Article

# Panium - Number Twenty

Paniyumu — Umubare wa Makumyabiri

Daniel 11’s Sequence and the 2025 Warning

Uruhererekane rwa Daniyeli 11 n’Iburira ryo mu 2025

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Ishyirwa rya ba pionnier ku mateka asohoza umurongo wa cumi kugeza ku wa cumi na gatandatu ryagaragaje ko Roma, yo yashyizeho iyerekwa, yageze mu mwaka wa 200 mbere ya Kristo, uwo mwaka nyine w’intambara ya Panium, kandi ndavuga ko mu 2025 Roma yageze igashyiraho iyerekwa binyuze ku irahira rya Trump na Papa Leo. Umwaka wa 2025 ugereranya igihe rukumbi papa na Perezida barahiriye mu mwaka umwe. Inyamaswa n’ishusho yayo byarazamuwe kugira ngo bibonwe n’abemera kureba bose mu 2025. Bitandukanye na ba pionnier, ndimo gukoresha urukurikirane rw’imirongo, aho gukoresha amateka yabanje gusohoza iyo mirongo. Nemera ayo mateka, ariko ndimo gukura ku rukurikirane ruri muri iyo mirongo nk’urwego rw’amateka, aho gukoresha amateka ngo asobanure urwego rw’iyo mirongo. Mvuga ko ubwo buryo bwombi ari ubw’ukuri.

## The Revolution of the Maccabees

Impinduramatwara y’Abamakabeyi

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Nkoresha umurongo w’Abamakabeyo mu buryo busa. Ubugumuke bw’Abamakabeyo bwo mu mwaka wa 167 mbere ya Kristo bwabaye nyuma cyane y’intambara ya Panium yo mu mwaka wa 200 mbere ya Kristo, kandi mbere cyane y’uko Pompei yigarurira Yerusalemu mu mwaka wa 63 mbere ya Kristo. Umurongo utangirira ku murongo wa cumi na gatandatu uvuga ku kwigarurira kwa jenerali Pompei Yerusalemu mu mwaka wa 63 mbere ya Kristo, ugakomeza ukageza kuri Tiberiyo Kayisari, wari ku ngoma igihe Yesu yabambwaga. Umusaraba na Tiberiyo byerekanwa mu murongo wa makumyabiri na kabiri w’igice cya cumi na rimwe.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Kandi bazasendera imbere ye nk’aho ari umwuzure, bazarengerwa kandi bajanjagurwe; koko n’umutware w’isezerano ni ko bizamugendekera. Daniel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Jenerali Pompiyo atsinda Yerusalemu mu mwaka wa 63 mbere ya Kristo mu murongo wa cumi na gatandatu, hanyuma umusaraba mu mwaka wa 31 nyuma ya Kristo mu murongo wa makumyabiri na kabiri, bigereranya umurongo w’ubuhanuzi utangirira ku kimenyetso cy’itegeko ryo ku Cyumweru ukarangirira ku kimenyetso cy’itegeko ryo ku Cyumweru. Umurongo wa makumyabiri na gatatu ni ugucamo muri uwo mwandiko, bityo ugashyira ikimenyetso ko umurongo wa makumyabiri na kabiri ari iherezo ry’umurongo w’ubuhanuzi watangiriye mu murongo wa cumi na gatandatu. Kandi biherekejwe n’iherezo rigaragara ry’uwo murongo mu murongo wa makumyabiri na kabiri, ni uko uwo murongo wa makumyabiri na kabiri ari ikimenyetso cy’icyo kimenyetso nyirizina kigaragajwe mu murongo wa cumi na gatandatu, bityo bigatanga ubuhamya bwa Alufa na Omega bwerekana ko imirongo ya cumi na gatandatu kugeza kuri makumyabiri na kabiri igereranya umurongo w’ubuhanuzi wihariye.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Byongeyeho ko umurongo wa cumi na gatanu n’uwa cumi na gatandatu byerekana ihinduka riva ku bwami bw’Abaselewukide rijya ku butegetsi bw’Abaroma, maze ukabona ugucikamo k’uruhererekane kuva ku Baselewukide bo mu murongo wa cumi na gatanu kugera ku Baroma bo mu murongo wa cumi na gatandatu, kandi umurongo uhera ku murongo wa cumi na gatandatu ukageza ku wa makumyabiri na kabiri ugaragara neza ko watandukanijwe nk’umurongo umwe wihariye w’ubuhanuzi. Umurongo wa cumi na gatandatu utangiza ubutegetsi bukurikiraho buzategeka u Buyuda, bityo ukaranga ihinduka ry’amateka y’ubuhanuzi nk’uko bimeze no ku murongo wa makumyabiri na gatatu. Uwo murongo utangirana kandi ugasozwa n’ikimenyetso cy’itegeko ryo ku Cyumweru, kandi uwo murongo urangirira ku murongo wa makumyabiri na kabiri w’igice cya cumi na kimwe.

## Smith—and Three Caesars

Smith—n’Abami batatu b’Abaroma```

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Kuba umurongo wa cumi na gatandatu ugereranya itegeko ryo ku Cyumweru, nk’uko n’umurongo wa makumyabiri na kabiri urigera—bisaba ko iyo mirongo yombi ihuzwa, umwe ugashyirwa ku wundi. Uriah Smith agira icyo avuga ku murongo wa makumyabiri na gatatu, kandi agasobanura impamvu ugereranya amateka yatangiye kera kurushaho mu ruhererekane rw’amateka y’imirongo ibanziriza, aho kuba ugereranya amateka akurikirana ako kanya nyuma y’umusaraba uvugwa mu murongo wa makumyabiri na kabiri.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “‘UMURONGO WA 23. Kandi amaze kugirana na we isezerano, azakora iby’uburiganya; kuko azazamuka, kandi azakomera n’ubwoko buke.’”

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> “Uwo ‘we’ isezerano rivugwamo hano rigiranywa na we, agomba kuba ari ubwo butware nyene bwagiye buvugwa mu buhanuzi kuva ku murongo wa 14; kandi ko ari ubutegetsi bw’Abaroma bigaragazwa mu buryo budashidikanywaho no gusohozwa kw’ubwo buhanuzi ku bantu batatu, nk’uko byamaze kugaragazwa, bayoboye ubwami bw’Abaroma bakurikirana; ari bo Yuliya, Awugusito, na Tiberiyo Kayisari. Uwa mbere, amaze gusubira mu gihome cy’iwabo anesheje, yarasitaye aragwa, ntiyongera kuboneka. Umurongo wa 19. Uwa kabiri yari usoresha; kandi yategekanye mu cyubahiro cy’ubwami, kandi ntiyapfuye azize umujinya cyangwa ku rugamba, ahubwo yapfiriye amahoro mu buriri bwe. Umurongo wa 20. Uwa gatatu yari umuryarya, kandi umwe mu bantu b’abagome ruhebuje mu mico. Yinjiye ku bwami mu mahoro, ariko ingoma ye n’ubugingo bwe byombi birangizwa n’urugomo. Kandi ku ngoma ye ni ho Umutware w’isezerano, Yesu w’i Nazareti, yiciwe ku musaraba. Imirongo ya 21, 22. Kristo ntashobora kongera kumenagurwa cyangwa kwicwa ukundi; ni cyo gituma mu bundi butegetsi ubwo ari bwo bwose, no mu kindi gihe icyo ari cyo cyose, tudashobora kubona gusohozwa kw’ibi bintu. Hari abagerageza gushyira iyi mirongo kuri Antiyokusi, kandi bakagira umwe mu batambyi bakuru b’Abayahudi umutware w’isezerano, nubwo batigeze na rimwe bitwa batyo. Ubu ni bwo bwoko bumwe bw’imitekerereze bugerageza kugira ingoma ya Antiyokusi gusohozwa kw’ihembe rito ryo muri Daniyeli 8; kandi bitangwa ku mpamvu imwe; ari yo guca urunigi runini rw’ibihamya rwerekana ko inyigisho y’Ukugaruka kwa Kristo ari inyigisho ya Bibiliya, kandi ko Kristo ubu ageze ku rugi. Ariko ibihamya ntibishobora gutsindwa; urunigi ntirushobora gucika.”

