Article

# Panium - Number Eleven Eleven

Paniumu - Umubare Cumi na Rimwe Cumi na Rimwe

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

Cumi na Rimwe, Cumi na Rimwe: Ubuhamya bw’Ubuhanuzi bwa Daniyeli n’Ibyahishuwe

Author

Jeff Pippenger

Published

August 9, 2025

Formats

PDF
Word
Song MP3

It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Byambereye urugendo rurerure kuri jye kugera kuri iyi ngingo mu nyigisho ya Panium, kandi umutwe uvuga ngo “Cumi na rimwe, Cumi na rimwe” ugamije gushimangira ko Intare yo mu muryango wa Yuda yahuje igitabo cya Daniyeli n’igitabo cy’Ibyahishuwe kugira ngo ishyire ahagaragara imirongo y’imbere n’iy’inyuma y’amateka yo gushyirwaho ikimenyetso kw’ubwoko bw’Imana mu gice cya cumi na kimwe no ku murongo wa cumi na umwe. Mbere gato y’uko igihe cy’igeragezwa gifungwa, hatangwa itegeko ryo gukuraho ikimenyetso ku buhanuzi bwo mu Byahishuwe bwari bwarashyizweho ikimenyetso kugeza igihe amateka y’ubuhanuzi y’imbere n’ay’inyuma ahagarariwe n’imirongo ibiri ya cumi na rimwe—cumi na rimwe, aboneka mu bitabo bya Daniyeli n’Ibyahishuwe, yahindutse ukuri kw’iki gihe.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Nuko arambwira ati: Ntugashireho ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nareke akiranirwe jyejye: n’uwanduye nareke yandure jyejye: kandi umukiranutsi nareke akiranuke jyejye: n’uwera nareke yere jyejye. Ibyahishuwe 22:10, 11.

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

“Igihe kiri bugufi” mbere gato y’isozwa ry’igihe cy’imbabazi, kandi “igihe kiri bugufi” igihe “Ibyahishuwe bya Yesu Kristo” bikurwaho ikimenyetso.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ihishurwa rya Yesu Kristo, iryo Imana yamuhaye kugira ngo yereke abagaragu bayo ibyenda kubaho bidatinze; maze ariyohereza, arimenyekanisha binyuze ku mumarayika wayo, ku mugaragu wayo Yohana: ari we wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswemo: kuko igihe kiri bugufi. Ibyahishuwe 1:1–3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Iyo Intare yo mu muryango wa Yuda ikuraho ibimenyetso ku “Ibyahishuwe bya Yesu Kristo,” nk’uko yagiye abikora uhereye igihe ubutumwa bw’Induru yo mu Gicuku bwageraga muri Nyakanga 2023, uko gukurwaho kw’ibimenyetso kurimo no guhishurwa ko ari “Palmoni,” Umubari w’Igitangaza, cyangwa Umubari w’Amabanga. Kunanirwa kwemera uku kuri ni ukunanirwa mu gikorwa cy’igeragezwa gishyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Ni ukuri, ndababatiza n’amazi kugira ngo mwihane; ariko uje nyuma yanjye andusha imbaraga, uwo ntari nkwiriye no kumutwaza inkweto ze; ni we uzababatiza muri Mwuka Wera no mu muriro. Agosore afite mu kuboko kwe, kandi azasukura cyane imbuga ye yo mu ihuriro, akoranyirize hamwe ingano ze mu kigega; ariko ibishishwa byazo azabitwika umuriro utazima. Matayo 3:11, 12.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Sinshobora kuvuga neza igihe iki gikorwa cyo kunonosora kizatangirira, ariko ntikizatinzwa igihe kirekire. Uwo urutaro rwe ruri mu kuboko kwe azahanagura urusengero rwe akuremo umwanda warwo w’imico mibi. Azasukura neza imbuga ye.” Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

