Article

# The Book of Daniel - Number One-Hundred and Seventy-Nine

Igitabo cya Daniyeli - Nimero Ijwi rimwe na mirongo irindwi n’icyenda

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Gutaka kw’Ijoro rya Hagati n’Uruhare rwa Roma mu Bupravugishwa: Guhishura Iminsi y’Iherezo mu Gitabo cya Daniyeli

Author

Jeff Pippenger

Published

April 9, 2024

Formats

PDF
Word
Song MP3

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.

Ubu noneho tugeze ahantu hera, dukurikije igitabo cya Daniyeli, kuko tugeze ku mirongo igereranya Gutaka kwa Saa Sita z’ijoro ku bantu ibihumbi ijana na mirongo ine na bine. Iyo mirongo kandi igaragaza gushyirwaho ikimenyetso kw’abafite ibendera bateruwe hejuru. Iyi ni yo mirongo igize umugabane wo mu gitabo cya Daniyeli ufitanye isano n’iminsi y’imperuka wahishuwe, kandi igaragaza imvugo ya Daniyeli y’Ibyahishuwe bya Yesu Kristo bihishurwa igihe “igihe kiri bugufi,” mbere gato y’uko igihe cy’imbabazi gifungwa mu murongo wa cumi na gatandatu.

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 ishyiraho iyerekwa, nk’uko bigaragazwa mu murongo wa cumi na kane w’igice cya cumi na kimwe, bityo rero ni ngombwa kwitegereza neza Roma uko tugenda tunyura mu mirongo ya cumi na rimwe kugeza kuri cumi na gatanu, kuko aho “nta yerekwa riri, abantu bararimbuka,” kandi nimutemera Yesaya igice cya karindwi, imirongo ya munani n’iya cyenda, “ni ukuri ntimuzashikama.”

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 yerekeza ku itegeko ry’ubuhanuzi nibura incuro enye mu gitabo cye, Daniel and the Revelation. Iryo tegeko rigaragaza ko ubutegetsi bw’ubuhanuzi butamenyekanishwa mu buhanuzi kugeza ubwo buba “bufitanye isano” n’ubwoko bw’Imana. Ubwa mbere abigarukaho abihuza no kwinjizwa kwa Babuloni mu buhamya bw’ubuhanuzi.

> “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 ihame rigaragara ry’isesengura ko dushobora kwitega ko amahanga avugwa mu buhanuzi igihe ageze ku rwego rwo kugirana isano n’ab’Imana ku buryo kuyavuga biba ngombwa kugira ngo inyandiko z’amateka yera zibe zuzuye.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Nibura inshuro nibura eshatu izindi, Smith agaruka ku iryo tegeko, kandi muri buri imwe muri izo eshatu yerekana “isezerano” ry’Abayahudi; ariko mu nyandiko imwe avuga ko iryo sezerano ryarangutse mu mwaka wa 162 Mbere ya Kristo, naho izindi nyandiko ebyiri zihuje n’abanyamateka bo muri iki gihe, bo bagaragaza ko “isezerano” ry’Abayahudi n’Abaroma ryarangutse mu mwaka wa 161 Mbere ya Kristo.

> “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.

> “Nta mpamvu yo kwibutsa usoma ko ubutegetsi bwo mu isi butinjizwa mu buhanuzi keretse igihe buba mu buryo runaka bufitanye isano n’ubwoko bw’Imana. Roma yagiranye isano n’Abayahudi, ubwoko bw’Imana muri icyo gihe, binyuze ku Masezerano azwi cyane y’Abayahudi, mu wa 161 mbere ya Kristo. 1 Maccabees 8; Josephus’s Antiquities, igitabo cya 12, igice cya 10, akiciro ka 6; Prideaux, Umubumbe wa II, urupapuro rwa 166. Ariko imyaka irindwi mbere y’ibi, ni ukuvuga mu wa 168 mbere ya Kristo, Roma yari yaratsinze Makedoniya, kandi icyo gihugu yakigize igice cy’ubwami bwayo. Bityo rero Roma yinjizwa mu buhanuzi igihe nyine, ivuye ku ihembe rya Makedoniya ry’isekurume, igenda itangira ibindi bikorwa byo kunesha mu zindi mpande. Ni cyo gituma byabonekeye umuhanuzi, cyangwa bikaba byavugwa mu buryo bukwiriye muri ubu buhanuzi, ko yaturutse kuri rimwe mu mahembe y’isekurume.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Ariko Smith na we avuga ko byari mu mwaka wa 162 mbere 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.

