Article

# Panium - Number Twenty

Paeniyumu - Nombala Makumi Abiri

Daniel 11’s Sequence and the 2025 Warning

Mlolongo wa Danieli 11 na Onyo la 2025

Author

Jeff Pippenger

Published

March 2, 2026

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

Kushandiswa kwekutanga kwenhoroondo yakazadzisa ndima dzegumi kusvika gumi nenhanhatu kwakaratidza kuti Roma, uyo akasimbisa chiratidzo, akasvika mugore ra200 BC, iro gore rimwe chetero rehondo yePanium; uye ndiri kutaura kuti muna 2025 Roma yakasvika ikasimbisa chiratidzo nokugadzwa kwaTrump naPope Leo. Gore ra2025 rinomirira nguva yoga iyo pope neMutungamiri vakagadzwa mugore rimwe chete. Chikara nomufananidzo waro zvakakwidziridzwa kuti zvionekwe navose vanoda kuona muna 2025. Kusiyana nemapiyona, ndiri kushandisa kutevedzana kwendima idzi, panzvimbo penhoroondo yakatanga kuzadzisa ndima idzodzo. Ndinobvumirana nenhoroondo yacho, asi ndiri kutora kutevedzana kuri mukati mendima idzi sechimiro chenhau yacho, panzvimbo yokushandisa nhoroondo kutsanangura chimiro chendima idzi. Ndinoti nzira mbiri idzi dziri mbiri dzakarurama.

## The Revolution of the Maccabees

Uvukelo lwamaMaccabees

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

Ndinotora mutsara wevaMaccabee nenzira yakafanana. Kumukira kwevaMaccabee muna 167 BC kwakaitika mushure zvikuru mehondo yePanium muna 200 BC, uye kusati kwasvika nguva iyo Pompey akatora Jerusarema muna 63 BC. Mutsara unotanga pandima yegumi nenhanhatu nokukundwa kweJerusarema naGeneral Pompey muna 63 BC, uye unoramba uchienda kusvikira kuna Tibheriyasi Kesari, uyo akatonga panguva yakarovererwa Jesu pamuchinjikwa. Muchinjikwa naTibheriyasi zvinomiririrwa mundima yegumi nemiviri nechiviri yechitsauko chegumi nerimwe.

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

> Uye namaboko y’umwuzure bazasandazwa imbere ye, kandi bazamenagurwa; ndetse n’umutware w’isezerano. Daniyeli 11:22.

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

Jenerari Pompei paakakunda Jerusalemu muna 63 BC mundima yegumi nenhanhatu, uye muchinjikwa muna 31 AD mundima yemakumi maviri nembiri, zvinomirira mutsetse wechiporofita unotangira pachiratidzo chemutemo weSvondo uye uchigumira pachiratidzo chemutemo weSvondo. Ndima yemakumi maviri nenhatu izororo muchikamu ichi, nokudaro ichiratidza ndima yemakumi maviri nembiri semagumo emutsetse wechiporofita wakatanga mundima yegumi nenhanhatu. Chinofambidzana nekuguma kwakajeka kwemutsetse uyu mundima yemakumi maviri nembiri ndechokuti ndima yemakumi maviri nembiri chiratidzo chenzvimbo imwe cheteyo inomirirwawo mundima yegumi nenhanhatu, nokudaro zvichipa uchapupu hwearfa neomega kuti ndima yegumi nenhanhatu kusvika kundima yemakumi maviri nembiri dzinomirira mutsetse wechiporofita wakazvimirira.

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

Wedzeraiwo kuti ndima dzegumi neshanu negumi nenhanhatu dziri kuratidza kuchinja kubva kuumambo hweSeleucid kuenda kusimba reRoma, zvino munoona kuputsika kwekuenderera mberi kubva kuvaSeleucid mundima yegumi neshanu kusvikira kuvaRoma mundima yegumi nenhanhatu, uye mutsara unobva pandima yegumi nenhanhatu kusvikira kune yechimakumi maviri nembiri wakatsauraniswa pachena semutsara mumwechete wechiporofita. Ndima yegumi nenhanhatu inounza simba rinotevera richatonga Judhea, nokudaro ichiratidza kuchinja kwenhoroondo yechiporofita sezvakangoitawo ndima yegumi nenhatu. Mutsara wacho unotanga uye unopera nechiratidzo chomutemo weSvondo, uye unopera mundima yechimakumi maviri nembiri yechitsauko chegumi nechimwe.

## Smith—and Three Caesars

Simithi—na Makaisari Matatu

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

Chinhu chokuti vhesi regumi nenhanhatu inomiririra mutemo weSvondo, sezvinoitawo vhesi remakumi maviri nemaviri—chinoda kuti vhesi mbiri idzi dziwiriraniswe pamusoro peumwe neumwe. Uriah Smith anotsinhira pamusoro pevhesi remakumi maviri nenhatu, uye anotsanangura chikonzero nei richimiririra nhoroondo yakatanga kare-kare munhoroondo yemavhesi akapfuura, panzvimbo pokumiririra nhoroondo inotevera pakarepo mushure memuchinjikwa wevhesi remakumi maviri nemaviri.

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

> “‘VESI 23. Uye shure kwesungano yakaitwa naye achaita nounyengeri; nokuti achakwira, uye achava nesimba navanhu vashoma.’”

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

> “Pano” panoitwa hapa kuwa agano limefanywa naye, lazima iwe ni mamlaka ileile ambayo imekuwa mada ya unabii tangu mstari wa 14; na kwamba hiyo ni mamlaka ya Kirumi huonyeshwa pasipo ubishi wowote katika utimilifu wa unabii huo kwa watu watatu, kama ilivyokwisha kuonwa, ambao kwa kufuatana walitawala juu ya Dola ya Kirumi; yaani, Yulio, Augusto, na Kaisari Tiberio. Wa kwanza, aliporudi kwa ushindi kwenye ngome ya nchi yake mwenyewe, alijikwaa akaanguka, wala hakupatikana. Mstari wa 19. Wa pili alikuwa mtoza kodi; naye alitawala katika utukufu wa ufalme, akafa si kwa ghadhabu wala vitani, bali kwa amani kitandani mwake mwenyewe. Mstari wa 20. Wa tatu alikuwa mdanganyifu, na mmoja wa watu waovu sana kwa tabia. Aliuingia ufalme kwa amani, lakini utawala wake na maisha yake vyote viwili vilikoma kwa jeuri. Nayo katika utawala wake Mkuu wa agano, Yesu wa Nazareti, aliuawa juu ya msalaba. Mistari ya 21, 22. Kristo hawezi kamwe kuvunjwa wala kuuawa tena; kwa hiyo katika serikali nyingine yoyote, wala wakati mwingine wowote, hatuwezi kupata utimilifu wa matukio haya. Wengine hujaribu kuyatumia mistari hii kwa Antioko, na kumfanya mmoja wa makuhani wakuu wa Kiyahudi kuwa mkuu wa agano, ijapokuwa hawaitwi hivyo kamwe. Hii ni aina ileile ya hoja inayojaribu kufanya utawala wa Antioko kuwa utimilifu wa ile pembe ndogo ya Danieli 8; nayo hutolewa kwa kusudi lilo hilo; yaani, kuvunja mnyororo mkuu wa ushahidi ambao kwa huo huonyeshwa kwamba mafundisho ya Kuja kwa Kristo ni mafundisho ya Biblia, na kwamba Kristo yu karibu sasa mlangoni. Lakini ushahidi huo hauwezi kupinduliwa; mnyororo huo hauwezi kuvunjwa.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Mushure mokunge atiburutsira achitevedza zviitiko zvenyika zveumambo kusvikira kumagumo amavhiki makumi manomwe, muprofita, mundima 23, anotidzosera kunguva iyo vaRoma vakatanga kubatana zvakananga navanhu vaMwari kubudikidza nesungano yavaJudha, muna BC 161; kubva panguva iyoyo tobva tatungamirirwa tichidzika nomutsara wakarurama wezviitiko kusvika pakukunda kokupedzisira kwechechi, nokusimbiswa kwoUmambo hwaMwari husingaperi. VaJudha, vachidzvinyirirwa zvikuru namadzimambo eSiria, vakatuma nhume kuRoma, kuti vakumbire rubatsiro rwevaRoma, uye kuti vazvibatanidze navo ‘musungano youshamwari nokubatana.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, bhuku 12, chitsauko 10, chikamu 6. VaRoma vakateerera chikumbiro chavaJudha, vakavapa chirevo, chakanyorwa namashoko aya:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> “‘Chisungo chesuneti pamusoro pechibvumirano chekubatsirana noushamwari norudzi rwavaJudha. Hazvibvumidzwi kuna ani naani ari pasi pevaRoma kurwa norudzi rwavaJudha, kana kubatsira avo vanoita izvozvo, kungava nokuvatumira zviyo, kana ngarava, kana mari; uye kana vaJudha vakarwiswa, vaRoma vachavabatsira napavanogona napo; uyewo, kana vaRoma vakarwiswa, vaJudha vachavabatsira. Uye kana vaJudha vachida kuwedzera pane, kana kubvisa pane, chibvumirano ichi chokubatsirana, izvozvo zvichaitwa nokubvumirana kwakafanana kwevaRoma. Uye chipi nechipi chichawedzerwa saizvozvo, chichava nesimba.’ ‘Chirevo ichi,’ anodaro Josephus, ‘chakanyorwa naEupolemus, mwanakomana waJohane, uye naJason, mwanakomana waEreazari, panguva iyo Judhasi akanga ari mupristi mukuru worudzi, uye Simoni, munun’una wake, ari mukuru wehondo. Uye ichi ndicho chakanga chiri chibvumirano chokutanga chakaitwa navaRoma navaJudha, uye chakafambiswa nenzira iyi.’”

