We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.
Tunafanya kazi ya kuunganisha mistari yote ya Danieli kumi na moja kuhusiana na historia iliyofichika ya aya ya arobaini inayowakilisha mwaka 1989 hadi sheria ya Jumapili nchini Marekani. Mwito wetu kama wanafunzi wa unabii ni kugawanya kwa usahihi neno la kweli.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mtenda kazi asiye na sababu ya kuaibika, akilichambua kwa usahihi neno la kweli. 2 Timotheo 2:15.
Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.
Danieli sura ya kumi na moja inaweza kugawanywa katika mistari kumi ya kinabii. Aya ya kwanza hadi ya nne zinawakilisha mstari mmoja wa kinabii. Aya ya tano hadi ya tisa zinawakilisha mstari wa pili. Aya ya kumi inawakilisha mstari wa tatu. Aya ya kumi na moja na ya kumi na mbili zinawakilisha mstari wa nne. Mstari wa tano ni aya ya kumi na tatu hadi ya kumi na tano. Mstari wa sita ni aya ya kumi na sita hadi ya ishirini na mbili. Mstari wa saba ni aya ya ishirini na tatu na ya ishirini na nne. Aya ya ishirini na nne hadi ya thelathini na moja ni mstari wa nane. Aya ya thelathini na moja hadi ya arobaini ni mstari wa tisa, na mstari wa kumi na wa mwisho ni aya ya arobaini hadi ya arobaini na tano. Mistari hii kumi inapaswa kuletwa pamoja mstari juu ya mstari.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Ni nani atakayemfundisha ujuzi? Na ni nani atakayemfahamisha mafundisho? Hao waliokatika maziwa, na waliotolewa matitini.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Kwa maana ni lazima amri iwe juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Kwa kuwa kwa midomo yenye kigugumizi na kwa lugha nyingine atanena na watu hawa. Ambao aliwaambia, Haya ndiyo mapumziko ambayo kwa hayo mnaweza kumpumzisha aliyechoka; na hili ndilo burudisho; lakini hawakutaka kusikia.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Lakini neno la Bwana likawa kwao kanuni juu ya kanuni, kanuni juu ya kanuni; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, waanguke nyuma, wavunjike, wanaswe, na wakamatwe. Isaya 28:9-13.
Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.
Bila shaka mistari kumi ya kinabii inahusiana, lakini ndani ya kila mstari mada maalum inaweza kutambulika. Ingawa kila mstari una mada kuu, mistari hii ina zaidi ya ushuhuda mmoja. Ninanuia kubainisha kila mojawapo ya mada katika mistari hii kumi.
First Line
Mstari wa kwanza
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Na mimi, katika mwaka wa kwanza wa Dario, Mmedi, naam, mimi mwenyewe nilisimama ili kumthibitisha na kumtia nguvu. Na sasa nitakuonyesha ukweli. Tazama, bado watasimama wafalme watatu katika Uajemi; na wa nne atakuwa tajiri mno kuliko wote wao; na kwa nguvu za utajiri wake atawaamsha wote kinyume na ufalme wa Uyunani. Na mfalme hodari atasimama, atakayetawala kwa mamlaka kuu, na kutenda kama apendavyo. Na atakapoinuka, ufalme wake utavunjika, na kugawanywa kuelekea pepo nne za mbinguni; wala si kwa wazao wake, wala si sawasawa na mamlaka aliyotawala nayo; kwa maana ufalme wake utang'olewa, ukapewa wengine mbali na hao. Danieli 11:1-4.
The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.
Mwaka wa kwanza wa Dario unaashiria mwisho wa miaka sabini, hivyo kutambulisha wakati wa mwisho wa kinabii. Ifikapo aya ya tatu, Aleksanda Mkuu anausimamisha ufalme wake wa ulimwengu wote, na ifikapo aya ya nne ufalme wake ulipaswa kung’olewa na kugawanywa kwa pande nne za dunia. Kutumia Dario kama wakati wa mwisho mnamo 1989 kunatuwezesha kuhesabu wafalme waliowakilishwa katika aya ya pili. Gabrieli anaposema katika aya ya kwanza, “Tena katika mwaka wa kwanza wa Dario” anafuatilia kile alichomjulisha Danieli mwanzoni mwa maono, ambayo yalianza katika sura ya kumi.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. Daniel 10:1.
The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.