> “Ubutware bumwe ni bwo bwagombaga no guhagarara mu Gihugu Cyera, bukakimara. Roma yagiranye isano n’ubwoko bw’Imana, Abayahudi, binyuze mu masezerano y’ubufatanye, mu mwaka wa 162 mbere ya Kristo, uhereye kuri iryo tangira ikagira umwanya ukomeye muri kalendari y’ubuhanuzi. Nyamara ariko, ntiyigeze ibona ububasha bwo gutegeka Yudaya binyuze ku kuyinesha by’ukuri kugeza mu mwaka wa 63 mbere ya Kristo; kandi byabaye muri ubu buryo bukurikira.” Uriah Smith, Daniel and the Revelation, 259.

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

Hanyuma ku ncuro ya gatatu yongeye kwerekeza kuri icyo gikorwa, yongera kuvuga ko ari mu mwaka wa 161 M.K.

> “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:—

> “Nyuma yo kutumanukana akoresheje ibiba mu by’isi by’ubwami kugeza ku iherezo ry’ibyumweru mirongo irindwi, umuhanuzi, mu murongo wa 23, aradusubiza mu gihe Abaroma batangiye kugirana isano itaziguye n’ubwoko bw’Imana binyuze ku isezerano ry’Abayuda, mu mwaka wa 161 mbere ya Kristo; uhereye kuri iyo ngingo tugaherako dutemberezwa mu murongo utaziguye w’ibyabaye kugeza ku ntsinzi ya nyuma y’itorero no ku ishyirwaho ry’ubwami bw’Imana bw’iteka ryose. Abayuda, kubera ko bakandamizwaga bikomeye n’abami b’Abanyasiriya, bohereje intumwa i Roma, kugira ngo basabe ubufasha bw’Abaroma kandi bifatanye na bo mu ‘isezerano ry’ubucuti n’ishyirahamwe.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, igitabo cya 12, igice cya 10, umurongo wa 6. Abaroma bumvise ubusabe bw’Abayuda, maze babaha itegeko ryari ryanditswe muri aya magambo:—

> “‘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.

> “‘Itegeko rya sena ryerekeye isezerano ry’ubufasha n’ubucuti n’ishyanga ry’Abayahudi. Ntibizemerwa ko umuntu uwo ari we wese utegekwa n’Abaroma arwanya mu ntambara ishyanga ry’Abayahudi, cyangwa ngo afashe abarirwanya, yaba ari ukuboherereza ingano, cyangwa amato, cyangwa amafaranga; kandi nihagira igitero cyagabwa ku Bayahudi, Abaroma bazabatabara uko bashoboye kose; kandi nanone, nihagira igitero cyagabwa ku Baroma, Abayahudi na bo bazabatabara. Kandi niba Abayahudi bashaka kugira icyo bongeraho kuri iri sezerano ry’ubufasha, cyangwa kugira icyo bakuramo, ibyo bizakorwa ku bwumvikane rusange bw’Abaroma. Kandi ikintu cyose kizongerwaho muri ubwo buryo, kizagira agaciro n’ububasha.’ ‘Iri tegeko,’ ni ko Josephus avuga, ‘ryanditswe na Eupolemus, mwene Yohana, na Jasoni, mwene Eleyazari, igihe Yuda yari umutambyi mukuru w’ishyanga, na Simoni, mwene se, yari umugaba w’ingabo. Kandi iri ni ryo sezerano rya mbere Abaroma bagiranye n’Abayahudi, kandi ryakozwe muri ubu buryo.’” 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 umutwaro wanjye gusobanura impamvu Smith yavuze 162 BC, keretse gusa ko mbitekereza nk’ikosa ryo kwandika. Icyo nshaka kuvuga ni ukugaruka ku nshimangiro ashyira ku cyo yita “itegeko rigaragara ry’ubusobanuro rivuga ko dushobora kwitega ko amahanga agaragazwa mu buhanuzi igihe ageze aho agahuzwa n’ubwoko bw’Imana ku rugero ku buryo kuyavuga biba ngombwa kugira ngo inyandiko z’amateka yera zuzure.” Igihe Smith ashimangira iryo tegeko, agaragaza ko Roma yahujwe n’ubwoko bw’Imana ku “isezerano,” ryo mu murongo wa makumyabiri na gatatu, mu 161 BC, nyamara Smith agaragaza ko Roma yatangijwe bwa mbere mu nkuru y’ubuhanuzi mu 200 BC, imyaka mirongo itatu n’icyenda mbere ya 161 BC.

> “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.