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

> “මෙම කාලයේදී රෝමවරුන් කුඩා ජනතාවක් වූහ; එහෙත්, එම වචනයෙන් අදහස් වන පරිදි, ඔවුන් වංචාකාරී ලෙස හෝ කපටිකමින් ක්‍රියා කිරීමට ආරම්භ කළහ. තවද, මෙම ස්ථානයෙන් ඔවුන් පසුව ලැබූ බලයේ උච්චතම ස්ථානය දක්වා ස්ථිර හා වේගවත් උත්ථානයකින් ඉහළ ගියහ.” Uriah Smith, Daniel and the Revelation, 270, 271.

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

Mhiri pamuchinjikwa wevhesi remakumi maviri nemaviri haugumisi mutsara chete nechiratidzo chiriwo pakutanga pemutsara, asi vhesi rinotevera rinodzokera zvakare munhoroondo yakatangira muchinjikwa, kusvika panenge pamakore makumi matatu mushure mePanium uye panenge pamakore zana Roma isati yakunda Jerusarema. Chiratidzo chenzira chesungano yavaJudha icho Smith pano anoti ndecha 161 BC, chinozivikanwa nevamwe vapayona sechiri 158 BC. Pfungwa yandiri kusimbisa pano haisi zvikuru zuva racho, asi ndeyekuti vhesi gumi nenhanhatu kusvika makumi maviri nemaviri zvinomirira mutsara wenhoroondo yechiporofita umo mutemo weSvondo uri zvose alpha neomega zvemutsara wacho. Zvino, kana mutsara wevhesi gumi nenhanhatu kusvika makumi maviri nemaviri waiswa pachena, vhesi remakumi maviri nematatu rinodzokorora nekukudza nhoroondo iri mukati memutsara wemavhesi gumi nenhanhatu kusvika makumi maviri nemaviri. Mutsara wenhoroondo yechiporofita unomiririrwa nevhesi remakumi maviri nematatu inhoroondo yavaMaccabee, uye nhoroondo yavaMaccabee inofambirana zvakakwana nenhoroondo yeUnited States.

## Two Dynasties

Madzinza Maviri

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

VaMaccabee vanomirira kupanduka kwakaitirwa umambo hwevaSeleucid hwakatanga panguva yokutonga kwaAntiochus Epiphanes. Kupanduka uku kwakanga kwakanangana noumambo hwokuchamhembe hwevaSeleucid, uye kwakaguma nokukunda kwakazotungamirira kune rimwe remadzinza maviri echiJudhea munguva yakazopedzisira yatungamirira kukuparadzwa kweJerusarema muna 70 AD. Dzinza rokutanga raiva revaHasmonean, uye rechipiri raiva revaHerodhi. Dzinza revaHerodhi ndiro raiva hurumende yechipiri yechiJudhea mushure mokusunungurwa kubva kuumambo hwokuchamhembe hwevaSeleucid. Rakanga rakabatana zvakananga nehurongwa hweRoma, asiwo; dzinza rakaritangira revaHasmonean raiva, muchimiro charo chikuru, rechiJudha. Dzinza revaHasmonean rakatanga muna 141 BC, uye muna 37 BC ndimo makatanga dzinza revaHerodhi, rikaramba riripo kusvikira muna 70 AD.

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

Amahuma y’ingoma agereranya ubutegetsi bw’i Buyuda, igihugu cy’ubwiza cya kera kandi nyakuri. Ubugome bw’Abamakabayo bwabaye kuva mu wa 167 kugeza mu wa 160 mbere ya Kristo. Mu wa 164 mbere ya Kristo, Abamakabayo birukanye Antiyokusi Epifane i Yerusalemu, basukura kandi bongera kwegurira urusengero nyuma y’uko Antiyokusi yari yaruruhumanyije; ariko kugeza mu wa 141 mbere ya Kristo ni bwo ububasha bw’Amajyaruguru bw’Abaselewukidi bwatsinzwe burundu, maze ingoma y’Abahasimoneya itangira.

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

Humambo hwaHerodhi ndihwo kiyi yomutsetse uyu, nokuti Herodhi Mukuru ndiye akaraira kuti vacheche vaurawe panguva yokuberekwa kwaJesu, uye mwanakomana wake ndiye akanga achitonga Jesu paakafa. Herodhi Mukuru ndiye akanga ari baba, uye akanga ari mambo pamusoro peJudhea, asi mwanakomana wake akanga achingova tetrarch, zvichireva kuti akanga ari mutongi wechikamu chechina choumambo, somubati wenyika kupfuura mambo. Ndokusaka akanga asina simba rakazara rakaita kuti atsvage kubatana naPirato kuti Kristu arovererwe pamuchinjikwa. Kuberekwa kwaJesu ndiko kwaiva “nguva yokuguma” kwechiporofita mumutsetse wake wechiporofita, uye rufu rwake runomirira murayiro weSvondo. Herodhi wokutanga anomirira 1989, uye Herodhi wokupedzisira ndiye murayiro weSvondo. Herodhi baba kusvika kuna Herodhi mwanakomana ndiwo mutsetse wechiporofita waKristu.

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

Mutsetse weVaMaccabees unotanga nokumukira kwakakunda mambo wokumusoro, uyo akanga amanikidza vaJudha tsika dzake dzechiGiriki, mararamiro ake, pamwe chete nechitendero chechiGiriki. Kutanga kweumambo hweHasmonean kwaimiririra 1798. Nei zvakadaro, mungabvunza? Kana humambo humwe huchitanga panguva yechiporofita inonzi “nguva yokuguma,” sezvazvakanga zvakaita nehumambo hwaHerodhi pakuberekwa kwaKristu, ipapo humwe humambo, maererano nechisungo chechiporofita, hwaifanirawo kuva nekutanga kumwe cheteko. Humambo huviri uhwu hwose hunotanga nenguva yokuguma, patinoshandisa kuberekwa kwaKristu se “nguva yokuguma,” asi mapenzi haambooni chiedza chisina kusimbwa chine chokuita nenguva yokuguma.

