakati penzizi dzayo, yakati, Rwizi rwangu nderwangu ndimene, uye ndakaruitira ini pachangu. Ezekieri 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.

Ummandla wesiprofetho wodrako uyashintsha. Ngesikhathi sikaJohane, isihlalo sodrako, esimele isihlalo sakhe sobukhosi, sasaziwa njengesePergamo.

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.

Uye engeloseng wecawa lasePergamo loba, Uthi onenkemba ebukhali, esika nhlangothi zombili; Ngiyayazi imisebenzi yakho, nokuthi uhlala kuphi, lapho okhona isihlalo sikaSathane; njalo ubambelele ngokuqinileyo ebizweni lami, awuphikanga ukholo lwami, langalezonsuku lapho u-Antipase wayengufakazi wami othembekileyo, owabulawayo phakathi kwenu, lapho kuhlala khona uSathane. ISambulo 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.

Tsika yeRoma yechipegani yaiva yokudzosera kuguta reRoma vamwari vose vechipegani vavaibatanidzwa navo, uye kuvamiririra muTemberi yePantheon. Ndokusaka Danieri achinyora kuti “nzvimbo yetsvene yake yakakandwa pasi.” Nzvimbo yetsvene yeRoma yechipegani yaiva guta reRoma, iro rakakandwa pasi naConstantine mugore ra330, asi nzvimbo tsvene yaiva “mu” Roma yaiva Temberi yePantheon, Pan-Theon zvichireva kuti, “temberi yavamwari vose.” VaRoma vakatamisa nzvimbo yechigaro chaSatani kuTemberi yePantheon kubva kuPergamo. Sista White anotizivisa kuti Roma yechipegani ndiyo dhiragoni.

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

“Nokudaro nepo dhiragoni, pakutanga, richimirira Satani, mune imwe pfungwa yechipiri, chiratidzo cheRoma yechihedheni.” The Great Controversy, 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.

Roma yechihedheni rakaganhurirwa kuva marudzi gumi, uye France rakava mambo wekumaodzanyemba parakaunza kusatenda kuna Mwari kweEgipita munguva yeFrench Revolution. Pakazosvika 1917, dhiragoni yakanga yatama kubva kuFrance kuenda kuRussia. Ndima yegumi inomirira 1989, uye ndima dzegumi neimwe negumi nembiri dzinomirira hondo dze“muganhu” (Raphia neUkraine), uye hondo yePanium inomirira danho rechitatu rinopedziswa neupapa parinenge richisimbisa mubatanidzwa wemativi matatu mundima yegumi nenhanhatu. Izvi zvinomirira nhoroondo yakavanzika yendima makumi mana.

We will continue this study in the next article.

நாம் இந்த ஆய்வை அடுத்த கட்டுரையில் தொடர்ந்து மேற்கொள்வோம்.

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.

Jesu paakauya kumiganhu yeKesaria Firipi [Paniumi], akabvunza vadzidzi vake, achiti, Vanhu vanoti ini Mwanakomana womunhu ndini ani? Ivo vakati, Vamwe vanoti muri Johane Mubhabhatidzi; vamwe, Eria; uye vamwe, Jeremia, kana mumwe wavaporofita. Akati kwavari, Asi imi munoti ndini ani? Simoni Petro akapindura akati, Imi muri Kristu, Mwanakomana waMwari mupenyu. Jesu akapindura akati kwaari, Wakaropafadzwa iwe, Simoni Barjona; nokuti nyama neropa hazvina kukuzivisa izvi, asi Baba vangu vari kudenga. Neniwo ndinoti kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangarikundi. Uye ndichakupa makiyi oushe hwokudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Ipapo akaraira vadzidzi vake kuti varege kuudza munhu kuti iye akanga ari Jesu Kristu. Kubva panguva iyo Jesu akatanga kuratidza vadzidzi vake kuti anofanira kuenda kuJerusarema, agotambudzika zvinhu zvizhinji kuvakuru navaprista vakuru navanyori, aurayiwe, uye amutswe nezuva rechitatu. Mateo 16:13–21.