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# Panium - Number Eleven Eleven

පැනියම් - අංක එකොළහ එකොළහ

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

Kumi na Moja, Kumi na Moja: Ushuhuda wa Kinabii wa Danieli na Ufunuo

Author

Jeff Pippenger

Published

August 9, 2025

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

Zvatora nguva refu kwandiri kuti ndisvike pachinhanho ichi mukudzidza kwePanium, uye musoro unoti “Gumi nerimwe, Gumi nerimwe” wakarongerwa kusimbisa kuti Shumba yerudzi rwaJudha yakaronga pamwe chete bhuku raDanieri nebhuku raZvakazarurwa kuti zviise pachena mitsetse yemukati neyekunze yenhoroondo yokuiswa chisimbiso yevanhu vaMwari muchitsauko chegumi nerimwe nendima yegumi nerimwe. Nguva yokuvharwa kwenguva yenyasha ichangosvika, kwakapiwa murayiro wokuzarura chiporofita chiri muna Zvakazarurwa chakanga chakavharwa kusvikira panguva iyo nhoroondo dzemukati neyekunze dzechiporofita, dzinomiririrwa nemitsetse miviri yegumi nerimwe—gumi nerimwe, dzinowanikwa mumabhuku aDanieri naZvakazarurwa, dzakava chokwadi chenguva yazvino.

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

> Zvino akati kwandiri, Usanamate mashoko okuporofita ebhuku iri; nokuti nguva yava pedyo. Asina kururama, ngaarambe asina kururama hake; uye ane tsvina, ngaarambe ane tsvina hake; uye akarurama, ngaarambe akarurama hake; uye mutsvene, ngaarambe ari mutsvene hake. Zvakazarurwa 22:10, 11.

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

“කාලය ළඟය” යනු කරුණාවේ කාලය අවසන් වීමට මඳක් පෙරය; සහ “කාලය ළඟය” යනු “යේසුස් ක්‍රිස්තුස්වහන්සේගේ එළිදරව්ව” මුද්‍රාවිමෝචිත වන අවස්ථාවය.

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

> Ufunuo hwa Jesu Kristu, hwaakapihwa naMwari kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; uye akahutumira, akahuzivisa nechiratidzo kubudikidza nomutumwa wake kumuranda wake Johane: iye akapupurira shoko raMwari, nouchapupu hwaJesu Kristu, nezvezvinhu zvose zvaakaona. Akaropafadzwa anoverenga, navanonzwa mashoko ouprofita uhwu, uye vanochengeta zvinhu zvakanyorwa mariri; nokuti nguva yava pedyo. Zvakazarurwa 1:1–3.

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

ᱡᱩᱫᱟ ᱠᱷᱚᱱ ᱟᱹᱜᱤᱞ ᱠᱚ ᱠᱩᱞ ᱠᱟᱱ ᱥᱤᱝᱦᱚ, ᱡᱩᱞᱟᱭ 2023 ᱨᱮ ᱢᱤᱰᱱᱟᱭᱤᱴ ᱠᱨᱟᱭ ᱨᱮᱭᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱦᱟᱛᱟᱣ ᱡᱚᱠᱷᱚᱱ ᱠᱷᱚᱱ ᱡᱮᱞᱮᱠᱟ ᱩᱱᱠᱩ ᱤᱛᱩ ᱠᱟᱱᱟ, ᱚᱱᱟ ᱥᱚᱢᱚᱭ ᱩᱱᱤ “ᱡᱤᱥᱩ ᱠᱷᱨᱤᱥᱴ ᱨᱮᱭᱟᱜ ᱯᱨᱚᱠᱟᱥ” ᱨᱮᱭᱟᱜ ᱢᱩᱫᱨᱟ ᱡᱚᱦᱚᱨ ᱮᱫᱟᱭ; ᱟᱨ ᱚᱱᱟ ᱢᱩᱫᱨᱟ-ᱡᱚᱦᱚᱨ ᱨᱮ ᱮᱴᱟᱜ ᱚᱱᱟ ᱯᱨᱚᱠᱟᱥ ᱦᱚᱸ ᱥᱟᱢᱟᱣ ᱟᱠᱟᱱᱟ ᱡᱮ ᱩᱱᱤ “ᱯᱟᱞᱢᱚᱱᱤ,” ᱚᱱᱟ ᱟᱫᱵᱷᱩᱛ ᱞᱮᱠᱟᱣᱟᱜ, ᱟᱨᱵᱟ ᱩᱠᱩ ᱠᱚᱨᱮᱭᱟᱜ ᱞᱮᱠᱟᱣᱟᱜ, ᱢᱮᱱᱛᱮ. ᱱᱚᱣᱟ ᱥᱟᱹᱛᱭᱟᱢ ᱢᱟᱱᱭᱟᱛ ᱠᱟᱹᱢᱤ ᱫᱚ, ᱚᱱᱟ ᱯᱟᱨᱤᱠᱷᱟ-ᱯᱨᱚᱠᱨᱤᱭᱟ ᱨᱮ ᱵᱷᱩᱞ ᱦᱩᱭᱩᱜᱼᱟ, ᱡᱮᱫᱚ ᱢᱤᱫ ᱥᱚ ᱪᱟᱞᱤᱥ ᱪᱟᱨ ᱦᱟᱡᱟᱨ ᱠᱚ ᱥᱤᱞ ᱮᱫᱟᱭ।

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

> Zvirokwazvo ini ndinokubhabhatidzai nemvura kukusvitsai pakutendeuka; asi uyo unouya shure kwangu ane simba kundipfuura ini, wandisina kukodzera kunyange kutakura shangu dzake; iye achakubhabhatidzai noMweya Mutsvene, nomoto; ane foshoro yake muruoko rwake, uye achanyatsobvisa zvose paburiro rake, agochengeta gorosi rake mudura; asi hundi achaipisa nomoto usingadzimiki. Mateu 3:11, 12.

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

> “Le nkambisiso yekuhlambulula itawucala masinyane kangakanani angikwati kukusho, kodvwa ngeke ibambezeleke sikhatsi lesidze. Yena lofoloko lwakhe lusesandleni Sakhe utawuhlanta lithempeli Lakhe ekungcoleni kwalo ngekwesimilo. Utawuhlanza siphalaphala Sakhe ngokuphelele.” Testimonies to Ministers, 372, 373.