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

> “Munguva yedu, sezvazvakanga zvakaita pamazuva aKristu, panogona kuva nokusanzwisisa kana kududzirwa zvisizvo kweMagwaro. Dai vaJudha vakanga vakadzidza Magwaro nomwoyo yakatendeseka, yomunyengetero, kutsvakisisa kwavo kwaizova kwakapiwa mubayiro weruzivo rwechokwadi rwenguva yacho, uye kwete nguva yacho chete, asiwo nemaitiro okuonekwa kwaKristu. Vakanga vasingadai vakati kuuya kwechipiri kwaKristu kunobwinya ndiko kwaiva kuuya kwake kwokutanga. Vakanga vane uchapupu hwaDanieri; vakanga vane uchapupu hwaIsaya navamwe vaporofita; vakanga vane dzidziso yaMozisi; uye pano pakanga panaKristu pakati pavo chaipo, asi vakanga vachiri kutsvakurudza Magwaro vachitsvaka humbowo pamusoro pokuuya kwake. Uye vakanga vachiitira Kristu izvo chaizvo zvakanga zvaporofitwa kuti vaizomuitira. Vakanga vakapofumadzwa zvikuru zvokuti havana kuziva zvavaiita.

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

> “Na leo pia wengi wanafanya mambo yale yale, mwaka 1897, kwa sababu hawajapata uzoefu katika jumbe za kujaribu zilizomo katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Wapo wanaochunguza Maandiko ili kupata uthibitisho kwamba jumbe hizi bado ziko wakati ujao. Wanakusanya uthabiti wa kweli wa jumbe hizo, lakini wanashindwa kuzipa mahali pake panapostahili katika historia ya unabii. Kwa hiyo watu wa namna hiyo wako katika hatari ya kuwapotosha watu kuhusu kuweka jumbe hizo mahali pake. Hawaoni wala kuelewa wakati wa mwisho ni lini, wala ni wakati gani wa kuziweka jumbe hizo. Siku ya Mungu inakuja kwa hatua za siri; lakini wale wanaodhaniwa kuwa wenye hekima na wakuu wanapiga domo kuhusu ‘Elimu ya Juu.’ Hawaijui ishara za kuja kwake Kristo, wala za mwisho wa ulimwengu.” Paulson Collection, 423, 424.

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

Kutara kuzvarwa kwaKristu se“nguva yokuguma,” uye naizvozvo sechinhu chikuru chinokosha pakuisa mutsara wavaMakkabhi mumamiriro echokwadi chiripo emazuva okupedzisira, kunoita Kristu kuva musimboti chaiwo wendima iyi, zvinovawo humbowo hwokuti mashandisirwo ayo akarurama.

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

Mutsetse weVaMaccabee unoratidza nyika inobwinya yomweya, uye mufananidzo wacho unotanga panguva iyo vagari venyika inobwinya vanozviparadzanisa nokutongwa kwezvematongerwo enyika nezvechitendero kwamambo wokumusoro. Kupanduka kweVaMaccabee kwakaita kuti pave noumambo hweHasmonean kunomiririra 1776, uye kupanduka kwakaitwa kuna mambo wokumusoro kwakapedzwa neVaMaccabee kwakamiririra Hondo yeChimurenga. Makore makumi maviri nemaviri okuva 1776 kusvikira 1798 anomiririra kupanduka kweVaMaccabee kwakaita kuti pave noumambo hweHasmonean panguva yokuguma muna 1798, uko kwakaramba kuripo kusvikira umambo hweHerodhi hwatanga panguva yokuguma muna 1989. Umambo hweHerodhi hwakaramba huripo kusvikira pakuparadzwa kweJerusarema muna 70 AD.

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

කළ යුත්තේ මෙම ඉතිහාස රේඛාව තුළ හඳුනාගැනීම අත්‍යවශ්‍ය වන කරුණු දෙකකි; එය නූතන මහිමාන්විත දේශයට ප්‍රතිරූප වන ප්‍රාචීන මහිමාන්විත දේශය පිළිබඳ දර්ශනමය නිරූපණයක් වන අතර, එය දානියෙල් 11:16 වාක්‍යයෙන් ආරම්භ වන ඉතිහාස රේඛාවක් තුළ පටන් ගනී, එහි රෝමය පළමු වරට මහිමාන්විත දේශය ජයගන්නා බැවින්, එම රේඛාවේ ප්‍රධාන තේමාව හඳුන්වා දෙයි. දානියෙල් 11:16 සිට 11:22 දක්වා වූ රේඛාව මහිමාන්විත දේශය නියෝජනය කරන අතර, එහි පසුබිම ඉක්මනින් පැමිණෙන ඉරිදා නීතියයි. එම රේඛාව, රාජවංශික ආණ්ඩු දෙකම කෙරෙහි බලපෑම් කරන නමස්කාරකයන්ගේ පංති දෙකද නියෝජනය කරයි. සද්දුකයෝ සංඛ්‍යාවෙන් අඩු වූ නමුත්, සාමාන්‍යයෙන් රාජවංශික කාල දෙකෙහිම යුදෙව් ආගමික හා දේශපාලන ක්‍රම පාලනය කළහ. ආගමික පද්ධතිය පූජකත්වයක් මඟින් පාලනය කරන ලද අතර, එම පූජකත්වයද සද්දුකයන් හා පරිසිවරුන් යන දෙපාර්ශ්වයේම බලපෑමට යටත් විය. හස්මෝනීය සහ හෙරෝදීය ආණ්ඩු දෙකම පරිසිවරුන් හා සද්දුකයන් විසින් බලපෑමට ලක් වූ අතර, එම රාජවංශ දෙක 1798 සිට ඉරිදා නීතිය දක්වා වූ එක්සත් ජනපද රජය නියෝජනය කරයි.

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

VaFarisi neVaSadhusi vanomirira mapato maviri ezvematongerwo enyika anosiyaniswa nechimiro chawo panyaya youranda. MaDemocrat vanotsigira uranda, uye maRepublican vanopikisa uranda; uye pamwe chete vanobatirana nechimiro chezvematongerwo enyika chehurumende yebumbiro remitemo yeUnited States. Hurumende iyoyo ndiyo chikara chepanyika chaZvakazarurwa 13, uye nhoroondo yokunze yechikara chepanyika inomiririrwa nenyanga yacho yerepublican. Nhoroondo yomukati inomiririrwa nenyanga yechiprotestanti. Nyanga dzacho dzakaparadzaniswa pachikara, nokuti chikara ibumbiro remitemo rinoparadzanisa nyanga yehurumende nenyanga yechechi, asi dzinofamba pamwe chete kubudikidza nenhoroondo. Nyanga yerepublican ine pesvedzero mbiri, dzingava dzinotsigira kana dzinopikisa uranda. Nyanga yechiprotestanti ine pesvedzero mbiri, dzingava dzinotsigira Sabata rezuva rechinomwe kana zuva rokutanga rezuva.

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

Inenge imyaka nka mirongo itatu inyuma y’intambara ya Panium, Abamakabeyo bashyira amateka ya Leta Zunze Ubumwe z’Amerika mu bwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Hanyuma, hashize hafi ikinyejana, umurongo wa cumi na gatandatu urasohora igihe Yerusalemu ifatwa, bigereranya umusaraba. Yudaya ni inzitizi ya kabiri mu nzitizi eshatu Roma itsinda mu gihe iba iri gufata ubutegetsi bw’isi. Jenerali Pompey yigaruriye Siriya mu wa 65 mbere ya Kristo, hanyuma ayigarurira Yuda mu wa 63 mbere ya Kristo. Awugusito Kayisari yari gutsinda inzitizi ya gatatu mu ntambara ya Actium mu wa 31 mbere ya Kristo. Aya mateka agaragazwa mu murongo wa cumi na gatandatu kugeza ku wa makumyabiri na kabiri.

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

Panguva yomuchinjikwa, nhoroondo yeMaccabea yakanga yava kufamba kweanenge makore mazana maviri. Uriah Smith anoratidza kuti nhoroondo inomiririrwa nechibvumirano nemaJudha mundima yetatu nechimakumi maviri inofanira kuenzaniswa nenzvimbo yokutanga munhoroondo yakaitika anenge makore mazana maviri pamberi penhoroondo yomuchinjikwa iri mundima yetatu nechimakumi maviri nembiri. Nhoroondo yomuchinjikwa iri mundima yetatu nechimakumi maviri nembiri inofanira kuenzaniswa nendima yegumi nenhanhatu, nokuti ndima yegumi nenhanhatu zvakare mutemo weSvondo. Izvi zvinoreva kuti mutsetse weMaccabea, unova nhoroondo yenyika inobwinya yaJudha, unotanga kare zvikuru pamberi pemutemo weSvondo uri mundima yegumi nenhanhatu.