> “Ubu hashyizweho ni ubutegetsi bushya,—‘abambuzi bo mu bwoko bwawe;’ uko byanditse by’ukuri, nk’uko Bishop Newton abivuga, ni ukuvuga ngo, ‘abamenagura bo mu bwoko bwawe.’ Kure cyane ku nkombe za Tiberi, ubwami bumwe bwari burimo kwigaburira imigambi y’irari ry’ubutegetsi n’inama z’umwijima. Mu itangira bwari buto kandi bufite intege nke, ariko bukura mu mbaraga no mu bushobozi bwihuse butangaje, burambura ukuboko bwitonze hirya no hino kugira ngo bugerageze ubushobozi bwabwo, kandi bupime ubukana bw’ukuboko kwabwo kw’intambara, kugeza ubwo, bumaze kumenya imbaraga zabwo, bwubura umutwe wabwo mu mashyanga yo mu isi bushize amanga, maze bufata n’ukuboko kutanesha ubuyobozi bw’ibikorwa byayo. Kuva ubwo izina rya Roma rihagarara ku rupapuro rw’amateka, ryaragenewe mu bihe birebire gutegeka iby’isi, no kugira uruhare rukomeye mu mahanga kugeza ku mperuka y’igihe.

> “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 yaravuze; kandi Siriya na Masedoniya bidatinze bibona ko isura y’inzozi byari bifite ihindutse. Abaroma batabaye mu nyungu z’umwami ukiri muto wa Egiputa, biyemeje ko agomba kurindwa kurimbuka kwari kwateguwe na Antiyokusi na Filipo. Ibyo byabaye mu mwaka wa 200 Mbere ya Kristo, kandi byari kimwe mu bikorwa bya mbere bikomeye byo kwivanga kw’Abaroma mu bibazo bya Siriya na Egiputa.” 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 ibanza kugaragazwa mu nkuru y’ubuhanuzi mu mwaka wa 200 Mbere ya Kristo, kandi uko kugaragazwa kwayo mu murongo wa cumi na kane ni ko kuvugwa kwa Roma gufite akamaro karuta ibindi byose muri Daniyeli yose, kuko ari wo murongo ushyira Roma nk’ikimenyetso gishyiraho iyerekwa. Impamvu Smith yashoboraga gushimangira itegeko nk’iryo ry’ubuhanuzi, hanyuma akavuga 161 Mbere ya Kristo, ari na ko agaragaza umwaka wa 200 Mbere ya Kristo nk’igihe ububasha bwa Roma “bwagaragajwe,” si ikibazo nshaka gukemura. Niba hari ikibazo nkeneye ko gikemurwa, cyaba ari ukumenya niba iryo tegeko nk’uko Smith arisobanura rifite agaciro cyangwa ridafite. Niba rifite agaciro, rero navuga ko umurongo wa cumi na kane ugomba kuba ufite isano n’Abayahudi, yabayeho mbere y’ishyirahamwe ryo mu 161 Mbere ya Kristo.

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.

Numva yuko ko amateka y’umurongo wa cumi na gatatu kugeza ku wa cumi na gatanu aranga amateka yo mu minsi y’imperuka, igihe Roma y’ubupapa yinjira mu mateka y’ubuhanuzi, kandi ibyo ibikora ifatanyije na Leta Zunze Ubumwe z’Amerika, ari bo bwoko bw’Imana muri ayo mateka. Kubera ko Yesu buri gihe agaragaza iherezo akoresheje intangiriro, umwaka wa 200 mbere ya Kristo, igihe Roma ya gipagani yinjiraga mu mateka, ugomba kuba ufite isano n’ubwoko bw’Imana muri ayo mateka. Ni cyo gituma nemeranya n’itegeko rya Smith, n’ubwo yaba atarabonye isano itaziguye hagati ya Roma n’Abayahudi mu mwaka wa 200 mbere ya Kristo.

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.

Umurongo wa cumi n’umwe n’uwa cumi na kabiri werekana intsinzi n’ingaruka z’Intambara ya Raphia, yabaye mu mwaka wa 217 mbere ya Kristo, hagati y’Ubwami bw’Abaselewukiya, bwari buyobowe na Antiyokusi III Magnus, cyangwa “Ukomeye”, n’Ubwami bwa Ptolemawo bw’i Misiri, bwari buyobowe n’Umwami Ptolemawo IV Filopatori. Iyi ntambara yabaye mu gihe cy’urugamba rwo kugenzura Koyele-Siriya (Siriya y’amajyepfo) n’amajyepfo ya Palesitina, uturere twahatanirwaga n’ubwami bwa Ptolemawo n’ubwa Selewukiya. Intsinzi ya Ptolemawo IV Filopatori i Raphia yamwemereye gukomeza gutegeka Koyele-Siriya n’amajyepfo ya Palesitina mu gihe runaka.

