Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Aya ya arobaini ya Danieli sura ya kumi na moja huanza katika wakati wa mwisho mnamo mwaka 1798, wakati mfalme wa kaskazini anapopata jeraha lake la mauti mikononi mwa mfalme wa kusini. Historia hiyo ilifananishwa kwa mfano na mwaka 246 KK, wakati Ptolemy alipoiletea ufalme wa kaskazini kisasi, na pia na Ufaransa ya Napoleoni kumchukua papa mateka mwaka 1798. Baada ya mfalme wa kusini kurudi Misri katika aya ya tisa, ndipo aya ya kumi inapotambulisha kwamba mfalme wa kaskazini angeanzisha mashambulizi ya kujibu dhidi ya mfalme wa kusini.

So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

Basi mfalme wa kusini ataingia katika ufalme wake, naye atarudi katika nchi yake. Lakini wanawe watachochewa, nao watakusanya jeshi kubwa lenye nguvu; na mmoja hakika atakuja, na kufurika, na kupita; kisha atarudi, na kuchochewa, hata kufikia ngome yake. Danieli 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Kabla hatujaangalia ufafanuzi wa Uriah Smith juu ya historia iliyotimiza aya ya kumi, tunatambua usemi wa "kufurika, na kupita katikati." Kauli ya Kiebrania inayotafsiriwa kwa namna hii, pia inatafsiriwa katika aya ya arobaini kuwa "kufurika na kupita juu." Ni kauli ileile katika Kiebrania cha asili. Inapatikana mahali pengine pamoja tu katika Maandiko.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

Naye atapitia Yuda; atafurika na kuvuka, atafika hata shingoni; na kuenea kwa mabawa yake kutajaza upana wa nchi yako, Ee Imanueli. Isaya 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Katika Danieli sura ya kumi na moja, aya ya kumi na aya ya arobaini, na tena katika Isaya sura ya nane, aya ya nane, tamko lilelile la Kiebrania limetafsiriwa kwa njia tatu tofauti, ingawa zote zinamaanisha jambo lilelile. Neno la mwisho la tamko hilo, neno la Kiebrania "abar," limetafsiriwa ama kama "kupitia" katika aya ya kumi, "kupita juu ya" katika aya ya arobaini, na kisha kama "kuvuka" katika Isaya. Maana kimsingi ni ileile katika kila mojawapo ya marejeo hayo matatu, lakini katika Isaya pia kuna uhusiano mwingine wa kinabii kati ya marejeo hayo.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Aya hiyo katika kitabu cha Isaya ilitimia wakati mfalme wa Ashuru alishinda Yuda na akafika Yerusalemu, lakini hakuwahi kuuteka mji wenyewe. Alifika "hadi shingoni," lakini hakuwahi kulishinda "kichwa." Katika unabii huo huo, Isaya anawasilisha ishara ya kinabii ya kile ambacho "kichwa" kinawakilisha, na anatambulisha "kichwa" kuwa mji mkuu wa ufalme, na mfalme wa ufalme huo pia ndiye "kichwa." Anatoa mashahidi wawili wa ukweli wa kinabii kwamba kichwa ni mfalme, na ni ufalme, kisha kwa njia ya mafumbo anabainisha kwamba ikiwa mwanafunzi wa unabii hataukubali na kuuelewa ukweli huu, hatathibitishwa. Aya hiyo ya mafumbo ni sehemu ya unabii huo huo unaotambulisha kwamba mfalme wa kaskazini atafurika na kuvuka, lakini ni "hadi shingoni" tu.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjika, asiwe watu tena. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, kwa hakika hamtathibitika. Isaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

