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# The Book of Daniel - Number One-Hundred and Ninety

Igitabo cya Daniyeli — Nimero Ijana na Mirongo Cyenda

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Ikirenga cy’Ubuhanuzi Kigenda Kizamuka: Guhishura Intambara ya Paniyumu n’Ibanza ry’Itegeko ryo ku Cyumweru

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Jeff Pippenger

Published

April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Ingingo iheruka yarangiranye n’umurongo warimo igika kivuga kiti: “Igicumuro kigeze hafi cyane ku rugero rwacyo ntarengwa. Urujijo rwuzuye isi, kandi bidatinze ubwoba bukomeye bugiye kugwira abantu. Imperuka iri hafi cyane. Twebwe tuzi ukuri dukwiriye kuba twitegura ibigiye bidatinze kugwira isi nk’igitunguranye gikomeye cyane.” “Igicumuro” kigera ku rugero rwacyo ntarengwa igihe igikombe cy’igihe cy’igeragezwa cyuzuye, kandi iryo terambere ntarengwa rigerwaho kuri Leta Zunze Ubumwe z’Amerika ku itegeko ryo ku Cyumweru.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Ariko Kristo yatangaje ko nta kabarwa na kamwe cyangwa agace na gato k’amategeko kazavanwaho kugeza ubwo ijuru n’isi bizashirira. Umurimo nyir’izina yaje gukora wari uwo gushyira amategeko hejuru no kwereka ibiremwa byo mu isi zaremwe n’ijuru ko Imana ikiranuka, kandi ko amategeko yayo adakwiriye guhindurwa. Ariko dore umukozi mukuru wa Satani yiteguye gukomeza umurimo Satani yatangiriye mu ijuru, wo kugerageza gukosora amategeko y’Imana. Kandi isi ya Gikristo yemeye umuhate we, yakira uyu mwana wa papa,—ikigo cy’icyumweru. Barakigaburiye, kandi bazakomeza kukigaburira, kugeza ubwo Ubuporotesitanti buzatanga ikiganza cy’ubusabane ku butware bw’Abaroma. Ubwo ni bwo hazabaho itegeko rirwanya Isabato y’iremwa ry’Imana, kandi icyo gihe ni bwo Imana ‘izakora umurimo w’igitangaza ku isi.’ Yihanganiye kera ubugome bw’abantu; yagerageje kubigarurira kuri yo. Ariko igihe kizaza ubwo bazaba bujuje igipimo cy’ibicumuro byabo; maze icyo gihe ni bwo Imana izakora. Icyo gihe kiri hafi cyane. Imana ibika inyandiko ku mahanga: imibare iragenda yiyongera ibarega mu bitabo byo mu ijuru; kandi ubwo bizahinduka itegeko ko kurenga ku munsi wa mbere w’icyumweru bizahanishwa igihano, ni bwo igikombe cyabo kizaba cyuzuye.” Review and Herald, March 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Mu gihe cy’itegeko ryo ku Cyumweru, Leta Zunze Ubumwe z’Amerika zizaba zujuje igikombe cyazo kugeza ku ndunduro, kandi ubuhakanyi bw’igihugu buzakurikirwa no kurimbuka kw’igihugu. Igika turi gusuzuma kiravuga kiti: “igicumuro cyenda kugera ku iherezo ryacyo,” kandi “vuba ubwoba bukomeye buzagwira abantu.” Mu gihe cy’itegeko ryo ku Cyumweru, ari ryo “saha y’umutingito ukomeye” ivugwa mu gice cya cumi na kimwe cy’Ibyahishuwe, “kimwe cya cumi cy’umurwa kiragwa,” kandi “dore, ishyano rya gatatu rije vuba,” maze “marayika wa karindwi avuza impanda.” Iryo shyano rya gatatu ni impanda ya karindwi, kandi riza mu gihe cy’itegeko ryo ku Cyumweru rizanye “ubwoba bukomeye.” Icyo gihe “iherezo riba ryegereje cyane,” kandi riza “nk’itungurana rikomeye cyane.” Mu gihe cy’itegeko ryo ku Cyumweru, igikombe cy’igihe cy’igeragezwa na cyo kiba cyuzuye ku byerekeye ubupapa, kuko icyo gihe ijwi rya kabiri ryo mu Byahishuwe cumi n’umunani ritangaza riti: “Nimusohoke muri we, bantu banjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyorezo bye. Kuko ibyaha bye byarundanyije bikagera mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumwishyure nk’uko na we yabishyuye, kandi mumukubirize kabiri ibihwanye n’imirimo ye: mu gikombe yujuje, mumwuzurize kabiri.