Article

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

Bhuku ya Daniele — Nomboro Imwe Namazana Masere```

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

୧େସ ଡାନିଏଲଙ୍କ ଦର୍ଶନମାନଙ୍କରେ ରୋମ, ମକ୍କବୀମାନେ, ଏବଂ ଆଧୁନିକ ସମୟର ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ସଙ୍ଗମ: ଏକ ଅଧ୍ୟୟନ

Author

Jeff Pippenger

Published

April 10, 2024

Formats

PDF
Word
Song MP3

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

உரியா ஸ்மித் இவ்வாறு எழுதினார்: “ரோமா, கி.மு. 162-ஆம் ஆண்டில், உடன்படிக்கையின் மூலம் தேவனுடைய ஜனங்களான யூதர்களுடன் தொடர்புபடுத்தப்பட்டது.” நவீன வரலாற்றாசிரியர்களில் பெரும்பாலோர் அந்தத் தேதியை கி.மு. 161 என்று குறிப்பிடுகின்றனர்; அதே நூலில் ஸ்மித் அவர்களும் இரண்டு முறை கி.மு. 161 என்பதைக் குறிப்பிட்டுள்ளார். ஆகையால், கி.மு. 162 என்று உள்ள இந்தக் குறிப்பு அச்சுப் பிழையாக இருக்கலாம் என்பதே என் கருதுகோள்.

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

> “Kwa aya za 23 na 24 tunaletwa hadi upande huu wa mapatano kati ya Wayahudi na Warumi, mwaka 161 KK, hadi wakati ambapo Rumi ilikuwa imepata utawala wa ulimwengu wote.” Uriah Smith, Daniel and the Revelation, 273.

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

Nhetembo dzegumi neimwe nedzegumi nembiri dzinotsanangura kukunda nemigumisiro yakatevera Hondo yeRafiya, yakaitika muna 217 BC, pakati peHumambo hwevaSeleucid, hwaitungamirirwa naAntiochus III Mukuru, neHumambo hwePtolemaic hweIjipiti, hwaitungamirirwa naMambo Ptolemy IV Philopator.

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

Hondo yePanium, yakaitika makore gumi nemanomwe gare gare muna 200 BC, yakaitazve pakati poumambo hweSeleucid noumambo hwePtolemaic.

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

Uqhankqalazo lwamaMaccabee lwaqala ngowe-167 BC, futhi lwaba ukuvukela kwamaJuda ngokumelene nemizamo yoMbuso wakwaSeleucid yokucindezela imikhuba yenkolo yamaJuda nokuphoqelela isiko lamaGrikhi.

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

Kudzoserezve kweTemberi yeChipiri muJerusarema, uko kunoratidza chiitiko chenhoroondo chinopembererwa panguva yeHanukkah, kwakaitika muna 164 BC, makore matatu “sungano” yendima makumi maviri nenhatu isati yavapo. Chiitiko ichi chakatevera mushandirapamwe wehondo wakabudirira wavaMaccabee pakurwisa mauto eHumambo hweSeleucid, achitungamirirwa naAntiochus IV Epiphanes ane mukurumbira wakaipa, uyo akanga asvibisa Temberi uye arambidza miitiro yechitendero chechiJudha. Antiochus IV Epiphanes akafa nguva pfupi mushure mekukunda kunorangarirwa neHanukkah, uye izvi zvinoratidza kuderera kwesimba reSiria kubva panguva iyoyo zvichienda mberi munhoroondo.

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

Muna 200 BC, (iyo yakanga iriwo nguva yeHondo yePanium), Roma, kekutanga, yakazvipinza munhoroondo yechiporofita yaDanieri chitsauko chegumi neimwe. Ipapo pane chiratidzo chinosimbisa chiono. Kufurira kwacho kwakanangana munhoroondo iyoyo kunoratidza basa raJezebheri, chiratidzo chekereke inodhonza tambo iri kumashure kwezviitiko. Jezebheri akanga ari kumusha muSamaria apo murume wake Ahabhu akatarira vaporofita vake vachiurayiwa naEria. Herodhiasi akanga asiri pamabiko okuberekwa kwaHerodhi, apo mwanasikana wake Sarome akanyengedza Herodhi. Munhoroondo yeUnited States, upapa, hunomiririrwa nehure reTire, hunokanganwikwa, kusvikira pakuguma kwemakore makumi manomwe echiratidzo. Panguva iyoyo hunobva hwatanga kuimba nziyo dzahwo dzokunyengera kumadzimambo enyika. Gore ra200 BC rinomiririra nguva yahunotanga kuimba pachena kumadzimambo mumazuva okupedzisira, nguva pfupi pamberi pomurayiro weSvondo uri kuuya nokukurumidza, sezvinomiririrwa mundima yegumi nenhanhatu.