"Kichwa" cha taifa la Siria kilikuwa mji wake mkuu "Damasko," na "kichwa" cha "Damasko" (mji mkuu) kilikuwa "Rezini," mfalme wa Siria. Pia, "kichwa" cha taifa la Efraimu kilikuwa mji wake mkuu "Samaria," na "kichwa" cha "Samaria" (mji mkuu) kilikuwa "mwana wa Remalia" (Peka), mfalme wa Samaria. Katika unabii uleule, katika sura inayofuata, katika aya ya nane, Mfalme Senakeribu wa Ashuru aliuzingira Yerusalemu, na katika aya ya nane, kuuzingira kwake Yerusalemu kunatambulishwa kama kufika mpaka shingoni.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Aya ya saba na ya nane, ambazo, kwa uthibitisho wa mashahidi wawili, zinaweka wazi ishara ya kinabii ya ‘kichwa’, inayowakilisha mfalme pamoja na mji mkuu wa taifa la mfalme, ni unabii wa miaka sitini na tano unaobainisha mwanzo wa unabii wote wawili wa miaka elfu mbili mia tano na ishirini dhidi ya falme za Israeli za kaskazini na za kusini. Kwa hiyo, ni aya changamano sana, kwa kuwa inaungana na aya ya kumi na aya ya arobaini za sura ya kumi na moja ya Danieli, ambazo zote pia zinaainisha makabiliano ya mfalme wa kaskazini akimshambulia mfalme wa kusini, kama vile Senakeribu, mfalme wa kaskazini, alivyoishambulia Yuda, mfalme wa kusini, katika aya ya nane ya sura ya nane ya Isaya.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Ufunguo unaounganisha mapigano haya ya wafalme wa kaskazini na kusini pamoja ni "kichwa," na "kufurika na kupita juu." Mfalme wa kaskazini anapolipiza kisasi dhidi ya mfalme wa kusini katika aya ya kumi, ya sura ya kumi na moja, anashinda vita, lakini anaacha "kichwa," kwa maana yeye "huja, na hufurika, na hupita" "hadi" "ngome" ya mfalme wa kusini. Historia ya aya ya kumi inawakilisha ushindi wa mfalme wa kaskazini juu ya mfalme wa kusini, lakini haingii katika Misri (ngome), mji mkuu—"kichwa."

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Wakati mfalme wa kusini alipomshinda mfalme wa kaskazini hapo awali katika mistari ya saba na minane, "aliingia katika ngome ya mfalme wa kaskazini, na" "akashinda na" "akachukua mateka" kurudi "Misri." Katika ushindi wa kulipiza kisasi wa mfalme wa kaskazini, hakuingia ndani ya Misri, hivyo akiashiria kwamba Umoja wa Kisovyeti uliposombwa mnamo 1989, Urusi, mji wake mkuu—kichwa chake—ulibaki umesimama. "Msipoamini, hakika hamtathibitishwa." Ni Urusi, inayowakilishwa kama mfalme wa kusini katika mistari ya kumi na moja na kumi na mbili, ndiyo inayoshinda vita vya eneo la mpakani, ambalo katika enzi za kale lilikuwa Rafia, na leo ni Ukraina.

“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

'AYA 10. Lakini wanawe watachochewa, nao watakusanya umati wa majeshi makuu; na mmoja bila shaka atakuja, akafurika, akapita; kisha atarudi, akachochewa, hata kufikia ngome yake.'