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

Patinonzwisisa kuti nhoroondo yevaMillerite inofananidzira nhoroondo yezana rimwe namakumi mana nezvina ezviuru, tinogona kuenzanisa nguva yokuguma yavaMillerite muna 1798 nenguva yokuguma yezana rimwe namakumi mana nezvina ezviuru muna 1989. Patinoita izvi, tinenge tichiisa pamusoro nhoroondo yengirozi yokutanga neyechipiri pamusoro penhoroondo yengirozi yechitatu. 1798 na1989 ndizvo zviratidzo zvenzira zvealpha neomega zvenhoroondo yevhesi makumi mana yaDanieri gumi nerimwe.

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

Ndima makumi mana inotanga pa“nguva yokuguma,” izvo zvinoratidzwa zviri nyore kuti ndiro gore ra1798; uye kana zvichinzwisiswa zvakarurama, kuputsika kweSoviet Union muna 1989 kwakazadzisa ndima makumi mana, uye kuzadzika ikoko kwakanga kuriwo “nguva yokuguma.” “Nguva dzokuguma” mbiri, mundima imwe cheteyo, iri muchitsauko chimwe chetecho chine mutsara wavaMaccabees. Kumukira kwavaMaccabees kwakakonzera umambo hweHasmonean kunomirira makore makumi maviri namaviri kubva muna 1776 kusvikira muna 1798. Muna 1798 umambo hweHasmonean hwakatanga uye umambo hweHerodian hwakatanga muna 1989.

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

Vhesi regumi raDhanyeri gumi nerimwe rinonongedzera kuna 1989, uye vhesi regumi nenhanhatu ndiwo mutemo weSvondo. Mutsetse wenhoroondo uri mukati memavhesi iwayo unomirira hondo nhatu, kuparara kwamambo wokumaodzanyemba, uye kupinda kweRoma munhoroondo yechiporofita. Unosanganisirawo mutsetse wemadzinza maviri anofananidzira shanduko inoitika apo chikara chepanyika chaZvakazarurwa gumi netatu icho “chaiva nenyanga mbiri dzakafanana nedzegwayana, uye” “chakataura seshato.” Mukutevedzana, dzinza rokutanga rechiJudha ndiro gwayana uye dzinza rechipiri rechiRoma ndiro shato. Dzinza rokutanga rakanga riri rechiJudha, rechipiri rakanga riri rechiRoma. Kungava kwechiJudha kana kwechiRoma, chikara chepanyika chaiva nenyanga mbiri.

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

Ubukhosi bamaJuda bumela uphondo lwamaProthestani, kanti ubukhosi bamaRoma bumela uphondo lwamaRiphabhulikhi. Zombili lezi zimpondo futhi zinesahlukaniso sesiprofetho esingokubili. AbaSadusi nabaFarisi banikeza uhlaka lwamaDemokhrasi asekela ubugqila ngokumelene namaRiphabhulikhi amelana nobugqila; kanti futhi bamele isahlukaniso esingokubili sezintombi eziyiziwula ngokuphambene nezintombi ezihlakaniphileyo. AbaFarisi, njengezintombi eziyiziwula, bayahlanzwa ekudumazekeni kokuqala, kuthi abaSadusi bahlanzwe ekuhlanzweni kwesibili kwethempeli. AbaFarisi, njengalelo bandla laseSardesi, babethi banegama lokuphila, kodwa babefile, ngakho bahlanzwa kuqala; bese kulandela abaSadusi, abaphika amandla kaNkulunkulu, baphika amandla kanye nomyalezo Wokukhala Kwaphakathi Kwamabili. AbaSadusi bangabantu besivumelwano abadlulwayo; abaSadusi yibo abaneliseka yimizwa yemicabango emihle.

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

> “Ukuza kukaKristu, njengokuba kwakubhengezwe sisigidimi sengelosi yokuqala, kwaqondwa ukuba kumelwe kukhunjulwe kukufika komyeni. Uvuselelo olwandileyo olwaluphantsi kokuvakaliswa kokuza kwaKhe okusondeleyo lwalungqinelana nokuphuma kweentombi. Kulo mzekeliso, njengakulo kaMateyu 24, kuboniswa iindidi ezimbini. Bonke babethabathe izibane zabo, iBhayibhile, baza ngokukhanya kwayo baphuma baya kuhlangabeza uMyeni. Kodwa ngoxa ‘eziziyatha zathabatha izibane zazo, azathabatha oyile kunye nazo,’ ‘ezizilumko zathabatha oyile ezityeni zazo kunye nezibane zazo.’ Olu didi lwamva lwalwamkele ubabalo lukaThixo, amandla oMoya oyiNgcwele avuselelayo, akhanyisayo, awenza ilizwi laKhe libe sisibane seenyawo nokukhanya kwendlela. Ngokoyika uThixo babefunde iziBhalo ukuze bafunde inyaniso, baza bazingisa ngokunyanisekileyo befuna ubunyulu bentliziyo nobobomi. Aba babenamava obuqu, ukholo kuThixo nakwilizwi laKhe, olwalungenakubhukuqwa kukudana nokulibaziseka. Abanye ‘bathabatha izibane zabo, abazathabatha oyile kunye nazo.’ Babehambiswe yimpembelelo yexeshana. Umyalezo onzulu wawuvuse uloyiko lwabo, kodwa babexhomekeke elukholweni lwabazalwana babo, banelisekile kukukhanya okudanyazayo kweemvakalelo ezilungileyo, bengenakuqonda ngokupheleleyo inyaniso okanye umsebenzi wokwenene wobabalo entliziyweni. Aba baphuma baya kuhlangabeza iNkosi, bezele lithemba ngenxa yembono yomvuzo okhawulezileyo; kodwa babengakulungelanga ukulibaziseka nokudana. Xa kwafika izilingo, ukholo lwabo lwasilela, nezibane zabo zatshisa zibe mfiliba.” The Great Controversy, 393.

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

Kungava kwezvematongerwo enyika kana zvechitendero, mapoka ose ari maviri anobatana kurwisa vakachenjera panguva yedambudziko pakati pousiku. Izvi zvataurwa, takatanga chinyorwa nokusimudza nyaya yokuti ndiri kushandisa ndima yegumi nemina maererano nokuiswa kwayo mukuyerera kwendima, zvichipesana nokutevedzana kwezvakaitika munhoroondo kunomiririrwa nendima idzodzo. Ndinoshandisa pfungwa iyoyo ndichibvumirana nokuiswa kwendima yemakumi maviri nenhatu. Kuiswa kwechiratidzo chenzira kunofanira kuenderana nokuzadzika kwacho munhoroondo. Sungano yakaitwa navaJudha neRoma munguva yavaMaccabees ndiyo yakatsanangura panofanira kushandiswa ndima yacho. “Makororo” endima yegumi nemina, avo vanosimbisa chiratidzo, vakaita izvozvo muna 200 BC, iro gore chairo rehondo yePanium, asi hondo yacho namakororo acho zviratidzo zviviri zvakasiyana.

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

“Umbavha” aba yingxenye yendatshana, kungekho ngenhloso yokumisa ukuxhumana okuqondile nosuku lwempi yasePanium, kodwa ukukhomba ubudlelwano ababubumba nombusi waseGibhithe owayebuthakathaka, oneminyaka emihlanu kuphela, owayesezohlulwa ngu-Antiochus. Babengafuni ukuphazamiseka kokungeniswa kukakolweni waseGibhithe eMbusweni wamaRoma. Ubudlelwano besiprofetho beRoma nenkosi yaseGibhithe ebuthakathaka, eneminyaka emihlanu ubudala, buyisihloko sale vesi. Lokho kungenelela kukhomba imiphumela elandela ukuwohloka okubangelwa umzamo kaPutin wokuhlanganisa ngaphansi kwebandla laseRussia ukubuswa kwebandla lase-Ukraine, njengoba kwakunjalo ngaphambili, ngaphambi kuka-1989. Lowo mzamo uqala ukushabalala okuqhubekayo kombuso wakhe waseningizimu, futhi lapho uPutin efa njengoba kwafa uPtolemy, noma ngandlela-thile exoshwa njengokwakunjalo ngo-Uziya nangoNapoleon, ususwa ngokwesiprofetho, bese umbuso wakhe uphathwa uchungechunge lwabaholi abangenakhono kangako. Khona-ke, ngesikhathi senkosi eneminyaka emihlanu ubudala, iRoma yobupapa iyangenelela ukuze ivikele izintshisekelo zayo, okuyibandla lase-Ukraine.

