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# Panium - Number Nineteen

Panium - Nambari Kumi na Tisa

The Greats: Antiochus, Constantine, and the Last President

Wakuu: Antioko, Konstantino, na Rais wa Mwisho

Author

Jeff Pippenger

Published

March 1, 2026

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The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.

Ufunguo wa kuzigawa kwa usahihi aya ya kumi hadi ya kumi na sita za Danieli sura ya kumi na moja unapatikana katika matumizi ya msingi ya kinabii yaliyotumiwa zaidi ya miaka thelathini iliyopita, mwaka 1996, wakati jarida la The Time of the End lilipochapishwa. Miaka thelathini baadaye, Bwana amefunua kwamba ujumbe mwingine wa kinabii unapaswa kuwekwa katika mfumo rasmi kama vile ujumbe wa Wamileriti ulivyowekwa rasmi mwaka 1831. Katika historia ya omega ya miaka hii thelathini, ujumbe unaopaswa kuwekwa katika mfumo rasmi unaonyeshwa kama marekebisho ya ujumbe wa awali kuhusu Uislamu, kama ulivyowakilishwa na Josiah Litch, na pia kama marekebisho ya ujumbe wa mlango uliofungwa, ishara ya mfano wa mabikira kumi, kama ulivyowakilishwa na Samuel Snow. Ujumbe kuhusu Uislamu, ukiandamana na onyo la kufungwa kwa hatua kwa hatua kwa milango ya rehema wakati Kristo anapokamilisha kazi Yake ya hukumu, utatangazwa. Ujumbe huo ni wa sehemu mbili, ukiwa na mstari wa ndani na wa nje, ambao nao unawakilisha hatua mbili za kwanza za mchakato wa majaribu wa hatua tatu unaotokea daima unabii unapofunuliwa, kama ilivyokuwa katika ufunuo wa Yesu Kristo mnamo Desemba 31, 2023.

The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.

Jarida la “The Time of the End” lina muhtasari wa msingi wa mustakabali wa Marekani kama unavyowakilishwa katika aya sita za mwisho za Danieli kumi na moja ambazo zilifunguliwa wakati wa mwisho mnamo 1989. Jarida hilo limekuwapo katika kumbukumbu za umma kwa miaka thelathini, na hakuna aliyegundua kwamba mada kuu ya jarida hilo ilikuwa mapambano ya kidini kati ya ukomunisti na makanisa chini ya ushawishi wa Ukatoliki, hasa nchini Ukraina. Mapambano hayo ya kidini, kuanzia mwaka 1989, yanafafanua muktadha wa anguko la kidini la Putin kama linavyowakilishwa na Ptolemaio na Uzia katika uasi ambao wote wawili waliudhihirisha hekalini Yerusalemu. Hekalu la Yerusalemu lilikuwa hekalu la Uzia, si la Ptolemaio. Wote wawili, Putin na Zelenskyy, wanalinajisi hekalu hilo hilo kwa njia mbili tofauti; mmoja kama Mmisri, na mwingine kama Myahudi.

The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.

Kanisa lililokuwa likipambana na mfalme wa kusini mwaka 1989 lilikuwa Kanisa Katoliki. Na kwa nini isiwe hivyo? Ukanamungu wa Ufaransa ulimpa mfalme wa kaskazini jeraha la mauti mwaka 1798, basi kwa nini Upapa usilipize kisasi dhidi ya mateso ya muda mrefu ya ukanamungu dhidi ya Kanisa Katoliki, hasa nchini Ukraina? La muhimu zaidi ni kwamba ushuhuda huu ulio wazi kuhusu Ukraina ulitoka katika chapisho la mwaka 1996, ambalo liliwanukuu wanahistoria wasio wa kidini kuhusu historia ya mwaka 1989. Sasa Bwana anapovunja muhuri wa historia iliyofichwa ya aya ya arobaini, ameashiria mapambano kati ya makanisa mawili ya Kiorthodoksi ili kutoa muktadha wa kinabii na wa kihistoria wa vita vya Rafia na matokeo yake, na tayari alikuwa amejumuisha ufahamu unaohitajika katika jarida la The Time of the End lililochapishwa miaka thelathini iliyopita.