Imirongo y’ubuhanuzi igaragaza igihe cyo gushyirwaho ikimenyetso nk’inzira y’igeragezwa ry’ubuhanuzi irahagije cyane kuruta uko byakenerwa. Biragaragara ko iyo nzira y’igeragezwa ishingiye ku bushobozi n’ubuhanga bw’abiga bwo gukoresha uburyo bukwiriye cyangwa butakwiriye bwo kwiga Ijambo ry’Imana ry’ubuhanuzi. Kandi uku kuri na ko kugaragazwa mu buryo busesuye cyane mu nyandiko yahumetswe.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Naho abo bana bane, Imana yabahaye ubumenyi n’ubuhanga mu nyigisho zose no mu bwenge bwose; kandi Daniyeli yari afite gusobanukirwa ibyo yeretswe byose n’inzozi zose. Nuko iminsi umwami yari yaravuze ko bazazanwa irangiye, umutware w’inkone arabazana imbere ya Nebukadinezari. Umwami avugana na bo; maze muri bo bose ntihaboneka usa na Daniyeli, Hananiya, Mishayeli na Azariya; ni cyo cyatumye bahagarara imbere y’umwami. Kandi mu bintu byose by’ubwenge n’ubusobanukirwa umwami yababajije, yabasanze baruta incuro icumi abapfumu n’abaraguza inyenyeri bose bari mu bwami bwe bwose. Daniyeli 1:17–20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Ihame rikomeye ry’ingenzi mu gusobanura ubuhanuzi ni uko ukuri gushikama ku buhamya bwa babiri, kandi abananirwa kugirira icyizere iyo nkingi baba bishyira ubwabo mu nzira yo kunanirwa. Kimwe mu bigize uburyo bwo kugeragezwa mu gihe cyo gushyirwaho ikimenyetso, kirimo kwemera isano iri hagati y’amateka y’imbere n’ay’inyuma ahagarariwe mu gice cya cumi na kimwe n’umurongo wa cumi na umwe na Daniyeli na Yohana.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ibyahishuwe ni igitabo gifunzwe ikimenyetso, ariko kandi ni n’igitabo cyafunguwe. Cyandika ibyabaye bitangaje bigomba kuzabaho mu minsi y’imperuka y’amateka y’iyi si. Inyigisho z’iki gitabo zirasobanutse neza, si iz’amayobera kandi zitasobanutse. Muri cyo hongeye gufatwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yasubiyemo, bityo ikerekana ko bugomba guhabwa agaciro. Uwiteka ntasubira kuvuga ibintu bidafite akamaro kanini.” Manuscript Releases, volume 9, 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Ibitabo bya Daniyeli n’Ibyahishuwe bigaragaza abahamya babiri, kandi abantu ibihumbi ijana na mirongo ine na bine bagaragazwa nk’abahamya babiri mu Byahishuwe igice cya cumi na kimwe. Mu murongo wa cumi na rimwe w’icyo gice, abo bahamya babiri, bagaragajwe na Eliya na Mose, bazurwa nk’uko byashushanyijwe na Yohana mu mavuta abira na Daniyeli mu rwobo rw’intare. Abantu ibihumbi ijana na mirongo ine na bine bagaragazwa na Daniyeli na Yohana, kandi nanone na Eliya na Mose. Kugira ngo umuntu atsinde mu nzira y’igeragezwa itanga abantu ibihumbi ijana na mirongo ine na bine, umunyeshuri agomba gusobanukirwa ko ukuri gushimangirwa n’abahamya babiri, kandi ko ibitabo bya Daniyeli n’Ibyahishuwe bigaragaza abahamya babiri, kandi ko abantu ibihumbi ijana na mirongo ine na bine bashushanyijwe nka Eliya na Mose kandi na none nka Daniyeli na Yohana.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Aya kuri ni urugero rugufi gusa rw’ukuri kw’ubuhanuzi gufitanye isano n’amateka yo imbere n’ayo hanze ahagarariwe na “cumi n’umwe, cumi n’umwe” muri Daniyeli no mu Ibyahishuwe. Nk’uko yari Palmoni, Kristo yayoboye mu guhuza iyo mirongo yombi, kandi nanone ko cumi n’umwe hiyongereyeho cumi n’umwe bingana na makumyabiri na kabiri, na yo ikaba ari kimwe cya cumi cya magana abiri na makumyabiri, ari cyo kimenyetso cy’uguhuza ubumana n’ubumuntu. Palmoni yashyizeho, ashingiye ku bagabo barenze babiri b’ubuhamya, ko “magana abiri na makumyabiri” ahagarariye uguhuza ubumana n’ubumuntu, na byo bikaba ari ibisobanuro by’ukwigira umuntu kwa Kristo igihe yambikaga kamere yaguye. Mu kubikora, yashyize imbere urugero rw’abankindiko ko, nibaramuka bemeye kuzuza ibyo ubutumwa bwiza busaba, Kristo yiteguye guhuza ubumana bwe n’ubumuntu bwacu. Bityo rero, ubumana n’ubumuntu ni abagabo babiri b’ubuhamya.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“Ibyahishuwe bya Yesu Kristo” byafungutse mbere gato y’uko igihe cy’igeragezwa gifungwa bikubiyemo ko Yesu ari “Jambo” ry’Imana.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Mbere na mbere hariho Jambo, kandi Jambo yari kumwe n’Imana, kandi Jambo yari Imana. Uwo ni we wariho mbere na mbere ari kumwe n’Imana. Ibintu byose byaremwe na we; kandi mu byaremwe byose nta na kimwe kitaremwe na we. Muri we harimo ubugingo; kandi ubwo bugingo bwari umucyo w’abantu. Kandi umucyo urabonesha mu mwijima; ariko umwijima ntiwawusobanukiwe. Yohana 1:1–5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

Bibiliya ni “Ijambo” ry’Imana, nk’uko Kristo na we ahagarariye ubumwe bw’ubumana n’ubumuntu. Bibiliya ihagarariye abahamya babiri b’Isezerano rya Kera n’Isezerano Rishya, na bo bakaba ari Mose na Eliya mu Byahishuwe igice cya cumi na kimwe.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ku byerekeye ba bagabo babiri b’abahamya, umuhanuzi arongera agira ati: ‘Aba ni bo biti by’imyelayo bibiri, kandi ni bo bikonge by’amatabaza bibiri bihagaze imbere y’Imana y’isi.’ Umunyazaburi yaravuze ati: ‘Ijambo ryawe ni itabaza ry’ibirenge vyanje, kandi ni umuco umurikira inzira yanje.’ Ivyahishuwe 11:4; Zaburi 119:105. Abo bahamya babiri bagereranya Ivyanditswe vy’Isezerano rya Kera n’Isezerano Rishasha.” Intambara Ikomeye, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Abahamya babiri ni ya miti ibiri y’imyelayo, bya bimuri bibiri, n’Isezerano rya Kera n’Isezerano Rishya, bihagarariwe muri uwo murongo n’amagambo ngo “Ijambo ryawe.” “Ibyahishuwe bya Yesu Kristo” bikurwaho ikimenyetso n’Intare yo mu muryango wa Yuda mbere gato y’iherezo ry’igihe cy’imbabazi, ni byo “ukwiyongera kwa nyuma k’ubumenyi” kugerageza abifuza kuba bamwe mu bihumbi ijana na mirongo ine na bine. “Ukwiyongera kwa nyuma k’ubumenyi” ni na bwo butumwa bw’Induru ya Saa Sita z’ijoro mu mugani w’abakobwa cumi.

> “‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

> “Nuko ndamusubiza, ndamubaza nti, Iyi mitini ibiri y’imyelayo iri iburyo bw’igitereko cy’amatabaza n’iri ibumoso bwacyo ni iki? Nongera kumubaza ubwa kabiri nti, Aya mashami abiri y’imyelayo anyujije amavuta ya zahabu mu miyoboro ibiri ya zahabu, ayamena ayakuye muri yo ubwayo, ni ayahe? Aransubiza ati, Mbese ntuzi icyo ari cyo? Ndamusubiza nti, Oya, mwami wanjye. Nuko arambwira ati, Abo ni bo basizwe babiri bahagaze iruhande rw’Umwami w’isi yose. Zekariya 4:11–14. Abo bisuka mu nzabya za zahabu, zigereranya imitima y’intumwa nzima z’Imana, zitwaza abantu Ijambo ry’Umwami mu miburo no mu kwinginga. Ijambo ubwaryo rigomba kuba nk’uko ryagereranyijwe, ari amavuta ya zahabu amenwa avuye muri ya miti ibiri y’imyelayo ihagaze iruhande rw’Umwami w’isi yose. Uku ni ko kubatizwa na Mwuka Wera n’umuriro. Ibi bizahishurira imitima y’abatizera ukwemezwa. Ibyo umutima ukeneye bishobora kugerwaho gusa n’igikorwa cya Mwuka Wera w’Imana. Umuntu ku bwe ubwe nta cyo ashobora gukora ngo ahaze ibyifuzo kandi asohoze ibyo umutima wifuza.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