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

Upapa hauchagui upande kati ya Orthodoksi ya Urusi au ya Ukraini; unautumia kila upande ili kuyaleta mashirika yote ya dini chini ya mamlaka yake kama ilivyowakilishwa katika Isaya 4.

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

> Uye nezuva iro vakadzi vanomwe vachabata murume mumwe chete, vachiti, Tichadya chingwa chedu, nokupfeka nguo dzedu timene; asi chete ngatiidamidzwe nezita renyu, kuti tibviswe kunyadziswa kwedu. Nezuva iro davi raJehovha richava rakanaka uye richikudzwa, uye chibereko chenyika chichava chakanakisa nechinofadza kuna avo vapukunyuka vaIsraeri. Zvino zvichaitika kuti iye wakasara muZioni, naye wakasiyiwa muJerusarema, achanzi mutsvene, iye zvino mumwe nomumwe wakanyorwa pakati pavapenyu muJerusarema. Isaya 4:1–3.

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

Upapa huchukua mamlaka juu ya vyombo vyote vya kidini, vilivyowakilishwa kama wanawake saba, yaani, makanisa yote. Makanisa hayo saba hutaka kuitwa katoliki, yaani, ya ulimwengu wote, na kwa wazi si watu wa Mungu, kwa maana wanakusudia kuvaa mavazi yao wenyewe. Muungano wa vyombo vyote vya kidini vinavyotaka kuvaa mavazi yao ya kibinadamu hutokea katika wakati ule ambao walio katika “Yerusalemu wataitwa watakatifu,” yaani, wakati ambapo tawi la Bwana hubadilika kutoka kwa watu wa Laodikia na kuwa watu wa Filadelfia; na hapo ndipo upapa huwa kichwa cha vyombo vyote vya kidini katika wakati uleule ambao pia atafanywa kuwa kichwa cha vyombo vya kisiasa.

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

Muna 1989, kereke yeUkraine yakanga iri chiratidzo chamambo wokumusoro achikukura nokubvisa Soviet Union, uye Putin achatsvaka kudzoreredza ukama hwekare hwokuzviisa pasi, uye achagamuchira maperembudzi pahuma yake, otanga kutambudza chitendero chakaramba zvaakakumbira. Kutambudzwa ikoko kwakaitika munyika yaPtolemy pachayo, muguta reAlexandria, saka machechi ari mukati meRussia anokanganiswa neRoma achava chinangwa chaPutin, uye kuguma kwake. Sezvo Trump achigadzirira hondo yePanium, ukama hwake hwakavhurika nomudziviriri wamambo mwana weEgipita akanga apera simba hunozivikanwa muna 2025. Simba reRoma rakadzivirira mambo mwana weEgipita muna 200 BC, harizomudziviriri ipapo. Richabatsira kupedzisa mambo mwana. Roma somudziviriri weEgipita muna 200 BC, inomirira Roma somuparadzi weEgipita pahondo yePanium.

## Millerites

Wafuasi wa Miller

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

AbaMillerite abazange babone imibuso emithathu yamaRoma, babona emibili kuphela, kodwa iqiniso labo laliyilo iqiniso, noma kunjalo. Umqondo ongokwesiprofetho ka-Antiochus njengophawu usivumela ukuba sisebenzise ivesi leshumi nane emlandweni owandulela ivesi leshumi nanhlanu, noma ngabe umlando owagcwalisa la mavesi ekuqaleni wabeka kokubili ivesi leshumi nane neleshumi nanhlanu ngonyaka ka-200 BC. Ngithi ivesi leshumi nesithupha ngumthetho weSonto osuzofika maduze nokuthi ivesi leshumi nane laliyingu-2025, kanti ivesi leshumi nanhlanu liyimpi yasePanium esazayo. U-Antiochus uqinisekisa ukuthi lezi zimpi ezintathu zingumugqa owodwa wesiprofetho, ngoba ukhona kuzo zonke lezo zimpi ezintathu, kodwa futhi uqinisekisa nalesi simangalo engisiphakamisayo sokuthi ukusetshenziswa kwala mavesi ezinsukwini zokugcina, lapho kwehlukaniswa kahle ngendlela yokuthi umugqa phezu komugqa.

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

Antiochus aivepo pahondo dzose dziri nhatu, uye mumazuva okupedzisira anomirira simba remumiriri weupapa muna 1989 (Reagan neUSA), muna 2014 (Zelenskyy neUkraine), uyezve pahondo yePanium ndiro simba rimwe chetero remumiriri rakanga riripo muna 1989, nokuti Jesu nguva dzose anomirira mugumo pamwe chete nokutanga. Ronald Reagan akafa akavigwa, saka uchapupu hwenhoroondo hwaAntiochus hwakarurama maererano nokunzwisisa kwevaMillerite, asi huri pasi pemitemo inotonga kushandiswa kwokuti mutsetse pamusoro pomutsetse. Simba rokupedzisira remumiriri weupapa mundima idzi ndiTrump, kunyange zvazvo munhoroondo Antiochus aivepo pahondo dzose dziri nhatu. Kuti azadzise ndima yegumi nenhatu, Trump aifanira kukundwa musarudzo yechipiri, nokuti mundima yegumi nenhatu “anodzoka,” ane simba kupfuura nakare kose, ane simba rakakwana rokugamuchira bara richipfuura nenzeve, icho pamwe chete nechigunwe cheruoko rworudyi nechigunwe chikuru chetsoka yorudyi ndizvo zvaifanira kuzodzwa neropa pakuzodzwa kwavaprista.

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

Reagan alimwakilisha Trump kwa mfano, kwa maana Reagan ndiye wa kwanza wa marais wanane wa mwisho tangu wakati wa mwisho katika mwaka 1989. Lincoln alimwakilisha Trump kwa mfano, kwa maana yeye alikuwa rais wa kwanza wa chama cha Republican. Lincoln aliuawa na Wademokrasia waliounga mkono utumwa kwa ushirikiano na Roma, na wote wawili, Ronald Reagan na mwenzake wa kipapa John Paul II, walinusurika majaribio ya kuuawa. Trump aliuawa kisiasa mwaka 2020, kwa uchaguzi ulioibiwa, katika utimizo wa Ufunuo 11:7, kisha mwaka 2024 akafufuliwa katika utimizo wa aya ya 11.

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

> Zvino kana vapedza uchapupu hwavo, chikara chinokwira chichibva mugomba risina magumo chicharwa navo, chikavakunda, chikavauraya. … Zvino shure kwamazuva matatu nehafu Mweya woupenyu wakabva kuna Mwari ukapinda mavari, vakamira netsoka dzavo; uye kutya kukuru kwakawira pamusoro paavo vakavaona. Zvakazarurwa 11:7, 11.

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

Kuṱuwa ha Trump ku vha “u vhuya” hawe ha kha ndimana ya fumiraru, nahone zwa dovha zwa ṋetshedza mufananidzo u elanaho wa tshiteṅwa tsha Roma, ngauri Roma ndi “ya vhumalo ine ya bva kha dza sumbe,” nahone Trump ndi tshifanyiso tsha Roma.

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

> Nen'irombo rakanga riripo, uye risisipo, ndiro pacharo rechisere, uye rinobva mune vanomwe, uye rinoenda mukuparadzwa. Zvakazarurwa 17:11.

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

ሁለተኛው የትራምፕ የፕሬዚዳንትነት ዘመን፣ ከሬገን ጀምሮ ስምንተኛው ፕሬዚዳንት ያደርገዋል፤ እርሱም ደግሞ ስድስተኛው ስለነበረ፣ ትራምፕ ከጳጳሳት ሥርዓት ጋር በመስማማት “ከሰባቱ የሆነው ስምንተኛው” ነው። ስምንት የትንሣኤ ምልክት ነው፤ ይህም እርሱ እንደ ጳጳሳት ሥርዓት ምስል፣ “ለመመለስ” የተፈወሰ የሞት ቍስል ሊኖረው እንደነበረ ያጠናክራል።

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

> Ndzi vona rin’wana ra tinhloko ta xona onge hi loko ri tlhaviwile ku ya eku feni; kutani xilondza xa xona lexi a xi tisa rifu xi horisiwile; kutani misava hinkwayo yi hlamala yi landzela xivandzana. Nhlavutelo 13:3.