> “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 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Namaze kutumanura mu byabaye by’ubwami by’isi kugeza ku iherezo ry’ibyumweru mirongo irindwi, umuhanuzi, ku murongo wa 23, aradusubiza mu gihe Abaroma bagiranye isano itaziguye n’ubwoko bw’Imana binyuze ku isezerano ry’Abayahudi, mu mwaka wa 161 Mbere ya Kristo: uhereye aho noneho tugakomeza kumanurwa mu murongo utaziguye w’ibyabaye kugeza ku ntsinzi ya nyuma y’itorero, no gushyirwaho k’ubwami bw’Imana bw’iteka ryose. Abayahudi, barenganywaga bikomeye n’abami b’Abasiriya, bohereje intumwa i Roma, kugira ngo basabe ubufasha bw’Abaroma, kandi biyunge na bo mu ‘isezerano ry’ubucuti n’ishyirahamwe na bo.’ 1 Mac.8; Prideaux, II, 234; Antiquities za Josephus, igitabo cya 12, igice cya 10, akiciro ka 6. Abaroma bumvise ubusabe bw’Abayahudi, maze babaha iteka 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.’

> “‘Itegeko ry’Inama Nkuru y’Abaroma ryerekeye isezerano ryo gutabarana n’iry’ubucuti n’ishyanga ry’Abayuda. Ntibyemewe ko umuntu uwo ari we wese utegekwa n’Abaroma arwanya intambara ishyanga ry’Abayuda, cyangwa ngo afashe abarirwanya, yaba ari ukubohereza ingano, cyangwa amato, cyangwa amafaranga; kandi nihagira igitero kigabwa ku Bayuda, Abaroma bazabatabara uko bashoboye kose; kandi nanone, nihagira igitero kigabwa ku Baroma, Abayuda bazabatabara. Kandi niba Abayuda bashaka kugira icyo bongeraho kuri iri sezerano ryo gutabarana, cyangwa kugira icyo bakuraho, ibyo bizakorwa ku bwumvikane busesuye bw’Abaroma. Kandi ikintu cyose kizaba cyongeweho muri ubwo buryo, kizagira agaciro k’amategeko.’ ‘Iri teka,’ ni ko Yosefusi avuga, ‘ryanditswe na Eupolemo, mwene Yohana, na Yasuni, mwene Eleyazari, igihe Yuda yari umutambyi mukuru w’ishyanga, kandi Simoni, umuvandimwe we, yari umugaba w’ingabo. Kandi iri ni ryo sezerano rya mbere Abaroma bagiranye n’Abayuda, kandi ryakozwe muri ubu buryo.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “Muri icyo gihe Abaroma bari abantu bake, kandi batangira gukoresha uburiganya, cyangwa amayeri, nk’uko iryo jambo ribisobanura. Kandi kuva kuri iyi ngingo bazamutse mu buryo buhoraho kandi bwihuse bagera ku rwego rw’ububasha bukomeye bagezeho nyuma.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Umusaraba wo mu murongo wa makumyabiri na kabiri si wo gusa usoza umurongo ukoresheje ikimenyetso na none kiri no ku ntangiriro y’uwo murongo, ahubwo umurongo ukurikiyeho usubira inyuma mu mateka yabanjirije umusaraba, ugana hafi ku myaka mirongo itatu nyuma ya Panium no hafi ku myaka ijana mbere y’uko Roma yigarurira Yerusalemu. Ikimenyetso cy’inzira cy’ishyirahamwe ry’Abayahudi Smith aha agaragaza ko ari 161 BC, abandi bapayiniya bakigaragaza ko ari 158 BC. Icyo nshyizeho umutima hano si cyane itariki, ahubwo ni uko imirongo kuva kuri cumi na gatandatu kugeza kuri makumyabiri na kabiri yerekana umurongo w’amateka y’ubuhanuzi aho itegeko ryo ku Cyumweru ari yo alpha kandi ari na yo omega by’uwo murongo. Hanyuma, umurongo wa cumi na gatatu umaze kugaragazwa kugeza kuri makumyabiri na kabiri, umurongo wa makumyabiri na gatatu usubiramo kandi ukagura amateka ari muri uwo murongo wo kuva kuri cumi na gatandatu kugeza kuri makumyabiri na kabiri. Umurongo w’amateka y’ubuhanuzi ugereranywa n’umurongo wa makumyabiri na gatatu ni amateka y’Abamakabeyo, kandi amateka y’Abamakabeyo ni ishusho ihuye rwose n’amateka ya Leta Zunze Ubumwe za Amerika.

## Two Dynasties

Ingoma ebyiri z’Ubwami

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Abamakabeyi bahagarariye ubugarariji bwahagurukiye ubwami bw’Abaselewukiya, bwatangiye ku ngoma ya Antiyokusi Epifane. Ubugarariji bwari bugamije ubwami bwo mu majyaruguru bw’Abaselewukiya, kandi bwavuyemo intsinzi yatumye habaho kimwe mu bisekuru by’ubwami bibiri by’Abayudaya byo muri icyo gihe, ari na yo ngoma yaje kurangira iteje kurimbuka kwa Yerusalemu mu wa 70 nyuma ya Kristo. Ingoma ya mbere yari iy’Abahasimoneya, iya kabiri na yo yari iy’Abaherode. Ingoma y’Abaherode ni yo yari ubutegetsi bwa kabiri bw’Abayudaya nyuma yo kurokorwa mu maboko y’ubwami bwo mu majyaruguru bw’Abaselewukiya. Yari ihuzwa mu buryo butaziguye n’ubutegetsi bw’Abaroma, mu gihe ingoma yabanje y’Abahasimoneya yo yari mu by’ukuri iy’Abayudaya. Ingoma y’Abahasimoneya yatangiye mu wa 141 mbere ya Kristo, maze mu wa 37 mbere ya Kristo hatangira ingoma y’Abaherode, ikomeza kugeza mu wa 70 nyuma ya Kristo.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Ingoma z’ubwami zigereranya ubutegetsi bwa Yudeya, igihugu cya kera kandi nyakuri cy’ubwiza. Ubugome bw’Abamakabeyo bwabaye kuva mu wa 167 kugeza mu wa 160 mbere ya Kristo. Mu wa 164 mbere ya Kristo, Abamakabeyo birukanye Antiyokusi Epifane i Yerusalemu maze basukura kandi bongera kwegurira Imana urusengero nyuma y’uko Antiyokusi yari yararuhumanije; ariko kugeza mu wa 141 mbere ya Kristo ni bwo ububasha bwo mu majyaruguru bw’Abaseluside bwatsinzwe burundu, maze ingoma y’Abahasimoneyi itangira.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Ingoma y’abami ba Herode ni urufunguzo rw’uyu murongo, kuko ari Herode Mukuru watanze itegeko ryo kwica impinja mu gihe cyo kuvuka kwa Yesu, kandi umuhungu we ni we wari utegeka igihe Yesu yapfaga. Herode Mukuru yari se, kandi yari umwami w’u Buyuda, ariko umuhungu we yari umutware wa kimwe cya kane gusa cy’ubwami, bisobanura ko yari umutware w’agace kamwe ka kane k’ubwami, nk’uwari guverineri aho kuba umwami. Ni cyo cyatumye abura ubutware bwamusabaga kwifatanya na Pilato kugira ngo Kristo abambwe. Kuvuka kwa Yesu kwari “igihe cy’imperuka” cy’ubuhanuzi mu murongo we w’ubuhanuzi, kandi urupfu rwe rugereranya itegeko ryo ku Cyumweru. Herode wa mbere agereranya 1989, kandi Herode wa nyuma ni itegeko ryo ku Cyumweru. Herode se kugeza kuri Herode umuhungu ni wo murongo w’ubuhanuzi wa Kristo.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Umurongo w’Abamakabeyi utangirana n’ubwigomeke bwatsinze bwahagurukiye umwami wo mu majyaruguru wari warahatirije Abayuda kwakira imigenzo ye y’Abagiriki, umuco wabo, ndetse n’idini ry’Abagiriki. Itangiriro ry’ingoma y’Abahasimoni ryashushanyaga 1798. Kubera iki, ushobora kubaza? Niba ingoma imwe itangira mu “gihe cy’imperuka” cy’ubuhanuzi, nk’uko byagenze ku ngoma y’Abaherode igihe Kristo yavukaga, noneho indi ngoma na yo, ku bw’itegeko ry’ubuhanuzi, yagombaga kugira intangiriro imwe n’iyo. Izo ngoma zombi zitangirana n’igihe cy’imperuka, iyo dushyize ivuka rya Kristo nk’“igihe cy’imperuka,” ariko abapfapfa ntibigera babona umucyo wafunguwe ufitanye isano n’igihe cy’imperuka.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> Mu gihe cyacu, nk’uko byari biri no mu minsi ya Kristo, hashobora kubaho gusoma nabi cyangwa gusobanukirwa nabi Ibyanditswe. Iyo Abayahudi baza kuba barize Ibyanditswe bafite imitima ikomeye, isenga, ubushakashatsi bwabo bwari guhembwa no kumenya by’ukuri igihe, kandi si igihe gusa, ahubwo n’uburyo Kristo yari kuzabonekamo. Ntibari kwitiranya ukuza kwa mbere kwa Kristo n’ukugaragara kwe kwa kabiri kuzuye ubwiza. Bari bafite ubuhamya bwa Daniyeli; bari bafite ubuhamya bwa Yesaya n’ubw’abahanuzi bandi; bari bafite inyigisho za Mose; kandi dore Kristo yari hagati yabo rwose, nyamara bagishakisha mu Byanditswe ibimenyetso byerekeye ukuza kwe. Kandi bakoreraga Kristo bya bintu nyirizina byari byarahanuwe ko bazamukorera. Bari barahumye cyane ku buryo batamenyaga icyo bakoraga.