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

Mbele ya “muungano” wa Wayahudi wa mwaka 161 KK hadi 158 KK, Wamakabayo waliliweka wakfu tena hekalu, kama inavyoadhimishwa na Hanukkah katika mwaka 164 KK. Kisha, miaka mitatu baadaye, wakiwa bado katika mapambano yanayoendelea na Wasyria, Wayahudi wa Kimakabayo walifika kwa Rumi kuomba msaada. “Muungano” na Rumi ulioundwa wakati huo unakuwa jaribio la kinabii kwa wanafunzi wa unabii wa siku za mwisho wa Mungu.

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

Nhoroondo inozivisa gore ra161 BC senzvimbo yakaitika “sungano” yacho, asi mapiyona anoratidza nhoroondo iyoyo segore ra158 BC. Ko Miller akanga akarurama here, kana kuti vanyori venhoroondo vemazuva ano ndivo vakarurama? Miller akawedzera makore mazana matanhatu nemakumi matanhatu nematanhatu (666) kugore ra158 BC, akasvika pagore ra508, apo “zuva nezuva” rakabviswa. Kunyange ukatsvaka zvakadii, zvichava zvakaoma zvikuru, kana zvisiri kutombobvira, kuwana tsigiro yenhoroondo inotsigira 158 BC segore resungano pakati pevaJudha nevaRoma.

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

Vhesi regumi nenhanhatu ndiwo mutemo weSvondo, asi zvisati zvasvika ipapo nhoroondo inoratidza Roma ichipinda munyaya kuti isimbise chiratidzo mugore ra200 BC. Kumukira kwavaMaccabean kwakatanga paModein muna 167 BC, uye pakupedzisira vakatsaurazve temberi muna 164 BC. Zvino kubva muna 161 BC kusvika muna 158 BC, vaJudha vakapinda musungano nesimba reRoma. Nguva iri kubva muna 161 BC kusvika muna 158 BC inomirira nguva yakanga ichidikanwa kuti “sungano” isimbaradzwe. Kunzwisisa uku kunozivisa “sungano” nenzira inowirirana neuchapupu hwevanyori venhoroondo, uyewo nechati yakatungamirirwa neruoko rwaShe uye isingafaniri kushandurwa.

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

Vanyori venhoroondo vanotizivisa kuti maitiro ekutaurirana zvibvumirano pakati penyika dzekare dzakaita seJudha neRoma muzana remakore rechipiri BC, aisiyana zvichienderana nemamiriro ezvinhu chaiwo, zviga zvemadhipuramatiki, uye masimba aishanda pakati pavo. Kazhinji, maitiro acho aivamba nerimwe bato richiratidza chido chokutanga chibvumirano kana mubatanidzwa nerimwe. Panyaya yaJudha neRoma, Judha ndiye akatanga kuonana neRoma kuti ape chirevo chomubatanidzwa wakarongeka zviri pamutemo.

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

Migero ya kidiplomasia ingekuwa imetumiwa kuwasilisha pendekezo hilo na kuanzisha mazungumzo. Hili lilipaswa kuhusisha kutuma mabalozi au wajumbe kwenda Rumi ili kukutana na viongozi wake au wawakilishi wake. Mara mazungumzo yalipoanza, pande zote mbili zingejadili masharti ya mkataba uliopendekezwa. Hili lingeweza kuhusisha mfululizo wa mikutano, kubadilishana ujumbe wa kidiplomasia, na huenda pia ushiriki wa wapatanishi au wawezeshaji ili kurahisisha majadiliano. Wakati wa mazungumzo, kila upande ungezingatia masharti yaliyopendekezwa na upande mwingine, na ungeweza kutoa mapendekezo mbadala au kutafuta marekebisho ya baadhi ya masharti. Mchakato huu ungeweza kuhusisha tafakari ya makini, mashauriano na washauri, na tathmini za manufaa yanayoweza kupatikana pamoja na hasara za mkataba uliopendekezwa.

