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.
Sasa tuko katika ardhi takatifu, kwa muktadha wa kitabu cha Danieli, kwa kuwa tumefika kwenye mistari inayowakilisha Mlio wa Usiku wa Manane kwa elfu mia moja arobaini na nne. Mistari hiyo pia inabainisha kutiwa muhuri kwa wale wanaoinuliwa kuwa bendera. Hii ndiyo mistari ambayo ni sehemu ya kitabu cha Danieli inayohusu siku za mwisho na ambayo imeondolewa muhuri, na inawakilisha usemi wa Danieli wa Ufunuo wa Yesu Kristo unaofunuliwa wakati “wakati umekaribia,” kabla tu ya mlango wa rehema kufungwa katika aya ya kumi na sita.
It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”
Ni Roma ndiyo inayoweka msingi wa maono, kama inavyoonyeshwa katika mstari wa kumi na nne wa sura ya kumi na moja, na kwa hiyo ni muhimu kuichunguza Roma kwa makini tunapopitia mistari ya kumi na moja hadi kumi na tano, kwa maana palipo "hakuna maono, watu huangamia," na kama hamtaamini Isaya sura ya saba, mistari ya nane na tisa, "hakika hamtaimarishwa."
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 anarejelea kanuni ya kinabii angalau mara nne katika kitabu chake, Daniel and the Revelation. Kanuni hiyo hubainisha kwamba mamlaka ya kinabii haitambulishwi katika unabii mpaka inapokuwa “imeunganishwa” na watu wa Mungu. Rejeo la kwanza analolishughulikia ni kuhusiana na kuletwa kwa Babeli katika ushuhuda wa kinabii.
“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 dhahiri ya tafsiri kwamba tunaweza kutazamia mataifa kutajwa katika unabii wakati yanapokuwa yameunganishwa kwa kiasi kikubwa na watu wa Mungu, kiasi kwamba kuyataja kunakuwa ni lazima ili kufanya kumbukumbu za historia takatifu ziwe kamili." Uriah Smith, Danieli na Ufunuo, 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 anazungumzia kanuni hiyo, na katika kila moja ya hizo tatu anataja "muungano" wa Wayahudi; lakini katika rejeo moja anaueleza muungano huo kuwa ulitimia mwaka 162 KK, ilhali marejeo mengine mawili yanakubaliana na wanahistoria wa kisasa, wanaobainisha kutimia kwa "muungano" wa 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.
“Si lazima kumkumbusha msomaji kwamba tawala za duniani haziingizwe katika unabii mpaka ziwe kwa namna fulani zimeunganishwa na watu wa Mungu. Roma iliunganishwa na Wayahudi, watu wa Mungu wakati huo, kwa Muungano maarufu wa Kiyahudi, KK 161. 1 Maccabees 8; Josephus’s Antiquities, kitabu cha 12, sura ya 10, sehemu ya 6; Prideaux, Juz. II, ukurasa 166. Lakini miaka saba kabla ya hili, yaani, katika KK 168, Roma ilikuwa imeishinda Makedonia, na kuifanya nchi hiyo kuwa sehemu ya milki yake. Kwa hiyo Roma inaingizwa katika unabii hasa wakati ambapo, kutoka katika pembe ya Kimakedonia ya beberu iliyoshindwa, inaendelea kwenda kufanya ushindi mpya katika mielekeo mingine. Kwa hiyo ilimtokea nabii, au yaweza kusemwa kwa usahihi katika unabii huu, kuwa inatoka katika moja ya pembe za beberu.” Uriah Smith, Daniel and the Revelation, 175.
But Smith also states that it was 162 BC.
Lakini Smith pia anasema kwamba ilikuwa mwaka wa 162 kabla ya Kristo.
“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.