Alama ya njia inayowakilisha "wakati wa mwisho" ina ishara mbili. "Wakati wa mwisho" wa mstari wa kinabii wa Musa ulikuwa kuzaliwa kwa Haruni, kukafuatiwa miaka mitatu baadaye na kuzaliwa kwa Musa. Haruni na Musa ni ishara maradufu ya "wakati wa mwisho" katika historia yao, na ni kielelezo cha kuzaliwa kwa Yohana Mbatizaji na Yesu miezi sita baada ya hapo. "Wakati wa mwisho" wa mwaka 1798 uliashiria kukamatwa kwa Papa wa Roma ambaye baadaye alikufa kifungoni mwaka 1799. Kuanzia "mwaka wa kwanza wa Dario, Mmedi" hadi "mwaka wa tatu wa Koreshi mfalme wa Uajemi"; Dario na Koreshi wanawakilisha "wakati wa mwisho" mwaka 1989, kwa maana manabii wote wananena zaidi kuhusu siku za mwisho kuliko zile walizokuwa wakiishi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Sasa mambo haya yote yalitokea kwao kuwa mifano: nayo yameandikwa kwa ajili ya maonyo yetu, ambao miisho ya ulimwengu imetufikia. 1 Wakorintho 10:11.
Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.
Dario na Koreshi wanawakilisha Ronald Reagan na George Bush mzee mwaka 1989. Wote wawili walikuwa marais mwaka huo. Mstari wa kwanza wa sura ya kumi na moja unaweka maono katika mwaka wa tatu wa Koreshi, jambo ambalo lingemwakilisha George Bush mzee aliyemfuata Reagan, kama vile Koreshi alivyomfuata Dario. Mstari wa pili unasema kwamba bado watasimama wafalme watatu, na wa nne ni tajiri mno kuliko wote. “Wakati wa mwisho” wa mwisho katika sura ya kumi na moja unaanza mwaka 1989 na kubainisha kwamba baada ya George Bush mzee bado watasimama wafalme watatu, hivyo kubainisha marais watatu waliomfuata Bush mzee. Wafalme hao watatu walikuwa Bill Clinton, George Bush mdogo, Barak Obama; kisha yule rais tajiri kuliko wote, Donald Trump, “kwa nguvu zake” na “kupitia mali zake atawachochea wote dhidi ya ufalme wa Ugiriki”.
Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.
Aya ya tatu kisha inamtambulisha Aleksanda Mkuu na hivyo kuwa mfano wa kiongozi wa mwisho wa Umoja wa Mataifa anayoungana na upapa katika siku za mwisho, lakini ambaye, kama vile upapa, anafikia mwisho wake. Umoja wa Mataifa ni ufalme wa saba unaowakilishwa kama wafalme kumi katika Ufunuo sura ya kumi na saba, na muungano wa wafalme kumi unakubaliana kuutoa ufalme wao wa saba kwa yule mnyama wa kipapa kwa saa moja ya kiishara.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Na zile pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; bali watapokea mamlaka kama wafalme kwa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama mamlaka yao na nguvu zao. Hawa watapigana vita na Mwanakondoo, na Mwanakondoo atawashinda; kwa maana yeye ni Bwana wa mabwana, na Mfalme wa wafalme; nao walio pamoja naye ni walioitwa, wateule, na waaminifu. Ufunuo 17:12-14.
Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.
Wafalme wale kumi wanawakilishwa na mistari ya tatu na ya nne na pia na historia ya kuinuka na kuanguka kwa Aleksanda Mkuu, ambaye alitimiza mistari hiyo katika karne ya nne. Ugiriki ni ufalme wa tatu wa unabii wa Biblia na ni ishara ya joka, theluthi moja ya muungano wa sehemu tatu wa joka, mnyama na nabii wa uongo. Msalabani, ujumbe “Mfalme wa Wayahudi” uliandikwa kwa Kiebrania, Kilatini na Kigiriki; ukiwakilisha Wayahudi, Warumi, na makutano wengine kutoka mataifa mengine ambao wangekuwapo Yerusalemu wakati wa Pasaka. Wagiriki wanaashiria joka, Warumi wanaashiria mnyama, na Wayahudi walikuwa nabii wa uongo.
The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.