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

Kana mativi ese ari maviri asvika pachibvumirano pamusoro pezviga zvesungano, gwaro repamutemo raizogadzirwa richitsanangura zvizere zviga nemamiriro ezvinhu zvakabvumiranwa nemativi ese ari maviri. Sungano yacho yaizofanira zvino kusimbiswa nezviremera zvakakodzera zverudzi rumwe norumwe. Panyaya yeRoma, izvi zvaigona kusanganisira kubvumidzwa neSeneti kana nemimwe miviri inotonga. Saizvozvowo, muJudha, sungano yacho ingangodaro yaida kubvumidzwa nehutungamiri hwayo kana nedare rayo rinotonga. Kana yangosimbiswa, sungano yacho yaizotanga kushandiswa, uye mativi ese ari maviri aizotarisirwa kutevedzera zviga zvayo. Izvi zvaigona kusanganisira nzira dzakasiyana dzokushandira pamwe, zvibvumirano zvokudzivirirana, ukama hwokutengeserana, kana dzimwe nzira dzokudyidzana kwezvematongerwo enyika dzakatsanangurwa musungano yacho.

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

Muchikamu chechipiri BC, kufamba kubva kuJudhea (iri munharaunda yekumabvazuva kweMediterranean) kuenda kuRoma (iri pakati peItari) kwaiva basa rakaoma uye raipedza nguva yakawanda, zvikurukuru kana zvichifungwa pamusoro pemiganhu yaivapo panguva iyoyo munyaya dzenzira dzekufambisa. Chinhambwe chiri pakati peJudhea neRoma chinenge makiromita 1,500 kusvika ku2,000 (mamaira 930 kusvika ku1,240), zvichienderana nenzira chaiyo yaiteverwa. Munguva dzekare, kufamba negungwa kwaiva kazhinji nokukurumidza uye kuchibudirira kupfuura kufamba nepanyika, asi kufamba negungwa kwaikanganiswa nemhepo dzaivhuvhuta panguva iyoyo. Kufamba nechikepe kubva pachiteshi chengarava muJudhea kuenda kuchiteshi chengarava muItari (chakadai seOstia, chiteshi cheRoma) kwaigona kutora mavhiki anoverengeka, zvichienderana nezvinhu zvakadai semamiriro emhepo, mafambiro emvura yegungwa, uye rudzi rwechikepe chaishandiswa.

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

Kufamba nenyika kubva kuJudhea kuenda kuRoma kwaizova kunononoka zvikuru uye kunonetesa kupfuura. Vafambi vaizofanira kuyambuka mhando dzakasiyana-siyana dzenzvimbo, kusanganisira makomo, mipata, nenzizi, uye kutsungirira zvipingamupinyi zvakadai semakororo nenzvimbo dzine ruvengo. Zvinofungidzirwa kuti kufamba netsoka kana nengoro dzinokweverwa nemabhiza kwaigona kutora mwedzi yakati kuti. Nguva yorwendo yaizokanganiswawo nezvinhu zvakadai semamiriro emigwagwa, kuwanikwa kwenzvimbo dzokugara nenzvimbo dzokumbozorora, pamwe chete nokudiwa kwokuzorora uye kuzadzazve zvekushandisa munzira.

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

Apo VaYuda vechiMakkabhea pavakatsvaka sungano neRoma, vaifanira kutuma nhume kuRoma. Kana nhume idzodzo dzangogamuchirwa nezviremera zveRoma, paizotevera nguva yenhaurirano. Maererano nedzidziso yenhoroondo, nokuti hapana chinyorwa chakanyatsorurama chiripo, sungano payainge yaiswa muchimiro chepamutemo, yaifanira kudzoserwa kuJudhea kuti isimbiswe, uye zvino zvichida yaifanira kudzorerwazve kuRoma kuti kusimbiswe kugamuchirwa kwayo neVaYuda. Zvinoda kusvika pakusabvira kutenda kuti nzira yekuumba mubatanidzwa munguva iyoyo ingadai yakapedzwa mugore rimwe chete, saka kunzwisisa kuti “sungano” inomirira nzira yakatora kubva muna 161 BC kusvika muna 158 BC kunoenderana nemimwe mitsetse yechiporofita inoratidza nhoroondo inotungamirira kumutemo weSvondo wendima yegumi nenhanhatu.

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

“Ubumbano” lokho zonke izazi-mlando ezivumelanayo ngokuthi lwaqalwa ngamaJuda aseMaccabean, lwaqala eJudiya ngonyaka ka-161 BC. Inhloso kwakuwukuthi amaJuda ayefuna ukwesekwa ekulweni namaSiriya ayebebhekene nawo selokhu ukuvukela kwawo kwaqala ngonyaka ka-167 BC. Lokho kuvukela kwavuswa yimizamo kaMattathias, umpristi ongumJuda, kanye namadodana akhe amahlanu, ikakhulukazi uJudas Maccabee, yokumelana nezinqubomgomo zokwenziwa amaGreki ezazibekwe ngumbusi wakwaSeleucid, u-Antiochus IV Epiphanes. Lezi zinqubomgomo zazihlanganisa imizamo yokucindezela imikhuba yenkolo yamaJuda nokuphoqa ukwamukelwa kwamasiko nezinkolelo zamaGreki.