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “Kandi benshi muri iki gihe na bo bakora ibintu nk’ibyo, mu mwaka wa 1897, kuko batagize ubunararibonye mu butumwa bwo kugerageza bukubiye mu butumwa bw’abamarayika ba mbere, uwa kabiri n’uwa gatatu. Hari abashakashaka mu Byanditswe kugira ngo babonemo gihamya y’uko ubwo butumwa bukiri ubwo mu gihe kizaza. Bateranya ibihamya by’ukuri kw’ubwo butumwa, ariko bakabunanirwa kubushyira mu mwanya wabwo ukwiye mu mateka y’ubuhanuzi. Ni cyo gituma abameze batyo bari mu kaga ko kuyobya abantu ku birebana no kumenya aho ubwo butumwa buherereye. Ntibabona kandi ntibasobanukirwa igihe cy’imperuka, cyangwa igihe ubwo butumwa bugomba gushyirirwa. Umunsi w’Imana uraza ugenda bucece; ariko abagabo bakekwa ko ari abanyabwenge n’abakomeye bariho bavuga amagambo y’ubusa ku byerekeye ‘Amashuri Makuru.’ Ntibazi ibimenyetso byo kuza kwa Kristo, cyangwa iby’imperuka y’isi.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Kumenya ivuka rya Kristo ko ari ryo “gihe cy’imperuka,” bityo rikaba urufunguzo rwo kuzana umurongo w’Abamakabeyi mu ntekerezo y’ukuri kw’iki gihe kw’iminsi y’imperuka, ni ugushyira Kristo mu mwanya nyakuri rwagati mu gice cy’uwo murongo, ari na byo na none bihamya ko iyo mikoreshereze ifite ishingiro.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Umurongo w’Abamakabeyo ugaragaza igihugu cyiza cy’umwuka mu bwiza bwacyo, kandi uwo mugereranyo utangirira mu gihe abaturage b’igihugu cyiza biyomoraga ku butegetsi bwa politiki n’ubw’idini bw’umwami w’amajyaruguru. Ubugome bw’Abamakabeyo bwagejeje ku ngoma y’Abahasimoni bugereranya 1776, kandi kwigomeka ku mwami w’amajyaruguru kwakozwe n’Abamakabeyo kwagereranyaga Intambara y’Impinduramatwara. Imyaka makumyabiri n’ibiri yo kuva mu 1776 kugera mu 1798 igereranya kwigomeka kw’Abamakabeyo kwagejeje ku ngoma y’Abahasimoni mu gihe cy’iherezo mu 1798, kwarakomeje kugeza igihe ingoma y’Abaherodi yatangiriye mu gihe cy’iherezo mu 1989. Ingoma y’Abaherodi yakomeje kugeza ku irimbuka rya Yerusalemu mu mwaka wa 70 nyuma ya Kristo.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Icy’ingenzi kumenya muri uyu murongo w’amateka ni bibiri: ni ishusho y’icyo gihugu cy’ubwiza cya kera gishushanya igihugu cy’ubwiza cya none, kandi gitangirira mu murongo w’amateka utangirana n’umurongo wa cumi na gatandatu, aho Roma yigarurira igihugu cy’ubwiza bwa mbere, bityo ikagaragaza insanganyamatsiko y’ingenzi y’uwo murongo. Umurongo uhera ku murongo wa cumi na gatandatu ukageza ku wa makumyabiri na kabiri uhagarariye igihugu cy’ubwiza, kandi imiterere yawo ni itegeko ryo ku Cyumweru rigiye kuza vuba. Uwo murongo kandi uhagarariye ibyiciro bibiri by’abaramya bigira ingaruka ku butegetsi bwombi bw’ingoma. Abasadukayo bari bake mu mubare, ariko muri rusange bagenzuraga inzego z’Abayuda z’idini n’iza politiki muri ibyo bihe byombi by’ingoma. Urwego rw’idini rwacungwaga n’ubutambyi, kandi ubwo butambyi na bwo bwari buyobowe n’influence y’Abasadukayo n’Abafarisayo. Ubutegetsi bw’Abahasimoni n’ubw’Abaherodi bwombi bwagirwagaho ingaruka n’Abafarisayo n’Abasadukayo, kandi izo ngoma zombi zishushanya ubutegetsi bwa Leta Zunze Ubumwe za Amerika kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Abafarisayo n’Abasadukayo bahagarariye imitwe ibiri y’imyumvire ya politiki itandukanijwe n’aho ihagaze ku kibazo cy’ubucakara. Abademokarate bashyigikiye ubucakara, naho Abarepubulikani barwanya ubucakara; kandi bombi bakorana n’inzego za politiki z’ubutegetsi bw’itegeko nshinga bwa Leta Zunze Ubumwe za Amerika. Uwo butegetsi ni yo nyamaswa yo ku isi yo mu Byahishuwe cumi na bitatu, kandi amateka yo hanze y’iyo nyamaswa yo ku isi ahagarariwe n’ihembe ryayo rya repubulikani. Amateka y’imbere ahagarariwe n’ihembe rya giporotesitanti. Ayo mahembe atandukanijwe kuri iyo nyamaswa, kuko iyo nyamaswa ari Itegeko Nshinga ritandukanya ihembe rya leta n’ihembe ry’itorero, ariko mu mateka bigendana hamwe. Ihembe rya repubulikani rifite ingaruka ebyiri, haba mu gushyigikira ubucakara cyangwa mu kuburwanya. Ihembe rya giporotesitanti rifite ingaruka ebyiri, haba mu gushyigikira Isabato y’umunsi wa karindwi cyangwa umunsi wa mbere w’izuba.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Hafi y’imyaka mirongo itatu nyuma y’intambara ya Panium, Abamakabeyi bashyira amateka ya Leta Zunze Ubumwe z’Amerika ikimenyetso cya gatandatu cy’ubwami bwo mu buhanuzi bwa Bibiliya. Hanyuma, hafi y’ikinyejana nyuma yaho, umurongo wa cumi na gatandatu urasohozwa igihe Yerusalemu inatsindwa, bikaba ikigereranyo cy’umusaraba. U Buyuda ni yo mbogamizi ya kabiri muri eshatu Roma itsinda ubwo iba ifata ubutegetsi bw’isi. Jenerali Pompey yatsinze Siriya mu mwaka wa 65 Mbere ya Kristo, hanyuma atsinda u Buyuda mu wa 63 Mbere ya Kristo. Awugusito Kayisari ni we wagombaga gutsinda imbongamizi ya gatatu ku ntambara ya Actium mu wa 31 Mbere ya Kristo. Aya mateka agaragazwa mu murongo wa cumi na gatandatu kugeza ku wa makumyabiri na kabiri.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Mu gihe cy’umusaraba, amateka y’Abamakabayo yari amaze hafi imyaka magana abiri akomeza. Uriah Smith agaragaza ko amateka ahagarariwe n’isezerano ryagiranye n’Abayahudi mu murongo wa makumyabiri na gatatu agomba guhuza n’intangiriro y’amateka yabayeho hafi imyaka magana abiri mbere y’amateka y’umusaraba yo mu murongo wa makumyabiri na kabiri. Amateka y’umusaraba yo mu murongo wa makumyabiri na kabiri agomba guhuzwa n’umurongo wa cumi na gatandatu, kuko umurongo wa cumi na gatandatu na wo ari itegeko ryo ku Cyumweru. Ibi bisobanuye ko umurongo w’Abamakabayo, ari wo mateka y’Igihugu cy’icyubahiro cya Yuda, utangira kera mbere y’itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Iyo dusobanukiwe yuko amateka y’Abamilerite agereranya amateka y’abihumbi ijana na mirongo ine na bine, dushobora guhuza igihe cy’imperuka ku Bamilerite mu 1798 n’igihe cy’imperuka cy’abihumbi ijana na mirongo ine na bine mu 1989. Iyo tubikoze, tuba dushyize hamwe amateka y’abamarayika ba mbere n’uwa kabiri n’amateka y’umumarayika wa gatatu. 1798 na 1989 ni ibimenyetso by’inzira bya alufa na omega by’amateka y’umurongo wa mirongo ine wa Daniyeli cumi n’umwe.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Umurongo wa mirongo ine utangirira ku “gihe cy’imperuka,” kandi ibyo biroroshye kugaragazwa ko ari 1798; kandi iyo byumviswe neza, isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989 ryasohoje umurongo wa mirongo ine, kandi uko gusohora na ko kwari “igihe cy’imperuka.” “Ibihe by’imperuka” bibiri, mu murongo umwe, kandi biri mu gice kimwe kirimo umurongo w’Abamakabayo. Ubugome bw’Abamakabayo bwagejeje ku ngoma y’Abahasimoni bugereranya imyaka makumyabiri n’ibiri kuva mu 1776 kugeza mu 1798. Mu 1798 ingoma y’Abahasimoni yatangiye, kandi ingoma y’Abaherodi yatangiye mu 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Umurongo wa cumi wa Daniyeli 11 ugaragaza umwaka wa 1989, kandi umurongo wa cumi na gatandatu ni itegeko ryo ku cyumweru. Umurongo w’amateka uri muri iyo mirongo ugereranya intambara eshatu, no kugwa kw’umwami wo mu majyepfo hamwe no kwinjira kwa Roma mu mateka y’ubuhanuzi. Unakubiyemo umurongo w’ingoma ebyiri z’ubwami zigereranya impinduka ibaho igihe inyamaswa yo ku isi yo mu Byahishuwe 13, “yari ifite amahembe abiri asa n’ay’umwana w’intama, kandi” “yavugaga nk’ikiyoka.” Mu buryo bukurikirana, ingoma ya mbere y’Abayahudi ni umwana w’intama, naho ingoma ya kabiri y’Abaroma ni ikiyoka. Ingoma ya mbere yari iy’Abayahudi, iya kabiri yari iy’Abaroma. Yaba iy’Abayahudi cyangwa iy’Abaroma, inyamaswa yo ku isi yari ifite amahembe abiri.