Mistari minne ya kwanza ya sura ya kumi na moja inabainisha mwisho wa mamlaka ya joka la kidunia inayofanya uzinzi na mamlaka ya kipapa wakati kipindi cha rehema kwa wanadamu kinapofungwa. Mistari wa tatu na wa nne inabainisha kuinuka kwa mwisho na kuanguka kwa dhihirisho la mwisho la mamlaka ya joka la kidunia. Mistari hiyo inaingiliana na mistari sita ya mwisho inayobainisha mwisho wa mnyama anayefanya uzinzi na wafalme wa dunia. Mwanzo na mwisho wa sura ya kumi na moja vinabainisha historia ambamo maadui wa Mungu wanafikia mwisho wao bila yeyote wa kuwasaidia. Mistari minne ya kwanza inapolinganishwa na mistari sita ya mwisho, kwa kufanya hivyo hubeba ishara ya Amri Kumi, ikiwa na orodha ya amri nne za kwanza na orodha ya amri sita za mwisho, huku pia ikiwakilisha mtihani wenye nambari kumi.
The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.
Mistari minne ya kwanza yanawakilisha mwanzo unaoonyesha mwisho huku yakithibitisha kwamba ujumbe unaanza katika “wakati wa mwisho” mwaka 1989. Mistari hiyo inawakilisha kipindi cha kutoka 1989 hadi mwisho wa muda wa rehema wa wanadamu, hivyo ikifupisha ujumbe wa mistari sita ya mwisho, ambayo yanahusu ongezeko la maarifa lililofunuliwa mwaka 1989, ambalo linabainisha matukio yanayohusiana na mwisho wa muda wa rehema.
The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.
Aya hizo hutoa nanga ya kinabii ya kutambua kwamba kuanzia mwaka 1989 kungekuwa jumla ya marais wanane, ambapo wa nane akitokana na wale saba waliotangulia, hivyo kuunganisha kifungu hicho na fumbo la wa nane kuwa wa wale saba, ambalo ni sifa ya kinabii iliyo kweli ya sasa katika siku za mwisho.
The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.
Mada inayoweza kufahamika kutokana na mistari hiyo ni uangamizo wa mwisho wa mamlaka ya joka inayozini na mkahaba wa Tiro. Mkahaba huyo hufanya uzinzi na wafalme wote wa dunia, lakini kama vile Ufaransa wa kale ulivyokuwa mzaliwa wa kwanza wa Kanisa Katoliki Clovis alipouweka wakfu kiti chake cha enzi kwa Upapa mwaka 496, ndivyo pia mnyama wa nchi ya Marekani atakavyokuwa wa kwanza miongoni mwa wafalme kuzini na yule mkahaba wakati wa sheria ya Jumapili. Kama ilivyo katika mistari sita ya mwisho, mistari minne ya mwanzo hutambua na kusisitiza mamlaka zote tatu zinazoiongoza dunia hadi Haramagedoni; lakini mada katika mistari minne ya kwanza ni mamlaka ya joka inayowakilishwa na Uyunani na Aleksanda Mkuu.
Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.
Reagan alianza mchakato wa marais wanane ambao sasa umefikia wa mwisho kati ya hao wanane. Rais wa nane atasimamisha sanamu ya mnyama na kulazimisha sheria ya Jumapili nchini Marekani, huku pia akiwezesha makubaliano yatakayomfanya kuwa kiongozi wa Umoja wa Mataifa, ambao wakati huo huo utaingia katika muungano wa kanisa na dola duniani kote chini ya kisingizio cha kutatua vita vinavyozidi kuongezeka vya Uislamu wenye misimamo mikali.
The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.
Mpito wa Marekani, ambayo ni mnyama wa nchi wa Ufunuo sura ya kumi na tatu, kutoka kuwa ufalme wa sita wa unabii wa Biblia hadi kuwa kichwa cha ufalme wa saba wa unabii wa Biblia, huku ikikamilisha uhusiano haramu na ufalme wa nane wa unabii wa Biblia, unaonyeshwa kuanzia aya ya kwanza inayoainisha mwaka 1989, kupitia marais wanaopelekea sheria ya Jumapili nchini Marekani, na mara moja hapo inamtambua mfalme hodari anayeinuka. Mfalme huyo hodari ni Trump anayechukua udhibiti wa Umoja wa Mataifa, na sasa yuko katika mchakato wa kuuvunja mapema ili kutimiza madai yake.
Second Line
Mstari wa pili
Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.