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

වධකීය තුවාලය සුව වූ කල ලෝකය “මෘගයා අනුගමනය කරමින් විස්මයට පත් වේ”; එසේම, 2024 දී ට්‍රම්ප් සත් දෙනාගෙන් වූ අටවන ලෙස නැවත ජීවිතයට නැඟී ආ කල, ඔහු “නැවත පැමිණියේය,” සහ මුළු ලෝකයම ඔහු පිළිබඳ විස්මයට පත් විය.

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

> Uye shure kwamazuva matatu nehafu, Mweya woupenyu wakabva kuna Mwari ukapinda mavari, vakasimuka vakamira netsoka dzavo; uye kutya kukuru kukawira pamusoro paavo vakavaona. Zvino vakanzwa inzwi guru richibva kudenga richiti kwavari, Kwirai kuno. Vakakwira vakaenda kudenga vari mugore; uye vavengi vavo vakavatarisa. Zvakazarurwa 11:11, 12.

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

Trump “alirejea” katika uchaguzi wa 2024, kisha mwaka 2025 yeye na papa Leo wote wawili waliapishwa kuingia madarakani. Yesu alitoa onyo la moja kwa moja na la haki, kwa yeyote aliyetaka kuona.

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

> Naizvozvo, kana muchizoona chinonyangadza chinoparadza, chakataurwa naDanieri muporofita, chakamira panzvimbo tsvene, (anoverenga, ngaanzwisise.) Mateo 24:15.

Mark says it perhaps a little clearer.

Mark anoti zvinogona kunge zviri pachena zvishoma.

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

> Asi kana muchizoona chinonyangadza chinoparadza, chakataurwa naDhanieri muporofita, chakamira panzvimbo pachisingafaniri kumira, (anoverenga ngaanzwisise,) ipapo vari muJudhea ngavatizire kumakomo. Marko 13:14.

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

Chinonyangadza chinoparadza iRoma muchikamu chimwe nechimwe chezvikamu zvayo zvitatu. Roma yechihedheni, yeupapa, neyechimanjemanje, imwe neimwe chiratidzo chenjodzi kuvanhu vaMwari. Yambiro yacho inofanira kuzivikanwa kana Roma iri “munzvimbo tsvene” kana “paisingafaniri kuva” payo. Nyika inobwinya ndiyo nyika tsvene muMagwaro, uye United States ndiyo nyika inobwinya pamweya.

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

> Uye Jehovha achagara nhaka yaJudha sechikamu chake munyika tsvene, uye achasarudza Jerusarema zvakare. Nyararai, imi mose vane nyama, pamberi paJehovha; nokuti amuka kubva paugaro hwake hutsvene. Zekaria 2:12, 13.

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

Kana mwaona Roma yamira pa malo opatulika, Ambuye akusankha Yerusalemu monga anthu Ake a chipangano komaliza. Pamene Reagan, woyamba mwa apurezidenti asanu ndi atatu, anakonza mgwirizano wachinsinsi ndi wotsutsakhristu wa uneneri wa m’Baibulo, zinali kuyimira mgwirizano wowonekera ndi Roma mwa purezidenti wachisanu ndi chitatu ndi womaliza kuyambira pa nthawi ya mapeto mu 1989. Zizindikiro za omega nthawi zambiri zimasinthanitsa makhalidwe a chizindikiro cha alpha.

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

Ukugcotshwa kukapapa Leo noTrump ngo-2025 kuveza ubudlelwane obuvulekileyo phakathi kwerhamncwa lolwandle nerhamncwa lomhlaba leSityhilelo seshumi elinesithathu. Ukuguquka kube ngumanyano oluvulekileyo lukaTrump noLeo, olwalufuziselwe ngumanyano olufihlakeleyo lukaReagan noJohn Paul II, kusazisa ukuba inkxaso yomntwana-kumkani waseYiputa eyazalisekisa ivesi yeshumi elinesine ngo-200 BC, imela ukusilela kwenkxaso ngemihla yokugqibela.

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

2025 inogadza chiratidzo chekutanga chekunze kana chiporofita, nokuti chinosimudzira Roma sechiziviso cheRoma chinozivikanwa naDanieri nemufananidzo we“chinyangadzo chinoparadza.” Yambiro yechinyangadzo chinoparadza inoitika kusati kwasvika kuparadzwa kunomiririrwa ne“kuparadza.” Pakukombwa kweJerusarema pasi paKestio, yambiro iyi yakamiririrwa nemireza yesimba reRoma yakaiswa mukati menzvimbo tsvene dzeimba tsvene. Avo vakaona, vakanzwisisa, vakateerera, vakabuda muguta, vakachengetedzwa pakatangwazve kukombwa. Vakaona chiratidzo cheyambiro cheRoma. VaKristu vakazviparadzanisa nekereke yePergamo yakanga yakanganisika, uye pashure pacho nekereke yeTiatira, vakatizira murenje pavakaona munhu wechivi agere mutembere yaMwari. Zvapupu izvozvo zvinoratidza yambiro yechinyangadzo chinoparadza chakataurwa naDanieri pamazuva ekupedzisira.

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

Takaratidza kakawanda kuti 1888 kwaiva kukombwa kwaCestius, uye kuguma kwedambudziko remutemo weSvondo ndiko kukombwa kwaTito. Mabhiri emutemo weSvondo aBlair ema1880, pamwe chete nemitemo yeSvondo yakaiswa mune dzimwe nyika dzekumaodzanyemba muma1880, ndiyo yaiva yambiro yaCestius iyo yakaratidzawo mutsetse wokupatsanura muzano raSista White pamusoro pokugara kumaruwa. Mberi kwema1880, zano rake raiva rokuti munguva yaizouya taizofanira kutamira kumaruwa, asi shure kwema1880, kugara kumaruwa kwaiva chinhu chaifanira kunge chatoitwa kare. Chiratidzo chayambiro cheMabhiri aBlair, chaikurudzira kuti chiratidzo chesimba rechipapa chemasimba acho chive chiri kukurukurwa muma1880, chakafananidzira Patriot Act pa9/11, nokuti mutumwa waZvakazarurwa gumi nesere akaonekwa munhoroondo mbiri idzodzo.

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

9/11 යනු කැස්ටියස් විසින් තම අධිකාරිය තිබිය නොයුතු ශුද්ධ ස්ථානයෙහි තැබූ අනතුරු ඇඟවීම විය; මන්ද 9/11 දී ඉංග්‍රීසි නීතිය වෙනුවට රෝම නීතිය ස්ථාපිත විය. 2021 හි පෙලෝසි නඩු විභාගවලදී නීතිමය ක්‍රියාපටිපාටි වගන්තිය ප්‍රතික්ෂේප කරන ලද අතර, එය ටයිටස්ගේ වටලෑම වෙත යන තවත් පාදසටහනක් නියෝජනය කරයි; එම වටලෑම එක්සත් ජනපදයේ ඉක්මනින් පැමිණෙන ඉරිදා නීතියෙන් අවසන් වේ. වටලෑම යනු කාල පරාසයකි. 1888 අභ්‍යන්තර ප්‍රොටස්ටන්ට් අඟයේ කැරැල්ල පිළිබඳ කතා කරයි, සහ 9/11 බාහිර රිපබ්ලිකන් අඟයේ කැරැල්ල පිළිබඳ කතා කරයි. අවසාන ජනාධිපතිවරයාද අභිෂේක කරනු ලබන එම වසරේම මහිමාන්විත දේශයෙන් පාප්වරයාගේ අභිෂේකය, පැනියම් සටනට තරමක් පෙර, තිබිය යුතු නොවන ස්ථානයේ විනාශයේ පිළිකුලක් නැගී සිටින අවසාන අනතුරු ඇඟවීම නියෝජනය කරයි. පැනියම් සටන සෘජුවම ඉරිදා නීතියටත් ඇක්ටියම් සටනටත් ගෙන යයි; එය අනාගමික රෝමයට තිබූ තෙවන සහ අවසාන බාධකය නියෝජනය කළ අතර, ඉන්පසු අනාගමික රෝමය දානියෙල් 11:24 ඉටු වීමක් ලෙස වර්ෂ 360ක් පුරා අතිශ්‍රේෂ්ඨ ලෙස ආණ්ඩු කළේය. ඉරිදා නීතියේදී හයවන සහ හත්වන රාජධානී දෙකම රෝමය විසින් ජයගනු ලබන අතර, අනතුරුව නූතන රෝමය සංකේතාත්මක පැයක්, එනම් සංකේතාත්මක මාස හතළිස් දෙකක්, රාජ්‍ය කරයි.