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Ingoma y’ubwami y’Abayuda ihagarariye ihembe ry’Abaporotesitanti, kandi ingoma y’ubwami y’Abaroma ihagarariye ihembe ry’Abarepubulikani. Ayo mahembe yombi na yo afite igabanyamikorere rya gihanuzi rigizwe n’ibice bibiri. Abasadukayo n’Abafarisayo batanga urwego rugaragaza Abademokarate bashyigikiye ubucakara mu buryo butandukanye n’Abarepubulikani barwanyaga ubucakara; kandi nanone bahagararira igabanyamikorere ry’incuro ebyiri ry’abakobwa b’abapfu, rihabanye n’abakobwa b’abanyabwenge. Abafarisayo, nk’abakobwa b’abapfu, bakurwaho mu gushungurwa kwa mbere, naho Abasadukayo bagakurwaho mu kwezwa kwa kabiri kw’urusengero. Abafarisayo, kimwe n’itorero ry’i Sarudi, bavugaga ko bafite izina ry’ubugingo, nyamara bari bapfuye, kandi ni bo babanza gukurwaho; hanyuma hagakurikiraho Abasadukayo, bahakanye imbaraga z’Imana, bahakana imbaraga n’ubutumwa bw’Induru yo mu Gicuku. Abasadukayo ni bo bwoko bw’isezerano burimo gusigwaho, Abasadukayo ni ba bandi banyurwa n’amarangamutima y’ibyiyumvo byiza.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> “Ukuza kwa Kristo, nk’uko kwatangajwe n’ubutumwa bw’umumarayika wa mbere, kwasobanuwe ko gushushanywa no kuza k’umukwe. Ivugururwa ryakwirakwiriye hose ryabaye munsi y’itangazwa ry’uko agiye kuza vuba, ryahuriranye no gusohoka kw’abakobwa b’inkumi. Muri uwo mugani, nk’uko bimeze no muri uri muri Matayo 24, hagaragazwa amatsinda abiri. Bose bari barafashe amatabaza yabo, ari yo Bibiliya, kandi ku bw’umucyo wayo bari basohotse bajya gusanganira Umukwe. Ariko mu gihe “abapfuye bafashe amatabaza yabo, ntibajyana amavuta,” “abanyabwenge bo bajyana amavuta mu nzabya zabo hamwe n’amatabaza yabo.” Icyiciro cya nyuma cyari cyarakiriye ubuntu bw’Imana, imbaraga z’Umwuka Wera zivugurura kandi zimurika, zituma ijambo ryayo riba itabaza ry’ibirenge n’umucyo umurikira inzira. Mu gutinya Imana bari barize Ibyanditswe Byera kugira ngo bamenye ukuri, kandi bari barashakanye umwete kugira ngo bagire umutima n’imibereho bitanduye. Abo bari bafite ubunararibonye bwabo bwite, ukwizera Imana n’ijambo ryayo, kutashoboraga gusenywa no gutenguha cyangwa gutinda. Abandi bo “bafashe amatabaza yabo, ntibajyana amavuta.” Bari baratewe kugenda n’amarangamutima y’ako kanya. Ubwo butumwa bukomeye bwari bwarakangishije imitima yabo, ariko bari barishingikirije ku kwizera kwa bagenzi babo, banyuzwe n’umucyo uhumbahumba w’amarangamutima meza, badafite gusobanukirwa byimbitse ukuri cyangwa umurimo nyakuri w’ubuntu mu mutima. Abo bari basohotse bajya gusanganira Umwami, buzuye ibyiringiro byo guhabwa ingororano ako kanya; ariko ntibari biteguye gutinda no gutenguha. Igihe ibigeragezo byazaga, ukwizera kwabo kwacogoraga, amatabaza yabo agatangira kuzima.” Intambara Ikomeye, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Baba aba ari ab’icyo muri politiki cyangwa mu by’idini, ayo matsinda yombi yishyira hamwe kurwanya abanyabwenge muri cya gihe cy’akaga cyo mu gicuku. Ibyo bimaze kuvugwa, twatangije iyi ngingo dushyira ahagaragara ko ndimo gushyira ku murongo wa cumi na kane nkurikije aho ushyizwe mu ruhererekane rw’iyo mirongo, nubwo bihabanye n’uruhererekane rw’amateka ayo mirongo ihagarariye. Uwo murongo w’ibitekerezo nywukoresha mu bwumvikane n’aho umurongo wa makumyabiri na gatatu ushyizwe. Aho ikimenyetso cy’inzira gishyirwa kigomba guhura n’isohozwa ryacyo mu mateka. Isezerano Abayuda bakoze n’Abaroma mu gihe cy’Abamakabayo ni ryo ryasobanuye aho uwo murongo wagombaga gushyirwa. “Abambuzi” bo mu murongo wa cumi na kane, bashyiraho iyerekwa, babikoze mu mwaka wa 200 M.K., ari na wo mwaka nyir’izina w’intambara ya Panium, nyamara intambara n’abambuzi ni ibimenyetso bibiri bitandukanye.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“Abajura” bahinduka igice cy’iyi nkuru, atari ukugira ngo hashyirweho isano ritaziguye n’itariki y’intambara ya Panium, ahubwo ni ukugaragaza isano bagiranye n’umwami w’imyaka itanu wategekaga Misiri wari umaze gucika intege kandi wari ugiye gutsindwa na Antiochus. Ntibashakaga ko hahungabanywa iyinjizwa ry’ingano za Misiri mu Bwami bw’Abaroma. Isano y’ubuhanuzi Roma ifitanye n’umwami wa Misiri w’imyaka itanu kandi wugarijwe ni yo ngingo y’uwo murongo. Uko gutabara kugaragaza ingaruka zikurikirana nyuma y’isenyuka rituruka ku kugerageza kwa Putin gushyira Itorero ryo muri Ukraine munsi y’Itorero ry’u Burusiya nk’uko byahoze mbere ya 1989. Uko kugerageza gutangiza irimbuka rigenda ryiyongera ry’ubwami bwe bwo mu majyepfo, kandi iyo Putin apfuye nk’uko byagenze kuri Ptolémée, cyangwa se akajyanwa mu buhungiro nk’uko byagendekeye Uziya na Napoléon, akurwaho mu buryo bw’ubuhanuzi maze ubwami bwe bugatangira kuyoborwa n’uruhererekane rw’abayobozi badafite ubushobozi nk’ubwe. Hanyuma, mu gihe cy’umwami w’imyaka itanu, Roma ya gipapa iratabara kugira ngo irinde inyungu zayo, ari ryo Torero ryo muri Ukraine.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Ubupapa ntibushyigikiye uruhande rumwe hagati y’ubuyoboke bwa Orutodogisi bw’u Burusiya n’ubwa Orutodogisi bw’u Ukraine; buri gukinira impande zose kugira ngo buzane ibigo by’amadini byose munsi y’ubutegetsi bwabwo nk’uko bigaragazwa muri Yesaya 4.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Kandi kuri uwo munsi abagore barindwi bazafata umugabo umwe, bavuga bati: Tuzirwanaho twirire ibyokurya byacu, kandi twambare imyenda yacu bwite; ariko yemera gusa twitirirwe izina ryawe, kugira ngo ukureho umugayo wacu. Kuri uwo munsi ishami ry’Uwiteka rizaba ryiza kandi rifite ikuzo, kandi imbuto z’isi zizaba indashyikirwa kandi nziza ku barokotse bo muri Isirayeli. Kandi bizabaho yuko usigaye muri Siyoni, n’usigara i Yerusalemu, azitwa uwera, ari bwo umuntu wese wanditswe mu bazima i Yerusalemu. Yesaya 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Ubupapa bufata ubuyobozi bw’imiryango yose y’amadini, igereranywa n’abagore barindwi, bisobanura amatorero yose. Ayo matorero arindwi yifuza kwitwa gatolika, bisobanura ko ari aya bose, kandi biragaragara neza ko atari ubwoko bw’Imana, kuko ashaka kwambara imyambaro yayo bwite. Ubumwe bw’imiryango yose y’amadini ishaka kwambara imyambaro yayo ya kimuntu bubaho mu gihe abo muri “Yerusalemu bazitwa abera,” ari bwo gihe Ishami ry’Uwiteka rihinduka riva ku bwoko bw’i Lawodikiya rikaba ubw’i Filadelifiya, ari na ho ubupapa buba umutwe w’imiryango yose y’amadini muri icyo gihe nyine na bwo buzakorwa umutwe w’inzego za politiki.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