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Iyo mateka itangira ku itegeko ryo ku Cyumweru, kandi ikagaragaza igihe cy’ikigereranyo ubwo ubupapa “buzasohokana umujinya mwinshi kugira ngo burimbure kandi bukureho rwose benshi,” kuko “mu minsi y’imperuka hazabaho abahowe Imana benshi.” Igitera ubupapa umujinya ni “inkuru ziturutse iburasirazuba no mu majyaruguru” “zizabuhagarika umutima,” ariko “buzagera ku iherezo ryabwo, kandi nta uzabutabaza.” Uhereye ku itegeko ryo ku Cyumweru kugeza ku iherezo ry’ubupapa, icyiciro cya mbere cy’urubanza rw’Imana rushyirwa mu bikorwa gitangira. Gikurikirwa n’icyiciro cya kabiri ari cyo byago birindwi bya nyuma, maze amaherezo hagakurikiraho kurimbuka kw’iteka kw’abanyabyaha ku iherezo ry’igihe cy’imyaka igihumbi. Amateka y’urubanza rw’Imana rushyirwa mu bikorwa ashyirwa mu rwego rw’intambara.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Duhagaze ku rugabano rw’ibintu bikomeye kandi bikomeye by’igitinyiro. Ubuhanuzi burimo burasohora. Amateka adasanzwe kandi yuzuye ibyabaye akomeye arimo yandikwa mu bitabo byo mu ijuru. Ibintu byose byo mu isi yacu biri mu muvurungano. Hariho intambara n’amakuru y’intambara. Amahanga ararakaye, kandi igihe cy’abapfuye kirageze, kugira ngo bacirwe urubanza. Ibintu birahinduka kugira ngo bizane umunsi w’Imana urimo wegereza cyane. Hasigaye gusa akanya gato cyane, nk’aho ari uko. Ariko nubwo ishyanga rimaze guhagurukira irindi shyanga, n’ubwami bukahagurukira ubundi bwami, ubu ntiharaba kuba urugamba rusange. Kugeza ubu imiyaga ine iracyabujijwe kugeza ubwo abagaragu b’Imana bazashyirwaho ikimenyetso mu ruhanga rwabo. Hanyuma imbaraga zo mu isi zizateranya ingabo zazo ku bw’intambara ya nyuma ikomeye.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Imana ibanza gushyira ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine, hanyuma igahamagara izindi ntama zayo ngo zisohoke i Babuloni, kandi izo zindi ntama na zo zigahabwa ikimenyetso cy’Imana, nubwo zigereranywa n’“imbaga y’abantu benshi” mu buryo butandukanye n’abantu ibihumbi ijana na mirongo ine na bine. Ingingo y’ingenzi igomba kubonwa muri iyo mvugo yavuzwe mbere ni uko “imiyaga ine ifunzwe kugeza ubwo abagaragu b’Imana bazashyirwaho ikimenyetso mu ruhanga rwabo.” Mu gihe cy’itegeko ryo ku Cyumweru, abantu ibihumbi ijana na mirongo ine na bine baba bamaze gushyirwaho ikimenyetso, “dore ishyano rya gatatu rije vuba,” nyamara imiyaga ine ntirekurwa rwose kugeza igihe uwa nyuma wo mu zindi ntama z’Imana azaba amaze guhabwa icyo kimenyetso.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Amahanga ubu arimo kurakara, ariko Umutambyi Mukuru wacu narangiza umurimo we mu Buturo Bwera, azahaguruka, yambare imyambaro yo kwihorera, maze hanyuma ibyago birindwi bya nyuma bisukweho. Nabonye ko abamarayika bane bazagumisha imiyaga ine kugeza ubwo umurimo wa Yesu uzaba urangiye mu Buturo Bwera, maze hanyuma haza ibyago birindwi bya nyuma.” Review and Herald, August 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