“Nguvu iyo hiyo ilikuwa pia isimame katika Nchi Takatifu, na kuiharibu. Roma ikaunganishwa na watu wa Mungu, Wayahudi, kwa agano, mwaka 162 KK, tangu tarehe hiyo ikashika nafasi maarufu katika kalenda ya unabii. Hata hivyo, haikupata mamlaka juu ya Yudea kwa ushindi halisi mpaka mwaka 63 KK; na ndipo kwa namna ifuatayo.” Uriah Smith, Daniel and the Revelation, 259.
And then the third time he references the event, he again says 161 BC.
Kisha mara ya tatu anapolirejelea tukio hilo, anasema tena 161 KK.
“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:—
“Baada ya kutupeleka kupitia matukio ya kidunia ya ufalme mpaka mwisho wa yale majuma sabini, nabii, katika aya ya 23, anatuchukua tena kurudi kwenye wakati ule ambao Warumi walipounganishwa moja kwa moja na watu wa Mungu kwa njia ya agano la Wayahudi, K.K. 161; kutoka mahali hapo ndipo tunapelekwa chini katika mstari wa moja kwa moja wa matukio hadi ushindi wa mwisho wa kanisa, na kusimamishwa kwa ufalme wa Mungu wa milele. Wayahudi, kwa kuwa walikuwa wakionewa sana na wafalme wa Siria, walituma ujumbe wa ubalozi kwenda Roma, kuomba msaada wa Warumi, na kujifunga wenyewe katika ‘agano la urafiki na ushirika wa muungano pamoja nao.’ 1 Maccabees 8; Prideaux, II, 234; Antiquities za Josephus, kitabu cha 12, sura ya 10, sehemu ya 6. Warumi walilisikiliza ombi la Wayahudi, wakawapa amri iliyoandikwa kwa maneno haya:—”
“‘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.
'Azimio la seneti kuhusu muungano wa msaada na urafiki na taifa la Wayahudi. Haitakuwa halali kwa yeyote aliye chini ya Warumi kupigana vita na taifa la Wayahudi, wala kuwasaidia wanaofanya hivyo, iwe kwa kuwatumia nafaka, au meli, au fedha; na ikiwa shambulio lolote litafanywa dhidi ya Wayahudi, Warumi watawasaidia kadiri wawezavyo; na tena, ikiwa shambulio lolote litafanywa dhidi ya Warumi, Wayahudi watawasaidia. Na ikiwa Wayahudi watapenda kuongeza au kupunguza kutoka katika muungano huu wa msaada, hilo lifanyike kwa ridhaa ya pamoja ya Warumi. Na chochote kitakachoongezwa kwa namna hiyo, kitakuwa na nguvu ya kisheria.' 'Azimio hili,' asema Yosefo, 'liliandikwa na Eupolemus, mwana wa John, na Jason, mwana wa Eleazer, wakati Yuda alikuwa kuhani mkuu wa taifa, na Simoni, ndugu yake, alikuwa jemadari wa jeshi. Na huu ulikuwa muungano wa kwanza ambao Warumi walifanya na Wayahudi, nao uliendeshwa kwa namna hii.'" 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.
Si jukumu langu kueleza kwa nini Smith alinukuu mwaka 162 KK, isipokuwa dhana yangu kwamba ilikuwa kosa la uchapaji. Hoja yangu iko katika kurejea msisitizo anaouweka juu ya kile anachotambua kama "kanuni iliyo wazi ya tafsiri kwamba tunaweza kutarajia mataifa kutajwa katika unabii wanapokuwa wameunganishwa kwa kiasi kikubwa na watu wa Mungu kiasi kwamba kuyataja kunakuwa lazima ili kufanya kumbukumbu za historia takatifu ziwe kamili." Smith anaposisitiza kanuni hiyo, anatambua kwamba Roma iliunganishwa na watu wa Mungu katika "muungano" wa aya ya ishirini na tatu mwaka 161 KK, lakini Smith pia anaonyesha kuwa Roma ilitambulishwa kwa mara ya kwanza katika simulizi ya kinabii mwaka 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.