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

Mitsara yechiporofita inoratidza nguva yekuiswa chisimbiso sechinhanho chekuedzwa kwechiporofita yakawanda kupfuura zvinokwana. Zviri pachena kuti kuedzwa uku kwakavakirwa paunyanzvi nekugona kwemudzidzi kushandisa nzira yakarurama kana isakarurama pakudzidza Shoko raMwari rechiporofita. Chokwadi ichi chakaiswawo pachena zvikuru mukati mezvakanyorwa zvakafemerwa.

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

> Kana vari vana ava vana, Mwari akavapa zivo nounyanzvi pakudzidza kwose nouchenjeri; uye Danieri akanga aine kunzwisisa pazviratidzo zvose nezviroto. Zvino pakupera kwamazuva akanga ataurwa namambo kuti vauyiswe kwaari, mukuru wavaranda vakanga vakadzurwa akavauyisa pamberi paNebhukadhinezari. Mambo akataura navo; uye pakati pavo vose hakuna kuwanikwa wakanga akafanana naDanieri, Hanania, Mishaeri, naAzaria; naizvozvo vakamira pamberi pamambo. Uye pazvinhu zvose zvouchenjeri nokunzwisisa izvo mambo akavabvunza, akavawana vari nani kagumi kupfuura n’anga dzose navavuki venyeredzi vaiva muumambo hwake hwose. Danieri 1:17–20.

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

Mutemo mukuru wokududzira zviporofita ndewokuti chokwadi chinosimbiswa pamusoro peuchapupu hwevaviri, uye avo vanokundikana kuva nechivimbo mumutemo uyu vari kuzviisa pachavo panjodzi yokukundikana. Chimwe chikamu chegadziriro yokuedzwa munguva yokuiswa chisimbiso, chinosanganisira kuziva kubatana kwenhoroondo dzomukati nedzokunze dzinomiririrwa muchitsauko chegumi nerimwe nendima yegumi nerimwe naDhanieri naJohane.

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

> “Chakavanzika ibhuku rakaiswa chisimbiso, asi zvakare ibhuku rakazarurwa. Rinonyora zviitiko zvinoshamisa zvichaitika mumazuva okupedzisira enhoroondo yenyika ino. Dzidziso dziri mubhuku iri dzakajeka, hadzisi dzezvakavanzika kana dzisinganzwisisiki. Mariri mutsetse mumwe chete wouprofita unorambidzwa sezvazvakaitwa muna Danieri. Humwe uprofita Mwari akahudzokorora, nokudaro achiratidza kuti hunofanira kupiwa kukosha. Ishe haadzokorori zvinhu zvisina mhedzisiro huru.” Manuscript Releases, vhoriyamu 9, 8.

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

Mabhuku a Danieri na Chivumbulutso anomiririra zvapupu zviviri, uye vane zana nemakumi mana nezvina zvuru vanomiriridzwawo sezvapupu zviviri muna Chivumbulutso chitsauko chegumi neimwe. Mundima yegumi neimwe yechitsauko ichocho zvapupu zviviri, zvinomiririrwa naEria naMosesi, zvinomutswa kuvakafa, sezvakaratidzwa nemifananidzo yaJohani mumafuta aipisa uye yaDanieri mugomba reshumba. Vane zana nemakumi mana nezvina zvuru vanomiririrwa naDanieri naJohani, uyewo naEria naMosesi. Kuti abudirire mukuedzwa kunobudisa vane zana nemakumi mana nezvina zvuru, mudzidzi anofanira kunzwisisa kuti chokwadi chinosimbiswa pazvapupu zviviri, uye kuti mabhuku aDanieri naChivumbulutso anomiririra zvapupu zviviri, uye kuti vane zana nemakumi mana nezvina zvuru vakafananidzirwa saEria naMosesi uyezve saDanieri naJohani.

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

Zvokwadi izvi zvinongova muenzaniso mupfupi wezvokwadi dzechiporofita dzine chokuita nenhoroondo yemukati neyekunze inomiririrwa ne “gumi nerimwe, gumi nerimwe” muna Danieri naZvakazarurwa. SaPalmoni, Kristu akatungamirira mukuwiriraniswa kwezvikamu zviviri izvi, uyezve kuti gumi nerimwe, pamwe negumi nerimwe zvinoita makumi maviri namaviri, izvo zvazvinova chegumi kana kuti chikamu chegumi chemakumi maviri namaviri akapetwa kagumi, ndiko kuti, mazana maviri namakumi maviri, chinova chiratidzo chokubatanidzwa kwehuMwari nehuvanhu. Palmoni akasimbisa pamusoro pezvapupu zvinopfuura zviviri kuti “mazana maviri namakumi maviri” zvinomirira kubatanidzwa kwehuMwari nehuvanhu, ukozve kunova tsananguro yokupfeka nyama kwaKristu paAkazvitorera nyama yakawa. Mukuita izvozvo akaisa pamberi pomunhu muenzaniso wokuti kana vachida kusangana nezvinodiwa neevhangeri, Kristu anoda kubatanidza huMwari hwake nehuvanhu hwedu. Naizvozvo, huMwari nehuvanhu zvapupu zviviri.

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

“Ufunuo wa Yesu Kristo” unaofunuliwa muda mfupi kabla ya kufungwa kwa muda wa rehema unajumuisha ukweli kwamba Yesu ndiye “Neno” la Mungu.

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

> Pakutanga kwaive neShoko, uye Shoko raiva kuna Mwari, uye Shoko raiva Mwari. Iri ndiro rakanga riri pakutanga kuna Mwari. Zvinhu zvose zvakaitwa naro; uye kunze kwaro hakuna chinhu chakaitwa pane zvakaitwa. Mariri maiva noupenyu; uye upenyu hwacho hwaiva chiedza chavanhu. Uye chiedza chinovhenekera murima; uye rima harina kuchinzwisisa. Johane 1:1–5.

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

IBhayibheli “liZwi” likaNkulunkulu, elithi, njengalokhu uKristu emele ukuhlanganiswa kobuNkulunkulu nobuntu, nalo limele ofakazi ababili beziVumelwano eziDala neziNtsha, abangabo futhi uMose no-Eliya encwadini yesAmbulo isahluko seshumi nanye.