“Ibintu bikomeye kandi byuzuye uburemere” twe “duhagaze ku muryango wabyo,” bigaragazwa nk’“intambara n’amakuru y’intambara.” Bigaragazwa ko bibaho igihe “ibintu byose byo mu isi yacu biri mu rujijo no mu guhungabana,” igihe amahanga “asigaye ahagurukirana.” Panium igereranya “amateka adasanzwe kandi yuzuye ibyabaye bikomeye,” yo mu murongo wa cumi na gatanu wo muri Daniyeli igice cya cumi na rimwe, ayobora kandi akinjiza mu murongo wa cumi na gatandatu, ari wo tegeko ryo ku Cyumweru, aho “urugamba rusange,” ari rwo “imbaraga zose zo ku isi” zikusanyiriza hamwe ingabo zazo ku bw’intambara ya nyuma ikomeye. Iyo “ntambara ya nyuma ikomeye” ni Intambara ya Gatatu y’Isi Yose, kandi igereranwa n’Intambara ya Actium yo mu mwaka wa 31 mbere ya Kristo.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Umurongo wa mbere n’uwa kabiri, hamwe n’imirongo ya cumi kugeza kuri cumi n’itanu, byerekana amateka ahishwe y’umurongo wa mirongo ine wo muri Daniyeli cumi n’umwe. Umurongo wa mirongo ine ugaragaza amateka ya Leta Zunze Ubumwe za Amerika n’Abadiventisiti kuva mu 1798 kugeza mu 1989. Hanyuma ukicecekera kugeza ku iherezo rya Leta Zunze Ubumwe za Amerika nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya no kurukwa kw’itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya mu murongo wa mirongo ine n’umwe, ari wo tegeko ryo ku Cyumweru, na ryo kandi rikaba ari umurongo wa cumi n’itandatu. Umurongo wa mbere n’uwa kabiri byerekana igihe cy’imperuka mu 1989, n’abaperezida ba Leta Zunze Ubumwe za Amerika kuva icyo gihe, kugeza ku muperezida wa gatandatu ukize uteranya abarwanashyaka b’isi bose b’abasatani. Umurongo wa kabiri uzana amateka ku matora ya Donald Trump mu 2016, hanyuma umurongo wa gatatu ugakomeza amateka y’abami icumi, bagereranywa na Alegizandere Mukuru, ari we bwami bwa karindwi bw’ubuhanuzi bwa Bibiliya, baha ubwami bwabo ubupapa mu gihe cy’amakuba yegereje y’itegeko ryo ku Cyumweru.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Umurongo wa cumi usozwa ugaragaza ko 1989 ari yo gihe cy'iherezo, kandi umurongo wa cumi n'umwe n'uwa cumi na kabiri bigaragaza intambara yo muri Ukraine, byerekana ko Putin n'u Burusiya bazatsinda iyo ntambara, ariko ko batazagirira umumaro ku ntsinzi yabo. Intambara yo muri Ukraine yatangiye mu 2014, umwaka umwe mbere y'uko kwiyamamaza kwa mbere kwa Trump gutangira. Iyi mirongo iyobora ku kuzuka (mu bya politiki) kwa Donald Trump ubwo atangira kwiyamamaza kwe kwa gatatu kugira ngo abe perezida wa munani, uwo mu barindwi. Umurongo wa cumi na gatatu ugaragaza intambara za politiki za Trump zibanziriza intsinzi ye i Panium mu murongo wa cumi na gatanu, kandi umurongo wa cumi na kane uvuga amateka aba mu gihe cy'Urugamba rwa Panium kugeza ku ntsinzi ye mu murongo wa cumi na gatanu, ayo mateka igihe umuntu w'icyaha atangira kwinjira ku mugaragaro mu mateka ya politiki. Igihe ubupapa bwinjiye mu mateka y'ubuhanuzi, maraya w'i Tiro atangira kuririmba kandi iyerekwa rigakomera.