Mu 1989, Itorero ryo muri Ukraine ryari ikimenyetso cy’umwami w’amajyaruguru urimbuza Ubumwe bw’Abasoviyeti, kandi Putin azashaka gusubizaho ya sano ya kera yo kwicisha bugufi no kugandukira, maze ahabwe ibibembe ku gahanga cye kandi atangize itotezwa rirwanya idini ryamwanzeho ibyo yasabye. Iryo totezwa ryabereye mu gihugu cya Ptolemy ubwe, mu murwa wa Alekisandiriya, bityo amatorero yo mu Burusiya ayoborwa n’ingaruka z’i Roma azahinduka intego ya Putin, kandi abe iherezo rye. Mu gihe Trump yitegura intambara ya Panium, umubano we ugaragara n’urinda umwami w’umwana wa Egiputa wacitse intege uramenyekana mu 2025. Ubutegetsi bw’i Roma bwarinze umwami-w’umwana wa Egiputa mu mwaka wa 200 BC, icyo gihe ntibuzarinda uwo mwami-w’umwana. Buzafasha kumusoza. Roma nk’umurinzi wa Egiputa mu 200 BC, ihagarariye Roma nk’umurimbuzi wa Egiputa ku rugamba rwa Panium.

## Millerites

Abamillerite

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Abamilerite ntibabonye ibihangange bitatu by’Abaroma, babonye bibiri gusa, ariko ukuri kwabo kwari ukuri uko byagenda kose. Uko gukurikirana kw’ubuhanuzi kubona Antiyokusi nk’ikimenyetso bitwemerera gushyira mu bikorwa umurongo wa cumi na kane mu mateka abanziriza umurongo wa cumi na gatanu, nubwo amateka yabanje gusohoza iyo mirongo yashyize hamwe umurongo wa cumi na kane n’uwa cumi na gatanu mu mwaka wa 200 mbere ya Kristo. Ndavuga ko umurongo wa cumi na gatandatu ari itegeko ryo ku Cyumweru rigiye kuza vuba, kandi ko umurongo wa cumi na kane wari uwa 2025, naho umurongo wa cumi na gatanu ukaba ari intambara ya Panium itaraba. Antiyokusi agaragaza ko izo ntambara eshatu ari umurongo umwe w’ubuhanuzi kuko ari muri izo ntambara zose uko ari eshatu, ariko kandi anagaragaza icyo nsobanura, ari cyo ko ishyirwa mu bikorwa ry’iyo mirongo mu minsi y’imperuka, iyo isiguwe neza hakoreshejwe uburyo bw’umurongo ku wundi.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiyokusi yari ahari muri izo ntambara uko ari eshatu, kandi mu minsi y’imperuka ahagararira imbaraga z’intumwa ya gipapa mu 1989 (Reagan na Leta Zunze Ubumwe za Amerika), mu 2014 (Zelenskyy na Ukraine), hanyuma ku rugamba rwa Panium ikaba ari ya mbaraga y’intumwa ya gipapa yo mu 1989, kuko Yesu buri gihe ahagararira iherezo ahereye ku ntangiriro. Ronald Reagan yarapfuye kandi yarashyinguwe, bityo ubuhamya bw’amateka bwa Antiyokusi burahuye n’imyumvire y’Abamillerite, ariko bugengwa n’amategeko ategeka ishyirwa mu bikorwa ry’umurongo ku murongo. Imbaraga ya nyuma y’intumwa ya gipapa iri muri iyo mirongo ni Trump, nubwo mu mateka Antiyokusi yari ahari muri izo ntambara uko ari eshatu. Kugira ngo umurongo wa cumi na gatatu usohore, byabaye ngombwa ko Trump atsindwa mu matora ya kabiri, kuko mu murongo wa cumi na gatatu “agaruka,” afite imbaraga kurusha mbere hose, zikomeye bihagije ku buryo ashobora kuraswa isasu rigaca ku gutwi, ari byo kimwe n’igikumwe cy’iburyo n’urutoki runini rw’ikirenge cy’iburyo byagombaga gusigwa amaraso, ubwo abatambyi basigwagaho amavuta.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan yagereranyaga na Trump, kuko Reagan ari uwa mbere mu baperezida umunani ba nyuma bo mu gihe cy’iherezo guhera mu mwaka wa 1989. Lincoln yagereranyaga na Trump, kuko yari perezida wa mbere w’Umurepubulikani. Lincoln yiciwe n’Abademokarate bashyigikiraga ubucakara bafatanyije na Roma, kandi bombi, Ronald Reagan na mugenzi we wa gipapa Yohani Pawulo II, barokotse igerageza ryo kubica. Trump yiciwe muri politiki mu mwaka wa 2020, binyuze mu matora yibwe, mu isohozwa ry’Ibyahishuwe 11:7, hanyuma mu mwaka wa 2024 arazurwa mu isohozwa ry’umurongo wa 11.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Nuko nibamara kurangiza ubuhamya bwabo, ya nyamaswa izamuka iva ikuzimu izabarwanya, ibaneshe, kandi ibice. … Nuko nyuma y’iminsi itatu n’igice, umwuka w’ubugingo uva ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwira ababibonye. Ibyahishuwe 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Ukuzuka kwa Trump kwari “ukugaruka” kwe ku murongo wa cumi na gatatu, kandi kwanatanze n’igereranyo cy’umwihariko uranga Roma, kuko Roma ari “uwa munani ukomoka kuri ba ndwi,” kandi Trump ni ishusho ya Roma.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Nuko ya nyamaswa yariho, ariko ikaba itakiriho, ni yo ya munani; kandi ikomoka kuri za ndwi, kandi ijya mu kurimbuka. Ibyahishuwe 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Manda ya kabiri ya Trump amugira perezida wa munani kuva kuri Reagan, kandi kubera ko yari n’uwa gatandatu, Trump, ahuje n’ubupapa, ni “uwa munani, kandi akomoka muri ba barindwi.” Umunani ni ikimenyetso cy’umuzuko, bikaba bishimangira ko we, nk’ishusho y’ubupapa, byari ngombwa ko agira uruguma rwica rwakize kugira ngo “agaruke.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Maze mbona kimwe mu mitwe yacyo nk’icyakomerekejwe kugeza ku rupfu; kandi igikomere cyacyo cyica kirakira: maze abari mu isi bose batangarira iyo nyamaswa. Ibyahishuwe 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Ubwo igikomere cyica kizaba gikize, isi “izatangarira ya nyamaswa”; kandi ubwo Trump yazurwaga nk’uwa munani ukomoka kuri ba barindwi mu wa 2024, “yagarutse,” maze isi yose iramutangarira.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Nuko nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uva ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwa ku bababonaga. Kandi bumva ijwi rikomeye rivuye mu ijuru ribabwira riti: Nimuze hano hejuru. Nuko bazamurwa bajyanwa mu ijuru bari mu gicu; kandi abanzi babo barabareba. Ibyahishuwe 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump “yagarutse” mu matora yo mu 2024, hanyuma mu 2025 we na papa Leo bombi barimikwa. Yesu yatanze umuburo utaziguye kandi utabera uwo ari we wese washakaga kubona.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Nuko rero ubwo muzabona ikizira giteye ishyano, cyavuzwe n’umuhanuzi Daniyeli, gihagaze ahera, (usoma wese abyitondere, abyumve.) Matayo 24:15.