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

> “Nezve zvapupu zviviri, muporofita anoenderera mberi achiti: ‘Ava ndivo miti miviri yomuorivhi, nezvigadziko zviviri zvemwenje zvakamira pamberi paMwari wenyika.’ ‘Shoko renyu,’ akadaro munyori weMapisarema, ‘ndiro mwenje wetsoka dzangu, nechiedza panzira yangu.’ Zvakazarurwa 11:4; Mapisarema 119:105. Zvapupu zviviri izvi zvinomirira Magwaro eTestamende Yekare neYekare Itsva.” Hondo Huru, 267.

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

Zvapupu zviviri ndiwo miti miviri yemiorivhi, zvigadziko zviviri zvemwenje, uye Testamende Yekare neItsva, izvo zvinomiririrwa mundima iyi sa“Shoko renyu.” “Zvakazarurwa zvaJesu Kristu” zvinobviswa chisimbiso neShumba yorudzi rwaJudha nguva pfupi gonhi renyasha risati ravharwa, ndizvo “kuwedzera kwokupedzisira kwezivo” kunoedza avo vari kukwikwidza kuti vave vamwe vevane zana namakumi mana nezvina zvuru. “Kuwedzera kwokupedzisira kwezivo” ndirwowo shoko reMhere yoPakati pousiku mumufananidzo wemhandara gumi.

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

> “‘Ipapo ndakapindura ndikati kwaari, Miti miviri iyi yemiouorivhi iri kurudyi rwechigadziko chemwenje nokuruboshwe rwacho chii? Zvino ndakapindurazve ndikati kwaari, Matavi maviri aya emiouorivhi, ayo anodurura mafuta endarama achibuda maari napamapombi maviri endarama, chii? Iye akandipindura akati, Hauzivi here kuti izvi chii? Ini ndikati, Kwete, ishe wangu. Ipapo akati, Ava ndivo vaviri vakazodzwa, vanomira pamberi paIshe wenyika yose. Zekaria 4:11–14. Ava vanozvidurura mumidziyo yendarama, inomiririra mwoyo yavatumwa vaMwari vapenyu, vanotakura Shoko raIshe vachiriendesa kuvanhu mune zviyambiro nokukumbira. Shoko pacharo rinofanira kuva sezvarinomiririrwa, mafuta endarama, anodururwa achibva pamiti miviri yemiouorivhi inomira pamberi paIshe wenyika yose. Uku ndiko kubhabhatidzwa noMweya Mutsvene nomoto. Izvi zvichazarurira mweya yevasingatendi kuti vabvumirwe nemhosva yezvivi zvavo. Zvinodiwa zvomweya zvinogona kuzadzikiswa chete nokushanda kwaMweya Mutsvene waMwari. Munhu, pachake, haagoni kuita chinhu chokugutsa kushuva nokuzadzisa zvishuvo zvomwoyo.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

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

IZwi raMwari iBhaibheri pamwe naKristu, uye Bhaibheri naKristu zvinomirira zvapupu zviviri, sezvinoitawo vane zana namakumi mana nezvina ezviuru. Zvapupu zviviri izvozvo zvakare zvinomirira kubatanidzwa kwehuMwari nehunhu. Zvinomirirawo nhoroondo dzechiporofita dzemukati nedzekunze. Sezvapupu, zvakapa humbowo hwokuti huMwari hwakabatanidzwa nehunhu hahutadzi. Zvinomirirawo kubatana kuri pakati pehuMwari nehunhu. Kungava manera, mugero, mapaipi, vatumwa, kana chimwe chezvimwe zviratidzo zvokubatanidza kutaurirana kuri pakati paMwari nomunhu, shoko rinounzwa kumunhu rinogara riri upenyu kana rufu.

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

> “Abatiwe amavuta bahagaze iruhande rw’Umwami w’isi yose bafite umwanya wigeze guhabwa Satani nk’ikerubi itwikira. Binyuze ku biremwa byera bikikije intebe ye y’ubwami, Uwiteka akomeza itumanaho ridahwema n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikoresha ikomeza amatabaza y’abizera afite icyo agaburwamo, kugira ngo atazazima cyangwa ngo azime. Iyo ayo mavuta yera atasukwaga avuye mu ijuru mu butumwa bwa Mwuka w’Imana, imbaraga z’ikibi zari kugira ubutegetsi bwose ku bantu.”

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

> “Mwari vanokudzwa zvishoma kana tisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avangada kudurura mumweya yedu kuti agoverwe kune vari murima. Kana kudana kukasvika, ‘Tarirai, chikomba chauya; budai mundochisangana nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, semhandara dzakapusa, kuti havana kugadzirira kusangana naShe wavo. Havana, mukati mavo, simba rokuti vawane mafuta acho, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikanyengetera sezvakaita Mozisi tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Kubudikidza nepamapombi endarama, mafuta endarama achasvitswa kwatiri. ‘Hazviiti nesimba, kana noumambo, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi inopenya yeZuva roKururama, vana vaMwari vanopenya sezviedza munyika.” Review and Herald, July 20, 1897.

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

Ukumwagwa kwa Mzimu Mutakatifu kunatokea wakati wa historia za ndani na za nje zilizotiwa alama na Danieli na Ufunuo 11:11. Kuna wahusika wanne wa kinabii “angalau” wanaowakilishwa katika aya ya kumi na moja na ya kumi na mbili za Danieli sura ya kumi na moja ambao wanahitaji kutambuliwa. Pia kuna wanne wanaohitaji kutambuliwa katika aya ya kumi na tatu hadi ya kumi na tano, na wanne katika aya ya kumi na sita. Sasa tunaishi katika historia hiyo yenyewe, kwa hiyo yatupasa sisi, kama wanafunzi wa unabii, kutambua ni nani wahusika wa mfano wa aya ya kumi na moja hadi ya kumi na sita walivyo, kwa kuwa wanawakilisha mstari wa unabii unaofunika historia iliyofichika ya aya ya arobaini ya sura iyo hiyo.

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

Zvinoratidzikawo kuva zvakakodzera kuziva vanhu vanomiririrwa munhoroondo yevesi makumi mana, iyo yave ichizarurwa kubvira muna 1989.

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

> Uye akati, Enda hako, Dhanyeri; nokuti mashoko akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokupedzisira. Vazhinji vachacheneswa, vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hapana kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Dhanyeri 12:9, 10.