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Insinzi i Panium mu mwaka wa 200 Mbere ya Kristo, yakurikiwe n’ikimenyetso cy’inzira cy’“ubwigomeke” bw’Abamakabeyo i Modein (bisobanuye ukwiyamamaza) mu mwaka wa 167 Mbere ya Kristo. Mu mwaka wa 164 Mbere ya Kristo Abamakabeyo bongeye kweza Urusengero, kandi Antiyokusi Epifane arapfa, ibyo bikaba byararanze ihinduka rikomeye mu rugamba rw’Abamakabeyo rwo kurwanya ingaruka z’idini ry’Abagiriki. Mu gihe cyo kuva mu mwaka wa 161 Mbere ya Kristo kugeza mu wa 158 Mbere ya Kristo, umurimo wo kwinjira mu isezerano waratangijwe kandi urarangizwa. Ibimenyetso by’inzira by’ubuhanuzi byisubiramo mu Ngoma y’Abahasimoneya mu mateka y’imirongo ya cumi n’itanu kugeza ku murongo wa makumyabiri na gatatu.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Isezerano ryagiranwe n’i Roma mu murongo wa makumyabiri na gatatu ni ugushyira ku kintu mu buryo butaziguye; ariko mu murongo wa cumi na gatanu, ibimenyetso bine by’inzira by’Abamakabayo byo mu 167 Mbere ya Kristo, 164 Mbere ya Kristo, 161 Mbere ya Kristo na 158 Mbere ya Kristo, biboneka gusa iyo amateka y’“isezerano” ashyizwe kuri uwo murongo. Igihe Pompey yigaruriraga Yerusalemu mu murongo wa cumi na gatandatu, yahuye n’intambara y’abenegihugu yari irimo ibera muri uwo mujyi, kandi ayo mashyaka yombi yari ahanganye yari amatsinda yacitsemo ibice y’Ingoma y’Abahasimoni. Bityo rero, n’Abamakabayo na bo bari mu mateka y’umurongo wa cumi na gatandatu.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Umurongo wa makumyabiri ugaragaza ivuka rya Kristo, kandi imirongo ya makumyabiri na rimwe n’uwa makumyabiri na kabiri igaragaza amateka y’urupfu rwa Kristo; bityo rero ayo mateka afite umurongo w’Ingoma y’Abahasimoni uhagarariwe n’Abafarizayo. Imirongo ya cumi na gatanu kugeza kuri makumyabiri na gatatu iragaragaza igihugu cy’ubwiza nyakuri, n’ubwoko bw’Imana bw’i Yudaya bwahakanye bukigomeka, bwiyemeraga ko ari bwo burinzi bw’ukuri kwayo, nyamara ntibwari abahagarariye Imana kurusha uko Ubuporotesitanti bwahakanye bukigomeka bumeze.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Mushiki White atumenyesha ko “igice kinini cy’amateka yabaye mu gusohozwa kwa” “Daniyeli icya cumi na kimwe” “kizasubirwamo.” Umurongo w’ubuhanuzi ugereranywa n’Ingoma y’Abahasimoni ugereranya umurongo w’ubuhanuzi ugaragaza ihembe ry’ubuhakanyi rya Giporotesitanti ritangira ku kwiyamamaza kwa gatatu kwa perezida, gufatwa n’uwa gatandatu mu baperezida bakize kurusha abandi. Trump yiyamamariza kuba perezida inshuro eshatu; ku nshuro ya mbere no ku ya nyuma yiyamamaza, aratsinda, ariko ku nshuro ya kabiri, ubugome bwo kwigomeka bugereranywa n’umubare cumi na gatatu bugaragaza amatora yibwe yo mu 2020. Nuko isi iba iri kugabanywamo ibyiciro bibiri: icyiciro kimwe gishobora kubona 2020, ikindi cyiciro kikaba gihumye. Ibyo bigereranya ikigeragezo gikomeye kibanziriza irangira ry’igihe cy’imbabazi ku Badiventisti, mu ishyirwaho ry’ishusho y’inyamaswa.