Nguvu mpya sasa inatambulishwa - 'waporaji wa watu wako;' kihalisi, asema Askofu Newton, 'wavunjaji wa watu wako.' Mbali sana kwenye kingo za mto Tiber, ufalme ulikuwa ukijikuzia kwa miradi ya maazimio makubwa na mipango ya giza. Ukiwa mdogo na dhaifu mwanzoni, ulikua kwa kasi ya ajabu katika nguvu na uthabiti, ukinyosha mkono kwa tahadhari hapa na pale kujaribu uhodari wake na kuipima nguvu ya mkono wake wa kivita, hadi, ulipotambua uwezo wake, ukainua kichwa chake kwa ujasiri miongoni mwa mataifa ya dunia, na ukashika kwa mkono usioweza kushindwa usukani wa mambo yao. Tangu hapo jina la Roma limesimama katika kurasa za historia, likiwa limekusudiwa kwa zama ndefu kudhibiti mambo ya dunia, na kuwa na ushawishi mkubwa miongoni mwa mataifa hata mwisho wa wakati.
“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 ilinena; na upesi Syria na Makedonia zikaanza kuona mabadiliko yakija juu ya sura ya ndoto yao. Waroma waliingilia kati kwa niaba ya mfalme mchanga wa Misri, wakiwa wameazimia kwamba alindwe dhidi ya maangamizi yaliyopangwa na Antioko na Filipo. Huu ulikuwa mwaka 200 KK, na ulikuwa mojawapo ya hatua za kwanza muhimu za kuingilia kati za Waroma katika mambo ya Syria na Misri.” 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 ilitambulishwa kwa mara ya kwanza katika simulizi ya kinabii mwaka 200 KK, na utambulisho huo katika mstari wa kumi na nne ndio rejea muhimu zaidi kuhusu Roma katika kitabu chote cha Danieli, kwa kuwa ndio mstari wenyewe unaoifafanua Roma kuwa ishara inayoasisi maono. Kwa nini Smith angeweza kusisitiza kanuni kama hiyo ya unabii, kisha ataje mwaka 161 KK, huku pia akitambua mwaka 200 KK kuwa wakati ambapo nguvu ya Roma “ilitambulishwa,” si tatizo ambalo nataka kulitatua. Kama nina swali linalohitaji kutatuliwa, lingekuwa ni iwapo kanuni hiyo kama ilivyofafanuliwa na Smith ni sahihi au la. Ikiwa ni sahihi, basi ningesema kwamba mstari wa kumi na nne lazima uwe na uhusiano na Wayahudi, uliotokea kabla ya agano la mwaka 161 KK.
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.
Ninaelewa kwamba mistari ya kumi na tatu hadi kumi na tano inabainisha historia ya siku za mwisho, wakati Roma ya kipapa inapojipenyeza katika historia ya unabii, na inafanya hivyo kwa uhusiano na Marekani, ambao ni watu wa Mungu katika historia hiyo. Kwa kuwa Yesu daima huonyesha mwisho kwa mwanzo, mwaka 200 KK, wakati Roma ya kipagani ilipoingia katika historia, lazima uwe na uhusiano na watu wa Mungu katika historia hiyo. Kwa hiyo, nakubaliana na kanuni ya Smith, hata kama yeye hakupata uhusiano wa moja kwa moja kati ya Roma na Wayahudi katika mwaka 200 KK.
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.
Aya ya kumi na moja na ya kumi na mbili, zinabainisha ushindi na matokeo yaliyofuatia ya Vita vya Raphia, ambavyo vilitokea mwaka 217 KK, kati ya Dola ya Seleukidi, iliyoongozwa na Antiochus III Magnus, au “Mkubwa,” na Ufalme wa Ptolemaiki wa Misri, uliokuwa ukiongozwa na Mfalme Ptolemy IV Philopator. Vita hivi vilitokea wakati wa mapambano ya kudhibiti Coele-Syria (kusini mwa Siria) na Palestina ya kusini, maeneo yaliyokuwa yakigombaniwa kati ya falme za Ptolemaiki na Seleukidi. Ushindi wa Ptolemy IV Philopator katika Raphia ulimwezesha kudumisha udhibiti wa Coele-Syria na Palestina ya kusini kwa muda.