Aya ya tano hadi ya tisa zinatoa utajo wa kwanza na ufafanuzi wa nukta kwa nukta wa vita kati ya wafalme wa kaskazini na wa kusini, ambavyo sura nzima hutumia kama muktadha wake mkuu wa kinabii. Aya ya tano inabainisha mada ya kifungu.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.
Na mfalme wa kusini atakuwa hodari; na mmoja wa wakuu wake atakuwa hodari kuliko yeye, naye atakuwa na mamlaka; mamlaka yake itakuwa mamlaka kubwa. Danieli 11:5.
Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.
Ptolemy I Soter na Seleucus I Nicator wanawakilishwa katika aya. Wote wawili walikuwa robo ya "Diadochi" (maana yake mrithi) wa ufalme wa Aleksanda. Seleucus ndiye "mfalme wa kaskazini" wa kwanza katika sura ya kumi na moja, na kwa kuafikiana na Roma ya kipagani, Roma ya kipapa na Roma ya kisasa - Seleucus alithibitishwa tu kama mfalme wa kaskazini wa kinabii baada ya ushindi au matukio matatu makuu: kurejesha kwake Babeli mwaka 312 KK, Vita vya Ipsus mwaka 301 KK, na Vita vya Corupedium mwaka 281 KK. Hatua hizi ziliwashinda wapinzani wake wakuu, zikapanua himaya yake, na zikaimarisha utawala wake katika eneo hilo.
The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.
Mstari wa pili huanza kwa kuwatambua wafalme wa kaskazini na wa kusini, kwa kuwatofautisha na warithi wengine wowote (Diadochi) wa ufalme uliogawanyika wa Aleksanda. Pia hubainisha kwamba mfalme wa kaskazini anapewa uwezo tu baada ya kushinda mara tatu. Kisha, katika historia ya mapambano ya utawala yaliyofunuka baada ya kifo cha Aleksanda, katika aya ya sita hadi ya tisa, tambua kipindi kinachohitimishwa kwa mfalme wa kaskazini kupinduliwa na mfalme wa kusini. Hili ndilo tukio la kwanza kati ya matukio matatu katika sura ya kumi na moja ambapo mfalme wa kusini anamshinda mfalme wa kaskazini. Matukio hayo yanatoa mashahidi watatu wa ndani ndani ya sura hiyo, ambao kwa uwazi huweka alama za njia za historia inayopelekea mfalme wa kusini kumshinda mfalme wa kaskazini.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.
Na mfalme wa kusini atakuwa na nguvu, na mmoja wa wakuu wake; naye atakuwa na nguvu kuliko yeye, na kuwa na mamlaka; na mamlaka yake itakuwa mamlaka kubwa. Na mwishoni mwa miaka watajiungamanisha; kwa kuwa binti wa mfalme wa kusini atakuja kwa mfalme wa kaskazini ili kufanya mapatano; lakini hatadumu kuwa na nguvu ya mkono; wala yeye hatasimama, wala mkono wake; bali yeye atasalimishwa, pamoja na wale waliomleta, na yeye aliyemzaa, na yeye aliyemtia nguvu katika nyakati hizi. Lakini katika tawi la mizizi yake atasimama mtu mmoja mahali pake, atakayekuja na jeshi, na kuingia katika ngome ya mfalme wa kaskazini, na kutenda juu yao, naye atashinda. Naye pia atapeleka mateka mpaka Misri miungu yao, pamoja na wakuu wao, na vyombo vyao vya thamani vya fedha na vya dhahabu; naye ataendelea miaka mingi zaidi kuliko mfalme wa kaskazini. Basi mfalme wa kusini ataingia katika ufalme wake, naye atarudi katika nchi yake mwenyewe. Danieli 11:5-9.
The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.
Utimilifu wa kihistoria wa mistari hiyo unatoa kiolezo cha utimilifu wa kinabii wa miaka elfu moja mia mbili na sitini ya utawala wa kipapa uliotambuliwa katika mistari thelathini na moja hadi arobaini, na kiolezo cha kinabii cha utimilifu wa mstari wa kumi na moja, uliotimizwa kwa mara ya kwanza mwaka 217 K.K. katika Vita vya Raphia. Mashahidi hao watatu hutambua sifa za Vita vya Ukraine ambapo Putin, mfalme wa mwisho wa kusini, atashinda dhidi ya jeshi la niaba la mfalme wa kaskazini wa kipapa.
The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.