Mark says it perhaps a little clearer.

Mariko abyivuga mu buryo bushobora kuba busobanutseho gato kurushaho.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Ariko nimubona ikizira giteza ubutayu, cyavuzwe n’umuhanuzi Daniyeli, gihagaze aho kitagomba kuba, (usoma abyumve,) icyo gihe abari i Yudaya bahungire ku misozi. Mariko 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Igiteye urwangwa iteza umusaka ni Roma mu byiciro byayo bitatu. Roma ya gipagani, iya gipapa, n’iya none, buri yose ni ikimenyetso cy’umuburo ku bwoko bw’Imana. Uwo muburo ugomba kumenyekana igihe Roma iri mu “hantu hera” cyangwa aho “idakwiriye kuba” iri. Igihugu cy’ikuzo ni igihugu cyera mu Byanditswe, kandi Leta Zunze Ubumwe z’Amerika ni igihugu cy’ikuzo mu buryo bw’umwuka.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Kandi Uwiteka azaragwa u Buyuda nk’umugabane we mu gihugu cyera, kandi azongera gutoranya Yerusalemu. Nimuceceke, mwa bantu mwese, imbere y’Uwiteka; kuko arahagurutse avuye ahera ho gutura he. Zekariya 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Iyo mubonye Roma ihagaze ahantu hera, Umwami aba arimo guhitamo Yerusalemu nk’ubwoko bwe bw’isezerano ku ncuro ya nyuma. Igihe Reagan, uwa mbere mu baperezida umunani, yagiranaga ubufatanye bw’ibanga n’umwanzi wa Kristo uvugwa mu buhanuzi bwa Bibiliya, byashushanyaga ubufatanye bweruye na Roma bwakozwe n’umukuru w’igihugu wa munani kandi wa nyuma uhereye igihe cy’imperuka mu mwaka wa 1989. Ibimenyetso bya Omega kenshi bihinduranya imiterere y’ibiranga ikimenyetso cya alpha.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Iyimikwa ku butware kwa papa Leo na Trump mu 2025 kugaragaza umubano weruye hagati y’inyamaswa yo mu nyanja n’inyamaswa yo ku isi bo mu Byahishuwe igice cya cumi na gatatu. Uwo guhindukira kujya ku mubano weruye wa Trump na Leo, kwari kwarashushanyijwe mbere n’umubano w’ibanga wa Reagan na Yohani Pawulo wa II, kutumenyesha ko ugushyigikira umwana-mwami wa Egiputa kwasohoje umurongo wa cumi na kane mu mwaka wa 200 Mbere ya Kristo, kugereranya kubura k’inkunga mu minsi y’imperuka.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025 ishyiraho iyerekwa ryo ku rwego rw’inyuma, ari na ryo buhanuzi bw’urufatiro, kuko ishyira Roma hejuru nk’umuburo wa Roma, uwo Daniyeli agaragaza akoresheje ikimenyetso cy’“ikizira cy’ubutayu.” Umuburo w’ikizira cy’ubutayu ubaho mbere y’irimbuka rigereranywa n’“ubutayu.” Mu kugotwa kwa Yerusalemu ku ngoma ya Cestius, uwo muburo wagereranyijwe n’ibendera by’ubutware bwa Roma byashyizwe mu mbibi zera z’urusengero. Ababibonye, bakabisobanukirwa, bakumvira maze bakava mu murwa, bararinzwe igihe icyo kugota cyongeye gusubukurwa. Babonye ikimenyetso cy’umuburo wa Roma. Abakristo bitandukanije n’itorero rya Perugamo ryari ryarononekaye, hanyuma nyuma yaho n’itorero rya Tiyatira, bahungiye mu butayu ubwo babonaga umuntu w’icyaha yicaye mu rusengero rw’Imana. Abo bagabo b’umugabo bagaragaza umuburo w’ikizira cy’ubutayu cyavuzwe na Daniyeli mu minsi y’imperuka.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Twagiye tugaragaza kenshi ko 1888 yari ukugotwa kwa Cestius, kandi ko umusozo w’ingorane y’itegeko ryo ku Cyumweru ari ukugotwa kwa Tito. Imishinga y’amategeko ya Blair yerekeye ku Cyumweru yo mu myaka ya 1880, ifatanyije n’amategeko yo ku Cyumweru yashyizwe mu bikorwa muri za leta zimwe zo mu majyepfo muri iyo myaka ya 1880, ni byo byari umuburo wa Cestius kandi byanaranze umurongo ugabanya inama za Mushiki wa White ku birebana no gutura mu cyaro. Mbere y’imyaka ya 1880, inama ye yari uko mu gihe kizaza twari kuzaba dukeneye kwimukira mu cyaro, ariko nyuma y’imyaka ya 1880 gutura mu cyaro byari ikintu cyagombaga kuba cyaramaze gukorwa. Ikimenyetso cy’umuburo cy’izo mishinga y’amategeko ya Blair, yashyigikiraga ikimenyetso cy’ububasha bwa papa nk’ikimenyetso cy’ubutware bwe kikaganirwaho mu myaka ya 1880, cyashushanyaga Patriot Act kuri 9/11, kuko marayika wo mu Ibyahishuwe 18 yagaragaye muri ayo mateka yombi.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 cyari imiburo ya Cestius ishyira ubutware bwayo ahantu hera aho butagombaga kuba, kuko kuri 9/11 amategeko y’Abaroma yasimbuye amategeko y’Icyongereza. Mu manza za Pelosi zo mu 2021, ingingo yerekeye imigendekere ikwiriye y’imanza yarateshejwe agaciro, kandi ibyo bigereranya indi ntambwe yegereza ugotwa kwa Tito, kurangira kwabyo kukazagera ku itegeko rya vuba rya ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Ugotwa ni igihe runaka. 1888 ivuga ku bwigomeke bw’ihembe ry’Abaporotesitanti ry’imbere, kandi 9/11 ikavuga ku bwigomeke bw’ihembe ry’Abaripubulikani ry’inyuma. Iyimikwa rya papa rivuye mu gihugu cy’ubwiza mu mwaka umwe n’uwo perezida wa nyuma na we yimikwamo, bigereranya imiburo ya nyuma y’ikizira cy’ubutayu gihagaze aho kitagombaga guhagarara, mbere gato y’intambara ya Panium. Intambara ya Panium iyobora mu buryo butaziguye ku itegeko ryo ku Cyumweru no ku ntambara ya Actium, iyo yasobanuraga inzitizi ya gatatu kandi ya nyuma kuri Roma ya gipagani, hanyuma Roma ya gipagani itegekana ubudahangarwa bukomeye imyaka 360, mu gusohoza kwa Daniyeli 11:24. Ku itegeko ryo ku Cyumweru, ubwami bwa gatandatu n’ubwa karindwi bwombi bunsindwa na Roma, maze Roma ya none igategeka isaha imwe y’ikigereranyo, cyangwa amezi mirongo ine n’abiri y’ikigereranyo.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