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

Ndima ye makumi mana inotanga panguva yokuguma muna 1798, apo Napoleon weFrance akatora papa akamuisa muutapwa. Kururamiswa kwaNapoleon kwakanga kwakavakirwa paChibvumirano cheTolentino chakaputswa muna 1797. Hondo yaNapoleon napapa yakanga yambotaurwa nomufananidzo munhoroondo yakazadzisa ndima dzechitanhatu nedzechinomwe dzaDanieri chitsauko chegumi nerimwe. Chibvumirano chomuchato chakaputswa, pamwe chete nokukundwa kwamambo wokumusoro namambo wokumaodzanyemba mukuzadzika kwendima dzechitanhatu nedzechinomwe, zvakadzokororwa munhoroondo ya1798; uye nokudaro zvinomiririra kufanotaura kweShoko raMwari mundima dzechitanhatu nedzechinomwe, pamwe nokuzadzika kwendima idzodzo pakutanga kwehondo pakati paPtolemy Philadelphus, wechipiri uye mambo weEgipita, naAntiochus Theos, mambo wechitatu weSiria. Ptolemy aimiririra mambo wokumaodzanyemba, uye Antiochus aimiririra mambo wokumusoro.

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

Kulosera kwa mavesi amenewa, kukaphatikizidwa pamodzi ndi kukwaniritsidwa kwa kuloserako m’mbiri ya Ptolemy ndi Antiochus—komwe, m’malo mwake, kunayimira kale mbiri ya Napoleon ndi papa mu 1798—kumapereka mizere itatu imene imayimira mbiri ya Putin ndi Zelenskyy m’mavesi 11 ndi 12. Chotero, kumvetsa kuti nthawi ya mapeto mu 1798 ikuimira mbiri ya Napoleon ndi papa sikokwanira ngati kumathera pamenepo. Tiyenera kumvetsa zimene mavesi 6 ndi 7 akulosera zokhudza Napoleon ndi papa, komanso zimene mbiri ya Ptolemy ndi Antiochus imaphunzitsa za nthawi yomweyo. Tikamvetsa mizere imeneyo ya choonadi, titha kenaka kumvetsa kuti kukwaniritsidwa kwa mbiri zakale zimenezo kukuzindikiritsa mbiri yoyambirira ya vesi 40, ndipo pochita zimenezi, kukuzindikiritsanso mapeto a vesi 40 pamene Putin, amene wayimiridwa kale ndi Napoleon ndi Ptolemy—Putin amene waloseredwa m’mavesi 6 ndi 7—akukwaniritsa mavesi 11 ndi 12.

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

Chinhu chinokosha chinofanira kucherechedzwa pamusoro pehukama hwechiporofita huripo pakati pedhiragoni nechikara, sezvaanozvizivisa Johane, kana kuti sezvaDhanieri anozvimiririra achiti “chipiriso chezuva nezuva nechinonyangadza chinoparadza,” ndechekuti, pachiporofita, zvakafanana zvikuru. Johane anozvitaura nenzira iyi.

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

> Vakanamata dhiragoni, iro rakapa simba kuchikara; vakanamatawo chikara, vachiti, Ndianiko akafanana nechikara? Ndianiko angagona kurwa nacho? Zvakazarurwa 13:4.

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

Kunamata ziboka ni ko kuramya ya nyamaswa, kuko byombi bigereranya idini ry’ubupagani. Nk’uko biri kuri Yohana, Daniyeli akoresha “ihembe rito” ryo muri Daniyeli igice cya munani umurongo wa cyenda kugeza ku wa cumi na kabiri, kugira ngo agereranye Roma ya gipagani na Roma ya gipapa, nubwo azitandukanya mu buryo bugaragara, agaragaza ihembe rito rya Roma ya gipagani mu mvugo y’ubugabo, naho ihembe rito rya Roma ya gipapa akarikoresha mu mvugo y’ubugore. Mu gice cya karindwi, Daniyeli agaragaza Roma ya gipagani ko “itandukanye” n’ubwami bwabanje kuyibanziriza, kandi Daniyeli akomeza no kugaragaza ko Roma ya gipapa na yo yari “itandukanye.” Roma, yaba iya gipagani cyangwa iya gipapa, iratandukanye. Ikimenyetso cy’umugabo cya Roma kigereranya Roma ya gipagani gishyigikirwa na Ahabu na Herode. Bombi bari barashakanye n’ibimenyetso bya gipapa. Umugore ni ubukorikori bw’itorero, kandi umugabo ni ubukorikori bw’ubutegetsi; bityo rero, ku rwego rw’ubuhanuzi, igihe Ijambo ry’Imana rivuga umugabo n’umugore bahinduka umubiri umwe, riba ryemeza ukuri yuko Roma ya gipagani na Roma ya gipapa bisa cyane mu buryo bw’ubuhanuzi, kuko ari umubiri umwe.

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

Ubuhlobo beFrance nobupapa ngonyaka we-1798 bufanekisa ubuhlobo be-United States nobupapa lapho amakhosi alishumi eshisa iRoma ngomlilo futhi edla inyama yayo.

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

> के ती दस सिङहरू, जुन तैंले त्यस पशुमाथि देखिस्, तिनैले त्यस वेश्यालाई घृणा गर्नेछन्, र त्यसलाई उजाड र नाङ्गी पार्नेछन्, र त्यसको मासु खानेछन्, र त्यसलाई आगोले जलाउनेछन्। प्रकाश 17:16।

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

Ubuhlobo beFransi nopapa ngesikhathi ibeka upapa embusweni ngowe-538, buyisifaniso somsebenzi we-United States ekupholiseni isilonda esibulalayo sobupapa emthethweni weSonto osuzofika maduze.

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

> Zvino ndakaona chimwe chikara chichikwira kubva panyika; uye chaiva nenyanga mbiri segwayana, asi chaitaura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, uye chinoita kuti nyika navose vanogaramo vanamate chikara chokutanga, icho ronda racho runouraya rwakaporeswa. Uye chinoita zvishamiso zvikuru, zvokuti chinoita kuti moto uburuke kubva kudenga uuye panyika pamberi pavanhu, uye chinonyengera vanogara panyika nenzira yezvishamiso zvacho zvachakapihwa simba rokuita pamberi pechikara; chichiti kuna vanogara panyika, ngavaitire chikara mufananidzo, icho chakanga chine ronda remunondo asi chikararama. Zvakazarurwa 13:11–14.