Ijambo ry’Imana ni Bibiliya ndetse na Kristo, kandi Bibiliya na Kristo bigereranya abahamya babiri, nk’uko n’abihumbi ijana na mirongo ine na bine na bo babigira. Abo bahamya babiri na bo bagaragaza ihuriro ry’ubumana n’ubumuntu. Kandi bagaragaza amateka y’ubuhanuzi yo mu imbere n’ayo hanze. Nk’abahamya, batanze gihamya ko ubumana bwahujwe n’ubumuntu butacumura. Kandi bagaragaza isano iri hagati y’ubumana n’ubumuntu. Yaba urwego, umuyoboro, imiyoboro y’amazi, abamarayika cyangwa ibindi bimenyetso byose by’umuyoboro w’itumanaho hagati y’Imana n’umuntu, ubutumwa bugezwa ku muntu buri gihe buba ubuzima cyangwa urupfu.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abasizwe bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze mu biremwa byera bikikije intebe y’ubwami bwe, Uwiteka akomeza guhora avugana n’abatuye isi. Amavuta ya zahabu ashushanya ubuntu Imana ihora iha amatabaza y’abizera, kugira ngo atazazima cyangwa ngo azime burundu. Iyaba atari uko ayo mavuta yera asukwa avuye mu ijuru binyuze mu butumwa bw’Umwuka w’Imana, ibikoresho by’ikibi byategeka abantu rwose.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashaka gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzaza uvuga uti: ‘Dore, umukwe araje; nimusohoke mumusanganire,’ abatarakiriye ayo mavuta yera, abatabungabungiye ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’abakobwa b’abapfapfa, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo irasenyuka. Ariko niba Umwuka Wera w’Imana asabwe, niba dutakamba nk’uko Mose yabigenje tuti: ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasesekara mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. ‘Si ku bw’ubushobozi, kandi si ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Kubwo kwakira imirasire yaka y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” Review and Herald, July 20, 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Gusukwa kwa Mwuka Wera kuba mu bihe by’amateka yo imbere n’ayo hanze birangwa na Daniyeli n’Ibyahishuwe 11:11. Hariho “nibura” abantu bane b’ubuhanuzi bahagarariwe mu mirongo ya cumi n’umwe na cumi n’ibiri yo muri Daniyeli igice cya cumi na kimwe bagomba kumenyekana. Hariho kandi abandi bane bagomba kumenyekana mu mirongo ya cumi na gatatu kugeza kuri cumi na gatanu, n’abane bo mu murongo wa cumi na gatandatu. Ubu turi kubaho muri ayo mateka nyir’izina, bityo rero biradukwiriye, nk’abigishwa b’ubuhanuzi, gutandukanya no kumenya abo bantu b’ikigereranyo bo mu mirongo ya cumi n’umwe kugeza kuri cumi na gatandatu abo ari bo, kuko bahagarariye umurongo w’ubuhanuzi ukubiyemo amateka ahishwe yo mu murongo wa mirongo ine w’icyo gice nyine.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Bisa kandi ko ari ngombwa kumenya abantu bashushanyijwe mu mateka y’umurongo wa mirongo ine, umaze gukurwaho ikimenyetso kuva mu 1989.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Nuko aramubwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza ku gihe cy’imperuka. Benshi bazezwa, bazatunganywa umweru, kandi bazageragezwa; ariko abanyabyaha bazakora iby’ubugome: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge ni bo bazasobanukirwa. Daniyeli 12:9, 10.

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Umurongo wa mirongo ine utangirira mu gihe cy’imperuka mu mwaka wa 1798, ubwo Napoléon w’u Bufaransa yajyanaga papa mu bunyage. Impamvu Napoléon yatanze yari ishingiye ku masezerano ya Tolentino yishe mu mwaka wa 1797. Intambara ya Napoléon na papa yari yarabanje kugereranywa mu mateka yasohoye isohozwa ry’imirongo ya gatandatu n’iya karindwi yo muri Daniyeli igice cya cumi na kimwe. Isezerano ry’ubukwe ryavunitse no gutsindwa k’umwami w’amajyaruguru n’umwami w’amajyepfo mu isohozwa ry’imirongo ya gatandatu n’iya karindwi byongeye kugaruka mu mateka yo mu mwaka wa 1798, kandi muri uko kubikora byerekana ubuhanuzi bw’Ijambo ry’Imana buri mu mirongo ya gatandatu n’iya karindwi, ndetse n’isohozwa ry’iyo mirongo mu ntangiriro y’intambara hagati ya Ptolémée Philadelphus, uwa kabiri kandi umwami wa Egiputa, na Antiochus Theos, umwami wa gatatu wa Siriya. Ptolémée yagereranyaga umwami w’amajyepfo, naho Antiochus agereranya umwami w’amajyaruguru.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Ubuhanuzi bwo muri iyo mirongo, buhujwe no gusohora kw’ubwo buhanuzi mu mateka ya Ptolémée na Antiochus—ayo mateka na yo akaba yarabaye ikigereranyo, kandi amateka ya Napoléon na papa yo mu 1798 agatanga imirongo itatu igereranya amateka ya Putin na Zelenskyy mu murongo wa cumi n’umwe n’uwa cumi na kabiri. Ni cyo gituma gusobanukirwa ko igihe cy’imperuka cyo mu 1798 gihagarariye amateka ya Napoléon na papa bidahagije iyo bihagarariye aho gusa. Tugomba gusobanukirwa n’ibyo umurongo wa gatandatu n’uwa karindwi bahanura kuri Napoléon na papa, kandi kandi n’ibyo amateka ya Ptolémée na Antiochus yigisha kuri icyo gihe nyine. Iyo dusobanukiwe iyo mirongo y’ukuri, dushobora noneho gusobanukirwa ko ibyo bisohora by’amateka byabanje bigaragaza amateka y’itangiriro ry’umurongo wa mirongo ine, kandi muri uko kubikora, binagaragaza n’iherezo ry’umurongo wa mirongo ine, igihe Putin, wagereranyijwe na Napoléon na Ptolémée—Putin wahanuwe mu murongo wa gatandatu n’uwa karindwi—asohoza umurongo wa cumi n’umwe n’uwa cumi na kabiri.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Icyitonderwa cy’ingenzi ku byerekeye isano rya gihanuzi riri hagati y’ikiyoka n’inyamaswa nk’uko Yohana yari kubiranga, cyangwa nk’uko Daniyeli yari kubigaragaza avuga ngo “igitambo gihoraho n’ikizira giteye isenywa,” ni uko, mu buryo bwa gihanuzi, bisa cyane. Yohana abivuga muri aya magambo.