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

Mundima 16 Pompey, uyo achangobva kukunda zvipingamupinyi zviviri zvokutanga zveRoma yechihedheni, izvo zviri Siria, anobva akundawo Jerusarema. Pompey anoparadza zvipingamupinyi zviviri zvokutanga zveRoma, uye Augustus Caesar anokunda chechitatu paActium. Roma yemazuva ano inotanga kukunda mambo wokumaodzanyemba muna 1989 mukuzadzika kwendima 40, uye sezvinofananidzirwa nendima 10. Ipapo pamutemo weSvondo Roma yemazuva ano inokunda chipingamupinyi chayo chechipiri nechechitatu kubudikidza neUnited States, uye ipapo ipapo United Nations inobva yabvuma kupa umambo hwavo kusimba roupapa. Roma yechihedheni yakakunda zviviri naPompey, yozotevera nechimwe, uye Roma youpapa yakakunda chimwe muna 1989, yozotevera nezviviri zvayo zvinotevera mundima 16, ndipo panoratidzwa Pompey pakukunda kwake kwechipiri.

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

ចំពោះរ៉ូមបុរាណនិយម មិនថាវាជាឧបសគ្គទីបីនៅអាក់ទីយូមក៏ដោយ ឬនៅពេលដែលឧបសគ្គទីបី ដែលតំណាងដោយការបណ្តេញពួកហ្គោតចេញពីទីក្រុងរ៉ូមនៅឆ្នាំ 538 ក៏ដោយ កាលណារ៉ូមយកឈ្នះឧបសគ្គទីបីបាន នោះវាគ្រប់គ្រងដោយអំណាចកំពូល។

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

> Zvirokwazvo Ishe Jehovha haaiti chinhu, asina kutanga azarurira varanda vake vaprofita zvakavanzika zvake. Amosi 3:7.

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

Ishe azotanga zvirokwazvo kuratidza kwekupedzisira kwechiratidzo chenjedzo chinomiririrwa sechinhu chinonyangadza chinounza kuparadza mubhuku raDhanieri, kuparadzwa kusati kwasvika. Chiratidzo ichocho chenjedzo mubatanidzwa uri pachena, uchipesana nemubatanidzwa wakavanzika waReagan, uri kumiririrwa muna 2025. Ishe havazounzi chirango vasina kutanga vapa yambiro, uye Amosi anotaura zvakajeka kwazvo pamusoro pezvakazarurwa zvakavanzika kuvaranda Vake, uye kuti zvinonangidzirwa kuna ani.

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

> Inzwai ili izwi iro Jehovha raakareva richipesana nemi, imi vana vaIsiraeri, richipesana nemhuri yose yandakabudisa munyika yeIjipiti, richiti, Ndimi moga vandakaziva pamhuri dzose dzenyika; naizvozvo ndichakurangai nokuda kwezvakaipa zvenyu zvose. Amosi 3:1, 2.

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

Amosi ari kutaura nechizvarwa chokupedzisira chevanhu vaMwari vakasarudzwa vechisungo, avo vanofanira kurangwa, zvichiwirirana nevarume makumi maviri navashanu vanopfugamira zuva muna Ezekieri 8. Amosi ari kuisa pamberi shoko reRaodhikia, iro riri shoko romutumwa wechitatu panguva yokudzimwa kwechivi munguva yokutongwa kwavapenyu. Yambiro yaAmosi yakavakirwa pakubatanidzwa kwemapato maviri.

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

> Vangafamba vaviri pamwe chete, kana vasina kubvumirana here? Shumba ingadzvova musango isina chayabata here? Mwana weshumba ungadanidzira uri mugomba rawo, kana usina chawakabata here? Shiri ingawira mumusungo panyika, pasina muteyo wakaisirwa iyo here? Musungo ungabviswa panyika usina kana chinhu chawabata zvachose here? Hwamanda ingaridzwa muguta, vanhu vakasatya here? Zvakaipa zvingavapo muguta, Jehovha asina kuzviita here? Amosi 3:3–6.

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

Ziviso zvokuti vaviri vanofamba pamwe chete somumwe chete, zvinomisikidzwa mukati memamiriro omusungo unobata shiri kubva panyika. Shiri zviratidzo zvemapoka ezvitendero, uye upapa idendere reshiri imwe neimwe isina kuchena neinovengwa, muna Zvakazarurwa.

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

> Akadanidzira nesimba nenzwi guru, achiti, Bhabhironi guru rawa, rawa, uye rava ugaro hwamadhimoni, nenhare yomweya mumwe nomumwe wakasviba, uye dendere reshiri imwe neimwe isina kuchena neinonyangadza. Nokuti ndudzi dzose dzakanwa vhinyo yehasha dzoufeve hwaro, nemadzimambo enyika akaita ufeve naro, navatengesi venyika vakapfuma kwazvo nokuwanda kwezvinofadza zvoupenyu hwaro. Zvakazarurwa 18:2, 3.

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

Shiri iliyo katika kizimba ni shiri iliyotekwa, na taifa linapozini pamoja na kahaba wa Rumi huwa shiri iliyotekwa; na shiri inayoinuliwa juu ya mashiri mengine yote ya kinabii ndiyo mamlaka ambayo nyumba yake ya namna tatu hujengwa, huimarishwa katika sheria ya Jumapili, mahali pake, yaani Shinari, yaani Babeli. Ndiyo shiri iliyopata jeraha la mauti mwaka 1798, au kama Zekaria anavyosema, iliyowekewa kifuniko cha risasi juu ya kikapu chake, lakini baadaye ikainuliwa na mashiri wa uwasiliani-roho na Uprotestanti ulioasi.

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

> Zvino mutumwa wakanga achitaura neni akabuda, akati kwandiri, Simudza meso ako zvino, uone kuti ichi chii chiri kubuda. Ini ndikati, Chii ichocho? Akati, Ichi ndicho efa chiri kubuda. Akatiwo, Ichi ndicho chimiro chavo panyika yose. Zvino tarira, pakasimudzwa tarenda remutobvu; uye uyu mukadzi agere pakati peefa. Akati, Uhwu ndihwo uipi. Akamukandira mukati meefa; akakandira uremu hwemutobvu pamuromo paro. Ipapo ndakasimudza meso angu, ndikatarira, uye tarira, kwakabuda vakadzi vaviri, mhepo iri mumapapiro avo; nokuti vakanga vane mapapiro akafanana namapapiro eshuramurove; vakasimudza efa pakati penyika nedenga. Ipapo ndakati kumutumwa wakanga achitaura neni, Ava vanoenda nayo efa kupi? Akati kwandiri, Kundoivakira imba panyika yeShinari; uye ichasimbiswa, igoiswa ipapo pamusoro pehwaro hwayo pachayo. Zekaria 5:5–11.

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

Musungo wa Amosi wamugwira mbalame kuchokera m’dziko lapansi, pakuti uku kuyimira mgwirizano umene umatsogolera ku lamulo la Lamlungu limene layandikira kubwera, pamene mbalame ya dziko lapansi idzagwidwa; ndipo monga mwa Amosi, mgwirizano umenewo ndi chidzudzulo kwa Uadiventi wa Tsiku lachisanu ndi chiwiri wa ku Laodikeya, pakuti padzakhala lipenga la chenjezo loliritsidwa mumzinda, limene iwo adzakana kulimva.

