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

Igitabo cya Daniyeli - Nimero Ijana na Mirongo Inani

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Ihuriro ry’Ubuhanuzi hagati ya Roma, Abamakabeyi, n’Ibihe bya Muri Iki Gihe: Inyigo mu Byerekwa bya Daniyeli

Author

Jeff Pippenger

Published

April 10, 2024

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Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith yanditse ati, “Roma yagiranye isano n’ubwoko bw’Imana, ari bwo Bayuda, binyuze mu bumwe, mu wa 162 mbere ya Kristo.” Abenshi mu bahanga mu by’amateka bo muri iki gihe bagena uwo mwaka nk’uwa 161 mbere ya Kristo, kandi Smith ubwe yerekeza ku wa 161 mbere ya Kristo inshuro ebyiri muri icyo gitabo kimwe. Ntekereza ko uku kwerekezwa ku wa 162 mbere ya Kristo ari ikosa ryo kwandika.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “Ku bw’imirongo ya 23 na 24 tugezwa hakurya y’iri sezerano ryari hagati y’Abayuda n’Abaroma, mu wa 161 mbere ya Kristo, tukagezwa mu gihe Roma yari imaze kugira ubutware ku isi yose.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Imirongo ya cumi n’umwe n’iya cumi na kabiri, igaragaza insinzi n’ingaruka zakurikiye Intambara ya Raphia, yabaye mu mwaka wa 217 mbere ya Kristo, hagati y’Ubwami bw’Abaselewukiya, buyobowe na Antiyokusi wa III Mukuru, n’Ubwami bwa Misiri bw’Abatolemeyi, buyobowe n’Umwami Ptolemy wa IV Philopator.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Intambara ya Panium, yabaye nyuma y’imyaka cumi n’irindwi mu wa 200 mbere ya Kristo, yongeye kuba hagati y’ubwami bw’Abaselewukiya n’ubwami bw’Abatolemeyi.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Ubugome bw’Abamakabeyi bwatangiye mu mwaka wa 167 mbere ya Kristo, kandi bwari ubugome bw’Abayahudi bwo kurwanya ukwihatira kw’Ubwami bw’Abaseluside guhagarika imigenzo y’idini ry’Abayahudi no kubahatira umuco w’Abagiriki.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Kwegurira bundi bushya Urusengero rwa Kabiri i Yerusalemu, kugaragaza ibyabaye mu mateka byizihizwa mu gihe cya Hanukkah, kwabaye mu mwaka wa 164 mbere ya Kristo, imyaka itatu mbere y’“ubumwe” bwo ku murongo wa makumyabiri n’itatu. Icyo gikorwa cyakurikiye urugamba rwa gisirikare rwatsinzwe neza n’Abamakabeyo barwanya ingabo z’Ubwami bw’Abaselewukiya, zari ziyobowe na Antiyokusi wa IV Epifane wamamaye nabi, wari warahumanyije Urusengero kandi yarabujije imigenzereze y’idini y’Abayahudi. Antiyokusi wa IV Epifane yapfuye nyuma gato y’intsinzi yibukwa na Hanukkah, kandi ibyo biranga guhera kuri uwo mwanya kumanuka kw’ubutegetsi bwa Siriya mu mateka.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Mu mwaka wa 200 M.K., (ari na wo wari igihe cy’Intambara ya Panium), Roma, ku ncuro ya mbere, yinjiye mu mateka y’ubuhanuzi bwo muri Daniyeli igice cya cumi na rimwe. Aho ni ho hari ikimenyetso gishyiraho iryo yerekwa. Ingaruka yacyo igambiriwe muri ayo mateka igaragaza umurimo wa Yezebeli, ikimenyetso cy’itorero rikurura imigozi riri inyuma y’ibibera. Yezebeli yari i Samariya igihe umugabo we Ahabu yarebaga abahanuzi be bicwa na Eliya. Herodiya ntiyari mu munsi mukuru w’isabukuru ya Herode, aho umukobwa we Salome yashukaga Herode. Mu mateka ya Leta Zunze Ubumwe za Amerika, ubupapa, buhagarariwe n’indaya y’i Tiro, buribagirana, kugeza ku iherezo ry’iyo myaka mirongo irindwi y’ikigereranyo. Hanyuma butangira kuririmba indirimbo zabwo z’ubushukanyi ku bami b’isi. Umwaka wa 200 M.K. ushushanya igihe butangira kuririmbira ku mugaragaro abami bo mu minsi y’imperuka, mbere gato y’itegeko ryo ku Cyumweru rigiye kuza vuba, nk’uko rihagarariwe mu murongo wa cumi na gatandatu.