> And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

> Baramya cya kiyoka cyahaye ubutware ya nyamaswa; kandi baramya ya nyamaswa, bavuga bati: Ni nde umeze nka ya nyamaswa? Ni nde wabasha kuyirwanya mu ntambara? Ibyahishuwe 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Kuramya ikiyoka ni ukuramya ya nyamaswa, kuko byombi bishushanya idini ry’ubupagani. Nk’uko kuri Yohana bimeze, Daniyeli akoresha “ihembe rito” ryo muri Daniyeli igice cya munani umurongo wa cyenda kugeza ku wa cumi na kabiri gushushanya Roma ya gipagani na Roma ya gipapa, nubwo azitandukanya mu buryo bugaragara, agaragaza ihembe rito rya Roma ya gipagani mu mvugo y’igitsina-gabo, n’ihembe rito rya Roma ya gipapa mu mvugo y’igitsina-gore. Mu gice cya karindwi Daniyeli agaragaza Roma ya gipagani ko “itandukanye” n’ubwami bwayibanjirije, kandi Daniyeli arongera akagaragaza ko Roma ya gipapa na yo yari “itandukanye.” Roma, yaba iya gipagani cyangwa iya gipapa, iratandukanye. Ikimenyetso cy’umugabo cya Roma gishushanya Roma ya gipagani gishyigikirwa na Ahabu na Herode. Bombi bashakanye n’ibimenyetso bya gipapa. Umugore ni ubutegetsi bw’itorero, kandi umugabo ni ubutegetsi bwa leta; bityo rero ku rwego rw’ubuhanuzi, iyo Ijambo ry’Imana rivuga ko umugabo n’umugore bahinduka umwe, riba ryemeza ukuri k’uko Roma ya gipagani na Roma ya gipapa bisa cyane mu busobanuro bw’ubuhanuzi, kuko ari umubiri umwe.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Uburyo Ubufaransa bwari bufitanye isano n’ubupapa mu 1798 ni bwo bushushanya uburyo Leta Zunze Ubumwe za Amerika zizaba zifitanye isano n’ubupapa igihe abami icumi bazatwika Roma umuriro kandi bakarya inyama zayo.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Kandi amahembe icumi wabonye ku nyamaswa, ayo ni yo azanga iyo ndaya, kandi azayigira umusaka kandi yambaye ubusa, kandi azarya umubiri wayo, maze ayitwikishe umuriro. Ibyahishuwe 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Umubano u Bufaransa bwagiranye n’ubupapa igihe bwashyiraga ubupapa ku butegetsi mu mwaka wa 538, ni ikigereranyo cy’umurimo wa Leta Zunze Ubumwe za Amerika mu gukiza uruguma rwica rw’ubupapa mu gihe cy’itegeko ryo ku Cyumweru rigiye kuza bidatinze.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Nuko mbona indi nyamaswa izamuka iva mu isi; yari ifite amahembe abiri nk’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Kandi ikoresha ububasha bwose bwa ya nyamaswa ya mbere imbere yayo, igategeka isi n’abayituye kuramya ya nyamaswa ya mbere, iyo igikomere cyayo cyica cyakize. Kandi ikora ibitangaza bikomeye, ndetse igatuma umuriro umanuka uva mu ijuru ukagwa ku isi abantu babireba. Kandi iyobesha abatuye mu isi ikoresheje bya bitangaza yahawe gukora imbere ya ya nyamaswa; ibwira abatuye mu isi gukora igishushanyo cya ya nyamaswa yari yarakomerekejwe n’inkota, nyamara ikabaho. Ibyahishuwe 13:11–14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

“Igihe cy’imperuka” cyo mu 1798, mu isohozwa ry’umurongo wa mirongo ine, kigaragaza ko umwami wo mu majyaruguru w’umwuka yakuweho n’umwami wo mu majyepfo w’umwuka. Iyo mateka y’ubuhanuzi ni yo mateka asoza imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa papa; bityo rero, ibiranga by’ubuhanuzi by’intangiriro y’ayo mateka y’ubuhanuzi bihagararirwa ku iherezo. Mu 538, ubwami bwa kane bwo mu buhanuzi bwa Bibiliya bwasimbuwe n’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya, kandi mu 1798 ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya bwasimbuwe n’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

538 na yo ni ikimenyetso cyo hagati cy’umuvumo w’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu byagiriye ubwami bwo mu majyaruguru bwa Isirayeli, byatangiye mu wa 723 mbere ya Kristo, igihe Ashuri yajyanaga Efurayimu mu bunyage. Ni cyo gituma 1798 itagira gusa ibimenyetso by’ubuhanuzi bya 538, ahubwo inafite n’ibya 723 mbere ya Kristo. Mu wa 723 mbere ya Kristo, imiryango icumi ya Isirayeli yari iri gutsindwa na Ashuri, kandi nyuma y’imyaka igihumbi na magana abiri na mirongo itandatu, mu wa 538 Roma ya gipagani yari iri gutsindwa na Roma ya gipapa, na yo ikaza gutsindwa n’u Bufaransa mu wa 1798, ku iherezo ry’“ibihe birindwi.”