“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

Sehemu ya kwanza ya mstari huu inazungumza juu ya wana, kwa wingi; sehemu ya mwisho, juu ya mmoja, kwa umoja. Wana wa Seleucus Callinicus walikuwa Seleucus Ceraunus na Antiochus Magnus. Wote hawa wawili waliingia kwa bidii katika kazi ya kutetea na kulipiza kisasi kwa ajili ya baba yao na nchi yao. Mkubwa wao, Seleucus, ndiye aliyekalia kiti cha enzi kwanza. Aliwalikusanya watu wengi sana ili kurejesha falme za baba yake; lakini kwa kuwa alikuwa mkuu dhaifu na mwoga, kwa mwili na kwa mali, akiwa hana fedha, na asiyeweza kuiweka jeshi lake katika utiifu, alitiwa sumu na majenerali wake wawili baada ya utawala usio na utukufu wa miaka miwili au mitatu. Ndugu yake mwenye uwezo zaidi, Antiochus Magnus, hapo akatangazwa kuwa mfalme, ambaye, alipochukua uongozi wa jeshi, aliteka tena Seleucia na kuirudisha Siria, akawa mtawala wa baadhi ya maeneo kwa mkataba, na ya mengine kwa nguvu za silaha. Sitisho la mapigano likafuata, ambamo pande zote mbili zilijadiliana amani, ilhali zikiendelea kujiandaa kwa vita; baada ya hayo Antiochus akarudi na kumshinda vitani Nicolas, jenerali wa Kimisri, naye akawa na wazo la kuivamia Misri yenyewe. Huyu ndiye 'mmoja' ambaye kwa hakika angefurika na kupita. Uriah Smith, Danieli na Ufunuo, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Kuporomoka kwa Umoja wa Kisovieti mnamo 1989 kulitambulisha “wakati wa mwisho,” na wana wawili katika aya hiyo wanawakilisha vihashiria viwili vya Reagan na Bush wa kwanza. Tangu “wakati wa mwisho” mnamo 1798, ambako ndipo aya ya arobaini ya Danieli kumi na moja ilipoanza, kahaba wa Roma amesahauliwa, kwa kuwa yeye, kama Yezebeli, amebaki nyuma Samaria, huku mumewe Ahabu akimkabili Eliya katika Mlima Karmeli. Alikuwa amejificha, lakini akiendesha mambo kwa siri, kama alivyofanya katika Vita vya Kwanza vya Dunia na Vita vya Pili vya Dunia. Mumewe ndiye anayefanya kazi kama jeshi lake dhidi ya mfalme wa kusini. Alipolipiza kisasi mnamo 1989, yeye, kama mfalme wa kaskazini, alileta magari ya vita, meli na wapanda farasi.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Na wakati wa mwisho mfalme wa kusini atamshambulia; na mfalme wa kaskazini atakuja kinyume naye kama kisulisuli, akiwa na magari ya vita, na wapanda farasi, na merikebu nyingi; naye ataingia katika nchi nyingi, naye atafurika na kupita. Danieli 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Wakala wake wa kulipiza kisasi unaonyeshwa na "meli," yaani nguvu za kiuchumi, pamoja na "magari ya vita na wapanda farasi," yaani nguvu za kijeshi. Nguvu za kijeshi na nguvu za kiuchumi ndizo sifa mbili za kinabii za Marekani katika unabii wa siku za mwisho, maana Marekani itawazuia wasiokumsujudia Yezebeli kununua na kuuza, na ikiwa bado watakataa alama ya mamlaka ya Yezebeli, watauawa. Ilikuwa ni nguvu za kiuchumi na za kijeshi za Marekani, zilizotumiwa kwa ushirikiano na upapa, zilizofanikisha kusambaratika kwa Umoja wa Kisovyeti mwaka 1989, ingawa Urusi ilibaki.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Historia iliyotimiza aya ya kumi ya Danieli sura ya kumi na moja inarudiwa katika historia ya sehemu ya pili ya aya ya arobaini, ambayo inatambulisha wakati wa mwisho mnamo 1989. Historia ya aya ya sita hadi ya tisa inawakilisha historia iliyopelekea wakati wa mwisho, ambao unatambuliwa katika sehemu ya kwanza ya aya ya arobaini. Aya ya tano hadi ya kumi za Danieli sura ya kumi na moja zinadhihirisha kwa ukamilifu historia ya aya ya arobaini ya Danieli sura ya kumi na moja, kwa kuwa, kama Dada White alivyonakili, "sehemu kubwa ya historia iliyotimizwa katika sura ya kumi na moja ya Danieli itarudiwa."