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Mbere y’“isezerano” ry’Abayahudi ryo mu 161 BC kugeza mu 158 BC, Abamakabeyi bongeye kweza urusengero, nk’uko byibukwa na Hanukkah mu 164 BC. Hanyuma nyuma y’imyaka itatu, bagikomeje urugamba rwari rugihari n’Abasiriya, Abayahudi b’Abamakabeyi basabye inkunga i Roma. “Isezerano” bagiranye na Roma icyo gihe rihinduka ikigeragezo cy’ubuhanuzi ku banyeshuri b’ubuhanuzi b’Imana bo mu minsi y’imperuka.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Amateka agaragaza ko umwaka wa 161 mbere ya Kristo ari wo “isezerano” ryabereyeho, ariko abapayoniya bo bagaragaza ayo mateka ko ari 158 mbere ya Kristo. Mbese Miller yari afite ukuri, cyangwa abahanga mu mateka bo muri iki gihe ni bo bafite ukuri? Miller yongeyeho imyaka magana atandatu na mirongo itandatu n’itandatu (666) ku mwaka wa 158 mbere ya Kristo, maze agera ku mwaka wa 508, igihe “igitambo gihoraho” cyakuweho. Uko wabishakisha kose, bizagorana cyane, niba atari ukudashoboka rwose, kubona gihamya yo mu mateka ishyigikira ko 158 mbere ya Kristo ari bwo habaye isezerano hagati y’Abayahudi n’Abaroma.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Umurongo wa cumi na gatandatu ni itegeko ryo ku Cyumweru, ariko mbere y’ayo mateka Roma yinjira mu mateka kugira ngo ishyireho iyerekwa mu mwaka wa 200 BC. Ubugome bw’Abamakabeyo bwatangiriye i Modein mu 167 BC, maze amaherezo bongera kwegurira urusengero mu 164 BC. Hanyuma kuva mu 161 BC kugeza mu 158 BC, Abayuda binjira mu isezerano n’ubutegetsi bw’Abaroma. 161 BC kugeza mu 158 BC haragaragaza igihe cyari gikenewe kugira ngo “ishyirahamwe” rishyirweho. Uku gusobanukirwa kugaragaza “ishyirahamwe” mu buryo buhuje n’ubuhamya bw’abanyamateka, kandi no n’imbonerahamwe yayobowe n’ukuboko k’Umwami kandi itagomba guhindurwa.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Abanditsi b’amateka batumenyesha ko uburyo bwo kugirana amasezerano hagati y’amahanga ya kera nka Yuda n’u Roma mu kinyejana cya kabiri mbere ya Kristo, bwatandukanyaga bitewe n’imimerere yihariye, amategeko agenga ububanyi n’amahanga, n’imibanire y’ubutegetsi yari ihari. Ubusanzwe, uwo murimo watangiraga igihe uruhande rumwe rugaragaje ubushake bwo kugirana amasezerano cyangwa ubumwe n’urundi. Mu kibazo cya Yuda n’u Roma, Yuda ni yo yabanje kugirana na Roma kugira ngo isabe ubumwe bwemewe ku mugaragaro.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Imiyoboro y’ububanyi n’amahanga yari gukoreshwa mu kugeza kuri urwo ruhande icyifuzo no gutangiza imishyikirano. Ibi byasabaga ko bohereza intumwa cyangwa abahagarariye igihugu i Roma kugira ngo bahure n’abayobozi bayo cyangwa abayihagarariye. Iyo imishyikirano yamaze gutangira, impande zombi zari kuganira ku ngingo z’amasezerano yatanzwe. Ibi byashoboraga kubamo inama zikurikirana, guhererekanya ubutumwa bw’ububanyi n’amahanga, kandi bishoboka ko hanifashishwa abahuza cyangwa abakemurampaka kugira ngo borohereze ibiganiro. Mu gihe cy’imishyikirano, buri ruhande rwatekerezaga ku ngingo zatanzwe n’urundi kandi rushoboraga gutanga ibindi byifuzo bisubiza ibyatanzwe cyangwa rugasaba ko hari ingingo zimwe zahindurwa. Uwo murongo w’imikorere washoboraga kubamo kujya inama mu bwitonzi bwinshi, kugisha inama abajyanama, no gusuzuma inyungu zishoboka n’ingaruka mbi z’amasezerano yatanzwe.