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

Chakakonzera kupanduka uku kwakanga kuri chiitiko chakaitika mumusha weModein, umo Mattathias akaramba kuteerera mutemo wokuti ape chibayiro kuna mwari wechiGiriki. “Modein” rinobva pashoko rechiHebheru rokuti “modi’a,” rinoreva “kuzivisa” kana kuti “kupikisa.” Mukupikisa kwake, Mattathias akauraya muJudha akatsauka pakutenda uyo akanga ava kuda kuita chibayiro ichocho, uye iye navanakomana vake vakatizira kumakomo, vachitanga mushandirapamwe wehondo yevapanduki wokurwisa mauto eSeleucid. Kupanduka kweMaccabea kwakagara kwemakore anoverengeka, panguva iyo vaMaccabea vakarwa muhondo zhinji dzokurwisa vaSeleucid navatsigiri vavo. Kunyange zvazvo vakanga vari vashoma zvikuru uye vasina zvokurwa zvakaringana kana kuenzana navavengi vavo, vaMaccabea vakawana kukunda kukuru kwakati wandei.

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

Umambo hweSeleucid hwakanga huchitsvaka kumanikidza chitendero cheGiriki pamusoro pevaJudha, uye vaGiriki vanomiririra ma-globalist emazuva okupedzisira. Chitendero chavo chinoratidzwa muwoke-ism iri kumanikidzirwa pari zvino pamusoro peUnited States nenyika yose, nemasimba ema-globalist ehurongwa hwemabhangi, vezvenhau vakuru, nzvimbo dzedzidzo, pamwe nokuparadza misiyano yenyika kubudikidza nokumanikidzwa kwekupinda kwevatorwa vasiri pamutemo. Apo Antiochus Epiphanes akanga achimanikidza chitendero cheGiriki pamusoro pevaJudha, kwaiva nevaJudha vakanga vachibatana nokuedza kwake. VaMaccabees vanomiririra rimwe boka revaJudha vakatsauka, vakanga vachiramba chitendero cheGiriki, asi kwaivawo nerimwe boka revaJudha vakatsauka vakanga vachitsigira basa rokusimbisa chitendero cheGiriki.

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

Vhesi regumi nenhanhatu ndiwo mutemo weSvondo uri kuuya nokukurumidza, uye mubatanidzwa wakapetwa katatu weshato, chikara, nomuporofita wenhema. Nhoroondo iyoyo inotangirwa nemavhesi gumi namatatu kusvika gumi neshanu, umo hondo nhatu dzevhesi makumi mana dzinoitika kubva muvhesi gumi (1989), mavhesi gumi nerimwe negumi nembiri (hondo yeUkraine), uye Hondo yePaniumu. Hondo yePaniumu inomirira hondo umo chikara chepanyika chine nyanga mbiri chinokunda uzivi hwechitendero nezvematongerwo enyika hwevatsigiri vehurongwa hwepasi rose.

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

Muhondo iyoyo, purezidhendi wokupedzisira weUnited States anofanira kubata nemigumisiro yekukunda kwaPutin nekuparara kwakatevera, kunomiririrwa mundima yegumi neimwe neye gumi nembiri. Achaumba mubatanidzwa neNATO, kana kuti neUnited Nations, kuti agadzirise zvinokonzerwa nekuparara kweRussia, uye mukati menhoroondo yemubatanidzwa iwoyo achapinda pamwe neUnited Nations muHondo yePanium. Muhondo yechitatu yendima yechina, zvichava sezvakanga zvakaita muhondo yokutanga yendima yechina. Sezvo Soviet Union yakaparara pasi pesimba rehupfumi nerehondo reUnited States, vanhu vanosimudzira hurongwa hwepasi rose veUnited Nations vachamanikidzwa kudzokorora “perestroika,” chinhu chikuru chezvakaitwa naGorbachev pakuedza kugadzirisa Soviet Union, kunyange hazvo pakupedzisira zvakabatsira mukusununguka kwezvisungo zvehurongwa hweSoviet uye mukuputsika kwekupedzisira kweSoviet Union.