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Mistari ya kwanza hadi ya nne ya Danieli sura ya kumi na moja inamtambulisha Cyrus, mfalme wa pili wa taifa lenye pembe mbili katika wakati wa mwisho wa siku za mwisho. “Wakati wa mwisho” katika siku za mwisho ulikuwa mwaka 1989, na rais wa pili, anayewakilishwa na Cyrus, anaanzisha mfuatano wa kinabii unaomruhusu mwanafunzi wa unabii kuhesabu hadi rais wa sita baada ya 1989, ambaye angekuwa rais tajiri zaidi, na ambaye angezichochea (kuwaamsha) nguvu za joka za waglobalisti, iwe ni waglobalisti wa dunia, au wale wa Marekani. Historia hiyo ya kinabii kisha inaruka hadi ufalme wa saba wa unabii wa Biblia, yaani wafalme kumi wa Umoja wa Mataifa, na inamtambua mfalme wake mkuu wa kwanza, anayewakilishwa na Aleksanda Mkuu (maana yake "Mpiganaji wa Wanaume"), na kuvunjika kabisa kwa ufalme wake wakati pepo nne za Uislamu zitakapoachiliwa kikamilifu mwishoni mwa kipindi cha majaribio ya mwanadamu.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Kisha aya ya tano hadi ya tisa zinaonyesha historia inayowakilishwa na kipindi kilichotangulia kuanzishwa kwa Upapa kwenye kiti cha enzi mwaka 538, maana kwanza mamlaka itakayokuja kuwa mfalme wa kaskazini ni lazima ishinde vikwazo vitatu vya kijiografia, kama alivyofanya Seleuko, ambaye kisha alithibitishwa kuwa mfalme wa kaskazini. Baadaye, kwa miaka mitatu na nusu, kama inavyowakilishwa na miaka thelathini na mitano halisi, mfalme wa kaskazini alitawala, hadi mfalme wa kusini akaingia katika ngome yake na kumchukua mateka, ambako baadaye alikufa huko Misri baada ya kuanguka kutoka juu ya farasi. Hivyo, aya hizo zinatambua historia iliyohitimishwa wakati wa mwisho mnamo mwaka 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Aya ya kumi inabainisha historia ya wakati wa mwisho mwaka 1989, na pamoja na aya ya tano hadi ya tisa, zinawakilisha historia ya aya ya arobaini, kama ilivyo pia historia ya aya za thelathini hadi thelathini na sita. Hivyo basi, kuanzia aya ya kwanza hadi aya ya kumi, mstari juu ya mstari, kuna mistari miwili ya kinabii. Mstari wa kwanza unawahusu viongozi wa falme za sita na saba, ingawa kuna pengo kati ya rais wa sita na tajiri zaidi wa ufalme wa sita na ufalme wa saba.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Mstari wa pili unahusu historia ya kuondolewa kwa vizuizi vitatu, kipindi ambacho mfalme wa kaskazini alitawala, na ni nani kisha aliondolewa mwaka 1798, na hadi 1989, na rais wa pili, aliyeakilishwa katika mstari uliotangulia na Koreshi.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Mistari wa kumi na moja na wa kumi na mbili huwakilisha mstari wa tatu wa historia unaotokea baada ya rais tajiri wa mstari wa pili, lakini wakati fulani baada ya kuanguka kwa Umoja wa Kisovieti wakati wa mwisho mnamo 1989, na wakati fulani kabla ya sheria ya Jumapili nchini Marekani kama inavyowakilishwa katika mstari wa kumi na sita.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Historia baada ya wakati wa mwisho katika 1989, inapelekwa kwa rais wa sita na tajiri zaidi ambaye huwachochea watandawazi kuanzia mwaka 2016, katika mstari wa kwanza. Historia ya kinabii inapelekwa kwa 1989, katika mstari wa pili. Vita ya Raphia (“Mpaka”) katika aya za kumi na moja na kumi na mbili, hutangulia aya ya kumi na tatu, ambapo mfalme wa kaskazini aliyekuwa ameshindwa karibuni huirejesha jeshi lake na kisha kumshinda mfalme wa kusini, muda mfupi kabla ya sheria ya Jumapili ya aya ya kumi na sita. Nguvu wakala ya mfalme wa kaskazini katika aya ya kumi na tatu, ni wa mwisho kati ya marais wanane wanaotawala kuanzia 1989 hadi sheria ya Jumapili. Kwa hiyo aya ya kumi na tatu lazima itukie wakati wa au baada ya uchaguzi wa rais wa nane, ambaye ni mmoja wa wale saba. Aya za kumi na moja na kumi na mbili huanza muda mfupi kabla ya rais wa sita, aliye tajiri zaidi, na yaelekea huishia muda mfupi kabla ya uchaguzi wa rais huyo huyo, ambaye huwa wa nane aliye wa wale saba, na hushinda katika vita ya tatu ya vita vya wakala, katika aya za kumi na tatu hadi kumi na tano.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Kisasi cha mfalme wa kusini katika aya ya kumi na moja na ya kumi na mbili, ni mwitikio kwa kushindwa ambako mfalme wa kusini alipata katika aya ya kumi. Aya ya kumi inatambua ushindi wa mfalme wa kaskazini katika mwaka 1989, ambao uliletwa na muungano wa siri wa Marekani na Vatikani. Ushindi wa jeshi la kaskazini ulikuwa vita ya kwanza ya vita vya uwakala. Vita halisi vya moto vilivyotimizwa katika nyakati za kale vilikuwa mfano wa vita vya uwakala katika siku za mwisho, na kwa hiyo ushindi wa aya ya kumi na moja na ya kumi na mbili utakuwa ushindi wa mfalme wa kusini, katika vita ya pili ya vita vya uwakala.