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Bimaze gutegurwa birakomeje, kandi hari ingamba ziri gushyirwa mu bikorwa, zizavamo kuremwa kw’ishusho y’inyamaswa. Mu mateka y’isi hazabaho ibyabaye bizasohoza ibyo ubuhanuzi bwahanuye kuri iyi minsi y’imperuka.” Review and Herald, 23 Mata 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“Imyiteguro” irimo gutera imbere, “imigendekere” ubu “iri gukorwa,” n’“ibintu bizavamo kuremwa kw’ishusho y’inyamaswa,” kandi “bizasohoza ibyahanuwe n’ubuhanuzi kuri iyi minsi y’imperuka,” birimo ibimenyetso by’inzira by’Ingoma y’Abahasimoneya byo mu mirongo cumi n’itanu kugeza kuri makumyabiri na gatatu yo mu gice cya cumi na kimwe cya Daniyeli. Ingoma y’Abahasimoneya y’ubuhakanyi, ihagarariye Ubuporotesitanti bw’ubuhakanyi, iboshywe mu buhamya bwa Donald Trump, perezida wa gatandatu n’uwa munani w’Umurepubulikani, ubyutsa kandi ugashyira mu bikorwa MAGA-ism ye irwanya woke-ism y’ubutegetsi bushya bw’isi.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Ubuhamya bwa Trump bugera mu mwaka wa 2020 mu murongo wa kabiri wa Daniyeli cumi n’umwe, kandi bukubiyemo ukwiyamamaza kwe n’manda ye ya mbere; hanyuma imirongo ya cumi na gatatu kugeza ku ya cumi na gatanu igaragaza ukwiyamamaza kwe kwa gatatu kandi kwa nyuma, kunesha kwe, n’manda ye ya nyuma. Hagati y’izo manda zombi, Ibyahishuwe igice cya cumi na kimwe, hagaragaza ko ihembe ry’Abarepubulikani ryishwe, rikaryama mu muhanda ripfuye iminsi itatu n’igice. Uwo murongo w’amateka ya Trump uhuza hamwe intangiriro n’iherezo ry’ubuperezida bwe muri Daniyeli igice cya cumi na kimwe. Ni cyo gituma ubuhamya bwa Donald Trump buboneka haba mu bitabo bya Daniyeli n’Ibyahishuwe, kandi muri ibyo bitabo byombi buboneka mu gice cya cumi na kimwe.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Imirongo itatu y’igice, iyo ihurijwe hamwe, igaragaza amateka yuzuye ya Trump nk’umukuru w’igihugu wa gatandatu n’uwa munani, kandi yubakiye ku kimenyetso kiranga “Ukuri”. Iyi mirongo ikomoka mu bitabo bya Daniyeli n’Ibyahishuwe, kandi ikora umurongo w’amateka uhuza n’icyo “gice cy’igitabo cya Daniyeli gifitanye isano n’iminsi y’imperuka.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Icyo gice cya Daniyeli ni cyo gifungurwa n’Intare yo mu muryango wa Yuda, mbere gato y’irangira ry’igihe cy’imbabazi, bityo kikaba ari kimwe mu bigize ubutumwa bwo gushyirwaho ikimenyetso bw’abihumbi ijana na mirongo ine na bine. Ariko bisaba iyerekwa ry’umwuka risobanutse rwose kugira ngo umuntu abashe kubona ibimenyetso by’ubuhanuzi by’abahamya babiri bicwa mu mwaka wa 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Umurongo wa cumi na gatanu wo muri Daniyeli icumi na rimwe ugereranya Intambara ya Panium n’umurongo w’Ingoma y’Abahasimoni, byasohoye mu ntambara nyakuri; bityo bikaba bishushanya ishusho y’ubuhanuzi y’intambara yo mu mwuka hagati y’idini ry’Abaporotesitanti bateshutse n’idini ry’igihe gishya ry’abashyigikiye ubutegetsi bw’isi yose. Intambara ya Panium, yabaye mu mwaka wa 200 mbere ya Kristo, igereranya intambara y’ihembe ry’Abarepubulikani, kandi urugamba rugaragazwa n’Imyivumbagatanyo y’Abamakabayo rugereranya intambara y’ihembe ry’Abaporotesitanti bateshutse. Nubwo imyivumbagatanyo y’Abamakabayo yabaye mu mwaka wa 167 mbere ya Kristo, ihura n’ubuhanuzi bw’Intambara y’ihembe ry’Abarepubulikani yo mu mwaka wa 200 mbere ya Kristo, kuko mu buhanuzi amahembe agendera ku mateka ahwanye.