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Iyo impande zombi zari zimaze kumvikana ku ngingo z’amasezerano, hategurwaga inyandiko zemewe zisobanura neza ingingo n’amabwiriza byumvikanyweho n’impande zombi. Hanyuma ayo masezerano yagombaga kwemezwa n’inzego zibifitiye ububasha za buri gihugu. Ku ruhande rwa Roma, ibyo byashoboraga kuba birimo kwemerwa na Sena cyangwa izindi nzego z’ubutegetsi. Mu buryo nk’ubwo, i Buyuda, ayo masezerano na yo ashobora kuba yarasabaga kwemezwa n’abayobozi baho cyangwa n’inama yabo y’ubutegetsi. Iyo yamaze kwemezwa, ayo masezerano yashyirwaga mu bikorwa, kandi impande zombi zabaga zitezweho kuyubahiriza. Ibyo byashoboraga kuba bikubiyemo uburyo bunyuranye bw’imikoranire, amasezerano yo kurwanaho ku mpande zombi, umubano w’ubucuruzi, cyangwa ubundi buryo bw’imikoranire ya dipolomasi bwateganywaga muri ayo masezerano.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Mu kinyejana cya kabiri mbere ya Kristo, urugendo ruva i Yudeya (ruherereye mu karere k’uburasirazuba bw’Inyanja ya Mediterane) rugana i Roma (ruherereye mu Butaliyani bwo hagati) rwari kuba urugendo rukomeye kandi rutwara igihe kirekire, cyane cyane urebye imbogamizi z’uburyo bwo gutwara abantu n’ibintu bwo mu bihe bya kera. Intera iri hagati ya Yudeya na Roma ni hafi ya kilometero 1.500 kugeza ku 2.000 (maili 930 kugeza ku 1.240), bitewe n’inzira nyayo yafashwe. Mu bihe bya kera, urugendo rwo mu nyanja akenshi rwabaga rwihuta kandi rworoshye kurusha urwo ku butaka, ariko urugendo rwo mu nyanja rwagenderaga ku byerekeye imiyaga ihari. Kugenda mu bwato uvuye ku cyambu cyo muri Yudeya ujya ku cyambu cyo mu Butaliyani (nka Ositiya, icyambu cya Roma) byashoboraga gufata ibyumweru byinshi, bitewe n’impamvu nk’imimerere y’umuyaga, imigendekere y’amazi yo mu nyanja, n’ubwoko bw’ubwato bwakoreshejwe.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Urugendo rwo ku butaka ruva i Yudeya rugana i Roma rwari kuba rwatinze kurushaho kandi rukaruhije cyane. Abagenzi bagombaga kunyura mu butaka bunyuranye, harimo imisozi, ibibaya n’inzuzi, kandi bakahangana n’inzitizi nk’abambuzi n’uturere tw’abanyamahanga tubarwanya. Bigereranywa ko urugendo rw’amaguru cyangwa urw’igare rikururwa n’amafarashi rwashoboraga gufata amezi menshi. Igihe cy’urugendo na cyo cyashoboraga guterwa n’impamvu nk’imiterere y’imihanda, ukuboneka kw’amacumbi n’aho kuruhukira, ndetse n’ibikenewe byo kuruhuka no kongera kubona ibikenerwa mu rugendo.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Igihe Abayahudi b’Abamakabayo bashakaga kugirana isezerano n’i Roma, byari ngombwa ko bohereza intumwa i Roma. Izo ntumwa zimaze kwakirwa n’abategetsi b’Abaroma, hahitaga habaho igihe cy’imishyikirano. Mu nyigisho y’amateka, kuko nta nyandiko isobanutse ihari, isezerano rimaze gushyirwaho mu buryo bwemewe, byabaga ngombwa ko risubizwa i Yudaya kugira ngo ryemezwe, hanyuma birashoboka cyane ko ryabaga rigomba kongera gusubizwa i Roma kugira ngo hemezwe ko Abayahudi baryemeye. Biragoye cyane kwemera ko igikorwa cyo gushinga ubufatanye muri icyo gihe cy’amateka cyashoboraga kurangira mu mwaka umwe, bityo gusobanukirwa ko “isezerano” rigereranya igikorwa gikomeza kuva mu mwaka wa 161 BC kugeza mu wa 158 BC bihuje n’indi mirongo y’ubuhanuzi igaragaza amateka ayobora kugera ku itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Ihuriro” abahanga bose mu by’amateka bahurizaho ko ryatangijwe n’Abayahudi b’Abamakabeyi, ryatangiye i Yudaya mu mwaka wa 161 mbere ya Kristo. Intego yaryo yari uko Abayahudi bifuzaga ubufasha bwo guhangana n’Abasiriya bari bamaze igihe bahanganye na bo uhereye igihe ubugome bwabo bwatangiriye mu mwaka wa 167 mbere ya Kristo. Ubugome bwatangiwe n’imihati ya Matatiya, umutambyi w’Umuyahudi, n’abahungu be batanu, cyane cyane Yuda Makabeyi, yo kurwanya politiki z’iyegerezamuco ry’Abagiriki zari zarashyizweho n’umutegetsi w’Abaselewukiya witwaga Antiyokusi wa IV Epifane. Izo politiki zarimo kugerageza guhagarika imigenzo y’idini ry’Abayahudi no kubahatira kwemera imico n’imyemerere by’Abagiriki.