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.

Intambara ya Panium, yabaye nyuma y’imyaka cumi n’irindwi mu wa 200 M.K., izwi kandi ku izina ry’Intambara yo ku Musozi wa Panium cyangwa Intambara ya Paneas, yari hagati y’Ubwami bw’Abaselewukide, buyobowe n’Umwami Antiyokusi wa III, n’Ubwami bwa Egiputa bw’Abatolemeyi, buyobowe n’Umwami Tolemeyi wa 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.

Hashize imyaka mirongo itatu n’umwe, mu wa 167 mbere ya Kristo, mu mujyi wa Modeini, umujyi muto wari mu karere ka Yudaya, ahari muri Isirayeli y’iki gihe, hatangiriye Imyivumbagatanyo y’Abamakabeyi, yari ubugome bw’Abayahudi bwo kwigomeka ku Ngoma y’Abaselewukidi yashakaga gukumira imigenzo y’idini y’Abayahudi no kubahatira kwakira umuco w’Abagereki.

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.

Icyabayeho kivugwa cyarebanaga n’umutegetsi w’Umugiriki wo mu bwoko bw’Abaselewukide wari warabaye ikimenyabose mu bukozi bw’ibibi, Antiochus IV Epiphanes, wari warashyizeho ku Bayuda uburyo bukomeye bw’imibereho ya Kiyeleni, harimo kubabuza imihango y’idini ryabo no guhumanya Urusengero rw’i Yerusalemu. Mu rwego rwo gushyira mu bikorwa amategeko ye, Antiochus yoherezaga intumwa ze mu mijyi no mu byaro bitandukanye kugira ngo ahatire Abayuda babituyemo kumvira amabwiriza ye.

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.

I Modeni, umwe mu bayobozi b’Abaselewukiya yahageze kugira ngo ashyire mu bikorwa itegeko ry’umwami ategeka Abayahudi bahatuye kwitabira imihango y’abapagani no gutura amaturo imana z’Abagiriki. Umutambyi w’Umuyahudi wari ugeze mu zabukuru witwaga Matatiya yanze kumvira iryo tegeko, maze yica Umuyahudi wari uteye intambwe ngo atange igitambo hamwe n’uwo muyobozi w’Umuselewukiya. Icyo gikorwa cyo kwinangira kwa Matatiya n’umuryango we cyabaye intangiriro y’Imyivumbagatanyo y’Abamakabeyo yo kurwanya ubutegetsi bw’Abaselewukiya.

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.

Matatiyasi n’abahungu be batanu, barimo Yuda Makkabe, bahungiye mu misozi maze batangira intambara y’abarwanyi bahungabanya umwanzi kurwanya ingabo z’Abaselewukidi. Uwo mutwe w’ubwigomeke waje gukomera no gushyigikirwa kurushaho, bituma habaho urukurikirane rw’insinzi za gisirikare batsinze Abaselewukidi.

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.

Ibyabereye i Modein mu mwaka wa 167 mbere ya Kristo, byabaye umwanya ukomeye cyane mu mateka y’Abayahudi, bikaba byararanze itangira ry’Ubwigomeke bw’Abamakabayi n’urugamba rwo guharanira ubwisanzure mu by’idini n’ubwigenge bwo kwikura ku butegetsi bw’abanyamahanga. Kwezwa bundi bushya kw’urusengero rwa kabiri i Yerusalemu, ari na ko kuranga igikorwa cy’amateka cyizihizwa mu gihe cya Hanukkah, kwabaye mu mwaka wa 164 mbere ya Kristo, imyaka itatu mbere y’“isezerano” ryo mu murongo wa makumyabiri na gatatu.

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.

Nyuma yo kongera kwigarurira Yerusalemu n’Urusengero, Abamakabayo basukuyemo mu Rusengero ibyononwaga by’ubupagani maze barugarurira imikoreshereze yarwo y’ukuri y’idini. Dukurikije imigenzo, basanze hari agacuma kamwe gusa k’amavuta yeguriwe Imana, kahagije gucana menorah umunsi umwe gusa. Mu by’ukuri, nta gihamya cy’amateka cyo muri icyo gihe ihari kuri icyo gikorwa, kandi si mbere y’ikinyejana cya gatandatu aho uwo mugani w’Abayahudi ugaragara mu nyandiko. Mushiki wa White agereranya itorero ry’Abayahudi ryahindutse ikivandimwe n’itorero Gatolika, by’umwihariko ashimangira ko ayo matorero yombi ashingira idini ku migenzo no ku mategeko by’abantu. Nk’uko bimeze ku bitangaza byinshi bitandukanye byahimbwe mu mateka y’Itorero ry’ubupapa, umugani w’uko amavuta y’umunsi umwe yamaze iminsi umunani nta gihamya cy’amateka ufite.