Mada ya mfululizo wa pili wa historia ya kinabii ni jinsi jeraha la mauti lilivyopigwa kwa Upapa mwaka 1798, kama inavyoonyeshwa na mistari ya tano hadi tisa na vita vya Rafia katika mstari wa kumi na moja. Mfalme wa kusini, ambaye ni Misri, ndiye mamlaka ya joka.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: 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 29:2, 3.
Mwanadamu, elekeza uso wako dhidi ya Farao mfalme wa Misri, na toa unabii dhidi yake, na dhidi ya Misri yote: Nena, useme, Hivi asema Bwana Mungu; Tazama, mimi niko dhidi yako, Farao mfalme wa Misri, yule joka kuu aliyejilaza katikati ya mito yake, aliyesema, Mto wangu ni wangu mwenyewe, nami nimeufanya kwa ajili yangu mwenyewe. Ezekieli 29:2, 3.
The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.
Mifano mitatu ya mfalme wa kusini kumshinda mfalme wa kaskazini katika sura ya kumi na moja huungana kubainisha anguko la mwisho la mfalme wa kaskazini katika aya ya arobaini na tano.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
Na atasimamisha hema za jumba lake la kifalme kati ya bahari, penye mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Danieli 11:45.
There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.
Kuna mistari mitatu katika sura ya kumi na moja inayomwonyesha mfalme wa kusini akimshinda mfalme wa kaskazini, lakini mfalme wa kaskazini anapofikia mwisho wake bila yeyote kumsaidia, jambo hilo si wazi sana. Lakini kitabu cha Ufunuo kinabainisha kwamba ni nguvu ya joka inayomuangusha kwa kula mwili wake na kumchoma kwa moto. Mara tu nguvu ya joka inapotambuliwa kutoka katika kitabu cha Ufunuo tunaweza kuwaona wafalme, ambao pia ni joka na pia mfalme wa kusini, watakaomuangusha mfalme wa kaskazini katika mstari wa arobaini na tano. Mashahidi watatu wa moja kwa moja katika sura hiyo wote wanashuhudia utimilifu wao kamili kama unavyowakilishwa kupitia uhusiano wa vitabu vya Danieli na Ufunuo.
The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.
Mfalme wa kaskazini wa kipapa wa kisasa anafikia mwisho wake bila mtu yeyote wa kumsaidia katika aya ya arobaini na tano, na Kitabu cha Ufunuo kinabainisha jinsi mamlaka ya kipapa inavyofikia mwisho wake mikononi mwa mamlaka ya joka.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Na zile pembe kumi ulizoziona juu ya yule mnyama, hizo zitamchukia yule kahaba, na zitamfanya awe ukiwa na uchi, na zitakula mwili wake, na kumteketeza kwa moto. Kwa maana Mungu ametia mioyoni mwao kutimiza mapenzi yake, na kuwa na nia moja, na kumpa yule mnyama ufalme wao, hata maneno ya Mungu yatimie. Ufunuo 17:16, 17.
The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.
Wafalme kumi wanamteketeza mfalme wa kaskazini wa kipapa kwa moto na wanakula mwili wake. Wafalme wa siku za mwisho ni nguvu ya joka.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.
"Wafalme na watawala na magavana wamejitwika chapa ya Mpinga Kristo, nao wanaonyeshwa kama yule joka aendaye kupigana vita na watakatifu—yaani wale wanaozishika amri za Mungu na walio na imani ya Yesu. Katika uadui wao dhidi ya watu wa Mungu, wanaonyesha kuwa na hatia pia kwa kumchagua Baraba badala ya Kristo." Ushuhuda kwa Wahudumu, 38.
The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”
Wafalme kumi ni nguvu ya joka, ambayo pia inawakilishwa na ufalme wa Ugiriki na Aleksanda. Wafalme hao ni wafalme wa kusini, kwa kuwa wanawakilishwa na Farao mfalme wa Misri. Watakula nyama yake, kwa maana wao pia ni "mbwa" wa kinabii ambao Mtunga Zaburi anawaita "kusanyiko la waovu."
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Maana mbwa wamenizunguka; mkutano wa waovu umenizingira; wametoboa mikono yangu na miguu yangu. Naweza kuhesabu mifupa yangu yote; wananitazama na kunikodolea macho. Wanagawanya mavazi yangu kati yao, na vazi langu wanalitupia kura. Zaburi 22:16-18.
The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.