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

Hondo yechitatu inoratidzirwa nehondo yokutanga, uye kubudikidza nezvehupfumi pamwe chete nokumanikidzwa kwemauto, Trump, achimiririrwa naReagan, achamanikidza United Nations kupinda mu“perestroika,” zvinoreva kurongwazve kana kuvandudzwa. Kurongwazve uku kuchaisa United States pamusoro wesangano remadzimambo gumi, iro riri United Nations. Muhondo iyoyo upapa huchabva hwapinda munhoroondo, huchiti ndihwo mudziviriri wesangano iro Trump anenge achikunda panguva iyoyo.

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

M’mbiri yomweyo, Trump adzakumana ndi Nkhondo Yapachiweniweni yamkati imene adzakakamizika kuithana nayo, monga momwe Abraham Lincoln anakakamizidwira kuithana nayo. Nkhondo Yapachiweniweniyo idzakhala pakati pa magulu awiri otsutsana aampatuko mkati mwa United States. Gulu limodzi likuimiridwa ndi iwo amene avomereza chipembedzo ndi nzeru za woke-ism, amene ali a globalist opita patsogolo a zipani zonse ziwiri za ndale. Gulu lina (MAGA-ism) limadzinenera kukhala Aprotestanti enieni, ngakhale anataya udindo umenewo mu 1844.

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

Iqembu likaMongameli limelelwa yi-MAGA-ism, futhi lisekelwe esimisweni esilahlekisayo sokuthi limela ukuvikelwa kobuProthestani beqiniso kanye noMthethosisekelo. Isimangalo se-Woke-ism siyinkolo kaMama woMhlaba, i-New Age, kanye nenkolelo yokuthi uMthethosisekelo usetshenziswa ngokwezimo ezikhona kanye nezindinganiso zomphakathi, hhayi ngemibono eyisidala yobaba abasungula izwe.

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

මත්තථියාස් (ට්‍රම්ප්) ක්‍රි.පූ. 167 දී මෝදීන්හි ආරම්භ වූ කැරැල්ලෙන් නිරූපිත වන පරිදි, එක්සත් ජනපදය තුළ ගෝලවාදී-ප්‍රගතිශීලී ඩිමොක්‍රැට්වරුන්ගේ උත්සාහයන් අවසන් කරනු ඇත. ඉන්පසු, මක්කබීයයන් විසින් දේවමාළිගාව නැවත කැප කළ ක්‍රි.පූ. 164 වසරේ ඉතිහාසය, හනුක්කා පැවැත්වීමෙන් සිහිපත් කරනු ලබන පරිදි, ට්‍රම්ප් නැවත ක්‍රියාත්මක කරනු ඇත. ඉන්පසු ක්‍රි.පූ. 161 සිට ක්‍රි.පූ. 158 දක්වා නිරූපිත කාලය තුළ, ආගමික බලය හා දේශපාලනික බලය අතර අනීතිමය සම්බන්ධතාවයක් හඳුනා දෙන රූපයක් වන පාප්පධිකාරයේ රූපය පිහිටුවීම සඳහා අවසාන තල්ලුව ට්‍රම්ප් ආරම්භ කරනු ඇත. ක්‍රි.පූ. 158 දී, දහසයවන පදයේ ඉතා ඉක්මනින් පැමිණෙන ඉරිදා නීතිය ක්‍රියාත්මක කරනු ලබන විට, සන්ධානය ක්‍රියාත්මක කරනු ලැබේ.

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

Daniel eleven inotanga kuzivisa kuti Roma yakatora sei kutonga munyaya dzezvematongerwo enyika, uyezve Danieri anodzokorora nokuwedzera nhoroondo imwe chete iyoyo nomutsara unoratidza mabatiro aiita Roma vanhu vaMwari munhoroondo iyoyo imwe chete. Kubva pandima yegumi nenhanhatu kusvikira pandima yegumi nepfumbamwe zvinoratidzwa zvipingamupinyi zvitatu zvakanga zvakamira pamberi peRoma yechihedheni pakutora kutonga kwenyika. Mundima yegumi nenhanhatu, Siriya yakakundwa neRoma yechihedheni muna 65 BC, uyezve Judhea yakakundwa naPompey muna 63 BC. Ndima yegumi nenhanhatu inoratidza nguva iyo Roma yaifanira kumira munyika inobwinya, uye pakuita kudaro iri kufananidzira mutemo weSvondo wendima makumi mana neimwe yechitsauko ichocho.