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

Mu 1798 Ubufaransa, umwami w’amajyepfo yakuye ubupapa ku ntebe y’ubutegetsi. Mu 538 Ubufaransa, ikimenyetso cya mbere cy’isesagurika rya Roma y’abapagani mo ubwami icumi, bwashyize ubupapa ku ntebe y’ubutegetsi. Mu itegeko ryo ku Cyumweru Leta Zunze Ubumwe za Amerika zisubiramo uruhare rw’Ubufaransa rwo mu 538, kandi ubwo abami icumi batwika ubupapa umuriro kandi bakarya umubiri wabwo, Leta Zunze Ubumwe za Amerika zisubiramo uruhare rw’Ubufaransa rwo mu 1798.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

Urubanza rw’“ibihe birindwi” rwaciwe ku bwami bwo mu majyaruguru n’ubwo mu majyepfo bwa Isirayeli rwazanywe n’ubwami bwaturutse mu majyaruguru.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirayeli ni intama yatatanyijwe; intare zarayirukanye: ubanza umwami wa Ashuri yarayiriye; hanyuma uyu Nebukadurezari, umwami wa Babuloni, yamennye amagufwa yayo. Yeremiya 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

Ashuri yaturutse mu majyaruguru maze itsinda imiryango icumi mu mwaka wa 723 Mbere ya Kristo, kandi Babuloni ijyana u Buyuda mu bunyage mu mwaka wa 677 Mbere ya Kristo. Nubwo Isirayeli yari ubwami bwo mu majyaruguru ugereranyije n’u Buyuda, nyamara ubwo bwami bwombi bwatsinzwe n’abanzi baturutse mu majyaruguru, bityo bigatuma Isirayeli n’u Buyuda byombi biba ubwami bwo mu majyepfo ugereranyije n’umwanzi wabajyanye mu bunyage. Umwaka wa 723 Mbere ya Kristo ugaragaza umwami wo mu majyaruguru anesha ubwami bwo mu majyepfo bwikubye inshuro icumi. Umwaka wa 538 ugaragaza ihinduka riva mu bapagani rijya mu bupapa, kandi nanone ugaragaza ubwami bwo mu majyaruguru bunesha ubwami bwikubye inshuro icumi. Umwaka wa 1798 ugaragaza umwami wo mu majyaruguru aneshwa n’umwami wo mu majyepfo uhagarariye ubwami bwikubye inshuro icumi.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Muri ako kanya nyene haba umutingito mukuru, kandi kimwe cya cumi c’umujyi kiragwa, kandi muri uwo mutingito hapfa abantu ibihumbi ndwi; abasigaye batera ubwoba, baha icubahiro Imana yo mw’ijuru. Ivyahishuriwe Yohana 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

Igihe cy’inzibacyuho kijyana na 538, igihe Roma yahindukaga iva ku bugirikagiriki ijya ku bwa papa, ni na cyo gihinduka muri Daniyeli igice cya munani kiva ku gitsina-gabo kijya ku gitsina-gore, mu buryo bw’ikimenyetso bivuye ku butegetsi bwa leta bijya ku butegetsi bw’itorero. Ubuhanuzi bwa “ibihe birindwi” bufite ikimenyetso cya “ukuri,” kuko inyuguti ya mbere (723 BC) isobanura inyuguti ya makumyabiri na kabiri kandi ya nyuma y’inyuguti z’Igiheburayo (1798), mu gihe inyuguti ya cumi na gatatu kandi yo hagati ihagarariye ubugome bwo kwigomeka (538). Daniyeli agaragaza ko “igicumuro” gishushanywa n’imvugo ngo “igicumuro cy’ubutayu” cyari ihuriro ry’itorero na leta, aho itorero ari ryo ryagenzuraga ubwo bucuti. Icyo “gicumuro” gihagarariye 538, ari yo yo hagati kandi mu buryo bw’ikigereranyo ikaba inyuguti ya cumi na gatatu mu bimenyetso by’ingenzi bitatu by’ingenzi byo mu gihe cy’ibihe birindwi byagiriye ku miryango icumi yo mu majyaruguru ya Isirayeli.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

Mu 1798, “igihe cy’imperuka,” nk’uko kivugwa mu murongo wa mirongo ine wo mu gice cya cumi na kimwe cya Daniyeli, Ubufaransa butemera ko Imana iriho, ari bwo mwami w’ikusi, bwakomerekeje cyane ubupapa, ari bwo mwami w’amajyaruguru. Mu 1989 ubupapa bwihoreye kuri wa mwami w’ikusi watemeraga ko Imana iriho, ari we wari warabaye Leta Zunze Ubumwe z’Abasoviyeti. Kwihorera kwabwo kwarimo ubumwe bw’ibanga hagati ya Leta Zunze Ubumwe za Amerika na Vatikani. Gukūbūragizwa kwa Leta Zunze Ubumwe z’Abasoviyeti mu 1989 gusozwa ubutumwa bw’ubuhanuzi bwanditswe mu murongo wa mirongo ine, kandi umurongo ukurikira, ari wo murongo wa mirongo ine n’umwe, ugereranya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Bityo rero, uhereye ku ihirima rya Leta Zunze Ubumwe z’Abasoviyeti mu 1989 kugeza ku itegeko ryo ku Cyumweru riri mu murongo ukurikira, twabayeho mu mateka ahishwe yo mu murongo wa mirongo ine.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Umurongo wa mirongo ine utangira ugaragaza umwami wo mu majyepfo n’uwo mu majyaruguru mu mwaka wa 1798, hanyuma mu 1989 ukongera kugaragaza umwami wo mu majyepfo n’uwo mu majyaruguru, kimwe n’ububasha bwa gatatu bugereranywa n’amagare y’intambara, amato n’abagendera ku mafarashi.

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

> Kandi mu gihe cy’imperuka umwami w’ikusi azamusunika; nuko umwami w’amajyaruguru azamutera nk’umuyaga w’ishuheri, azanye amagare y’intambara, n’abagendera ku mafarasi, n’amato menshi; kandi azinjira mu bihugu, abirengerane, maze abicemo. Daniyeli 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

Mu “gihe cy’imperuka” mu 1798, jenerali nyakuri wa Napoleon yinjiye muri Vatikani maze afata koko papa, aramufunga. Mu 1989 ni bwo habaye ukwihimura ku byabaye mu 1798. Hagati ya 1798 na 1989 habayeho ihinduka ry’ubuhanuzi mu mateka, kandi ni ingenzi kurizirikana. U Bufaransa butemera ko Imana ibaho, umwami w’ikusi mu gihe cya 1798, bwari umwami wa mbere wo mu buryo bw’umwuka w’ikusi, kandi Uburusiya bwa Putin bwateguriwe kuzaba uwa nyuma. U Bufaransa bugaragazwa mu Ibyahishuwe 11, aho Sister White abugaragaza mu buryo butaziguye nk’Ubufaransa butemera ko Imana ibaho. Kimwe muri bibiri biranga Ubufaransa muri icyo gice ni Egiputa, ari na yo Sister White agaragaza nk’ikimenyetso cy’ubutemeri. Muri icyo gice, ya nyamaswa izamuka iva ikuzimu yari ubutemeri bwinjiye mu mateka muri icyo gihe.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Ubuhakanyi bwinjiye mu mateka butangirira ku Bufaransa mu gihe cya 1798, kandi kugeza mu 1989 umwami w’icy’umwuka w’ubuhakanyi yari amaze kuba Leta Zunze Ubumwe z’Abasoviyeti. Gukuburwaho kwa Leta Zunze Ubumwe z’Abasoviyeti mu 1989, nk’ugusohozwa kw’ishyirahamwe ry’ibanga ryari hagati ya Papa Yohani Pawulo II na Ronald Reagan, kwari kwaragereranyijwe mu murongo wa cumi wo muri Danieli igice cya cumi na kimwe; kandi umuhamya wa kabiri w’uwo murongo wa cumi uboneka mu gice cya Yesaya kivuga imivumo ibiri y’imyaka ibihumbi bibiri na magana atanu na makumyabiri yaciriwe ubwami bwo mu majyaruguru n’ubwo mu majyepfo bwa Isirayeli, nk’uko byagaragajwe mu bice bya karindwi kugeza ku cya cumi na kimwe.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