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Umurongo wa cumi na gatanu ugereranya amateka y’ubuhanuzi ahita abanziriza kandi akayobora ku itegeko rya vuba ry’umunsi wa mbere w’icyumweru. Bityo rero, ugereranya neza rwose icyo gihe kiri mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, ubwo imbaraga ziri mu butumwa bw’ishyirwaho ry’ikimenyetso zihora zishimangira burundu icyo kimenyetso ku bwoko bw’Imana bwo mu minsi ya nyuma.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Ni Intare yo mu muryango wa Yuda ikuraho ikidodo kuri uko kuri, kandi uko kuri ni Ibyahishuwe bya Yesu Kristo. Abo ibihumbi ijana na mirongo ine na bine ni bo “bakurikira Umwana w’Intama aho ajya hose,” kandi igihe akuyeho ikidodo ku murongo wa cumi na gatanu, Intare yo mu muryango wa Yuda iba iyoboye ubwoko bwayo bwo mu minsi y’imperuka i Panium. Yesu yagaragaje neza iyo ngingo mu gikorwa cyo gushyirwaho ikimenyetso igihe yajyanaga abigishwa be i Panium, mbere gato y’umusaraba.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Intambara ya Panium ivugwa by’umwihariko na Kristo, ubwo yari ahagaze i Panium ari kumwe n’abigishwa be, maze aho ahabigishiriza ko itorero rye ryari kuzubakwa ku byo Petero yatuye, kandi ko “amarembo y’ikuzimu” atari kurinesha. Yesu yerekanye intambara igereranywa n’Intambara ya Panium. Intambara ya Panium ni umurongo wa cumi na gatanu, naho umurongo wa cumi na gatandatu ni Intambara ya Actium. Kristo yahagaze i Panium, mbere gato y’uko igikorwa cy’urupfu rwe gisohora.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Kuva kuri Panium kugera ku itegeko ryo ku Cyumweru ni amateka y’intambara ya politiki n’iy’idini y’amahembe abiri y’inyamaswa yo ku isi, ari yo Porotesitantisimu na Repubulikanisimu. Yombi yatewe n’inyamaswa itemera Imana yavuye mu rwobo rutagira iherezo mu mwaka wa 2020, kandi intambara y’ayo mahembe abiri irwanya imana za politiki n’iz’idini z’iyobokamana mpuzamahanga igaragarizwa mu mateka yo mu mirongo ya cumi n’umwe kugeza kuri cumi n’itandatu.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Kuva ku ntambara yo muri Ukraine yatangiye mu mwaka wa 2014, kugera ku kwiyamamaza kwa mbere kwa perezida kwa Donald Trump kwatangiye mu mwaka wa 2015, kugeza ku rupfu rw’amahembe yombi mu mwaka wa 2020, kugeza ku kuzuka ko mu mwaka wa 2023, no ku kwiyamamaza kwa gatatu kwa Trump kwatangiye ku wa 15 Ugushyingo 2022, amateka ageza ku mirongo ya cumi na gatatu kugeza ku ya cumi n’itanu. Muri iyo mirongo, amateka yahishuwe n’Ijambo ry’ubuhanuzi ry’Imana ahagararira ukuri k’ubuhanuzi gushyira ikimenyetso ku bihumbi ijana na mirongo ine na bine.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Ukwo kuri kugaragazwa mu rugendo Kristo yagiriye i Kayesariya ya Filipo muri Matayo igice cya cumi na gatandatu n’icya cumi na karindwi. Muri iyo mirongo, umuntu w’icyaha agaruka mu mateka y’ubuhanuzi aririmba indirimbo z’indaya y’i Tiro, kandi mu kubigenza atyo ashyiraho iyerekwa, bityo agashyira iyo mirongo mu rwego rw’Induru yo mu Gicuku, kuko aho iyerekwa ritari abantu bararimbuka.