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Impamvu yakongeje iyo myivumbagatanyo yabaye ikibazo cyabereye mu mudugudu wa Modein, aho Matatiya yanze kubahiriza itegeko ryo gutamba igitambo kigenewe ikigirwamana cy’Abagiriki. “Modein” rikomoka ku ijambo ry’Igiheburayo “modi’a,” risobanura “gutangaza” cyangwa “kwamagana.” Muri uko kwamagana kwe, Matatiya yishe Umuyahudi wateye umugongo ukwizera wari ugiye gutamba icyo gitambo, maze we n’abahungu be bahungira mu misozi, batangira urugamba rw’uburyo bwa guerilla rwo kurwanya ingabo z’Abaselewukide. Imyivumbagatanyo y’Abamakabeya yamaze imyaka myinshi, muri iyo myaka Abamakabeya bagabye intambara nyinshi barwanya Abaselewukide n’abambari babo. Nubwo bari bacye cyane ugereranyije n’abanzi babo kandi badafite ibikoresho bihagije byo ku rugamba nk’ibyabo, Abamakabeya bageze ku ntsinzi nyinshi zikomeye.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Ubwami bw’Abaselewukidi bwashakaga guhatira Abayuda idini ry’Ubugiriki, kandi Abagiriki bagereranya ab’isi yose b’iminsi y’imperuka. Idini ryabo rigaragarira muri woke-ism ubu irimo guhatirwa Leta Zunze Ubumwe za Amerika n’isi yose, n’imbaraga z’ab’isi yose zo muri gahunda y’amabanki, ibitangazamakuru bikuru, ibigo by’uburezi, no gusenya itandukaniro ry’ibihugu binyuze mu kwimura abantu ku gahato h’abanyamahanga binjiye mu buryo butemewe n’amategeko. Igihe Antiochus Epiphanes yahatiraga Abayuda idini ry’Ubugiriki, hariho Abayuda bafatanyaga n’umuhati we. Abamakabayo bagereranya icyiciro kimwe cy’Abayuda b’abahakanyi, bari barimo kurwanya idini ry’Ubugiriki, ariko kandi hari n’ikindi cyiciro cy’Abayuda b’abahakanyi cyashyigikiraga umurimo wo gushyiraho ku gahato idini ry’Ubugiriki.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Umurongo wa cumi na gatandatu ni itegeko ryo ku Cyumweru rigiye kuza vuba, n’ubumwe bw’inyabutatu bw’ikiyoka, ya nyamaswa n’umuhanuzi w’ibinyoma. Iyo mateka abanzirizwa n’imirongo ya cumi na gatatu kugeza kuri cumi na gatanu, aho intambara eshatu zo mu murongo wa mirongo ine zibera mu murongo wa cumi (1989), mu mirongo ya cumi na rimwe na cumi na kabiri (intambara yo muri Ukraine), no mu Ntambara ya Paniumu. Intambara ya Paniumu igereranya intambara aho ya nyamaswa y’isi ifite amahembe abiri itsinda filozofiya z’abanyedini n’iza politiki z’abakurikiza ubuhuzabumwe bw’isi yose.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Muri iyo ntambara perezida wa nyuma wa Leta Zunze Ubumwe za Amerika agomba guhangana n’ingaruka z’intsinzi ya Putin n’isenyuka ryakurikiyeho, nk’uko bigaragazwa mu mirongo ya cumi n’umwe n’iya cumi n’ibiri. Azashyiraho ubufatanye na NATO, cyangwa Umuryango w’Abibumbye, kugira ngo akemure ingaruka zatewe no gusenyuka kw’u Burusiya, kandi mu mateka y’ubwo bufatanye azinjiza Umuryango w’Abibumbye mu Ntambara ya Panium. Intambara ya gatatu yo mu murongo wa mirongo ine izaba nk’intambara ya mbere yo mu murongo wa mirongo ine. Nk’uko Ubumwe bw’Abasoviyeti bwasenyutse munsi y’imbaraga z’ubukungu n’iza gisirikare bya Leta Zunze Ubumwe za Amerika, abashyigikiye ubutegetsi bw’isi yose bo mu Muryango w’Abibumbye bazahatirwa gusubiramo “perestroika,” igice cy’ingenzi mu mihati ya Gorbachev yo kuvugurura Ubumwe bw’Abasoviyeti, nubwo amaherezo byagize uruhare mu kudohoka kwa gahunda y’Abasoviyeti no mu isenyuka rya nyuma ry’Ubumwe bw’Abasoviyeti.