The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.
Vita vya Panium, vilivyotokea miaka kumi na saba baadaye mnamo mwaka 200 K.K., pia vinajulikana kama Vita vya Mlima Panium au Vita vya Paneas, vilikuwa kati ya Dola la Seleukia, likiongozwa na Mfalme Antioko III, na Ufalme wa Ptolemaio wa Misri, ukiongozwa na Mfalme Ptolemaio V.
Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.
Miaka thelathini na moja baadaye, mnamo mwaka 167 K.K., uasi wa Wamakabayo, uasi wa Kiyahudi dhidi ya juhudi za Dola ya Seleukidi za kukandamiza desturi za kidini za Kiyahudi na kulazimisha utamaduni wa Kihenlenisti, ulianza katika mji wa Modein, mji mdogo ulioko katika eneo la Yudea, katika kile ambacho sasa ni Israeli ya kisasa.
The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.
Tukio linalozungumziwa lilimhusu mtawala wa Kigiriki kutoka nasaba ya Seleukidi mwenye sifa mbaya, Antioko IV Epifane, ambaye alikuwa amewalazimishia jamii ya Kiyahudi desturi kali za Kigiriki, zikiwemo kupiga marufuku ibada za kidini za Kiyahudi na kunajisi Hekalu huko Yerusalemu. Ili kutekeleza amri zake, Antioko alituma wawakilishi katika miji na vijiji mbalimbali ili kuwalazimisha wakazi Wayahudi kutii maagizo 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.
Katika Modein, mmoja wa maafisa wa Seleukidi aliwasili kutekeleza amri ya mfalme kwa kuwaamuru wakazi Wayahudi washiriki katika ibada za kipagani na watolee sadaka kwa miungu ya Kigiriki. Kuhani Myahudi mzee aitwaye Mattathias alikataa kutii amri hiyo na akamuua Myahudi aliyejitokeza kutoa dhabihu pamoja na huyo afisa wa Seleukidi. Kitendo hiki cha ukaidi cha Mattathias na familia yake kiliashiria mwanzo wa Uasi wa Wamakabayo dhidi ya utawala wa Seleukidi.
Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.
Matathia na wanawe watano, akiwamo Yuda Makabayo, walikimbilia milimani na kuanza vita vya msituni dhidi ya majeshi ya Waseleuki. Hatimaye uasi huo ulizidi kupata nguvu na kuungwa mkono, na hivyo kusababisha mfululizo wa ushindi wa kijeshi dhidi ya Waseleuki.
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.
Matukio ya huko Modein mwaka wa 167 KK yalikuwa wakati wa mabadiliko makubwa katika historia ya Wayahudi, yakitia alama mwanzo wa Uasi wa Wamakabayo na mapambano kwa ajili ya uhuru wa dini na kujitegemea dhidi ya utawala wa kigeni. Kuwekwa wakfu tena kwa hekalu la pili huko Yerusalemu, ambako ndiko kunakotia alama tukio la kihistoria linaloadhimishwa wakati wa Hanukkah, kulitokea mwaka wa 164 KK, miaka mitatu kabla ya “muungano” wa aya ya ishirini na tatu.
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.
Baada ya kuikomboa Yerusalemu na Hekalu, Wamakabayo walikitakasa Hekalu kutokana na unajisi wa kipagani na wakakirejesha katika matumizi yake sahihi ya kidini. Kulingana na mapokeo, walikuta mtungi mdogo mmoja tu wa mafuta yaliyowekwa wakfu, uliotosha kuwasha menora kwa siku moja tu. Kwa hakika, hakuna shahidi wa kihistoria wa wakati huo kuhusu tukio hilo, na haikuwa hadi karne ya sita ndipo hekaya ya Kiyahudi ilipoonekana katika maandiko. Dada White analinganisha kanisa la Kiyahudi lililoasi na Kanisa Katoliki, akisisitiza hasa kwamba makanisa yote mawili yanajenga dini juu ya desturi na mapokeo ya kibinadamu. Kama ilivyo kwa miujiza mingi ya kubuni iliyo katika historia ya Kanisa la Kipapa, hekaya ya mafuta ya siku moja kudumu kwa siku nane haina shahidi wa kihistoria.
Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.
Aya ya kumi ya Danieli sura ya kumi na moja inatambulisha vita ya kwanza kati ya vita vitatu vya aya ya arobaini, ambavyo hapo awali nimevitambulisha kuwa ni vita vitatu vya vita baridi, na vilevile vita vitatu vya wakala. Dada mmoja alihoji kufafanua kwangu Vita vya Ukraini, ambavyo ni vita vya pili kati ya vita hivi vitatu, kuwa ni vita vya baridi, kwa maana, kama alivyoonyesha kwa usahihi, kumekuwapo na mauti na uharibifu mwingi. Yale ambayo nimekuwa nikifafanua katika makala zilizotangulia kama vita vitatu vya “vita baridi”, yalifafanuliwa kwa istilahi hizo ili kubainisha tofauti kati ya vita hivi vitatu na Vita vitatu vya Dunia vinavyotokea katika historia ya mnyama wa nchi wa Ufunuo kumi na tatu. Vita hivi vitatu ni vita vya wakala, na pia vimefafanuliwa kwa namna hiyo.
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).
Ninakusudia kutambua vita hivyo vitatu kama “vita vitatu vya aya ya arobaini” au vita vya uwakala, kuanzia hatua hii na kuendelea katika makala hizi, ili kuondoa mkanganyiko wa kutambua vita vya moto kuwa ni vita baridi. Kwa ufafanuzi wangu, vita vitatu vya aya ya arobaini havijumuishi vita vya mwaka 1798, ambavyo ni sehemu ya aya ya arobaini, bali ni vile vita vitatu tu kuanzia wakati wa mwisho mwaka 1989 hadi sheria ya Jumapili ya aya ya arobaini na moja. Vita hivyo vitatu vinafafanuliwa kwa usahihi zaidi kuwa ni vita vya uwakala, vinavyotekelezwa katika muktadha wa mapambano kati ya mfalme wa kaskazini na mfalme wa kusini, ambao katika historia ya aya ya arobaini wanawakilisha mapambano kati ya Ukatoliki (mfalme wa kaskazini) na Ukomunisti (mfalme wa kusini).
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.
La kwanza kati ya mapambano hayo matatu linaonyesha ushindi wa Ukatoliki dhidi ya Ukomunisti mnamo 1989, kwani upapa uliungana na jeshi lake la niaba, lililowakilishwa na Marekani, kuusambaratisha Umoja wa Kisovieti mnamo 1989, ijapokuwa Urusi, kichwa (au "ngome"), ilibaki imesimama. Vita vya sasa vya Ukraine ni kwa mara nyingine tena mapambano kati ya Ukatoliki na Ukomunisti, ambapo upapa unalitumia serikali ya Ukraine kama wakala wake dhidi ya Urusi, pamoja na uungwaji mkono wa nguvu ya niaba ya awali ya upapa, Marekani, ikijumuisha sehemu iliyobaki ya ulimwengu wa Magharibi unaounga mkono utandawazi. Vita hivyo vimewakilishwa katika mistari ya kumi na moja na kumi na mbili, na vinaonyesha kwamba Ukomunisti (Urusi) utapata ushindi juu ya Ukatoliki.
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.
Vita vya tatu kati ya hivyo vita vitatu vya uwakilishi vinawakilishwa katika aya ya kumi na tano, kama Vita vya Panium. Vita hivyo vilikuwa kati ya ufalme wa Ptolemaio (mfalme wa kusini) na ufalme wa Seleuko (mfalme wa kaskazini). Katika vita hivyo jeshi la uwakilishi la Ukatoliki kwa mara nyingine tena ni Marekani.