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Aho kutagira iyerekwa, abantu bararimbuka; ariko ukomeza amategeko, arahirwa. Imigani 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Abafite amaso, ariko ntibashaka kubona, n’amatwi, ariko bakanga kumva, ni ba bakobwa b’abapfapfa b’i Lawodikiya badafite “amavuta.” “Amavuta” ni ukwiyongera k’ubumenyi kuboneka igihe Ibyahishuwe bya Yesu Kristo bidafunguriwe bigafungurwa mbere gato y’uko igihe cy’imbabazi gisozwa; kandi nk’uko Hoseya abivuga, ubwoko bw’Imana bwanga kandi bugatera umugongo ubumenyi bugomba kurimburwa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Ubwoko bwanjye burimbuka bazize kubura kumenya: kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utambera umutambyi: kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Ijambo ry’Uwiteka ryongera kungeraho, rirambwira riti: Mwana w’umuntu, uba hagati y’inzu y’abagome bafite amaso yo kureba, ariko ntibarebe; bafite amatwi yo kumva, ariko ntibumve; kuko ari inzu y’abagome. Ezekiyeli 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Maze aravuga ati: Genda, ubwire ubu bwoko uti: Mwumve rwose, ariko ntimusobanukirwe; kandi murebe rwose, ariko ntimubimenye. Ubyibushye umutima w’ubu bwoko, uremere amatwi yabwo, kandi uhumye amaso yabwo; kugira ngo butabona n’amaso yabwo, kandi butumvana n’amatwi yabwo, kandi butamenyesha n’umutima wabwo, maze bukagaruka bugakira. Yesaya 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Nuko abigishwa baramwegera, baramubaza bati: “Ni iki gituma ubabwira mu migani?” Arabasubiza ati: “Mwebwe mwahawe kumenya amayobera y’ubwami bwo mu ijuru, ariko bo ntibabihawe. Kuko ufite wese azahabwa, kandi azagirirwa byinshi birushijeho; ariko udafite wese azakwa n’ibyo afite. Ni cyo gituma mbabwira mu migani: kuko bareba ntibabone, kandi bumva ntibumve, habe no gusobanukirwa ntibasobanukirwe. Nuko kuri bo hasohorerwa ubuhanuzi bwa Yesaya, buvuga buti: ‘Muzumva koko, ariko ntimuzasobanukirwa; kandi muzabona koko, ariko ntimuzamenya. Kuko umutima w’ubu bwoko wabaye ikinure, n’amatwi yabo aremerewe no kumva, kandi amaso yabo barayahumbye; kugira ngo batabona n’amaso yabo, batumva n’amatwi yabo, kandi ngo basobanukirwe mu mutima wabo, ngo bahindukire, nanjye mbakize.’ Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri mbabwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ntibabibona; no kumva ibyo mwebwe mwumva, ntibabyumva.” Matayo 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ubutumwa bwose bwatanzwe kuva mu 1840–1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera mu matorero yose. ”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mubona, ariko ntibabibone; no kumva ibyo mwumva, ariko ntibabyumve’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibyabonetse mu 1843 no mu 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu gusubiramo ubwo butumwa, kuko ibimenyetso by’ibihe birimo bisohora; umurimo wo gusoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba aha ubutumwa buzazanwa nk’uko Imana yabugeneye, kandi buzakwira bukavamo ijwi rirenga. Maze Daniyeli azahagarara mu mugabane we, atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikiraho.

> The Revelation of Jesus Christ, which God gave unto him, to show 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.

> Ibyahishuwe rya Yesu Kristo, iryo Imana yamuhaye kugira ngo yereke abagaragu bayo ibintu bigomba kubaho vuba; maze aritumaho, arimenyekanisha ku mugaragu wayo Yohana, arinyujije ku mumarayika wayo. Uwo ni 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.

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