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Intambara ya gatatu isobanurwa n’intambara ya mbere, kandi binyuze mu bukungu no ku gitutu cya gisirikare, Trump, nk’uko ahagarariwe na Reagan, azahatira Umuryango w’Abibumbye kujya muri “perestroika,” bisobanura kuvugururwa cyangwa ivugururamikorere. Iryo vugururamikorere rizashyira Leta Zunze Ubumwe za Amerika ku mutwe wa gahunda y’abami icumi ari yo Muryango w’Abibumbye. Muri iyo ntambara, ubupapa buzahita bwigaragaza mu mateka, bwiyita umurinzi wa iyo gahunda Trump azaba arimo kunesha icyo gihe.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Muri uwo mateka nyine, Trump azahura n’Intambara y’Abenegihugu yo imbere mu gihugu azahatirwa guhangana na yo, nk’uko Abraham Lincoln na we yahatiwe kuyihangana. Iyo Ntambara y’Abenegihugu izaba hagati y’udutsiko tubiri tw’abahakanyi bahanganye turi muri Leta Zunze Ubumwe z’Amerika. Itsinda rimwe rihagarariwe n’abemeye idini n’ubumenyi-ngenga bwa woke-ism, ari bo baglobaristi b’iterambere bo mu mitwe yombi ya politiki. Irindi tsinda (MAGA-ism) ryiyita Abaporotesitanti b’ukuri, nubwo ryatakaje iyo ntera mu 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Igice cya Perezida gihagarariwe na MAGA-ism, kandi gishingiye ku kirego kiyobya cyo kurengera ukwizera nyakuri kwa Giporotesitanti n’Itegeko Nshinga. Icyo Woke-ism ivuga ni idini rya Nyina w’Isi, New Age, n’imyizerere y’uko Itegeko Nshinga rikoreshwa hakurikijwe ibihe biriho n’imigenzereze y’imibereho y’abaturage, atari hakurikijwe ibitekerezo bya kera by’ababyeyi bashinze igihugu.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Matatiyasi (Trump) azarangiza imigambi y’Abademokarate b’iterambere-bashaka ubutegetsi bw’isi yose bo muri Leta Zunze Ubumwe za Amerika, nk’uko bigereranywa n’ubwigomeke bwatangiriye i Modein mu mwaka wa 167 Mbere ya Kristo. Hanyuma Trump azasubiramo amateka yo mu mwaka wa 164 Mbere ya Kristo, igihe Abamakabeyo bongeye kweza urusengero, nk’uko byibukwa mu kwizihiza Hanuka. Maze mu gihe kigereranywa n’imyaka yo kuva mu wa 161 Mbere ya Kristo kugeza mu wa 158 Mbere ya Kristo, Trump azatangira igikorwa cya nyuma cyo gushinga ishusho y’ubupapa, ari yo shusho igaragaza isano itemewe hagati y’ubutegetsi bw’idini n’ubutegetsi bwa politiki. Mu mwaka wa 158 Mbere ya Kristo, ihuriro rizashyirwa mu bikorwa, ubwo itegeko ryo ku Cyumweru rigiye kuza vuba ryo mu murongo wa cumi na gatandatu rizashyirwa mu bikorwa.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Mbere muri Daniyeli cumi na rimwe herekana bwa mbere uburyo Roma ifata ubutegetsi mu bya politiki, hanyuma Daniyeli akongera akavuga kandi akagura iyo mateka nyayo akoresheje umurongo ugaragaza uburyo Roma ifata abantu b’Imana muri ayo mateka nyayo. Kuva ku murongo wa cumi na gatandatu kugeza ku wa cumi n’icyenda, hagaragazwa inzitizi eshatu zabuzaga Roma ya gipagani gufata ubutegetsi bw’isi. Mu murongo wa cumi na gatandatu, Siriya yatsinzwe na Roma ya gipagani mu mwaka wa 65 mbere ya Kristo, hanyuma Yudaya itsindwa na Pompeyi mu mwaka wa 63 mbere ya Kristo. Umurongo wa cumi na gatandatu werekana igihe Roma yagombaga guhagarara mu gihugu cy’ubwiza, kandi kubigenza ityo ni ugushushanya itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe wo muri icyo gice nyine.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Ni ngombwa kwitondera ko amateka y’intsinzi yo kwigarurira yabaye mu mwaka wa 63 mbere ya Kristo [bihura na 1863], hagati mu ntambara y’abenegihugu yabaga i Yerusalemu. Uriah Smith yaravuze ati: “Ubwo Pompey yagarukaga avuye mu rugendo rwe rwo kurwanya Mithridates, umwami wa Pontus, abarwaniraga ubwami babiri, Hyrcanus na Aristobulus, bahataniraga ikamba rya Yudaya.