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.
Katika vita ya kwanza mwaka 1989, jeshi wakala la pembe ya Kirepublikani ya Marekani lilitumiwa na upapa kuuangusha muundo wa kisiasa wa Umoja wa Kisovieti, huku likikiacha kichwa chake (Urusi) kikiwa salama. Katika vita ya pili, ambayo ni vita vya Ukraine, jeshi wakala la Wanazi linashindwa na Urusi. Katika vita ya tatu, Marekani, jeshi wakala la upapa, tena linamshinda mfalme wa kusini.
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.
Vita vitatu hubeba saini ya "Kweli", ambapo vita vya kwanza na vya mwisho vinatekelezwa na jeshi la niaba la Marekani lililoshinda. Katika vita vya kwanza kichwa cha mfalme wa kusini kiliachwa kikiwa salama, na katika vita vya tatu jeshi la niaba la Marekani linakuwa kichwa cha mfalme wa kusini. Jeshi la pili la niaba pia lilikuwa jeshi la niaba la Upapa katika Vita vya Pili vya Dunia. Katika matukio yote mawili jeshi la niaba la Ukanazi lilishindwa na litashindwa. Upapa unawatiisha kikamilifu maadui zake wote kabla ya aya ya kumi na sita, wakati muungano wa pande tatu unapokamilishwa.
“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] alikosa busara ya kutumia vyema ushindi wake. Lau angefuatilia mafanikio yake, huenda angekuwa mtawala wa ufalme wote wa Antiochus; lakini, akiridhika kwa kutoa maonyo machache na vitisho vichache tu, alifanya amani ili aweze kujitumbukiza bila kukatizwa wala kudhibitiwa katika tamaa zake za kinyama. Hivyo, baada ya kuwashinda maadui zake, alishindwa na maovu yake, na, akisahau jina kuu ambalo angeweza kujijengea, alitumia wakati wake katika karamu na uasherati.
“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.
Moyo wake uliinuliwa kwa sababu ya mafanikio yake, lakini hayakumtia nguvu hata kidogo; kwa maana matumizi yasiyo ya heshima ya mafanikio hayo yalisababisha watawaliwa wake wenyewe waasi dhidi yake. Uriah Smith, Danieli na Ufunuo, 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.
Shahidi wa pili kwamba ushindi wa Putin unaashiria mwisho wake unapatikana kwa mfalme Uzia wa ufalme wa kusini wa Yuda, ambaye moyo wake pia uliinuliwa na ushindi wake wa kijeshi, na kisha, kama ilivyokuwa kwa Ptolemy, alijaribu kutekeleza kazi za makuhani katika patakatifu, naye akapigwa ukoma na akaondolewa madarakani mara moja. Ushindi wa Putin katika vita vya Ukraine unaashiria mwanzo wa mwisho wake kama mfalme wa kusini (mfalme wa Uateisti). Mwisho wake uliakisiwa na mwanzo wa mfalme wa kusini wa kinabii wa aya ya arobaini (Ufaransa), ambao ulitambulisha mapinduzi yaliyomng’oa uongozi, kama ilivyotokea kwa Ptolemy. Mwisho wa Putin pia uliwakilishwa na mwisho wa Umoja wa Kisovyeti, ambapo kiongozi (Gorbachev) alivunja Umoja wa Kisovyeti, na mara moja akachukua kazi katika Umoja wa Mataifa, ambao ni ishara ya Uateisti ya utandawazi wa siku za mwisho, mfalme wa kusini. Baada ya ushindi wa Putin nchini Ukraine, pia anaakisiwa na Napoleon huko Waterloo, na uhamisho uliofuata; na pia, mfalme Uzia, pamoja na ukoma wake, na uhamisho uliofuata, sambamba na mwisho wa Ptolemy akiwa mlevi na mwisho wa Umoja wa Kisovyeti mwaka 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).