The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.

Anguko la Napoleon linaambatana na anguko la hatua kwa hatua la Lenin na Stalin, pamoja na la mfumo wa Umoja wa Kisovieti. Wakati ufalme wa kusini wa kinabii ulipohamisha mji mkuu wake kwenda Urusi, palikuwa na mapinduzi mawili makuu mnamo 1917. La kwanza ndilo linaloitwa Mapinduzi ya Urusi, wakati Tsar alipopinduliwa, kisha katika mwaka huohuo yakafuata Mapinduzi ya Bolshevik, ambayo yalisababisha vita vya wenyewe kwa wenyewe vya 1917 hadi 1922. Mnamo 1922 Umoja wa Kisovieti uliundwa.

The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.

Mwanzo wa Urusi kama mfalme wa kusini wa kiroho ulikuwa mapinduzi ya awamu mbili yaliyopelekea vita vya wenyewe kwa wenyewe, kisha kuundwa kwa shirikisho la mataifa. Kusambaratika kwa Umoja wa Kisovyeti nako kulikuwa kwa awamu mbili, kulianza na kubomolewa kwa Ukuta wa Berlin tarehe 9 Novemba 1989, jambo lililopelekea kuvunjwa kwa Umoja wa Kisovyeti tarehe 31 Desemba 1991. Kama mtawala wa mwisho wa Urusi, mfalme wa kusini, Vladimir Putin alitanguliwa kwa mfano na mtawala wa kwanza wa Urusi - Vladimir Lenin.

Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”

Jina la Vladimir linamaanisha "kiongozi mkuu" na jina la Putin linamaanisha "njia". Jina la Lenin linamaanisha "mto mkuu", lakini Vladimir Lenin alichagua jina la Lenin ili kuficha jina lake halisi, ambalo lilikuwa Vladimir Ilyich Ulyanov. Jina la Ilyich linamaanisha "mwana wa Eliya", na jina la Ulyanov linamaanisha "mwana kijana wa Eliya".

The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.

Kiongozi mkuu wa Urusi katika njia, katika historia inayowakilishwa na vita vya Rafia mnamo 217 KK, alifananishwa na kiongozi wa kwanza wa Urusi, ambaye, kama Vladimir Lenin, alikuwa kiongozi mkuu wa mto wenye nguvu, lakini aliyeficha jina lake. Jina ni ishara ya tabia, na kwa Vladimir kuficha majina yake mawili kunawakilisha tabia iliyochagua mto mkubwa wa fikra za kisiasa, badala ya tabia inayowakilishwa na Eliya, ambayo maana yake ni “Mungu ni Yehova.” Shina la ukanamungu ni kukana Mungu, na ukanamungu ni sifa kuu ya mfalme wa kusini. Majina ya pili na ya tatu aliyopewa Lenin yanasisitiza Eliya na mwanawe, na mwisho wa Urusi kama mfalme wa kusini unawakilishwa na Ptolemy IV, ambaye alikuwa mshindi katika vita vya Rafia, lakini Antioko alipos返回 mnamo 200 KK katika vita vya Panium, mwana wa Ptolemy mwenye umri wa miaka mitano ndiye alikuwa akitawala wakati huo. Majina mawili ya asili ya Lenin yanamtambulisha Eliya na mwanawe, na yanalingana na Ptolemy na mwanawe. Eliya na ujumbe kwa watoto wake hutokea katika siku za mwisho, muda mfupi kabla ya “siku kuu na ya kutisha ya Bwana;” ambapo pia ndiko vita vya Rafia na Panium vinapowekwa.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Angalieni, nitawatuma kwenu Eliya nabii kabla haijaja siku kuu na ya kutisha ya Bwana; naye atageuza mioyo ya baba iwaelekee watoto wao, na mioyo ya watoto iwaelekee baba zao, nisije nikaipiga dunia kwa laana. Malaki 4:5, 6.

The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.