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Kuna vita vitatu katika aya ya kumi hadi ya kumi na tano, navyo vyote vilitimizwa zamani za kale kwa vita halisi vya moto, lakini vinawakilisha vita vitatu katika vita vya wakala katika siku za mwisho. Vita ya kwanza ilishindwa na muungano wa siri wa yule mnyama na nabii wa uongo, dhidi ya yule joka mwaka 1989. Vita ya pili ya vita vya wakala itashindwa na mamlaka ya joka asiyeamini kuwako kwa Mungu ya mfalme wa kusini, dhidi ya muungano wa papa na jeshi lake la wakala. Vita ya tatu ya vita vya wakala itashindwa na jeshi la wakala la mfalme wa kaskazini, kama inavyowakilishwa katika aya ya kumi na tatu hadi ya kumi na tano.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Kwa kinabii zipo vita tatu vya dunia vya moto, vita vitatu vya uwakala, vikijumuisha mapigano matatu, na vita vya ole tatu za Uislamu. Pia kuna Vita vya wenyewe kwa wenyewe na Vita vya Mapinduzi. Pambano la pili la vita vya uwakala sasa linaendelea nchini Ukraine, “Mpaka”, kama inavyowakilishwa na Raphia, ambao ulikuwa mpaka kati ya mfalme wa kusini na mfalme wa kaskazini, wakati aya ya kumi na moja na ya kumi na mbili zilipotimizwa kwa mara ya kwanza katika historia.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Katika wakati uleule ambapo vita ya pili ya vita vya uakilishi nchini Ukraine inatekelezwa, ya pili kati ya mashambulizi matatu ya Uislamu dhidi ya nchi ya utukufu nayo pia inatukia. Shambulio la kwanza la ole wa tatu lilifika Septemba 11, 2001, na kutiwa muhuri kwa wale mia moja arobaini na nne elfu kulianza. Wakati wa kutiwa muhuri unaisha katika sheria ya Jumapili inayokaribia kuja nchini Marekani, wakati ambapo Uislamu wa ole wa tatu utalipiga tena taifa la Marekani. Pigo la kwanza na la mwisho ni lilelile, na yote mawili huashiria sauti ya malaika wa Ufunuo kumi na nane, ambayo pia ni sauti ya malaika wa tatu, ambayo pia ni mlio wa tarumbeta ya saba, ambayo pia ni ole wa tatu.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Katikati ya mashambulizi hayo mawili, ambayo ni sauti mbili, ambazo ni mlio wa tarumbeta ya saba, Uislamu wa ole wa tatu ulishambulia, si nchi ya utukufu ya kisasa ya kiroho, bali nchi ya utukufu ya kale halisi tarehe 7 Oktoba, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Vita iliyokuwa imeanza wakati huo, sasa inafanyika katika eneo hilo hilo hasa ambamo Vita vya Raphia vilitokea kama ilivyoelezwa katika aya ya kumi na moja na ya kumi na mbili. Ukanda wa Gaza ndio mpaka kati ya ufalme wa kusini wa Yuda na Misri. Tarehe 7 Oktoba 2023 ni gurudumu ndani ya yale magurudumu mengine linaloashiria uasi, au herufi ya kumi na tatu katika alfabeti ya Kiebrania ambayo pamoja na herufi ya kwanza na ya mwisho huunda neno “kweli.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Shambulio la pili dhidi ya nchi ya utukufu lililofanywa na Uislamu wa ole wa tatu, lilitokea tarehe 7 Oktoba, 2023, nalo lilitokea katika eneo lilelile hasa ambapo Vita ya kale ya Raphia ilitukia, katika utimilifu wa aya ya kumi na moja na ya kumi na mbili. Shambulio la pili juu ya nchi ya utukufu, kwa njia ya ishara ya kijiografia ya kiunabii, limeunganishwa na vita vya pili vya vita vya wakala, kama vinavyowakilishwa na vita vya Ukraine.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Amri juu ya amri, vita ya pili ya vita vya mawakala ambavyo sasa vinaendelea katika Ukraine (Nchi ya Mpaka), vinajumuisha sauti ya pili ya tarumbeta ya ole ya tatu (Oktoba 7, 2023), ambayo inatimizwa katika kipindi cha mwisho cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Uzoefu huo wa kutiwa muhuri umeonyeshwa na Danieli katika sura ya kumi, anapoona njozi ya “marah” baada ya kipindi cha siku ishirini na moja cha maombolezo, ambacho ni siku tatu na nusu ambazo manabii wawili walikuwa wamekufa njiani. Njozi hiyo ilifasiriwa kuwa ndiyo maelezo ya “mambo yatakayowapata watu wa Mungu katika siku za mwisho.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Kweli inayowakilishwa na maono ya Mto Hiddekel, ambayo ni kweli ya kutiwa muhuri, inatimia katika historia ya kinabii ya aya kumi na moja hadi kumi na tano. Ni historia ya aya ya arobaini inayoanza mwaka 1989, na inaendelea hadi aya ya arobaini na moja na sheria ya Jumapili itakayokuja karibuni. Ni historia ya rais wa sita, tajiri zaidi, katika aya ya pili, ambayo inawakilishwa hadi ufalme wa saba wa ‘Alexander the Great’ kama ilivyobainishwa katika aya ya tatu.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Historia iliyoanza mwanzoni mwa vita ya pili ya vita vya wakala mwaka 2014, iliyofuatiwa na rais tajiri zaidi kuanza kampeni yake mwaka 2015, ndiyo eneo tupu la aya ya arobaini, tangu 1989 hadi sheria ya Jumapili katika aya ya arobaini na moja, nayo pia ndiyo eneo tupu kutoka kwa rais wa sita, tajiri zaidi, katika aya ya pili, hadi ufalme wa saba. Ndiyo historia iliyoanza kwa sauti ya kwanza ya Ufunuo sura ya kumi na nane mnamo Septemba 11, 2001, na kuishia kwa sauti ya pili katika saa ya tetemeko kuu la nchi katika sura ya kumi na moja ya Ufunuo. Historia hiyo pia ndiyo kipindi cha historia kilichotambuliwa na Ezekieli katika sura ya kumi na mbili, ambapo kila maono yanatimizwa. Kipindi hicho cha wakati ni wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Kutakaswa kwa watu wa Mungu kunatimizwa kupitia neno Lake.