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.

Umurongo wa cumi, wo muri Daniyeli igice cya cumi na kimwe, ugaragaza intambara ya mbere muri za ntambara eshatu zivugwa mu murongo wa mirongo ine, nazimaze kumenya mbere ko ari intambara eshatu z’intambara y’ubutita, kandi nanone ko ari intambara eshatu z’intumwa. Mushiki wacu umwe yabajije impamvu nise Intambara ya Ukraine, ari yo ya kabiri muri izo ntambara eshatu, intambara y’ubutita, kuko nk’uko yabigaragaje neza habaye urupfu n’irimbuka byinshi. Ibyo nasobanuye mu nyandiko zabanje nk’intambara eshatu z’“intambara y’ubutita”, byasobanuwe muri ayo magambo kugira ngo hagaragazwe itandukaniro riri hagati y’izo ntambara eshatu n’Intambara eshatu z’Isi ziba mu mateka y’inyamaswa yo ku isi yo mu Byahishuwe cumi na bitatu. Izo ntambara eshatu ni intambara z’intumwa kandi ni ko na zo zasobanuwe.

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).

Ndagamije kwita izo ntambara eshatu “intambara eshatu zo mu murongo wa mirongo ine” cyangwa intambara zihagarariwe n’abahuza, kuva ubu gukomeza muri izi nyandiko, kugira ngo nkureho ukudahuza guterwa no kwita intambara ishyushye intambara y’ubutita. Dukurikije uko mbisobanura, izo ntambara eshatu zo mu murongo wa mirongo ine ntizikubiyemo intambara yo mu 1798, nubwo ari igice cy’umurongo wa mirongo ine, ahubwo zikubiyemo gusa intambara eshatu zo kuva mu gihe cy’iherezo mu 1989 kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe. Izo ntambara eshatu zikwiriye kurushaho kumenyekana nk’intambara zihagarariwe n’abahuza, zikorwa mu rwego rw’intambara iri hagati y’umwami w’amajyaruguru n’umwami w’amajyepfo, ari byo, mu mateka y’umurongo wa mirongo ine, bihagarariye intambara iri hagati y’Ubukaturike (umwami w’amajyaruguru) n’Ubukomunisiti (umwami w’amajyepfo).

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.

Intambara ya mbere muri izo ntambara eshatu igaragaza intsinzi ya Gatolika kuri Kominisimu mu 1989, ubwo ubupapa bwifatanyaga n’ingabo zabwo z’intumwa zabusimburiraga, zagereranywaga na Leta Zunze Ubumwe za Amerika, mu guhanagura Leta Zunze Ubumwe z’Abasoviyeti mu 1989, nubwo Uburusiya, umutwe (cyangwa “igihome”), bwakomeje guhagarara. Intambara iriho ubu ya Ukraine yongeye kuba intambara hagati ya Gatolika na Kominisimu, aho ubupapa bukoresha guverinoma ya Ukraine nk’intumwa yabwo isimbura mu guhangana n’Uburusiya, bufatanyije n’inkunga y’ububasha bwabwo bw’intumwa bwabanje, ari bwo Leta Zunze Ubumwe za Amerika, kimwe n’ibindi byose byo mu isi y’iburengerazuba bikurikiza ubunyamubumbe. Iyo ntambara igereranywa mu mirongo ya cumi n’umwe n’iya cumi n’ibiri, kandi igaragaza ko Kominisimu (Uburusiya) izanesha Gatolika.

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.

Intambara ya gatatu muri izo ntambara eshatu z’intumwa ihagarariye urundi ruhande isobanurwa mu murongo wa cumi n’itanu, nk’Intambara ya Panium. Iyo ntambara yari hagati y’ubwami bw’Abatolemeyi (umwami w’ikusi) n’ubwami bw’Abaselusidi (umwami w’ikasikazi). Muri iyo ntambara, ingabo z’intumwa ihagarariye ukwizera kwa Gatolika zongeye kuba Leta Zunze Ubumwe z’Amerika.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Mu ntambara ya mbere yo mu 1989, ingabo z’intumwa z’ihembe rya Repubulikani rya Leta Zunze Ubumwe za Amerika zakoreshejwe n’ubupapa kugira ngo zisenye imiterere ya politiki y’Ubumwe bw’Abasoviyeti, mu gihe umutwe wabwo (Uburusiya) wasigaye udahungabanye. Mu ntambara ya kabiri, ari yo ntambara ya Ukraine, ingabo z’intumwa z’Abanazi zitsindwa n’Uburusiya. Mu ntambara ya gatatu, Leta Zunze Ubumwe za Amerika, ari zo ngabo z’intumwa z’ubupapa, zongeye gutsinda umwami w’ikusi.