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

“samaya wa kuumaliro” mu 1798, mwa kukwaniritsidwa kwa vesi la makumi anayi, ukusonyeza kuti mfumu yauzimu ya kumpoto inachotsedwa ndi mfumu yauzimu ya kumwera. Mbiri yaulosi imeneyo ndi mbiri yomaliza ya zaka chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi za ulamuliro wa upapa, ndipo chotero makhalidwe aulosi a chiyambi cha mbiri yaulosi imeneyo akuimiridwa pa mapeto ake. Mu 538 ufumu wachinayi wa ulosi wa m’Baibulo unapereka malo kwa ufumu wachisanu wa ulosi wa m’Baibulo, ndipo mu 1798 ufumu wachisanu wa ulosi wa m’Baibulo unapereka malo kwa ufumu wachisanu ndi chimodzi wa ulosi wa m’Baibulo.

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

538 ndiwozve mucherechedzo wepakati wenhamo ye“nguva nomwe” yaRevhitiko makumi maviri nenhanhatu yakapikisana noumambo hwokumusoro hwaIsraeri, hwakatanga muna 723 BC, apo Asiriya yakatapa Efuremu ikaiendesa muutapwa. Naizvozvo 1798 haina chete unhu hwouporofita hwa538, asiwo hwa723 BC. Muna 723 BC madzinza gumi aIsraeri akanga achikundwa neAsiriya, uye makore ane chiuru namazana maviri namakumi matanhatu gare gare, muna 538, Roma yechihedheni yakanga ichikundwa neRoma yepapa, iyo yakazokundwa neFrance muna 1798 pakupera kwe“nguva nomwe.”

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

Muna 1798, Furenji, mambo wo kumaodzanyemba, yakabvisa upapa pachigaro choushe. Muna 538, Furenji, chiratidzo chikuru chokupatsanuka kweRoma yechihedheni kuva ushe gumi, chakagadza upapa pachigaro choushe. Panguva yomutemo weSvondo, United States inodzokorora basa reFurenji muna 538, uye kana madzimambo gumi apisa upapa nomoto nokudya nyama yarwo, United States inodzokorora basa reFurenji muna 1798.

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

Kutongwa kwe“nguva nomwe” pamusoro poushe hwokumusoro nohwekumaodzanyemba hwaIsraeri kwakaitwa noushe hwakabva kuchamhembe.

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

> Israeli igondobhoro yakapararira; shumba dzakaimudzinga: kutanga mambo weAsiria akamudya; uye pakupedzisira uyu Nebhukadhirezari mambo weBhabhironi akamutyora mapfupa. Jeremia 50:17.

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

Asiriya yakabva kuchamhembe ikakunda marudzi gumi muna 723 BC, uye Bhabhironi rakatora Judha kuutapwa muna 677 BC. Kunyange zvazvo Israeri yaiva umambo hwokuchamhembe maererano naJudha, zvakadaro umambo uhwu hwose hwakakundwa navavengi vakabva kuchamhembe, nokudaro zvichiita kuti vose Israeri naJudha vave umambo hwokumaodzanyemba maererano nomuvengi akavaendesa kuutapwa. 723 BC inomiririra mambo wokuchamhembe achikunda umambo hwokumaodzanyemba hwakapetwa kagumi. 538 inomiririra shanduko kubva muchihedheni kuenda muchipapa, uyewo umambo hwokuchamhembe huchikunda umambo hwakapetwa kagumi. 1798 inomiririra mambo wokuchamhembe achikundwa namambo wokumaodzanyemba anomiririra umambo hwakapetwa kagumi.

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

> Uye panguva iyoyo pakava nokudengenyeka kukuru kwenyika, uye chikamu chegumi cheguta chikawa, uye pakudengenyeka kwacho kwakafa vanhu zviuru zvinomwe; vakasara vakatya, vakapa mbiri kuna Mwari wokudenga. Zvakazarurwa 11:13.

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

නොබිඳිය හැකි අර්ථයෙන් 538 සමඟ සම්බන්ධ වන සංක්‍රාන්ති කාලය, රෝමය හෙදනු ලබන භක්තිහීන තත්ත්වයෙන් පාප් පදවිමය තත්ත්වයට වෙනස් වූ අවස්ථාව වන අතර, දානියෙල් අටවන පරිච්ඡේදයේ පුරුෂ ලිංගයෙන් ස්ත්‍රී ලිංගයට වන වෙනසද එයයි; සංකේතාත්මකව එය රාජ්‍ය පාලන ක්‍රමයෙන් සභා පාලන ක්‍රමයට වන මාරුවකි. “සත් වාර” පිළිබඳ අනාවැකිය “සත්‍යය” යන සන්නාමය දරයි; මක්නිසාද පළමු අකුර (ක්‍රි.පූ. 723) හෙබ්‍රෙව් අක්ෂරමාලාවේ විසි දෙවන හා අවසාන අකුර (1798) නිරූපණය කරන අතර, දහතුන්වන හා මධ්‍යස්ථ අකුර කැරැල්ල (538) නිරූපණය කරයි. “වියළි වීමේ අක్రమය” යන ප්‍රකාශයෙන් සංකේතවත් කරනු ලබන “අක్రమය” යනු සභාව සහ රාජ්‍යය එකට බැඳීම බවත්, එම සම්බන්ධතාවයේ පාලනය සභාව අතේ තිබූ බවත් දානියෙල් හඳුන්වා දෙයි. එම “අක్రమය” 538 නිරූපණය කරයි; එය ඉස්‍රායෙලයේ උතුරු ගෝත්‍ර දහයට විරුද්ධව ඇති “සත් වාර” කාලයේ ප්‍රධාන සන්ධි ලකුණු තුන අතර මධ්‍යස්ථ ස්ථානය වන අතර, රූපකමය වශයෙන් දහතුන්වන අකුරද වේ.

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

Muna 1798, pa“nguva yokupedzisira” sezvinotsanangurwa mundima yechina makumi mana yaDanieri chitsauko chegumi nerimwe, France isingatendi kuna Mwari, mambo wokumaodzanyemba, yakarova papacy, mambo wokuchamhembe, ronda rinouraya. Muna 1989 upapa hwakatsiva mambo wokumaodzanyemba aisatenda kuna Mwari, uyo panguva iyoyo akanga ava Soviet Union. Kutsiva uku kwakasanganisira mubatanidzwa wakavanzika pakati peUnited States neVatican. Kukukurwa kweSoviet Union muna 1989 kunopedzisa shoko rechiporofita rakanyorwa rendima yechina makumi mana, uye ndima inotevera, ndima yechina makumi mana neimwe, inomirira mutemo weSvondo muUnited States. Naizvozvo, kubva pakuparara kweSoviet Union muna 1989 kusvika kumutemo weSvondo mundima inotevera, tanga tichirarama munhoroondo yakavanzika yendima yechina makumi mana.