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Amazina “Hyrcanus” na “Aristobulus” yombi akomoka mu rurimi rw’Ikigereki kandi afite akamaro k’amateka, cyane cyane mu rwego rw’amateka y’Abayahudi mu gihe cy’Abagiriki n’ingoma y’Abahasimoni. “Hyrcanus” akomoka ku ijambo ry’Ikigereki “Hurkanos,” bikaba bishoboka ko ryaturutse ku ijambo “hurkan,” risobanura “ikirura” mu rurimi rw’Abaperesi. Hyrcanus yari izina ryitiriwe abategetsi benshi bo mu muryango w’Abahasimoni. “Aristobulus” risobanura “umujyanama mwiza kuruta abandi” cyangwa “umugishwanama uruta abandi.” Aristobulus na ryo ryari izina ryitiriwe abategetsi benshi bo mu muryango w’Abahasimoni. Yombi, “Hyrcanus” na “Aristobulus,” ni amazina afitanye isano n’abantu bakomeye mu mateka y’Abayahudi mu gihe cy’Abahasimoni. Bari abategetsi bagize uruhare rukomeye mu miyoborere no mu kwagura ubwami bw’Abahasimoni i Yudaya. Urubyaro rw’ubuhanuzi n’abahagarariye ubwami bw’Abahasimoni mu gihe cya Kristo bari Abafarizayo.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Igihe Pompey yigaruriraga Yerusalemu, amashyaka abiri ya politiki yombi yakomoraga inkomoko yayo ku gihe cy’ubwigomeke bwashushanywaga na Modein mu wa 167 mbere ya Kristo. Pompey amaze gukururirwa muri ubwo bwigomeke, yiyemeje gufata Yerusalemu, kandi ishyaka rya Aristobulus ryiyemeza kumurwanya, ariko ishyaka rya Hyrcanus ryiyemeza gukingurira Pompey amarembo. Nuko Pompey atera Yerusalemu, maze nyuma y’amezi atatu Yerusalemu ihita iba ubuziraherezo munsi y’ubutegetsi bwa Roma.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Ku murongo wa cumi n’icyenda, Egiputa, ari yo nzitizi ya gatatu kandi ya nyuma, yigaruriwe n’uroma. Hanyuma ku murongo wa makumyabiri, ukuvuka kwa Kristo kugaragazwa, ubwo Daniyeli atangira gusobanura uburyo uroma rwari kuzifatamo ubwoko bw’Imana muri ayo mateka. Mu mirongo ya makumyabiri n’umwe na makumyabiri na kabiri, Kristo arabambwa. Ku murongo wa makumyabiri na gatatu, isezerano ryatangiye mu mwaka wa 161 Mbere ya Kristo kugeza mu wa 158 Mbere ya Kristo rihita rigaragazwa ako kanya nyuma y’imirongo isobanura umusaraba, aho Abayuda b’abahakanyi batangaje ko “nta mwami bafite keretse Kayisari.” Umurongo w’Abayuda b’abahakanyi, bahagarariwe n’Abamakabayo, bari barwanyije ukwinjira kwa filozofiya y’idini y’Abagiriki, kandi muri ibyo bagirana umubano wanduye n’uroma, ukurikira umurongo ugaragaza amateka y’umusaraba, aho imbuto y’uwo mubano wabo wanduye yagaragariye byuzuye.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekina ntiyigeze igaruka mu rusengero rwubatswe nyuma y’imyaka mirongo irindwi y’ubunyage. Ubuhamya bwa nyuma bw’ubuhanuzi, bwatangajwe na Malaki, bwatanzwe ahagana hagati mu kinyejana cya gatanu mbere ya Kristo. Nta kuboneka kugaragara kw’Imana kwari kukiharangwa, kandi nta buhamya na bwo bw’ubuhanuzi bwari bukiriho mu gihe cy’imyaka amagana menshi mbere y’uko Abamakabeyo bahagurukira kurwanya ingaruka z’Abagiriki b’abanyamurandasi ku isi yose. Mu ntangiriro z’ubwigomeke bwabo, bakoze koko cya gikorwa cy’ubugome Ptolemawo n’Umwami Uziya bombi bari baragerageje gukora, igihe abo bami bombi bashakaga gusohoza umurimo w’ubutambyi no gutamba igitambo mu rusengero.