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.

Intambara eshatu zifite ikimenyetso cy’“Ukuri”, kandi intambara ya mbere n’iya nyuma zikorwa n’ingabo z’intumwa zatsinze za Leta Zunze Ubumwe z’Amerika. Mu ntambara ya mbere, umutwe w’umwami wo mu majyepfo wasizwe ukiri muzima, naho mu ntambara ya gatatu, ingabo z’intumwa za Leta Zunze Ubumwe z’Amerika zihinduka umutwe w’umwami wo mu majyepfo. Ingabo z’intumwa za kabiri na zo zari ingabo z’intumwa z’ubupapa mu Ntambara ya Kabiri y’Isi Yose. Muri ibyo bihe byombi, ingabo z’intumwa z’Ubunazi zaratsinzwe kandi zizatsindwa. Ubupapa bunesha rwose abanzi babwo bose mbere y’umurongo wa cumi na gatandatu, igihe ihuriro ry’impande eshatu riba risohojwe.

> “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] ntiyari afite ubushishozi bwo gukoresha neza intsinzi ye. Iyo aza gukurikizaho gutsinda kwe, birashoboka ko yari kuba umutware w’ubwami bwose bwa Antiochus; ariko anyuzwe no gukora amagambo make y’iterabwoba n’ibikangisho bike, yakoze amahoro kugira ngo abashe kwirekura akiyegurira kudahagarikwa kandi kutagenzurwa mu guhaza irari rye ry’ubunyamaswa. Bityo, amaze kunesha abanzi be, yatsinzwe n’ingeso ze mbi, kandi yibagiwe izina rikomeye yashoboraga kwihesha, amara igihe cye mu birori no mu busambanyi.

> “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.

> “Umutima we wazamutse kubera ibyo yari yaragezeho, ariko ibyo ntibyamuteye gukomera na busa; kuko kubikoresha mu buryo butagira icyubahiro byatumye abo yayoboraga ubwabo bamwigomekaho.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Ubuhamya bwa kabiri bwerekana ko intsinzi ya Putin iranga iherezo rye, buboneka ku mwami Uziya wo mu bwami bw’amajyepfo bwa Yuda, umutima we na wo waje kwishyira hejuru bitewe n’insinzi ze za gisirikare; hanyuma, kimwe na Ptolémée, ashaka gukora umurimo w’abatambyi mu buturo bwera, maze akubitwa ibibembe kandi ahita avanwa ku butegetsi. Intsinzi ya Putin mu ntambara yo muri Ukraine iranga itangiriro ry’iherezo rye nk’umwami w’amajyepfo (umwami w’ubuhakanamana). Iherezo rye ryashushanyijwe mbere n’intangiriro y’umwami w’amajyepfo uvugwa mu buhanuzi bwo ku murongo wa mirongo ine (Ubufaransa), byagaragaje impinduramatwara yahiritse ubuyobozi, nk’uko byagenze kuri Ptolémée. Iherezo rya Putin na ryo ryagereranyijwe n’iherezo ry’Ubumwe bw’Abasoviyeti, aho umuyobozi wabwo (Gorbachev) yasheshaguye Ubumwe bw’Abasoviyeti, maze ako kanya ajya gukora mu Muryango w’Abibumbye, ikimenyetso cy’isi yose cyo mu minsi y’imperuka cy’ubuhakanamana, umwami w’amajyepfo. Nyuma y’intsinzi ya Putin muri Ukraine, na we ashushanywa na Napoleon i Waterloo, n’ubuhungiro bwakurikiyeho; kandi na none n’umwami Uziya, hamwe n’ibibembe bye, n’iyirukanwa ryakurikiyeho, kimwe n’iherezo rya Ptolémée ry’ubusinzi n’iherezo ry’Ubumwe bw’Abasoviyeti mu mwaka wa 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).