Vita vya Panium vilitokea mwaka wa 200 KK, na katika mwaka huo hasa Roma iliingilia historia kwa uwazi. Kuingizwa kwao katika simulizi la kinabii kunatangulia kutwaliwa kwa Yerusalemu kunakowakilishwa katika aya ya kumi na sita, na kutimizwa mwaka wa 63 KK, wakati ilipotangaza kwamba ilikuwa mtetezi wa mfalme mtoto huko Misri. Katika vita vya tatu vya aya ya arobaini, vinavyowahusisha wafalme wa kaskazini na kusini, upapa utajiingiza katika historia tena, ukijifanya kuwa mlinzi wa Urusi. Katika wakati huohuo Seleuko, katika mfano, alimshinda Ptolemy katika vita vya Panium, hivyo akitambulisha kwamba Marekani, jeshi wakala la upapa katika vita vya kwanza na vya mwisho vya aya ya arobaini, huishinda “Misri” (mfalme wa kusini).
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.
Mnamo mwaka wa 200 KK, kimajazi tunauona upapa, wakati kahaba wa Tiro anapoanza kuimba nyimbo zake za uzinzi, kabla ya muungano wa mara tatu utakaofanyika katika sheria ya Jumapili ya aya ya kumi na sita. Wakati huohuo, Marekani inaibuka juu ya Umoja wa Mataifa, hivyo kujihakikishia nafasi yake kama mfalme mkuu miongoni mwa wale wafalme kumi. Vipengele vyote vya muungano wa mara tatu vinavyokamilishwa katika sheria ya Jumapili vimekwisha kuamuliwa kabla ya aya ya kumi na sita.
The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.
Muundo wa kisiasa wa mamlaka ya joka, kama unavyowakilishwa na Umoja wa Mataifa, unakubali, katika aya ya kumi na sita, kuukabidhi muundo wake wa kisiasa kwa mnyama, lakini kabla ya kufanya hivyo upapa unaitiisha dini ya joka. Upagani lazima tena uondolewe. Uprotestanti uliondolewa katika miaka ya Reagan, katika vita vya kwanza vya aya ya arobaini, na katika wakati wa rais wa mwisho wa chama cha Republican dini ya joka pia itawekwa chini ya utiifu wa dini ya Ukatoliki, kama ilivyokuwa mwaka 508. Mchakato wa kuondoa upinzani wowote wa kidini dhidi ya kuwekwa kwa upapa kwenye kiti cha enzi ulianza katika miaka ya Reagan, nao unamalizika katika miaka ya Trump. Upinzani wa Uprotestanti uliopotoka dhidi ya Ukatoliki uliondolewa katika vita vya kwanza vya aya ya arobaini, na upinzani wa uroho utaondolewa katika vita vya mwisho vya 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.
Katika mwingiliano uleule changamano wa matukio ya wanadamu, Uprotestanti murtadi lazima ujithibitishe kama mamlaka ya kidini na kisiasa juu ya wafalme kumi wanaotajwa katika Ufunuo sura ya kumi na saba. Hivyo, Vita vya Panium vinabainisha wakati ambapo Marekani inashinda Umoja wa Mataifa, kabla tu ya sheria ya Jumapili ya aya ya kumi na sita.
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.
Ni kanuni iliyowekwa ya unabii kwamba yule joka, yule mnyama na yule nabii wa uongo kila mmoja anao sifa zake maalumu za kinabii. Mojawapo ya sifa hizo za kinabii ni kwamba yule mnyama (Ukatoliki), daima huwekwa kinabii katika mji wa Roma. Nabii wa Uongo daima huwekwa kinabii katika Marekani. Lakini kwa habari ya yule joka, sifa ya mahali ambapo joka huwekwa kinabii ni kwamba daima huhama. Joka alianza mbinguni, kisha akaja katika Bustani ya Edeni, na hatimaye joka huwekwa katika Misri.