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Yonatani Afo (uzwi kandi nka Yonatani Makabeyi), yari umwe mu bahungu ba Matatiyasi, watangije Ubugome bw’Abamakabeyi, kandi yagize uruhare rukomeye mu kuyobora imyivumbagatanyo y’Abayahudi barwanyaga Ingoma ya Selewukidi. Nyuma y’urupfu rwa murumuna we Yuda Makabeyi waguye ku rugamba, Yonatani yafashe ubuyobozi bw’ingabo z’Abamakabeyi. Uretse ubuyobozi bwe bwa gisirikare n’ubwa politiki, Yonatani yanahawe inshingano z’umutambyi mukuru, akora nk’umuyobozi wo mu by’umwuka w’ubwoko bw’Abayahudi. Uruhare rwa kabiri rwa Yonatani rwo kuba icyarimwe umuyobozi n’umutambyi mukuru rwabaye intambwe ikomeye mu mateka y’Abayahudi, kuko rwahurizaga hamwe ububasha bwa politiki n’ubw’idini mu ngoma y’Abahasimoneya. Ubuyobozi bwe bwafashije gukomeza ubwigenge bw’Abayahudi no gushinga ubutegetsi bw’Abahasimoneya i Yudeya.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Icyaha nyene Ptolomayi yagerageje gukora inyuma y’intsinzi ya Rafiya ni cyo cyagezweho ku ntangiriro nyir’izina z’ubwigomeke bw’Abamakabeyo. Yari ya cyaha nyene abatambyi barwanyije mu gihe cy’umwami Uziya, ariko ukwiyitirira kw’Abamakabeyo ko barindaga imirimo y’urusengero rw’Imana kwari ukugaragaza kuyobye kandi kugaragaza ubugomeke k’ukwivanga kw’itorero na leta; kandi ku bw’ibyo, ni ikigereranyo cy’ubwigomeke bw’Ubuporotesitanti bwahindutse ubuhakanyi buri ubu buri guteranira hamwe mu gushyigikira Trump burwanya ukwimakazwa n’“ubwoke” bw’isi yose bwa Biden.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Bibiliya yigisha ko muzabamenyera ku mbuto zabo, kandi Abafarisayo bo mu gihe cya Kristo bari ibisigisigi bya nyuma by’ingoma y’Abahasimoneya yatangijwe na Matatiya. Matatiya, n’ubwigomeke yatangije, byabyaye imbuto z’Ubwafarisi, nk’uko n’Abaporotesitanti bayobotse ukwizera bagize ubuhakanyi bashyigikiye igitekerezo cya “Make America Great Again” babigenza. Amerika yari ikomeye igihe Itegeko Nshinga ryumvikanaga ko rigomba gutuma itorero na leta bitandukana. Ariko ku gitangaza cy’impimbano gishushanywa n’insinzi yibukwa n’umunsi mukuru wa Hanukkah, urugendo rugamije gushyiraho amategeko y’Icyumweru ruzasohoka ku mugaragaro.

We will continue this study in the next article.

Tuzakomeza iri somo mu nyandiko ikurikiraho.

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> “Kugeza ubu abagezaga ukuri kw’ubutumwa bw’umumarayika wa gatatu akenshi bafatwaga nk’abakangurambaga b’ibiza gusa. Ibyo bahanuraga, by’uko kutihanganirana mu by’idini kuzafata ubutegetsi muri Leta Zunze Ubumwe z’Amerika, ko itorero na leta bizishyira hamwe kugira ngo barenganye abakomeza amategeko y’Imana, byavuzwe ko bidafite ishingiro kandi ko bisekeje. Byatangajwe n’icyizere cyinshi ko iki gihugu kitazigera kiba ikindi kitari icyo cyabayeho—umurinzi w’ubwisanzure mu by’idini. Ariko ubwo ikibazo cyo gushyiraho kubahiriza umunsi wa ku Cyumweru kirushaho kwamamazwa hose, icyo gikorwa kimaze igihe kirekire gishidikanywaho kandi kitizerwaga kigaragara ko kiri hafi, kandi ubutumwa bwa gatatu buzabyara ingaruka butari kubasha kugira mbere.”

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> “Muri buri gihembwe Imana yohereje abagaragu bayo gucyaha icyaha, haba mu isi no mu itorero. Ariko abantu bifuza kubwirwa amagambo yoroshya amatwi yabo, kandi ukuri kutunganye, kutavangavanze, ntibakwemera. Abavugurura benshi, igihe batangiraga umurimo wabo, biyemeje kugira amakenga menshi mu kurwanya ibyaha by’itorero n’iby’igihugu. Biringiraga ko, binyuze ku rugero rw’ubuzima bwa Gikristo butanduye, bazayobora abantu gusubira ku nyigisho za Bibiliya. Ariko Mwuka w’Imana yabamanukiyeho nk’uko yamanukiye Eliya, amukangurira gucyaha ibyaha by’umwami mubi n’abaturage bayobye bakava ku kwizera; ntibashoboraga kwifata ngo bareke kwamamaza amagambo asobanutse ya Bibiliya—inyigisho bari baratinye gutangaza. Basunikwaga no kwamamaza ukuri bashize umwete ndetse n’akaga kari kateye ubugingo. Amagambo Uwiteka yabahaga ni yo bavugaga, badatinya ingaruka, kandi abantu bahatirwaga kumva uwo muburo.”