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

Chakakosha kucherechedza kuti nhoroondo yokukundwa yakaitika muna 63 BC [inoenderana na1863], pakati peHondo yevagari vemo yakanga ichiitika mukati meJerusarema. Uriah Smith akati, “Pakudzoka kwaPompey kubva parwendo rwake rwokurwa naMithridates, mambo wePontus, vakwikwidzi vaviri, Hyrcanus naAristobulus, vakanga vachirwira korona yeJudhea.”

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

Mazita akuti “Hyrcanus” ndi “Aristobulus” onse ndi a chiyambi cha Chigiriki ndipo ali ndi tanthauzo la mbiri, makamaka pa nkhani ya mbiri ya Ayuda m’nthawi ya Chihelene ndi ya ufumu wa a Hasmonean. “Hyrcanus” amachokera ku liwu la Chigiriki lakuti “Hurkanos,” lomwe mwina linachokera ku liwu lakuti “hurkan,” lotanthauza “nkhandwe” m’chinenero cha Aperisi. Hyrcanus linali dzina limene linali kunyamulidwa ndi olamulira angapo a Hasmonean. “Aristobulus” limatanthauza “mlangizi wabwino koposa” kapena “wopereka uphungu wabwino koposa.” Aristobulus nalonso linali dzina limene linali kunyamulidwa ndi olamulira angapo a Hasmonean. Onse awiri, “Hyrcanus” ndi “Aristobulus,” ndi mazina ogwirizanitsidwa ndi anthu ofunika kwambiri m’mbiri ya Ayuda m’nthawi ya a Hasmonean. Iwo anali olamulira amene anachita mbali zofunika pa ulamuliro ndi kukulitsa ufumu wa a Hasmonean ku Yudeya. Mbadwa zoloseredwa ndi oimira ufumu wa a Hasmonean m’nthawi ya Khristu anali Afarisi.

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

Pompey paakakunda Yerusalemu, mapato maviri ezvematongerwo enyika ose ari maviri akatevera mavambo awo kudzokera kunguva yokupanduka kwaimiririrwa neModein muna 167 BC. Pompey paakangopindirwa mukupanduka uku, akatsunga kutora Yerusalemu, uye bato rezvematongerwo enyika raAristobulus rakatsunga kumurwisa; asi bato raHyrcanus rakatsunga kuzarurira Pompey masuwo. Pompey akabva atanga kurwisa Yerusalemu, uye mwedzi mitatu gare gare Yerusalemu yakazova nokusingaperi pasi poutongi hweRoma.

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

Kusvika pandima regumi nepfumbamwe, Egipita, chipingamupinyi chechitatu uye chokupedzisira, yakakundwa neRoma. Zvino mundima yechimakumi maviri kuberekwa kwaKristu kunozivikanwa apo Danieri anotanga kurondedzera kuti Roma yaizobata sei nevanhu vaMwari munhoroondo iyoyo. Mundima dzechimakumi maviri neimwe nedzechimakumi maviri nembiri Kristu anorovererwa pamuchinjikwa. Mundima yechimakumi maviri nenhatu, sungano yakatanga muna 161 BC kusvika 158 BC, inozivikanwa pakarepo mushure mendima dzinotsanangura muchinjikwa apo vaJudha vakatsauka vakazivisa kuti “vakanga vasina mambo, asi Kesari.” Rudzi rwevaJudha vakatsauka, rwunomiririrwa nemaMaccabees, avo vakanga varamba kupindira kweuzivi hwechitendero chechiGiriki, uye pakuita kudaro vakagadzira ukama husina utsvene neRoma, runotevera ndima inozivisa nhoroondo yemuchinjikwa, apo chibereko cheukama hwavo husina utsvene chakanyatsoratidzwa zvizere.

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

Shekinah haina kuzodzokera kutemberi yakavakwa mushure memakore makumi manomwe okutapwa. Uchapupu hwokupedzisira hwouprofita, hwakaziviswa naMaraki, hwakapihwa panenge pakati pezana remakore rechishanu BC. Kwakanga kusina kuvapo kunoonekwa kwaMwari, kana uchapupu hupi nohupi hwouprofita, kwamazana amakore mazhinji Maccabees vasati vasimuka vachirwisa pesvedzero yechiGiriki yehurongwa hwepasi rose. Pakutanga kwokumukira kwavo, vakaita chaizvo kupandukira kwakaedzwa naPtolemy naMambo Uzia, apo madzimambo ose ari maviri akatsvaka kuzadzisa basa romupristi nokubayira chipiriso mutemberi.