Mu murongo wa cumi na gatandatu, Pompei, umaze kunesha inzitizi za mbere za Roma ya gipagani muri Siriya, aherako anesha Yerusalemu. Pompei akuraho inzitizi ebyiri za mbere za Roma, maze Augustus Caesar anesha iya gatatu i Actium. Roma ya none ibanza kunesha umwami wo mu majyepfo mu 1989 mu isohozwa ry’umurongo wa mirongo ine, kandi nk’uko byashushanyijwe n’umurongo wa cumi. Hanyuma, ku cyumweru cy’itegeko, Roma ya none inesha inzitizi zayo za kabiri n’iza gatatu ikoresheje Leta Zunze Ubumwe z’Amerika, maze Umuryango w’Abibumbye ugahita wemera guha ubwami bwawo ubushobozi bwa gipapa. Roma ya gipagani yanesheje ebyiri ikoresheje Pompei, hanyuma iya gatatu, kandi Roma ya gipapa yanesheje imwe mu 1989, maze izindi zayo ebyiri zikurikiraho mu murongo wa cumi na gatandatu, ari ho Pompei agaragazwa n’intsinzi ye ya kabiri.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Yaba ari inzitizi ya gatatu i Actium ku Roma ya gipagani, cyangwa se igihe inzitizi ya gatatu, igereranywa n’Abagotho birukanwa mu mujyi wa Roma mu mwaka wa 538, iyo Roma itsinze inzitizi ya gatatu, itegekana ubutware bw’ikirenga.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Ni ukuri Uwiteka Imana atazakora ikintu na kimwe atabanje guhishurira ibanga rye abagaragu be b’abahanuzi. Amosi 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Uwiteka rwose azatanga uguhishurwa kwa nyuma k’ikimenyetso cy’umuburo gishushanywa nk’ikizira cy’ubutayu mu gitabo cya Daniyeli, mbere y’uko ubutayu bugera. Icyo kimenyetso cy’umuburo ni ubufatanye bugaragara, buhabanye n’ubufatanye bw’ibanga bwa Reagan burimo gushushanywa mu mwaka wa 2025. Uwiteka ntazazana igihano atabanje gutanga umuburo, kandi Amosi abivugaho mu buryo butaziguye cyane, yerekana icyo guhishurirwa kw’ibanga ku bagaragu Be ari cyo, n’abo kugenewe.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Nimwumve iri jambo Uwiteka yababwiyeho, yemwe bana ba Isirayeli, kandi yaribwiye umuryango wose nakuye mu gihugu cya Egiputa, ati: Ni mwe mwenyine namenye mu miryango yose yo mu isi; ni cyo gituma nzabahana ibicumuro byanyu byose. Amosi 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amosi abwira igisekuru cya nyuma cy’ubwoko bw’Imana bwatoranijwe bw’isezerano, kigomba guhanwa, bihuje n’abagabo makumyabiri na batanu bunamira izuba muri Ezekieli 8. Amosi atanga ubutumwa bw’i Lawodikiya, ari bwo butumwa bw’umumarayika wa gatatu mu gihe cyo guhanagurwaho ibyaha mu gihe cy’urubanza rw’abazima. Umuburo wa Amosi ushingiye ku kwishyira hamwe kw’impande ebyiri.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Mbese babiri bagendana batabyumvikanyeho? Intare yakwivugiriza mu ishyamba ite idafite umuhigo? Umwana w’intare yakwaturira mu rwobo rwayo ite nta cyo yafashe? Inyoni yagwa ite mu mutego uri ku butaka, kandi nta rushundura rwayitegewe? Umuntu yakuraho umutego utewe ku butaka, kandi nta na kimwe wafashe rwose? Ihembe ryavugirizwa mu murwa, abantu ntibatinye? Ikibi cyabaho mu murwa, Uwiteka atagikoze? Amosi 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Iburira ry’uko babiri bagendana bahuje umutima umwe, rishyirwa mu rwego rw’umutego ufata inyoni uyikuye ku isi. Inyoni ni ibimenyetso by’imiryango y’idini, kandi ubupapa ni igororero ry’inyoni yose ihumanye kandi yangwa urunuka mu Byahishuwe.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Nuko arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akaruri ka buri nyoni yanduye kandi yangwa. Kuko amahanga yose yanyoye ku nzoga y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi basambanye na yo, n’abacuruzi bo mu isi babaye abatunzi kubera ubwinshi bw’ibinezeza byayo. Ibyahishuwe 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Inyoni iri mu kato ni inyoni yafashwe mpiri, kandi iyo ishyanga risambana n’indaya y’i Roma rihinduka inyoni yafashwe mpiri; kandi inyoni izamurwa ikarusha izindi nyoni zose z’ubuhanuzi ni ubwo butegetsi inzu yabwo y’incuro eshatu yubatswe, bugashyirwaho ku cyumweru, mu mwanya wabwo, ari wo Shinari, ari wo Babuloni. Ni yo nyoni yakomeretse uruguma rwica mu 1798, cyangwa nk’uko Zekariya abivuga, igashyirwaho igipfundikizo cy’isasi ku gatebo kayo, ariko nyuma ikazamurwa n’inyoni z’ubupfumu n’Ubuporotesitanti bw’ubuhakanyi.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Nuko marayika wavuganaga nanjye asohoka, arambwira ati: “Noneho uzamure amaso yawe, urebe iki kintu gisohoka icyo ari cyo.” Ndamubaza nti: “Ni iki?” Aransubiza ati: “Iki ni efa gisohoka.” Yongera kuvuga ati: “Uku ni ko gisa kwabo mu isi yose.” Maze, dore, hazamurwa ikibuye cya svinu gifite italanto imwe; kandi uwo ni umugore wicaye hagati muri cya efa. Aravuga ati: “Uku ni ko gukiranirwa.” Nuko amujugunya hagati muri cya efa; maze ajugunya cya kibuye cya svinu ku munwa wacyo. Nuko nzamura amaso yanjye, ndareba, maze, dore, haza abagore babiri, kandi umuyaga wari mu mababa yabo; kuko bari bafite amababa nk’amababa y’igishondabagabo; maze baterura cya efa hagati y’isi n’ijuru. Maze mbaza marayika wavuganaga nanjye nti: “Aba bajyanye he cya efa?” Aransubiza ati: “Kugicira inzu mu gihugu cya Shinari; kandi kizahashorerwa, gishyirwe aho ku nkingi yacyo bwite.” Zekariya 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Umutego wa Amosi ufata inyoni uyivanye ku isi, kuko ugereranya ubufatanye bubanziriza itegeko rya vuba ryo ku cyumweru, aho inyoni yo ku isi ifatirwa; kandi nk’uko Amosi abivuga, ubwo bufatanye ni ugucyahwa kwa Adventisime y’Umunsi wa Karindwi y’i Lawodikiya, kuko hazavuzwa impanda y’iburira mu murwa, ariko bo bazanga kuyumva.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Mbese impanda yavuzwa mu murwa, abantu ntibagire ubwoba? Mbese ibyago byabaho mu murwa, kandi Uwiteka atabigizemo uruhare? Ni ukuri Uwiteka Imana ntazakora ikintu na kimwe, atabanje guhishurira inama ye y’ibanga abagaragu be b’abahanuzi. Intare yararize, ni nde utazatinya? Uwiteka Imana yavuze, ni nde wabura guhanura? Amosi 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Intare itontoma ni yo Ntare yo mu muryango wa Yuda, igereranya Kristo igihe ashyiraho ikimenyetso ku Ijambo rye ry’ubuhanuzi kandi akagikuraho. Ubufatanye bugaragara bwo mu mwaka wa 2025 ni ugukikiza kwa Cestius, kandi ikimenyetso cy’abambuzi b’ubwoko bw’Imana gishyirwaho igihe mubonye babiri bagendana kandi batagombaga na rimwe kubaho icyarimwe. Roma yishyize hamwe kandi ihuje umurongo n’Abaporotesitanti ni ukwivuguruza mu magambo, kuko kuba Umuporotesitanti bisobanura kwamagana Roma.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu nyandiko ikurikira.