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> “Ni ko ubutumwa bw’umumarayika wa gatatu buzamamazwa. Igihe kizagera ngo butangwe bufite imbaraga zisumba izindi, Uwiteka azakoresha ibikoresho byicisha bugufi, ayobora ibitekerezo by’abiyegurira umurimo We. Abakozi bazahabwa ubushobozi biturutse cyane ku gusigwa n’Umwuka We kuruta ku myitozo y’ibigo by’ubuvanganzo. Abantu b’ukwizera n’ab’amasengesho bazasunikwa gusohoka bafite umwete wera, batangaza amagambo Imana ibaha. Ibyaha bya Babuloni bizashyirwa ahagaragara. Ingaruka ziteye ubwoba zo guhatira abantu gukurikiza imihango y’itorero hakoreshejwe ububasha bwa leta, ukwinjira kw’imyuka, iterambere ry’ububasha bw’ubupapa riboneka bucece ariko ryihuta—ibyo byose bizakurwaho igipfukisho. Kubw’iyo miburo ikomeye abantu bazakangurwa. Ibyo abantu ibihumbi n’ibihumbi bazabyumva kandi batarigeze bumva amagambo nk’ayo. Mu gutangara bazumva ubuhamya bw’uko Babuloni ari ryo torero, ryaguye kubera amakosa n’ibyaha byaryo, kubera kwanga ukuri kohererejwe kuva mu ijuru. Ubwo abantu bazajya ku bigisha babo ba kera bababaza bashishikaye bati, Mbese ibyo ni ukuri? abakozi b’itorero bazavuga imigani y’ibinyoma, bahanure ibibanezeza, kugira ngo bahumurize ubwoba bwabo kandi batuze umutimanama wakanguwe. Ariko kuko benshi bazanga kunyurwa n’ubushobozi bw’abantu gusa, bagasaba bati, ‘Uku ni ko Uwiteka avuga,’ abakozi b’itorero bakundwa na benshi, nk’Abafarisayo ba kera, buzuye uburakari kuko ububasha bwabo bushidikanywaho, bazamagana ubwo butumwa bavuga ko buva kuri Satani kandi bazakangurira imbaga zikunda ibyaha gutuka no gutoteza ababwamamaza.”

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> “Igihe iyo ntambara y’impaka igera mu yindi mirima mishya kandi ibitekerezo by’abantu bikahamagarirwa ku mategeko y’Imana yakandamijwe, Satani arakanguka. Imbaraga ziherekeza ubwo butumwa zizahindura abasubiza inyuma bose abasazi. Abayobozi b’amadini bazakoresha imbaraga hafi yo kuba iz’ikirenga z’umuntu kugira ngo bakingirize umucyo, kugira ngo utamurika ku mukumbi wabo. Bifashishije uburyo bwose bafite mu maboko yabo, bazihatira guhagarika ibiganiro kuri ibyo bibazo by’ingenzi. Itorero rizitabaza ukuboko gukomeye kw’ubutegetsi bwa leta, kandi muri uwo murimo, Abapapa n’Abaporotesitanti bazifatanya. Uko urugendo rwo guhatira abantu kuruhuka ku cyumweru ruzagenda rurushaho gutinyuka no gufata icyemezo, ni ko amategeko azakoreshwa arwanyije abakomeza amategeko y’Imana. Bazaterwa ubwoba n’ihazabu n’ifungwa, kandi bamwe bazahabwa imyanya y’icyubahiro, n’andi mashimwe n’inyungu, kugira ngo bibashukishe kwihakana ukwizera kwabo. Ariko igisubizo cyabo kidahungabana ni iki: ‘Nimutwereke mu Ijambo ry’Imana aho twibeshya’—uko ni na ko Luther yinginze mu bihe nk’ibyo. Abagezwa imbere y’inkiko batanga ubuvugizi bukomeye bw’ukuri, kandi bamwe mu babumva bahindukirira gufata icyemezo cyo gukomeza amategeko yose y’Imana. Bityo umucyo uzashyirwa imbere y’ibihumbi by’abantu batari kugira ubundi buryo bwo kumenya na busa ayo kuri.” The Great Controversy, 605, 606.

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