Intambara ya Panium yabaye mu mwaka wa 200 mbere ya Kristo, kandi muri uwo mwaka nyirizina ni bwo Roma yinjiye mu mateka ku mugaragaro. Kwinjira kwayo mu nkuru y’ubuhanuzi kubanziriza gutsindwa kwa Yerusalemu kugaragazwa mu murongo wa cumi na gatandatu, kandi kwasohoye mu mwaka wa 63 mbere ya Kristo, ubwo yatangazaga ko ari yo murinzi w’umwami w’umwana wo muri Egiputa. Mu ntambara ya gatatu yo mu murongo wa mirongo ine, irimo abami bo mu majyaruguru n’abo mu majyepfo, ubupapa buzongera kwinjira mu mateka, bwiyitirira kuba umurinzi w’u Burusiya. Muri icyo gihe kimwe Seleukusi, mu ishusho, yatsinze Ptolomeyi mu ntambara ya Panium, bityo agaragaza ko Leta Zunze Ubumwe z’Amerika, ari zo ngabo z’intumwa z’ubupapa mu ntambara ya mbere n’iya nyuma zo mu murongo wa mirongo ine, zitsinda “Egiputa” (umwami wo mu majyepfo).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Mu mwaka wa 200 Mbere ya Kristo, mu buryo bw’ikimenyetso, tubona ubupapa, ubwo maraya wa Tiro atangira kuririmba indirimbo ze z’ubusambanyi mbere y’ubumwe bw’uburyo butatu bwo ku mategeko y’Icyumweru avugwa mu murongo wa cumi na gatandatu. Muri icyo gihe kandi, Leta Zunze Ubumwe z’Amerika zinesha Umuryango w’Abibumbye, bityo zigakomeresha umwanya wazo nk’umwami w’ikirenga mu bami icumi. Imigendekere yose y’ubumwe bw’uburyo butatu isohozwa ku mategeko y’Icyumweru, iba yararangije gushyirwaho mbere y’umurongo wa cumi na gatandatu.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Imiterere ya politiki y’ububasha bw’ikiyoka, nk’uko ihagarariwe n’Umuryango w’Abibumbye, yemera, mu murongo wa cumi na gatandatu, guha iyo nyamaswa imiterere yayo ya politiki; ariko mbere y’uko ibikora, ubupapa bunesha idini ry’ikiyoka. Ugusenga ibigirwamana kugomba kongera gukurwaho. Ubuporotesitanti bwakuweho mu myaka ya Reagan, mu ntambara ya mbere yo mu murongo wa mirongo ine, kandi mu gihe cya perezida wa nyuma w’Umurepubulikani, idini ry’ikiyoka na ryo rizashyirwa munsi y’idini Gatolika, nk’uko byagenze mu mwaka wa 508. Igikorwa cyo gukuraho ukurwanya kwose kw’idini kwabangamiraga ko ubupapa bushyirwa ku ntebe y’ubwami cyatangiye mu myaka ya Reagan, kandi kirangirira mu myaka ya Trump. Uguhangana kw’Ubuporotesitanti bwahakanye ukwizera kurwanya Gatolika kwakuweho mu ntambara ya mbere yo mu murongo wa mirongo ine, kandi uguhangana kw’ubupfumu bwo mu mwuka kuzakurwaho mu ntambara ya nyuma yo mu murongo wa mirongo ine.

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.

Muri uko guhurirana gukomeye nk’uko kw’ibintu by’abantu, Ubuporotesitanti bwahakanye bugomba kwiyubakira umwanya wabwo nk’ubutegetsi bw’idini n’ubwa politiki buri hejuru y’abami icumi bo mu Ibyahishuwe igice cya cumi na karindwi. Bityo rero, Intambara ya Panium irerekana igihe Leta Zunze Ubumwe z’Amerika zinesha Umuryango w’Abibumbye, mbere gato y’itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu.

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 ihame ryamaze gushingwa ry’ubuhanuzi ko ikiyoka, ya nyamaswa, n’umuhanuzi w’ibinyoma buri kimwe gifite ibiranga byacyo byihariye by’ubuhanuzi. Kimwe muri ibyo biranga by’ubuhanuzi ni uko ya nyamaswa (Gatolika), mu buryo bw’ubuhanuzi ihora ishyizwe mu murwa wa Roma. Umuhanuzi w’ibinyoma na we, mu buryo bw’ubuhanuzi, ahora ashyizwe muri Leta Zunze Ubumwe z’Amerika. Ariko ku byerekeye ikiyoka, ikiranga ahantu ikiyoka gishyirwa mu buryo bw’ubuhanuzi ni uko gihora cyimuka. Ikiyoka cyatangiriye mu ijuru, hanyuma kiza mu Ngobyi ya Edeni, kandi amaherezo ikiyoka gishyirwa muri Egiputa.