Sanctify them through thy truth: thy word is truth. John 17:17.

Uwatakase kwa ile kweli; neno lako ndiyo kweli. Yohana 17:17.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

Maono haya yalitolewa kwa Ezekieli wakati ambapo akili yake ilikuwa imejawa na hisia za kutisha za mabaya yatakayotokea. Aliona nchi ya baba zake ikiwa imebaki ukiwa. Mji uliokuwa umejaa watu zamani haukukaliwa tena. Sauti ya furaha na wimbo wa sifa havikusikika tena ndani ya kuta zake. Nabii mwenyewe alikuwa mgeni katika nchi ya ugenini, ambako tamaa isiyo na mipaka na ukatili wa kinyama vilitawala kwa nguvu. Alichokiona na alichokisikia kuhusu udhalimu wa kibinadamu na maovu vilisonga roho yake, naye aliomboleza kwa uchungu mchana na usiku. Lakini ishara za ajabu zilizoonyeshwa mbele yake kando ya mto Kebari zilifunua mamlaka ya kutawala juu ya yote, iliyo kuu kuliko ile ya watawala wa duniani. Juu ya wafalme wenye kiburi na wakatili wa Ashuru na Babeli, Mungu wa rehema na kweli alikuwa ameketi juu ya kiti cha enzi.