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

Jonatani Apfasi (anozivikanwawo sa Jonatani Maccabeus), aiva mumwe wavanakomana vaMatatiyasi, avo vakatanga Kupanduka kweMaccabea, uye akaita basa guru mukutungamirira kumukira kwavaJudha vachirwisa Humambo hweSeleucid. Mushure mekufa kwehanzvadzi yake Judhasi Maccabee muhondo, Jonatani akatora utungamiri hwemauto eMaccabea. Pamusoro poutungamiri hwake hwemauto nezvematongerwo enyika, Jonatani akatorawo basa romuprista mukuru, achishanda somutungamiri wezvemweya wavanhu vechiJudha. Basa raJonatani repaviri, sokuva mutungamiri pamwe chete nomuprista mukuru, rakaratidza budiriro huru munhoroondo yechiJudha, nokuti rakabatanidza masimba ezvematongerwo enyika neechitendero mukati medzinza reHasmonean. Utungamiri hwake hwakabatsira kusimbisa kuzvitonga kwevaJudha uye kugadza kutonga kweHasmonean muJudhiya.

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

Chivi ichocho chakayedzwa naPtolemy mushure mokukunda kweRaphia chakazadziswa pakutanga chaipo kwokupanduka kwavaMaccabees. Chakanga chiri chivi chimwe chetecho chakapikiswa navaprista munguva yamambo Uzziah, asi kuzviti kwavaMaccabees vaidzivirira mabasa etemberi yaMwari kwaiva kuratidzwa kwakatsauka nokwokupanduka kwokubatanidzwa kwechechi nenyika, uye saizvozvo, kunofananidzira kupanduka kwechiPurotesitendi chakatsauka chiri zvino kuungana chichitsigira Trump mukurwisana nokupindira kwewoke-ism yepasi rose yaBiden.

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

Bhaibheri rinodzidzisa kuti muchavaziva nezvibereko zvavo, uye vaFarisi panguva yaKristu ndivo vaiva masara okupedzisira eimba youmambo yeHasmonea yakatanga naMatathiasi. Matathiasi, nokumukira kwaakatanga, zvakabereka zvibereko zvechiFarisi, sezvinoitawo maPurotesitendi akatsauka ari kutsigira pfungwa ye“Make America Great Again”. America yakanga yakakura apo Bumbiro remitemo rayo rainzwisiswa sokuti rinofanira kuchengetedza kereke nehurumende zvakaparadzana kubva kune mumwe nomumwe, asi pachishamiso chokunyepera chinomiririrwa nokukunda kunorangarirwa nomutambo weHanukkah, kufamba kunosundira mitemo yeSvondo kuchabuda pachena.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

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

> “Pakutanga avo vairatidza zvokwadi dzeshoko remutumwa wechitatu vaiwanzotorwa sevangori vaparidzi venjodzi chete. Zvakafanotaurwa zvavo zvekuti kusashivirira mune zvechitendero kwaizotora hutongi muUnited States, kuti kereke nehurumende zvaizobatana mukutambudza avo vanochengeta mirairo yaMwari, zvakanzi hazvina hwaro uye zvinosekesa. Zvakataurwa nechivimbo kuti nyika iyi yaisatongokwanisa kuva chimwe chinhu chisiri icho chayave iri—mudziviriri werusununguko rwechitendero. Asi sezvo nyaya yekumanikidza kuchengetwa kweSvondo ichikurukurwa zvikuru kwose kwose, chiitiko chacho chakagara chichipokanwa nekusarerwa kutendwa chiri kuonekwa sechava kuswedera, uye shoko rechitatu richabudisa migumisiro yaraisagona kubudisa kare.”

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

> “Khulwini hinkwato Xikwembu xi rhumele malandza ya xona leswaku ma tshinya xidyoho, emisaveni ni le kerekeni. Kambe vanhu va navela ku vulavuleriwa swilo swo olova, kutani ntiyiso lowu tengisekeke, lowu nga hoxiwangiki nchumu, a wu amukeleki. Vahundzuluxi vo tala, loko va sungula ntirho wa vona, va bohe leswaku va tirhisa vukheta lebyikulu eku hlaseleni ka swidyoho swa kereke ni swa tiko. A va tshembile leswaku, hi xikombiso xa vutomi lebyi baseke bya Vukriste, va ta rhangela vanhu leswaku va tlhela va vuya eka tidyondzo ta Bibele. Kambe Moya wa Xikwembu wu tile ehenhla ka vona hilaha wu nga ta ehenhla ka Eliya, wu n’wi susumetela ku tshinya swidyoho swa hosi yo homboloka ni swa vanhu lava fularheleke Xikwembu; a va nga koti ku tiyisela ku nga chumayeli marito lama kongomeke ya Bibele—tidyondzo leti a va ri ni ku nga swi tsakeli ku ti humesa. Va susumeteleke ku vula ntiyiso hi ku hiseka ni khombo leri a ri ri karhi ri tshunxela mimoya. Marito lawa Hosi yi va nyikeke wona va ma vulavurile, va nga chavi vuyelo bya kona, kutani vanhu va boheka ku yingisa xitsundzuxo lexi.”