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

Vesi ya makumi mana inotanga nekuzivisa mambo wokumaodzanyemba nowokuchamhembe muna 1798, uyezve muna 1989 mambo wokumaodzanyemba nowokuchamhembe, pamwe chete nesimba rechitatu rinomiririrwa nengoro dzehondo, zvikepe, navatasvi vamabhiza.

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

> Na panguva yokupedzisira mambo wokumaodzanyemba achamurwisa; uye mambo wokuchamhembe achauya kuzomupikisa sechamupupuri, ane ngoro dzehondo, navatasvi vamabhiza, nezvikepe zvizhinji; uye achapinda munyika dzakawanda, achafashukira nokupfuura napo. Danieri 11:40.

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

Mu “nguva yokupedzisira” muna 1798, mukuru wehondo chaiye waNapoleon akapinda muVatican ndokutora papa chaiye, akamuvharira mujeri. Muna 1989 kutsiva kwakaitirwa 1798 kwakazoitika. Pakanga paine shanduko dzechiporofita dzakaitika munhoroondo pakati pa1798 na1989 dzinokosha kuti dzicherechedzwe. France isingatendi kuvapo kwaMwari, mambo wokumaodzanyemba munguva ya1798, ndiye akava mambo wokutanga wezvemweya wokumaodzanyemba, uye Russia yaPutin yakatarirwa kuva yokupedzisira. France inozivikanwa muna Zvakazarurwa 11, umo inonyatsotsanangurwa naSista White seFrance isingatendi kuvapo kwaMwari. Chimwe chezviratidzo zviviri zvinoratidza France muchitsauko 11 iEgipita, iyo Sista White inotsanangura sechiratidzo chekusatenda kuvapo kwaMwari. Muchitsauko ichi, chikara chinokwira chichibva mugomba risina magumo chaiva kusatenda kuvapo kwaMwari kwakapinda munhoroondo panguva iyoyo.

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

Kusamkholwa kubonakala emlandweni kuqala ngeFrance ngesikhathi sango-1798, futhi ngo-1989 inkosi yomoya yokusamkholwa yayisiyileyo yiSoviet Union. Ukukhukhulwa kweSoviet Union ngo-1989, ekugcwalisekeni kobumbano oluyimfihlo phakathi kukaPapa John Paul II noRonald Reagan, kwakusuke kufanekisiwe evesini le-10 lesahluko se-11 sikaDaniyeli; futhi ubufakazi besibili bevesi le-10 buyatholakala endimeni ka-Isaya ephathelene neziqalekiso ezimbili zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ezamelana nemibuso yasenyakatho neyaseningizimu yakwa-Israyeli, njengoba kubekiwe ezahlukweni ze-7 kuya kwele-11.

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

Saka muna 1989 ndipapo panova panocherechedzwa pakugadzirisa zvirahwe zvechiporofita zvemazuva okupedzisira. Panguva iyoyo ndipo pakazarurwa ndima makumi mana. Zvino zvava kukwanisika kuziva kuti ndima makumi mana inotanga muna 1798 uye inoguma pamutemo weSvondo wendima makumi mana neimwe.

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

Paw mutemo wa Sondo, United States idzalankhula monga chinjoka ndipo idzamaliza ulamuliro wake monga ufumu wachisanu ndi chimodzi wa ulosi wa m’Baibulo. Unayamba nthawi yake yolamulira mu 1798, pamene ufumu wachisanu unalandira chilonda chakupha. Mu 1798 United States inakhazikitsa Alien and Sedition Acts, motero ikuimira mwa chithunzi mapeto a ufumu wachisanu ndi chimodzi pa chiyambi chake chenicheni. Choncho vesi la makumi anayi ndi mbiri ya United States monga ufumu wachisanu ndi chimodzi wa ulosi wa m’Baibulo.

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

1798 ndiyo tsamba yokutanga yaalfabheti yechiHebheru, mutemo weSvondo ndiyo tsamba yechi makumi maviri nembiri uye yokupedzisira yaalfabheti yechiHebheru, uye 1989 ndiyo chiratidzo chiri pakati chinomirira kupandukira kunofananidzirwa nenhamba gumi nenhatu netsamba yechi gumi nenhatu yaalfabheti yechiHebheru. 1989 inomirira kupandukira kwemubatanidzwa wakavanzika waReagan neantikristu wechiporofita cheBhaibheri. 1989 inotanga wokutanga wevatungamiri vasere vokupedzisira vanotonga munguva yokuwedzera kwekupandukira Bumbiro reMitemo. 1989 yakatanga nzira yokuedzwa pakati pevaSeventh-day Adventists yakagadzirirwa kubudisa mapoka maviri avanamati. Vakatendeka ndivo vashoma; vasina kutendeka ndivo vazhinji. 1989 inomirira chiratidzo chepakati chendima makumi mana, uye inomirira kupandukira kunofananidzirwa netsamba yechi gumi nenhatu. Ndima makumi mana ine chisimbiso che“chokwadi.”

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

Vhesi makumi mana rine madzimambo ekuchamhembe neekumaodzanyemba avo vakasiyana munhoroondo iri panoperera vhesi racho. Rinewo United States, iro maererano naJohane riri muporofita wenhema anoshanda pamwe chete neshato nechikara kuti atungamirire nyika kuArmagedhoni. Mambo wekumaodzanyemba ari muvhesi makumi mana ishato; mambo wekuchamhembe chikara; ngoro, zvikepe navatasvi vamabhiza ndivo muporofita wenhema. Kuzadzikiswa kwevhesi makumi mana muna 1989 kunova chimiro chakakosha chechiporofita pakunzwisisa mavhesi gumi nerimwe kusvika kugumi neshanu. Kana usina kururama pamusoro pa1989, haugoni, maererano nemufungo unonzwisisika, kuva wakarurama pamusoro penhoroondo yatiri mairi nhasi.