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.
Nena, na useme, Hivi ndivyo asemavyo Bwana Mungu; Tazama, mimi ni juu yako, Farao mfalme wa Misri, yule joka kubwa aliyejilaza katikati ya mito yake, aliyeisema, Mto wangu ni wangu mwenyewe, nami nimeufanya kwa ajili yangu. Ezekieli 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.
Eneo la kinabii la joka linahama. Wakati wa Yohana, kiti cha joka, ambacho kinaashiria kiti chake cha enzi, kilitambuliwa kuwa kiko katika Pergamos.
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.
Na kwa malaika wa kanisa lililoko Pergamo andika; Haya ndiyo asemayo yeye aliye na upanga mkali wenye makali mawili; Nayajua matendo yako na unakoishi, yaani mahali palipo kiti cha enzi cha Shetani; na umelishika sana jina langu, wala hujakana imani yangu, hata katika zile siku ambazo Antipas alikuwa shahidi wangu mwaminifu, aliyeuawa miongoni mwenu, mahali anakokaa Shetani. Ufunuo 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.
Desturi ya Rumi ya kipagani ilikuwa ni kuwaleta miungu yote ya kipagani waliyojihusisha nayo kurudi katika mji wa Rumi, na kuiwakilisha katika Hekalu la Pantheon. Hii ndiyo sababu Danieli anaandika kwamba “mahali pa patakatifu pake paliangushwa.” Mahali pa patakatifu pa Rumi ya kipagani palikuwa ni mji wa Rumi, ambao uliangushwa na Konstantino katika mwaka wa 330, lakini patakatifu palipokuwa “ndani ya” Rumi lilikuwa Hekalu la Pantheon, Pan-Theon likimaanisha, “hekalu la miungu yote”. Warumi walihamisha mahali pa kiti cha Shetani hadi Hekalu la Pantheon kutoka Pergamo. Dada White anatufahamisha kwamba Rumi ya kipagani ndiye yule joka.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
Hivyo, ingawa joka kimsingi linamwakilisha Shetani, katika maana ya pili ni ishara ya Roma ya kipagani. Pambano Kuu, 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 ya kipagani iligawanywa katika mataifa kumi, na Ufaransa ikawa mfalme wa kusini ilipoanzisha ukanamungu wa Misri wakati wa Mapinduzi ya Ufaransa. Ifikapo mwaka 1917, joka hilo lilikuwa limehama kutoka Ufaransa kwenda Urusi. Aya ya kumi inawakilisha mwaka 1989, na aya ya kumi na moja na ya kumi na mbili zinawakilisha vita vya “mpakani” (Rafia na Ukraine), na vita vya Panium vinawakilisha hatua ya tatu ambayo upapa unatimiza anapouimarisha muungano wa mara tatu katika aya ya kumi na sita. Hiyo inawakilisha historia iliyofichwa ya aya ya arobaini.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
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.
Alipofika Yesu katika pande za Kaisaria Filipi [Panium], akawauliza wanafunzi wake, akisema, Watu husema mimi, Mwana wa Adamu, ni nani? Nao wakasema, Wengine husema wewe ni Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmojawapo wa manabii. Akawaambia, Nanyi mnasema mimi ni nani? Naye Simoni Petro akajibu akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Barjona; kwa kuwa si mwili na damu iliyokufunulia hilo, bali Baba yangu aliye mbinguni. Nami nakuambia pia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na chochote utakachofunga duniani kitafungwa mbinguni; na chochote utakachofungua duniani kitafunguliwa mbinguni. Kisha akawaagiza wanafunzi wake wasiambie mtu yeyote kwamba yeye ndiye Yesu Kristo. Tangu wakati huo Yesu alianza kuwaonyesha wanafunzi wake ya kwamba imempasa aende Yerusalemu, na ateswe sana na wazee na wakuu wa makuhani na waandishi, na kuuawa, na siku ya tatu afufuke. Mathayo 16:13-21.