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

> Ko baragaza mu mujyi impanda, abantu ntibagire ubwoba? Cyangwa se haba ikibi mu mujyi, maze Uwiteka abe ari we utagikoze? Ni ukuri, Umwami Imana nta cyo akora atabanje guhishurira ibanga rye abagaragu be b’abahanuzi. Intare yarivuze, ni nde utazatinya? Umwami Imana yaravuze, ni nde wabura guhanura? Amosi 3:6–8.

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

සිංහයා ගර්ජනා කරන තැනැත්තා යූදා ගෝත්‍රයේ සිංහයාය; ඔහු තම අනාවැකිමය වචනය මුද්‍රා කරද්දීත් මුද්‍රාව ඉවත් කරද්දීත් ක්‍රිස්තුස්ව නියෝජනය කරයි. 2025 දී ඇති විවෘත සන්ධානය සෙස්තියුස්ගේ වටලෑමය වන අතර, කිසි විටෙකත් එකට පැවතිය නොහැකි දෙදෙනෙකු එකට ගමන් කරනු ඔබ දකින කල දෙවියන්වහන්සේගේ ජනතාවගේ කොල්ලකරුවන්ගේ සංකේතය ස්ථාපිත වේ. රෝමය ප්‍රොටෙස්තන්තයන් සමඟ සන්ධානගතව හා එකම පෙළට පැමිණීම ස්වයංවිරෝධී ප්‍රකාශයකි; මන්ද ප්‍රොටෙස්තන්තයෙකු වීම යනු රෝමයට විරෝධය පළ කිරීමයි.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala inayofuata.

## Too Late to Escape the Snare

ဝှဵင်ႇမႆႈၸႂ်ႉလွတ်ႈတၢင်းႁူၼ်းၸပ်း

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

> “Uye ngakukhunjulwe lokhu, kuyisibongo seRoma ukuthi ayiguquki. Izimiso zikaGregory VII no-Innocent III ziseyizimiso zeBandla lamaRoma Katolika. Futhi ukube belinamandla, belingazisebenzisa namuhla lezo zimiso ngamandla afanayo nalawo elazisebenzisa emakhulwini eminyaka adlule. AmaProthestani awaqondi kahle ukuthi enzani lapho ephakamisa ukwamukela usizo lweRoma emsebenzini wokuphakanyiswa kweSonto. Ngesikhathi wona egxile ekufezeni inhloso yawo, iRoma ihlose ukubuyisela kabusha amandla ayo, iphinde ithole ubukhosi bayo obalahleka. Makumiswe kanye nje e-United States isimiso sokuthi ibandla lingasebenzisa noma lilawule amandla ombuso; sokuthi imikhuba yenkolo ingaphoqelelwa ngemithetho yezwe; ngamafuphi, sokuthi igunya lebandla nelombuso libuse unembeza; khona ukunqoba kweRoma kuleli lizwe kuyakuqinisekiswa.”

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

> “အန္တရာယ်ကြီးမားစွာ နီးကပ်လာနေကြောင်းကို ဘုရားသခင်၏ နှုတ်ကပတ်တော်က သတိပေးထားပြီးဖြစ်သည်။ ဤသတိပေးချက်ကို လျစ်လျူရှုထားလျှင် ပရိုတက်စတင့်လောကသည် ရောမ၏ ရည်ရွယ်ချက်များ အမှန်တကယ် မည်သို့ဖြစ်သည်ကို ထောင်ချောက်မှ လွတ်မြောက်ရန် အချိန်နှောင်းသွားသောအခါမှသာ သိရှိလာရလိမ့်မည်။ သူမသည် တိတ်တဆိတ် အာဏာတိုးပွားလာနေသည်။ သူမ၏ အယူဝါဒများသည် ဥပဒေပြုလွှတ်တော်များတွင်လည်းကောင်း၊ အသင်းတော်များတွင်လည်းကောင်း၊ လူတို့၏ နှလုံးသားများတွင်လည်းကောင်း သက်ရောက်မှုကို ဖြစ်ပေါ်စေလျက်ရှိသည်။ သူမသည် ယခင်က ပြုခဲ့သော ညှဉ်းပန်းနှိပ်စက်မှုများကို ထပ်မံပြုလုပ်မည့် လျှို့ဝှက်နက်ရှိုင်းသော နေရာများပါဝင်သည့် မြင့်မား၍ ခိုင်ခံ့ထုထည်ကြီးမားသော အဆောက်အအုံများကို တည်ဆောက်စုဆောင်းလျက်ရှိသည်။ မည်သူမျှ မသိမသာ၊ သတိမပြုမိဘဲ သူမသည် မိမိ၏ ရည်မှန်းချက်များကို အကောင်အထည်ဖော်ရန်၊ တိုက်ခိုက်ချိန် ရောက်လာသောအခါ အသုံးချနိုင်ရန် မိမိ၏ အင်အားများကို ခိုင်မာစေလျက်ရှိသည်။ သူမ အလိုရှိသမျှမှာ အသာစီးရမည့် နေရာသာဖြစ်ပြီး၊ ထိုအရာကိုပင် ယခုအခါ သူမအား ပေးအပ်လျက်ရှိပြီ။ ရောမဘက်အင်အားစု၏ ရည်ရွယ်ချက်သည် အဘယ်အရာဖြစ်သည်ကို မကြာမီ ကျွန်ုပ်တို့ မြင်ရမည်ဖြစ်ပြီး ခံစားရမည်ဖြစ်သည်။ ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို ယုံကြည်၍ နာခံမည့်သူ မည်သူမဆို ထိုအတွက် ကဲ့ရဲ့ပြစ်တင်ခြင်းနှင့် ညှဉ်းပန်းနှိပ်စက်ခြင်းကို ခံရလိမ့်မည်။” The Great Controversy, 581.

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

> “Pane nyika iri mukushata, mukunyengerwa nokunyengedzeka, mumumvuri chaiwo worufu,—yakarara, yakarara. Ndiani ari kunzwa kurwadziwa kwomweya kuti vaimutse? Inzwi ripi ringavasvika? Pfungwa dzangu dzinotakurwa kuenda munguva iri mberi apo chiratidzo chichapiwa, ‘Tarirai, Mwenga auya; budai mumusangane Naye.’ Asi vamwe vachange vanonoka kuwana mafuta okukuzadzazve marambi avo, uye vachazoona pashure pokunge zvanonoka kuti chimiro, chinomiririrwa namafuta, hachigoni kutamiswa. Mafuta iwayo kururama kwaKristu. Anomirira chimiro, uye chimiro hachigoni kutamiswa. Hakuna munhu angachiwanira mumwe. Mumwe nomumwe anofanira kuzviwanira iye amene chimiro chakanatswa kubva patsvina yose yechivi.” Bible Echo, May 4, 1896.

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

> “Ndzi ri karhi ndzi vona mimoya ya swisiwana yi fa hikwalaho ka ku pfumala ntiyiso wa nkarhi wa sweswi, naswona van’wana lava a va tivula leswaku va pfumela ntiyiso a va va tshika va fa hi ku sivela tindlela leti lavekaka leswaku ntirho wa Xikwembu wu ya emahlweni, ku vona koloko a ku vava ngopfu, kutani ndzi kombele ntsumi leswaku yi ndzi susela swona. Ndzi vone leswaku loko mhaka ya Xikwembu yi lava xiphemu xa nhundzu ya vona, ku fana ni jaha leri taka eka Yesu (Matewu 19:16–22) va suka va ri ni gome, naswona leswaku ku nga ri khale xihlawuhlawu lexi khapakhapaka xi ta hundza ehenhla ka vona xi kukula hinkwaswo leswi va nga na swona, kutani hi nkarhi wolowo a swi ta va swi hlwerile ngopfu ku nyikela swilo swa misava, ni ku tihlayisela xuma etilweni.” Early Writings, 49.

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

> “Juda wakaona kuti kukumbira kwake kwakanga kusisina zvazvaibatsira, akabva amhanya achibuda muimba iya achidanidzira, Zvanyanya kunonoka! Zvanyanya kunonoka! Akanzwa kuti aisagona kurarama achiona Jesu achirovererwa pamuchinjikwa, uye mukupererwa akabuda akandozvisungirira.” The Desire of Ages, 722.

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