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

Kubva muna 1989 kusvika kumutemo weSvondo, hondo nhatu dzemumiriri dzepapa dzinomiririrwa mundima gumi kusvika gumi neshanu. Ndima idzi dzinofanira kutariswa senhoroondo imwe inopfuurira, nokuti “Antiochus Magnus” mumwe chete ndiye anowanikwa muhondo nhatu dzinomiririrwa mukuzadziswa kwenhoroondo kwendima gumi kusvika gumi neshanu.

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

Zvitadzo zvitatu izvi zvose mutsetse mumwe wokuprofita, nokuti Antiochus Magnus akanga ari muhondo imwe neimwe yezvitatu izvi. Ndima yegumi, naIsaya 8:8, zvinopa zvapupu zviviri zvekuzadzika kwendima yechina mumakumi mana muna 1989. Ndima yechina mumakumi mana ndiyo panotarisirwa mundima yegumi uye muna Isaya 8:8. “Ngoro, zvikepe, navatasvi vamabhiza” zvinomiririra nyanga mbiri dzechikara chinobva panyika muchitsauko chegumi nematatu cheZvakazarurwa. Pakuguma, apo United States “ichitaura seshato,” nyanga mbiri idzodzo hadzichazovi Republicanism neProtestantism. Panguva iyoyo vanonzi maProtestant vachabatana nechiKatorike, uye Constitutional Republic ichashandurwa kuva udzvanyiriri. Munguva iyoyo nyanga mbiri dzechikara chinobva panyika dzichava simba rezvehupfumi nesimba remauto. Muchitsauko chegumi nematatu cheZvakazarurwa, United States inomanikidza nyika kugamuchira mucherechedzo wechikara kuti munhu akwanise kutenga nokutengesa, uyewo pasi pekutyisidzirwa nerufu. Nyanga mbiri idzodzo ndizvo “zvikepe” zvaDhanieri zvinomiririra simba rezvehupfumi, uye “vatasvi vamabhiza nengoro” zvake zvinomiririra simba remauto.

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

1989 inoisa kuti pakushandisa kuzadzikiswa kwenhoroondo kwehondo dzeRaphia nePanium mundima yegumi neimwe kusvika yegumi neshanu, nzira imwe chete youporofita yakashandiswa kunzwisisa 1989 nokuparara kweSoviet Union ndiyo inofanira kushandiswa, nokuti Antiochus Magnus akanga akamirirwa muhondo dzose nhatu dzinoratidzwa mundima yegumi kusvika yegumi neshanu. Antiochus anomirira simba rengoro, nezvikepe, navatasvi vemabhiza, iro muna 1989 raiva Ronald Reagan, wokutanga wavamapurezidhendi vasere, avo wokupedzisira akanga ariwo wechitanhatu uye zvino ava wechisere anobva kune vanomwe.

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

Mukati maererano naIsaya 23, simba repapa, (hure rinoita upombwe nemadzimambo enyika), raizovanzwa panguva yekutonga kweUnited States sehumambo hwechitanhatu hwechiporofita cheBhaibheri. Muna 1989 United States, yakanga yakafananidzirwa naAntiochus Magnus, ndiyo yakanga iri simba rinomiririra repapa muhondo yarwo kurwisana nechikara chekusatenda muna Mwari chakairwadzisa vanga rinouraya muna 1798.

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

Hondo nhatu dziri mundima yegumi kusvika yegumi neshanu dzinomirira hondo iri pakati pamambo wokumusoro, uyo, sechifeve chakavanzika cheTire, anoshandisa masimba anomumiririra apo achienda mberi akananga kudzoreredzwa kwesimba rake nokukundwa kwamambo wokusatenda muna Mwari—mambo wokumaodzanyemba. Kuzadzikiswa kwenhoroondo kwehondo nhatu dzemundima yegumi kusvika yegumi neshanu kunotidzidzisa kuti muhondo yokutanga neyokupedzisira Antiochus Magnus akakunda, asi muhondo yapakati akakundwa. Zviratidzo zvechiprofita zvemakore a1989 aRonald Reagan pamwe naPope John Paul II uye kuputsika kweSoviet Union zvichava nechinoenderana nazvo muhondo yokupedzisira yehondo nhatu idzi, nokuti ndima idzi ndidzo dzinosvinudzwa nguva yekuyedzwa isati yavharwa. Sezvo ndima makumi mana yakasvinudzwa muna 1798 uyezve muna 1989, ndima iyi yakasvinudzwa pakuguma, kutanga muna Chikunguru 2023.

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

Ufunuo wa Yesu Kristo unafunuliwa muda mfupi kabla ya kipindi cha rehema kufungwa, nao unajumuisha ukweli mkuu kabisa kwamba Yesu ndiye wa kwanza na wa mwisho, na hivyo daima huonyesha mwisho kwa mwanzo. Kipindi cha rehema kwa Waadventista hufungwa katika sheria ya Jumapili, na muda mfupi kabla ya kufungwa kwa kipindi cha rehema, Ufunuo wa Yesu Kristo unafunuliwa. Ujumbe unaohitimia katika mlango uliofungwa wa sheria ya Jumapili ni ujumbe wa Kilio cha Usiku wa Manane, ambao uliongoza kwenye mlango uliofungwa wa Oktoba 22, 1844 katika historia ya Wamillerite. Kufunuliwa kwa mwaka 1798 mwanzoni mwa aya ya arobaini, ambako pia ni mwanzo wa Marekani kama ufalme wa sita wa unabii wa Biblia, kulifananisha kufunuliwa kwa mwaka 1989 katikati ya aya ya arobaini na mwanzo wa mwisho wa hatua kwa hatua wa Marekani. Kufunuliwa kwa mwaka 1798, ambako kulifananisha mwaka 1989, kunawakilisha mashahidi wawili wa kufunuliwa kwa ujumbe wa Kilio cha Usiku wa Manane katika mwaka 2023. Mstari huo, ukiwa na alama zake tatu za njia—1798, 1989, na 2023—unatambulisha kazi ya ndani ya kuwatakasa mabikira kumi na mstari wa nje wa ufalme wa sita wa unabii wa Biblia.