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

Uchangamano unaofanana na magurudumu uliomwonekana kwa nabii kuwa umehusika katika machafuko makubwa ulikuwa chini ya uongozi wa mkono usio na mipaka. Roho wa Mungu, aliyedhihirishwa kwake kuwa akiyasonga na kuyaongoza magurudumu haya, alileta utaratibu kutoka katika machafuko; hivyo dunia yote ilikuwa chini ya udhibiti Wake. Idadi isiyohesabika ya viumbe waliotukuzwa ilikuwa tayari kwa neno Lake kupindua nguvu na mipango ya watu waovu, na kuwaletea mema waaminifu Wake.

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

Vivyo hivyo, wakati Mungu alipokuwa karibu kumfunulia Yohana mpendwa historia ya kanisa kwa enzi zijazo, alimpa hakikisho la shauku na utunzaji wa Mwokozi kwa watu Wake kwa kumfunulia ‘Mmoja aliyefanana na Mwana wa Adamu,’ akitembea kati ya vinara vya taa, vilivyoashiria makanisa saba. Wakati Yohana alipoonyeshwa mapambano makuu ya mwisho ya kanisa na mamlaka za kidunia, aliruhusiwa pia kuyaona ushindi wa mwisho na ukombozi wa waaminifu. Aliliona kanisa likiingizwa katika vita vya mauti na mnyama na sanamu yake, na ibada ya mnyama huyo ikilazimishwa kwa adhabu ya kifo. Lakini akiangalia mbali zaidi ya moshi na makelele ya vita, akaona kundi juu ya Mlima Sayuni pamoja na Mwanakondoo, wakiwa, badala ya chapa ya mnyama, na ‘jina la Baba limeandikwa katika vipaji vya nyuso zao.’ Na tena akaona ‘wale walioupata ushindi juu ya mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wamesimama juu ya bahari ya kioo, wakiwa na vinubi vya Mungu’ na wakiimba wimbo wa Musa na wa Mwanakondoo.

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

Masomo haya ni kwa manufaa yetu. Tunahitaji kuweka imani yetu juu ya Mungu, maana mbele yetu kuna wakati utakaojaribu nafsi za watu. Kristo, akiwa juu ya Mlima wa Mizeituni, alieleza hukumu za kutisha ambazo zilikuwa zitangulie kuja Kwake kwa mara ya pili: ‘Mtasikia habari za vita na matetesi ya vita.’ ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; kutakuwako na njaa, na tauni, na matetemeko ya nchi, mahali mbalimbali. Hayo yote ndiyo mwanzo wa utungu.’ Ingawa unabii huu ulitimia kwa sehemu wakati wa kuangamizwa kwa Yerusalemu, una maana ya moja kwa moja zaidi kwa siku za mwisho.

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

Tumesimama kwenye kizingiti cha matukio makuu na yenye uzito. Unabii unatimilika haraka. Bwana yuko mlangoni. Hivi karibuni kutafunguka mbele yetu kipindi cha umuhimu mkubwa mno kwa wote walio hai. Mijadala ya zamani itahuishwa; mijadala mipya itaibuka. Matukio yatakayotendeka duniani mwetu bado hayajawahi hata kuotwa ndotoni. Shetani anafanya kazi kupitia vyombo vya kibinadamu. Wale wanaojitahidi kubadilisha Katiba na kupitisha sheria itakayolazimisha kushika Jumapili hawatambui vilivyo matokeo yake yatakuwaje. Mgogoro umetukaribia.

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

"Lakini watumishi wa Mungu hawapaswi kujitumainia wenyewe katika dharura hii kubwa. Katika maono yaliyotolewa kwa Isaya, kwa Ezekieli, na kwa Yohana tunaona jinsi mbingu inavyohusiana kwa karibu na matukio yanayotokea duniani, na jinsi ulivyo mkuu utunzaji wa Mungu kwa wale walio waaminifu Kwake. Ulimwengu una mtawala. Mpango wa matukio yajayo uko mikononi mwa Bwana. Ukuu wa mbinguni anashikilia hatima ya mataifa, pamoja na mambo ya kanisa Lake, chini ya uangalizi Wake mwenyewe." Ushuhuda, juzuu ya 5, 752, 753.