## Too Late to Escape the Snare

Byatinze Guhunga Umutego```

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Kandi nibyibukwe ko kwirata kwa Roma ari uku ko itigera ihinduka. Amahame ya Gregori VII na Inosenti III aracyari amahame ya Kiliziya Gatolika y’i Roma. Kandi iyo iza kuba ifite gusa ubushobozi, yari kuyashyira mu bikorwa ubu ifite umwete nk’uwo yabigiranye mu binyejana byahise. Abaporotesitanti ntibazi neza ibyo bakora igihe bateganya kwemera ubufasha bwa Roma mu murimo wo gushyira ku rwego rwo hejuru umunsi wa Ku Cyumweru. Mu gihe bo bashishikajwe no kugera ku mugambi wabo, Roma yo irimo igamije kongera gushyiraho ubutegetsi bwayo, no kwisubiza ubutegetsi bw’ikirenga yari yaratakaje. Niharamuka hashyizweho ihame muri Leta Zunze Ubumwe z’Amerika ko kiliziya ishobora gukoresha cyangwa kugenzura ububasha bwa leta; ko imigenzo y’idini ishobora gushyirwaho agahato n’amategeko y’isi; muri make, ko ububasha bwa kiliziya na leta bugomba gutegeka umutimanama, icyo gihe intsinzi ya Roma muri iki gihugu izaba yizewe.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ijambo ry’Imana ryatanze umuburo ryerekeye akaga kari hafi kuza; nibyirengagizwa, isi y’Abaporotesitanti izamenya icyo imigambi ya Roma ari cyo by’ukuri, ari uko gusa igihe kizaba cyarenze kugira ngo ihunge uwo mutego. Iragenda ikura mu mbaraga bucece. Inyigisho zayo zirimo gukoresha ubushobozi bwazo mu mazu y’amategeko, mu matorero, no mu mitima y’abantu. Irimo kwegeranya inyubako zayo ndende kandi zikomeye, mu bwihisho bw’ibanga bwazo hazongera gukorerwa itotezwa ryayo rya kera. Mu bwiru kandi itakekwaho, irimo gukomeza imbaraga zayo kugira ngo izikoreshe ku nyungu zayo igihe kizaba kigeze cyo gutera. Icyo yifuza cyose ni umwanya urushijeho kuyigirira akamaro, kandi uwo yamaze kuwuhabwa. Vuba tuzabona kandi tuzumva icyo umugambi w’ingingo ya Kiyoma ari cyo. Umuntu wese uzemera kandi akumvira ijambo ry’Imana, ni bwo azakururira gukozwa isoni n’itotezwa.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Hari isi iri mu bibi, iri mu buriganya no mu buyobe, iri mu gicucu cy’urupfu ubwacyo,—isinziriye, isinziriye. Ni ba nde bafite umubabaro w’umutima wo kuyikangura? Ni irihe jwi ryayigeraho? Ibitekerezo byanjye bitwarwa bijyanwa mu gihe kizaza ubwo ikimenyetso kizatangirwa, ngo, ‘Dore Umukwe araje; nimusohoke mumusanganire.’ Ariko bamwe bazaba baratinze kubona amavuta yo kongera ku matabaza yabo, kandi bazabimenya bitinze ko imico, igereranywa n’ayo mavuta, idashobora kwimurirwa ku wundi. Ayo mavuta ni gukiranuka kwa Kristo. Agereranya imico, kandi imico ntishobora kwimurirwa ku wundi. Nta muntu ushobora kuyibonerera undi. Buri wese agomba kwibonera ubwe imico yejejwe ikavanwaho ikizinga cyose cy’icyaha.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Ubwo narebaga imitima y’abakene irimo gupfa ibuze ukuri kw’iki gihe, kandi bamwe bavuga ko bizera ukuri bakabareka bagapfa babimye uburyo bukenewe bwo guteza imbere umurimo w’Imana, iyo ntera yabaga ibabaje cyane, maze ninginga marayika ngo ayinkureho. Nabonye ko igihe umurimo w’Imana wasabaga igice cy’umutungo wabo, nk’uwo musore wasanze Yesu (Matayo 19:16–22), bagendaga bafite agahinda; kandi ko bidatinze icyorezo kirengeje urugero kizabanyuraho kikanyaganya ibyo batunze byose, maze icyo gihe bizaba byararenze kuba batamba iby’isi, bakibikira ubutunzi mu ijuru.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> “Yuda yabonye ko ibyo gutakamba kwe nta cyo byagezeho, maze yihutira kuva muri rya cyumba avuga ati, Birarenze! Birarenze! Yumvise ko atashoboraga gukomeza kubaho ngo arebe Yesu abambwa ku musaraba, maze mu kwiheba arasohoka ajya kwimanika.” The Desire of Ages, 722.

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