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

Impi iliyoainishwa katika aya ya kumi na moja, ambayo ilitimizwa katika Vita vya Raphia wakati Antioko alishindwa na Ptolemy, inawakilisha kushindwa kwa mamlaka ya wakala wa upapa, ambaye katika vita hivi vya sasa ni Wanazi wa Ukraini walioungana na mataifa ya Kizungu ya Magharibi ya utandawazi yanayounda EU na NATO, na ambao wako katika mwafaka kamili na watandawazi wa kisiasa na kiuchumi wa Umoja wa Mataifa. Ikiwa Antioko Mkuu alikuwepo katika vita vyote vitatu na anawakilisha mamlaka ya wakala wa upapa dhidi ya mfalme wa kusini, inawezekanaje kuwa ni Marekani mwaka 1989, kisha Waukraine kama wanavyoashiriwa na Vita vya Raphia, halafu tena Marekani katika Vita vya Panium? Aya ya kumi ndiyo ufunguo wa aya ya kumi na moja hadi ya kumi na tano, kwa maana utimilifu wake mwaka 1989 unatoa kielelezo cha sifa za kiunabii za vita vya kwanza kati ya vita hivyo vitatu vya uwakala. Je, ni msingi gani wa kiunabii wa kumtambua Antioko kuwa mamlaka ya wakala wa upapa, huku kutotumia Marekani katika kila moja ya vita hivyo vitatu?

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

M’umhistory y’Intambara ya Ukraine, yagereranyijwe n’intambara ya Raphia, Leta Zunze Ubumwe z’Amerika zakoresheje Abanazi ba Ukraine nk’imbaraga zabyo z’intumwa, muri uwo mwanya nyine w’amateka aho ziri kurema ishusho y’ubupapa, bwa butegetsi bwahora kandi bukoresha gusa izindi mbaraga z’intumwa kugira ngo zibukorere imirimo yabwo yanduye.

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

Kuti tipindure mubvunzo wesimba rinomiririra riri mundima yegumi kusvika yegumi neshanu, zvinoda chidzidzo chechiporofita chezvimiro zvaAndiyokosi sechiratidzo. Hondo dzeDiadochi dzaiva nhevedzano yehondo dzakaitika kubva muna 323–281 BC pakati peDiadochi (izwi rechiGiriki rinoreva kuti “vatsivi”), ivo vaiva majenerari nevatsivi vaArekizanda Mukuru, vakarwira kutonga humambo hwake hukuru mushure mekufa kwake muna 323 BC. Andiyokosi wokutanga aiva Andiyokosi I Soter, mwanakomana waSeleukasi I Nicator, mumwe weDiadochi vaArekizanda (vatsivi), uyo akatanga Humambo hweSeleukasi.

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

Zita Antiochus ringanzonzwisiswa sokuti unomirira mumwe panzvimbo pake, kuti amutsigire. Antiochus chiratidzo cheRoma, uye Roma yapapa ndiyo antikristu, ine mucherechedzo wakafanana newaAntiochus. Antiochus sezita raimirira mwanakomana womuvambi woHumambo hweSeleucid, uye nenzira iyoyo, Antiochus aimira panzvimbo yababa vake, aimira somumiriri wavo. Sista White vanodoma vose Satani napapa seantikristu, uye vanoti papa ndiye mumiriri waSatani panyika. Rakava zita rakatanhamara redzinza muHumambo hweSeleucid, muchidimbu nokuda kwokubatana kwaro naAntiochus I Soter neguta reAntiokia, rakatumidzwa zita iri richitevera baba vaSeleucus I kana mwanakomana wake. Papa ndiye mumiriri waSatani, uye nomufananidzo zita rokuti Antiochus rinomirira mumiriri wababa vake, muvambi woumambo hwokumusoro uyo akaisa guta guru raro muBhabhironi.

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

Mushure mekufa kwaAlekizanda Mukuru muna 323 BC, humambo hwake hwakapararira pakati pevaDiadochi (vatsivi). MuKupatsanurwa kweBhabhironi (323 BC), Seleukasi akatanga kugadzwa somukuru wemauto emabhiza eCompanion (chinzvimbo chepamusoro uye chine rukudzo muchiuto) pasi paPerdikkasi, uyo akanga ari mutariri wehumambo hwaAlekizanda. Pakazosvika 321 BC, Seleukasi akagadzwa kuva satrapu (gavhuna) weBhabhironiya panguva yeKupatsanurwa kweTriparadisus, zvichitevera kufa kwaPerdikkasi uye kumwe kutaurirana kwakatevera pakati pevaDiadochi. Muna 316 BC, Antigonus I Monophthalmus, mumwe wevaDiadochi, akamanikidza Seleukasi kutiza muBhabhironi nokuda kwesimba raAntigonus rakanga richikura. Seleukasi akatizira kuna Ptolemy I Soter muIjipiti. Muna 312 BC, Seleukasi akadzokera kuBhabhironi aine boka duku remauto raakanga apiwa naPtolemy. Akakunda mauto aAntigonus uye akatorazve Bhabhironi, zvichiratidza kusimbiswa kwenzvimbo yake yesimba. Chiitiko ichi chinowanzorangarirwa sechivambo cheHumambo hweSeleucid, uye 312 BC sechinhu chinotangira Nguva yeSeleucid mukuverengwa kwenhoroondo.

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

Zita rekuti Seluecus rinobva kuChiGiriki uye rinobva pamudzi wokuti selas (σέλας), unoreva “chiedza,” “kupenya,” kana “murazvo.” Zita iri rinoratidza kubwinya kana kujekesa, zvichinyatsokodzera munhu ane mukurumbira akadai saSeleucus I Nicator, muvambi woUmambo hweSeleucid uye anomirira baba vakanga vari mutakuri wechiedza kudenga.

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

> “Kuti liŵe na vyakupindula vya pa charu ndiposo ntchindi, mpingo ukalongozgeka kupenja chitemwa na wovwiri wa ŵanthu ŵakuru ŵa pa charu; ndipo pakuti nthena wakana Khristu, ukachichizgika kupeleka kugomezgeka kwake kwa muimiliri wa Satana—bishopo wa ku Roma.” The Great Controversy, 50.

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

Antiochus Magnus anomirira mumiriri wesimba reupapa, sezvo papa achimirira mumiriri waSatani. Chiratidzo chaAntiochus chinobvumira masimba emumiriri akasiyana, sezvakangova napapa vazhinji. Reagan akanga ari mumiriri wa1989, Ukraine yakava mumiriri weUnited States muna 2014, uye Trump ndiye mumiriri paHondo yePanium. Reagan ndiye wokutanga, Trump ndiye wokupedzisira, uye Zelenskyy ndiye kupanduka kuri pakati.

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