Bityo rero, umwaka wa 1989 uba ingingo ngenderwaho yo gukemurira ku mayobera y’ubuhanuzi bw’iminsi y’imperuka. Ni bwo umurongo wa mirongo ine wahishuwe. Ubu noneho birashoboka kumenya ko umurongo wa mirongo ine utangirira mu 1798 ukarangirira ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

Ku itegeko ryo ku Cyumweru, Leta Zunze Ubumwe za Amerika zizavuga nk’igisato kandi zirangize ubutegetsi bwazo nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Zatangiye igihe cyazo cyo gutegeka mu 1798, ubwo ubwami bwa gatanu bwahabwaga uruguma rwica. Mu 1798 Leta Zunze Ubumwe za Amerika zashyizeho Amategeko yerekeye Abanyamahanga n’Asebanya, bityo zigaragaza mu ishusho iherezo ry’ubwami bwa gatandatu ku ntangiriro yabwo nyine. Bityo, umurongo wa mirongo ine ni amateka ya Leta Zunze Ubumwe za Amerika nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

1798 ni inyuguti ya mbere y’inyuguti z’Igiheburayo, itegeko ryo ku Cyumweru ni inyuguti ya makumyabiri na kabiri kandi ya nyuma y’inyuguti z’Igiheburayo, kandi 1989 ni ikimenyetso cyo hagati cy’inzira gihagarariye ubugome bwo kwigomeka busobanurwa n’umubare cumi na gatatu n’inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo. 1989 ihagarariye ubugome bwo kwigomeka k’ubufatanye bw’ibanga bwa Reagan n’umwanzi wa Kristo uvugwa mu buhanuzi bwa Bibiliya. 1989 itangiza uwa mbere mu ba perezida umunani ba nyuma bategeka mu gihe cyo gukaza umurego kw’ubwigomeke burwanya Itegeko Nshinga. 1989 yatangije gahunda y’igeragezwa hagati y’Abadiventisiti b’Umunsi wa Karindwi igenewe kubyara ibyiciro bibiri by’abaramya. Abizerwa ni bake; abatizerwa ni benshi. 1989 ihagarariye ikimenyetso cyo hagati cy’inzira cyo mu murongo wa mirongo ine, kandi ihagarariye ubugome bwo kwigomeka busobanurwa n’inyuguti ya cumi na gatatu. Umurongo wa mirongo ine witwaje ikimenyetso kiranga “ukuri.”

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

Umurongo wa mirongo ine urimo abami bo mu majyaruguru n’abo mu majyepfo batandukanye mu mateka ari ku mpera z’uwo murongo. Unarimo na Leta Zunze Ubumwe za Amerika, ari yo, nk’uko Yohana abivuga, umuhanuzi w’ibinyoma ukorana n’ikiyoka n’inyamaswa kugira ngo ayobore isi ayijyane kuri Arumagedoni. Umwami wo mu majyepfo uvugwa mu murongo wa mirongo ine ni ikiyoka, umwami wo mu majyaruguru ni inyamaswa; amagare, amato n’abagendera ku mafarashi ni bo muhanuzi w’ibinyoma. Isohozwa ry’umurongo wa mirongo ine mu mwaka wa 1989 rihinduka ikimenyetso cy’ubuhanuzi gikomeye mu gusobanukirwa imirongo ya cumi n’umwe kugeza kuri cumi n’itanu. Niba mutari mu kuri kuri 1989, ntimushobora mu buryo bwumvikana kuba muri mu kuri ku byerekeye amateka turimo uyu munsi.

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Kuva mu wa 1989 kugeza ku itegeko ryo ku Cyumweru, intambara eshatu z’ubusimburabubasha ku bwa papa zigereranywa mu mirongo ya cumi kugeza ku ya cumi n’itanu. Iyo mirongo igomba gufatwa nk’amateka imwe akomeza, kuko uwo “Antiyokusi Mukuru” umwe ari we uboneka muri izo ntambara eshatu zigereranywa mu isohozwa ry’amateka ry’imirongo ya cumi kugeza ku ya cumi n’itanu.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Izo ntambara zose uko ari eshatu ni umurongo umwe w’ubuhanuzi, kuko Antiyokusi Magnus yari muri buri imwe muri izo ntambara uko ari eshatu. Umurongo wa cumi, ndetse na Yesaya 8:8, bitanga abagabo babiri bo guhamya isohozwa ry’umurongo wa mirongo ine mu 1989. Umurongo wa mirongo ine ni wo ngingo y’ishingiro ivugwa mu murongo wa cumi no muri Yesaya 8:8. “Amagare y’intambara, amato n’abagendera ku mafarashi” bishushanya amahembe abiri y’inyamaswa izamuka iva mu isi yo mu gice cya cumi na gatatu cy’Ibyahishuwe. Ku iherezo, igihe Leta Zunze Ubumwe z’Amerika “zivuga nk’ikiyoka,” ayo mahembe abiri ntazaba akiri Repubulikanisimu n’Uprotestanti. Muri icyo gihe, abitwa Abaprotestanti bazifatanya n’Ugatolika, kandi Repubulika ishingiye ku Itegeko Nshinga izahindurwa ubutegetsi bw’igitugu. Muri icyo gihe cy’amateka ayo mahembe abiri y’inyamaswa iva mu isi azaba ari imbaraga z’ubukungu n’iz’igisirikare. Mu gice cya cumi na gatatu cy’Ibyahishuwe, Leta Zunze Ubumwe z’Amerika zihatira isi kwemera ikimenyetso cy’inyamaswa kugira ngo ishobore kugura no kugurisha, kandi no ku bw’iterabwoba ry’urupfu. Ayo mahembe yombi ni yo “mato” ya Daniyeli, agereranya ububasha bw’ubukungu, ndetse n’“abagendera ku mafarashi n’amagare y’intambara” be, agereranya imbaraga z’igisirikare.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