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

> “Nokudaro shoko rengirozi yechitatu richaparidzwa. Panguva ichasvika yokuti ripiwe nesimba guru kwazvo, Ishe vachashanda kubudikidza nemidziyo inozvininipisa, vachitungamirira ndangariro davo vanozvitsaurira kubasa Rake. Vashandi vachakodzereswa zvikuru nokuzodzwa noMweya Wake kupfuura nokudzidziswa kwemasangano ezvekunyora. Vanhu vokutenda nomunyengetero vachamanikidzirwa kubuda neshungu tsvene, vachizivisa mashoko avanopiwa naMwari. Zvivi zveBhabhironi zvichafumurwa pachena. Migumisiro inotyisa yokumanikidza kuchengetwa kwemirayiro yekereke nesimba rehurumende, kupindira kwezvemidzimu, kufambira mberi kwakavanda asi kunokurumidza kwesimba repapa—zvose izvi zvichabvisirwa chifukidzo. Nokuyambirwa uku kwakakomba vanhu vachamutswa. Zviuru nezviuru zvichateerera zvisati zvambonzwa mashoko akadai. Nokushamiswa vanonzwa uchapupu hwokuti Bhabhironi ndiyo kereke, yakawa nokuda kwezvikanganiso zvayo nezvivi zvayo, nokuda kwokuramba kwayo chokwadi chakatumirwa kwairi chichibva kudenga. Vanhu pavanoenda kuvadzidzisi vavo vekare nomubvunzo une shungu wokuti, Zvinhu izvi ndezvechokwadi here? vashumiri vanopa ngano, vanoporofita zvinhu zvinonyaradza, kuti vaderedze kutya kwavo uye vanyaradze hana yamuka. Asi sezvo vazhinji vachiramba kugutsikana nesimba revanhu bedzi uye vachida kuti, ‘Zvanzi naJehovha,’ zvitaurwe pachena, ushumiri hunodiwa navanhu, saVaFarisi vekare, huzere nehasha nokuti simba rahwo riri kubvunzwa, huchashora shoko iri sehuri hwaSatani uye huchamutsa mapoka avanhu vanoda chivi kuti vatuke uye vatambudze avo vanoriparidza.”

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

> “Sezvo gakava richipararira richipinda munzvimbo itsva, uye pfungwa dzavanhu dzichikweverwa kumurayiro waMwari wakatsikirirwa, Satani anobva asimukira. Simba rinoperekedza shoko iri richangopengesa chete avo vanorirwisa. Vafundisi vachaburitsa kuedza kunenge kunopfuura kwesimba revanhu kuti vadzivise chiedza, kuti chirege kuvhenekera mapoka avo. Nenzira dzose dziri mumaoko avo vachashingairira kudzvinyirira kukurukurirana kwemibvunzo iyi inokosha zvikuru. Kereke inokumbira ruoko rune simba rwesimba rehurumende, uye mubasa iri, vaPapa nemaPurotesitendi vanobatana. Sezvo kufamba kwekumanikidzwa kwekuchengeta Svondo kuchiwedzera kuva nesimba nekusimba pakurongeka kwako, mutemo uchashevedzwa kuti ushandiswe kurwisa vanochengeta mirayiro. Vachatyisidzirwa nemafaindi uye nekusungwa, uye vamwe vachapihwa zvigaro zvine simba rokukwezva, nemimwe mibairo nezvakanakira, sechikurudziro chokuramba kutenda kwavo. Asi mhinduro yavo yakasimba ichava iyi: ‘Tiratidzei kubva muShoko raMwari kukanganisa kwedu’—kukumbira kumwe chete kwakaitwa naRutheri mumamiriro akafanana. Avo vanomiswa pamberi pematare vanodzivirira chokwadi nesimba guru, uye vamwe vanovanzwa vanotungamirirwa kuti vamire parutivi rwokuchengeta mirayiro yose yaMwari. Saizvozvo chiedza chichaunzwa pamberi pezviuru zvaizodaro zvisingazivi chinhu pamusoro pechokwadi ichi.” The Great Controversy, 605, 606.

Back to Articles