Upapa ni mfalme wa kaskazini katika aya ya arobaini na tano, na upapa unawakilishwa na Yezebeli katika kanisa la Thiatira.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Lakini nina mambo machache juu yako, kwa kuwa unamruhusu yule mwanamke Yezebeli, ajiitaye nabii, afundishe na kuwapotosha watumishi wangu ili watende uasherati, na kula vitu vilivyotolewa sadaka kwa sanamu. Nami nimempa nafasi ya kutubu uasherati wake; naye hakutubu. Tazama, nitamtupa katika kitanda, na wale wafanyao uzinzi pamoja naye katika dhiki kuu, isipokuwa watubu matendo yao. Ufunuo 2:20-22.
Jezebel’s judgment is accomplished when she is eaten by dogs.
Hukumu ya Yezebeli hutimia anapoliwa na mbwa.
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.
Na juu ya Yezebeli pia Bwana alinena, akisema, Mbwa watamla Yezebeli karibu na ukuta wa Yezreeli. 1 Wafalme 21:23.
The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.
Mbwa ni Roma ya kipagani, nguvu ya joka, kwa maana ilikuwa Roma ya kipagani iliyemsulubisha Kristo.
“In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.
Katika mateso ya Kristo juu ya msalaba, unabii ulitimizwa. Karne nyingi kabla ya kusulubiwa, Mwokozi alikuwa ametabiri jinsi ambavyo angepata kutendewa. Alisema, 'Mbwa wamenizunguka; mkutano wa waovu umenizingira; wamenitoboa mikono yangu na miguu yangu. Naweza kuhesabu mifupa yangu yote; wananitazama na kunikazia macho. Wanagawana mavazi yangu miongoni mwao, na juu ya vazi langu hutupa kura.' Zaburi 22:16-18. Unabii kuhusu mavazi yake ulitekelezwa bila ushauri wala kuingiliwa na marafiki au maadui wa yule aliyesulubiwa. Mavazi yake yalitolewa kwa askari waliomweka msalabani. Kristo alisikia mabishano ya wanaume hao walipoyagawa mavazi miongoni mwao. Vazi lake la ndani lilikuwa limetengenezwa lote bila mshono, nao wakasema, 'Tusilirarue, bali tupige kura juu yake ili tujue litakuwa la nani.' The Desire of Ages, 746.
The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.
Wafalme kumi, ambao ni mbwa, ambao ni kusanyiko la waovu, ambao ni Ugiriki na Misri, pia watamteketeza yule kahaba kwa moto.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Na binti yeyote wa kuhani, akijitia unajisi kwa kufanya ukahaba, anamwaibisha baba yake; atateketezwa kwa moto. Walawi 21:9.
The ten kings burn the whore with fire for she professes to be a priestess but is a whore.
Wafalme kumi wanamteketeza kahaba kwa moto kwa sababu anadai kuwa kuhani mwanamke, lakini ni kahaba.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Tena itakuwa katika siku hiyo, Tiro atasahauliwa kwa muda wa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro ataimba kama kahaba. Twaa kinubi, uzunguke mjini, ewe kahaba uliyosahauliwa; piga kwa utamu, imba nyimbo nyingi, ili upate kukumbukwa. Tena itakuwa baada ya mwisho wa miaka sabini, kwamba Bwana atamjia Tiro, naye atairejea ajira yake, naye atafanya uasherati pamoja na falme zote za ulimwengu juu ya uso wa dunia. Isaya 23:15–17.
In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.
Katika mistari ya tano hadi tisa, na mistari ya thelathini na moja hadi arobaini, tunapata ushuhuda wa upapa kufikia kikomo chake mikononi mwa nguvu ya joka. Kanuni hii pia kwa sasa inatimia katika Vita vya Ukraine. Mashahidi hawa watatu hutuarifu kwamba mfalme wa kaskazini atakapofikia mwisho wake bila yeyote wa kumsaidia katika mstari wa arobaini na tano, joka litakula nyama yake na kuiteketeza kwa moto. Kwa mashahidi watatu, msukumo wa kitendo cha joka utajumuisha mkataba uliovunjwa.
In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.