> 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.

> Vuga, uvuge uti: Uku ni ko Uwiteka Imana avuga ati: Dore ndakurwanya, wa Farawo mwami wa Egiputa we, wa gisato kinini kirambaraye hagati mu nzuzi zacyo, cyavuze kiti: “Uruzi rwanjye ni urwanjye ubwanjye, kandi ni jye wirukoreye.” 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.

Aho ikiyoka giherereye mu buhanuzi harahinduka. Mu gihe cya Yohana, intebe y’ikiyoka, ishushanya intebe y’ubwami bwacyo, yamenyekanye ko yari i Perugamo.

> 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.

> Kandi umarayika w’Itorero ry’i Perugamo wandike uti: Ibi ni byo uvuga ufite inkota ityaye, ifite ubugi bubiri: Nzi imirimo yawe, kandi n’aho uba, aho intebe ya Satani iri; kandi ukomeje izina ryanjye ushikamye, kandi ntiwahakanye kwizera kwanjye, no muri iyo minsi Antipa, umuhamya wanjye w’umwizerwa, yiciwemo muri mwe, aho Satani atuye. Ibyahishuwe 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.

Umuco wa Roma y’Abapagani wari uwo kuzana imana zose z’abapagani bagiranye isano na zo bakazigarura mu murwa wa Roma, kandi bakazigereranya mu rusengero rwa Pantheon. Ni yo mpamvu Daniyeli yanditse ko “ahantu h’uruturo rwe hera hasenywe.” Ahantu h’uruturo rwa Roma y’Abapagani hari umurwa wa Roma, wasenywe na Konstantino mu mwaka wa 330, ariko uruturo rwari “muri” Roma rwari urusengero rwa Pantheon, Pan-Theon bisobanurwa ngo, “urusengero rw’imana zose”. Abaroma bimuye aho intebe ya Satani yari iri bayivana i Pergamo bayijyana mu rusengero rwa Pantheon. Mushiki wacu White atumenyesha ko Roma y’Abapagani ari yo kiyoka.

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

> “Nuko rero, nubwo ikiyoka, mbere na mbere, gihagarariye Satani, mu bundi buryo bwa kabiri, ni ikimenyetso cya Roma ya gipagani.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Roma ya gipagani yigabanyijemo amahanga icumi, kandi u Bufaransa buba umwami w’ikusi igihe bwinjizaga ukutemera Imana kwa Egiputa mu gihe cy’Impinduramatwara y’Abafaransa. Kugeza mu 1917, cya kiyoka cyari cyarimutse kiva mu Bufaransa kijya mu Burusiya. Umurongo wa cumi ugereranya 1989, kandi imirongo ya cumi n’umwe na cumi n’ibiri igereranya intambara zo ku “mupaka” (Rafiya na Ukraine), kandi intambara ya Panium igereranya intambwe ya gatatu ubupapa busohoza uko bwizirika ku bumwe bw’inshuro eshatu mu murongo wa cumi na gatandatu. Igereranya amateka ahishwe yo mu murongo wa mirongo ine.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> 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.

> Yesu ageze mu gihugu cy’i Kayisariya ya Filipo [Paniyumu], abaza abigishwa be ati: “Abantu bavuga ko jyewe, Umwana w’umuntu, ndi nde?” Baramusubiza bati: “Bamwe bavuga ko uri Yohana Umubatiza; abandi ko uri Eliya; abandi na bo ko uri Yeremiya, cyangwa umwe mu bahanuzi.” Arababaza ati: “Ariko mweho muvuga ko ndi nde?” Simoni Petero aramusubiza ati: “Uri Kristo, Umwana w’Imana Ihoraho.” Yesu aramusubiza ati: “Urahirwa, Simoni mwene Yona, kuko atari umubiri n’amaraso byaguhishuriye ibyo, ahubwo ni Data wo mu ijuru. Kandi nanjye ndakubwira nti: Uri Petero, kandi kuri urwo rutare ni ho nzubaka itorero ryanjye; kandi amarembo y’ikuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha mu isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora mu isi kizaba kibohowe no mu ijuru.” Hanyuma ategeka abigishwa be kutagira uwo babwira ko ari we Yesu Kristo. Uhereye icyo gihe, Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, no kubabazwa byinshi n’abakuru b’Abayahudi n’abatambyi bakuru n’abanditsi, no kwicwa, kandi ku munsi wa gatatu akazurwa. Matayo 16:13–21.

Back to Articles