1989 ishyiraho ko, mu gushyira ku byahanuwe byasohoye mu mateka by’intambara za Raphia na Panium biri mu mirongo ya cumi n’umwe kugeza ku ya cumi n’itanu, hagomba gukoreshwa uburyo bumwe bw’ubuhanuzi bwakoreshejwe mu gusobanukirwa 1989 no gusenyuka kw’Ubumwe bw’Abasoviyeti, kuko Antiochus Magnus yari ahagarariwe mu ntambara zose uko ari eshatu zivugwa mu mirongo ya cumi kugeza ku ya cumi n’itanu. Antiochus ahagarariye imbaraga z’amagare y’intambara, amato n’abarwanira ku mafarashi, we muri 1989 akaba yari Ronald Reagan, uwa mbere mu baperezida umunani, abo uwa nyuma na we yari uwa gatandatu kandi ubu ni uwa munani ukomoka muri ba barindwi.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Hakurikijwe Yesaya 23, ububasha bwa papa (maraya usambana n’abami bo mu isi) bwari guhishwa mu gihe cy’ubwami bwa Leta Zunze Ubumwe z’Amerika nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Mu 1989, Leta Zunze Ubumwe z’Amerika, zari zaragereranyijwe na Antiochus Magnus, zari ububasha bukora mu cyimbo cya papa mu ntambara yayo irwanya inyamaswa y’ubuhakanyi ku Mana yayikomerekeje igikomere cyica mu 1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Intambara eshatu zivugwa mu murongo wa cumi kugeza ku wa cumi n’itanu zigereranya intambara iri hagati y’umwami w’amajyaruguru, we nk’indaya y’i Tiro yihishe, ukoresha ububasha bw’intumwa ze mu gihe agenda asatira kugarura ubutegetsi bwe no gutsinda umwami w’ubutemera Imana—umwami w’amajyepfo. Isohozwa ry’amateka y’izo ntambara eshatu zivugwa mu mirongo ya cumi kugeza ku wa cumi n’itanu ritwigisha ko mu ntambara ya mbere n’iya nyuma Antiochus Magnus yatsinze, ariko intambara yo hagati arayitsindwa. Ibiranga ubuhanuzi by’imyaka ya 1989 ya Ronald Reagan hamwe na Papa Yohani Pawulo wa II no gusenyuka kw’Ubumwe bw’Abasoviyeti bizagira ibyo bihwanye na byo mu ya nyuma muri izo ntambara eshatu, kuko iyi mirongo ari yo ihishurwa mbere gato y’uko igihe cy’igeragezwa gifungwa. Nk’uko umurongo wa mirongo ine wahishuwe mu 1798 hanyuma ukongera guhishurwa mu 1989, uwo murongo wahishuwe ku iherezo, guhera muri Nyakanga 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

Ibyahishuwe rya Yesu Kristo rikurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gifungwa, kandi rikubiyemo ukuri gusumba ibindi kose ko Yesu ari Uwa mbere kandi ari Uwa nyuma, bityo rero buri gihe agereranya imperuka n’intangiriro. Igihe cy’igeragezwa gifungwa ku Badiventisime ku itegeko ryo ku Cyumweru, kandi mbere gato y’ifungwa ry’igihe cy’igeragezwa Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso. Ubutumwa busozwa n’urugi rufunze rw’itegeko ryo ku Cyumweru ni ubutumwa bw’Induru ya Saa Sita z’Igicuku, bwagejeje ku rugi rufunze rwo ku wa 22 Ukwakira 1844 mu mateka y’Abamillerite. Ikurwaho ry’ikimenyetso ryo mu 1798 mu ntangiriro y’umurongo wa mirongo ine, ari na bwo buryo bw’intangiriro ya Leta Zunze Ubumwe z’Amerika nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ryagereranyaga ikurwaho ry’ikimenyetso ryo mu 1989 hagati y’umurongo wa mirongo ine no gutangira kw’iherezo rigenda rikorwa buhoro buhoro rya Leta Zunze Ubumwe z’Amerika. Ikurwaho ry’ikimenyetso ryo mu 1798, ryagereranyaga 1989, rihagarariye abagabo babiri b’abahamya b’ikurwaho ry’ikimenyetso ry’ubutumwa bw’Induru ya Saa Sita z’Igicuku mu 2023. Umurongo, hamwe n’ibimenyetso byawo bitatu 1798, 1989, na 2023, ugaragaza umurimo wo mu mutima wo kweza inkumi icumi n’umurongo wo hanze w’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

Intambara yerekanwe mu murongo wa cumi na umwe, yasohoye ku rugamba rwa Raphia igihe Antiochus yatsindwaga na Ptolemy, igereranya ugutsindwa kw’ububasha bw’intumwa ya papa, muri iyi ntambara ya none bukaba ari Abanazi bo muri Ukraine bafatanije n’ibihugu by’Abanyaburayi bo mu Burengerazuba by’abanyamurongo w’isi yose bigize Umuryango w’Ubumwe bw’u Burayi (EU), NATO, kandi bikagendana kimwe n’abanyamurongo w’isi yose ba politiki n’ubukungu bo mu Muryango w’Abibumbye. Niba Antiochus Magnus yari muri izo ntambara zose uko ari eshatu kandi akaba agereranya ububasha bw’intumwa ya papa burwanya umwami w’ikusi y’amajyepfo, byashoboka bite ko yaba ari Leta Zunze Ubumwe z’Amerika mu 1989, hanyuma Abanya-Ukraine nk’uko byashushanyijwe n’Intambara ya Raphia, maze ikongera kuba Leta Zunze Ubumwe z’Amerika ku Rugamba rwa Panium? Umurongo wa cumi ni wo rufunguzo rw’imirongo ya cumi na umwe kugeza kuri cumi na gatanu, kuko ugusohora kwawo mu 1989 gutanga ishusho y’ibiranga by’ubuhanuzi by’intambara ya mbere muri eshatu z’intumwa. Ni iki gihamya cy’ubuhanuzi gishyigikira kumenya Antiochus nk’ububasha bw’intumwa ya papa, ariko ntihakoreshwe Leta Zunze Ubumwe z’Amerika kuri buri ntambara muri izo uko ari eshatu?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