Katika mistari ya tano hadi ya tisa, Vita vya Pili vya Siria vilikamilika kwa mkataba wa amani mwaka 253 K.K. Vita hivyo vilianza mwaka 260 K.K., na baada ya miaka saba ya Vita vya Pili vya Siria mkataba wa amani ulitimizwa kwa mfalme wa kusini kumpa binti yake mfalme wa kaskazini ili aowe binti wa mfalme wa kusini na kuleta amani kupitia agano la ndoa. Miaka saba baada ya ndoa, yaani mwaka 246 K.K., mfalme wa kaskazini alimwacha bibi-arusi wa kusini na kumrejesha mke wake wa kwanza, ambaye alikuwa amemweka kando alipooa binti-mfalme wa Misri. Sababu iliyomsukuma mfalme wa kusini kuvamia ufalme wa kaskazini na kumteka mfalme wa kaskazini ilikuwa kuvunjwa kwa mkataba.
The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.
Mkataba uliovunjwa uliokuwa kielelezo cha Mkataba wa Tolentino uliovunjika mwaka 1797, uliompa Napoleon msukumo wa kumteka Papa mwaka 1798, kama vile Ptolemy alivyomfanyia Seleucus mwaka 246 KK. Ptolemy III alipoirejea Misri baada ya ushindi wake dhidi ya himaya ya kaskazini ya Waseleukidi ya Seleucus II, alileta Misri hazina nyingi sana kiasi kwamba Wamisri walimpa Ptolemy III cheo cha "Euergetes" (maana yake Mfadhili) kwa kuwarejeshea "miungu yao waliokuwa mateka" baada ya miaka mingi.
But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.
Lakini katika chipukizi la mizizi yake atasimama mmoja mahali pake; atakuja na jeshi, naye ataingia katika ngome ya mfalme wa kaskazini, naye atapigana nao, naye atashinda; tena atachukua mateka kwenda Misri miungu yao, pamoja na wakuu wao, na vyombo vyao vya thamani vya fedha na vya dhahabu; naye atadumu miaka mingi zaidi kuliko mfalme wa kaskazini. Danieli 11:7, 8.
When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).
Napoleon alipomchukua Papa mateka mwaka 1798, aliiba hazina za Vatikani na kuzipeleka Ufaransa, kama ilivyoakisiwa kwa mfano na Ptolemaio III, ambaye alichukua hazina na pia akamchukua Seleuko II hadi Misri, ambako Seleuko II alikufa kwa kuanguka kutoka juu ya farasi. Hili liliakisi Napoleon kuiondoa upapa kutoka juu ya yule mnyama mwaka 1798, na kifo cha Papa mwaka 1799. Upapa katika Ufunuo kumi na saba ni yule mwanamke anayempanda mnyama, na kushindwa kwa Seleuko, kutekwa kwake, na kifo chake kilichofuata kwa kuanguka kutoka juu ya farasi, kunatoa mfano wa Napoleon kuiondolea upapa mamlaka ya kiraia (inayowakilishwa kama mnyama katika Ufunuo kumi na saba).
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.
Basi akanichukua katika Roho hadi nyikani; nami nikamwona mwanamke ameketi juu ya mnyama wa rangi nyekundu iliyokolea, aliyejaa majina ya kufuru, mwenye vichwa saba na pembe kumi. ... Naye malaika akaniambia, Kwa nini ulistajabu? Nitakuambia siri ya yule mwanamke, na ya yule mnyama amchukuaye, ambaye ana vichwa saba na pembe kumi. ... Na yule mwanamke uliyemwona ndiye mji ule mkuu, unaotawala juu ya wafalme wa dunia. Ufunuo 17:3, 7, 18.
Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.
Mistari ya tano hadi tisa inatambulisha vita kati ya mfalme wa kaskazini na wa kusini katika sura ya kumi na moja. Mstari wa tano hutoa msingi wa kuitambua Roma kama mfalme wa kaskazini, kwa kuwa unabainisha kwamba mfalme wa kaskazini angeteka maeneo matatu ya kijiografia kabla hajatawala kwa nguvu kuu. Mistari hiyo inatoa muundo wa kinabii unaoweka wazi kipindi ambacho mfalme wa kaskazini anatawala lakini hatimaye anafikia mwisho wake. Huu ndio msingi na ahadi yenyewe ya sura ya kumi na moja. Dhamira ya mstari huo ni jeraha la mauti la mfalme wa kipapa wa kaskazini, au kama mstari wa arobaini na tano unavyosema, "anafikia mwisho wake, wala hakuna wa kumsaidia." Ukweli huu ni ukweli wa wakati huu katika siku za mwisho.
We will continue in the next article.
Tutaendelea katika makala ijayo.