Mu mateka y’intambara yo muri Ukraine, yagereranyijwe n’urugamba rw’i Raphia, Leta Zunze Ubumwe z’Amerika zakoresheje Abanazi bo muri Ukraine nk’imbaraga zabahagarariye, muri ayo mateka nyine aho zirimo kurema ishusho y’ubupapa, ubwo butegetsi buhora kandi bwifashisha gusa imbaraga zabuhagarariye kugira ngo bukore ibikorwa byabwo byanduye.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Gusubiza ikibazo cy’ububasha bukoresha abahagarariye abandi mu mirongo ya cumi kugeza kuri cumi n’itanu bisaba inyigo ya gihanuzi y’imiterere ya Antiyokusi nk’ikimenyetso. Intambara z’Abadiyadochi zari uruhererekane rw’amakimbirane kuva mu mwaka wa 323–281 mbere ya Kristo, hagati y’Abadiyadochi (ijambo ry’Ikigereki risobanurwa ngo “abasimbura”), ari bo bagaba b’ingabo n’abasimbuye Alegizandere Mukuru, barwaniye gutegeka ubwami bwe bwagutse nyuma y’urupfu rwe mu mwaka wa 323 mbere ya Kristo. Antiyokusi wa mbere yari Antiyokusi wa I Soteri, umuhungu wa Selewukusi wa I Nikatori, umwe mu Badiyadochi ba Alegizandere (abasimbura), washinze Ubwami bw’Abaselewukiya.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

Izina Antiyokusi rishobora gusobanurwa ko risobanura uhamagara uhagarara mu mwanya w’undi kugira ngo amushyigikire. Antiyokusi ni ikimenyetso cya Roma, kandi Roma ya kipapa ni antikristo, ifite ikimenyetso gisa n’icya Antiyokusi. Antiyokusi, nk’izina, ryagereranyaga umuhungu w’uwashinze Ubwami bw’Abaselewukidi, kandi muri uwo mwumvire Antiyokusi yahagararaga mu mwanya wa se, yahagararaga nk’intumwa ye. Mushiki wa White agaragaza ko Satani na papa bombi ari antikristo, kandi akavuga ko papa ari uhagarariye Satani ku isi. Ryahindutse izina rikomeye ry’ingoma mu Bwami bw’Abaselewukidi, igice kimwe bitewe n’isano rifitanye na Antiyokusi wa I Soteri n’umujyi wa Antiyokiya, witiriwe se wa Selewukusi wa I cyangwa umuhungu we. Papa ni intumwa ya Satani, kandi mu buryo bw’ikigereranyo izina Antiyokusi rihagarariye intumwa ya se, uwashinze ubwami bwo mu majyaruguru washyize umurwa mukuru wabwo i Babuloni.

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

Nyuma y’urupfu rwa Alegizandere Mukuru mu mwaka wa 323 mbere ya Kristo, ubwami bwe bwacikaguritse hagati y’Abadiyadoki (abasimbura be). Mu Igabana rya Babuloni (323 mbere ya Kristo), Selewukusi yabanje gushyirwaho nk’umugaba w’ingabo z’abarwanira ku mafarashi b’inkoramutima (umwanya wa gisirikare w’icyubahiro) munsi ya Peridikasi, wari umusigire w’ubwami bwa Alegizandere. Mu mwaka wa 321 mbere ya Kristo, Selewukusi yagizwe satirapi (guverineri) wa Babiloniya mu Igabana rya Triparadiso, nyuma y’urupfu rwa Peridikasi no gukomeza kwumvikana hagati y’Abadiyadoki. Mu mwaka wa 316 mbere ya Kristo, Antigono wa Mbere Monofitalimo, undi wo mu Badiyadoki, yahatiye Selewukusi guhunga Babuloni bitewe n’ukwiyongera kw’ububasha bwa Antigono. Selewukusi yahungiye kwa Putolomayo wa Mbere Soteri muri Egiputa. Mu mwaka wa 312 mbere ya Kristo, Selewukusi yasubiye i Babuloni ari kumwe n’ingabo nke yahawe na Putolomayo. Yanesheje ingabo za Antigono maze yongera kwigarurira Babuloni, ibyo bikaba byaranze ishingwa ry’ishingiro ry’ubutegetsi bwe. Iyi ni yo mpamvu iyi nkuru ikunze gufatwa nk’ishingwa ry’Ubwami bwa Selewukusi, kandi umwaka wa 312 mbere ya Kristo ukaba ari wo utangirirwaho Igihe cya Selewukusi mu ibarwa ry’amateka.

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Izina Seluecus rikomoka ku Kigiriki kandi rishingiye ku mizi *selas* (σέλας), risobanura “umucyo,” “kurabagirana,” cyangwa “urubeya rw’umuriro.” Iryo zina ryerekana ubwiza bwo kurabagirana cyangwa kumurika, bikaba bikwiriye umuntu ukomeye nka Seleucus I Nicatori, uwashinze Ubwami bw’Abaselusidi kandi ushushanya se wari warabaye uwari utwaye umucyo mu ijuru.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Kugira ngo Itorero ryiheshe inyungu n’icyubahiro by’isi, ryayobowe gushaka gutoneshwa no gushyigikirwa n’abakomeye bo mu isi; maze rimaze kwanga Kristo rityo, rishukwa kwemera kugandukira uhagarariye Satani—ari we musenyeri w’i Roma.” Intambara Ikomeye, 50.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

Antiyokusi Maginusi ahagarariye intumwa y’ububasha bwa gipapa, nk’uko papa ahagarariye intumwa ya Satani. Ikimenyetso cya Antiyokusi gituma haba intumwa z’ububasha zitandukanye, nk’uko habayeho abapapa benshi. Reagan yari intumwa ya 1989, Ukraine yabaye intumwa ya Leta Zunze Ubumwe za Amerika mu 2014, kandi Trump ni intumwa ku Rugamba rwa Paniumu. Reagan yari uwa mbere, Trump ni uwa nyuma, kandi Zelenskyy ni ubugome bwo kwigomeka bwo hagati.

Back to Articles