Ushuhuda wa Uzia na Ptolemeo unalingana katika Danieli sura ya kumi na moja, aya ya kumi na moja, na Uzia aliishi miaka kumi na moja baada ya uasi wake na ukoma; ilhali Ptolemeo alitawala jumla ya miaka kumi na saba, ambayo ndiyo idadi ileile ya miaka kati ya vita vya aya ya kumi na moja na aya ya kumi na tano. Unabii wa miaka 250 ulioanza mwaka 457 K.K., uliishia mwaka 207 K.K. katikati ya hivyo vita viwili; miaka kumi baada ya Raphia na saba kabla ya Panium. Utawala wa Ptolemeo IV ulianza mwaka 221 K.K., naye alikufa mwaka 204 K.K.; kwa hiyo miaka kumi na saba ya Ptolemeo si mfululizo uleule wa miaka kumi na saba kutoka Raphia hadi Panium. Wala si miaka ileile kumi na saba inayowakilishwa na hitimisho la unabii wa miaka 250 unaoanza kwa Nero mwaka 64 na kuishia 313. Kuanzia 313 hadi sheria ya kwanza ya Jumapili mwaka 321 ni miaka minane, na miaka tisa baadaye, mwaka 330, Konstantino aligawanya ufalme katika mashariki na magharibi.

In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.

Katika wakati ujao wa karibu sana, Putin na Urusi wataishinda Ukraina, na nyayo za Ptolemaio na Uzia zitaanza kujirudia katika historia inayowakilishwa na mstari wa kumi na mbili. Mashahidi wawili wa Biblia wanaweka mgogoro wa mwisho wa Putin katika muktadha wa mgogoro kati ya kanisa na dola. Uasi wao ulidhihirishwa katika hekalu huko Yerusalemu, hivyo kubainisha hekalu na dini ya Uzia kuwa mahali pa rejea ya kinabii.

Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.

Zelenskyy, jina lake likimaanisha "kijani", ni kibaraka wa maafisa wa urasimu wafuasi wa utandawazi wa Umoja wa Ulaya na wa Umoja wa Mataifa, ambao ajenda yao ya kiutandawazi inawakilishwa ipasavyo na harakati ya kisiasa ya kijani inayoabudu Mama Dunia. Ni mwafaka kwamba Zelenskyy alikuwa mwigizaji, kwa kuwa ni dhahiri kwamba yeye ni wakala wa nguvu nyingine, na maana ya jina lake "kijani" inabainisha falsafa ya kisiasa inayoongoza hatua zake kwenye ubao wa sataranji wa historia ya binadamu. Shah-mati iko mlangoni kwa Zelenskyy.

In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.

Katika historia hii ya mwisho uasi wa Uzia na Ptolemy utajirudia tena, lakini Ptolemy (Putin) alifariki miaka minne kabla ya vita vya Panium, na mtawala wa mwisho wa mfalme wa kusini anawakilishwa na mtoto wa miaka mitano anayesimamiwa na mfululizo wa wasimamizi wa kiti cha enzi mafisadi na wasio na uwezo.

Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.

Ptolemy V alikuwa na umri wa takribani miaka 5–6 tu alipopanda kiti cha enzi mnamo mwaka 204 KK (baada ya kifo cha kutatanisha cha baba yake), na Ufalme wa Ptolemaiki ukalemazwa na mfululizo wa utawala wa wasimamizi wasio na uhodari au wa kifisadi katika kipindi cha utawala wake. Utawala wa wasimamizi wa awali ulikuwa kuanzia 204–202 KK, baada ya kifo cha Ptolemy IV kufichwa na mama yake Arsinoe III kuuawa. Vipenzi vya ikulu Sosibius, waziri wa muda mrefu chini ya Ptolemy IV, na Agathocles, kaka wa kimada wa Ptolemy IV, Agathoclea, walijitangaza kuwa wasimamizi wa kiti cha enzi. Walighushi au kuwasilisha wasia uliowateua kuwa walezi, wakaweka mfalme mchanga chini ya uangalizi wa Agathoclea na familia yake, na wakawatokomeza washindani watarajiwa. Sosibius alisimamia sehemu kubwa ya shughuli za utawala za awali.

A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.

Mgeuko ulitokea takriban mwaka 202 KK, wakati Agathocles alipokuwa msimamizi mkuu wa kiti cha enzi aliyehodhi mamlaka, lakini akachukiwa sana kwa ufuska na usimamizi mbovu. Uasi wa umma huko Alexandria ulisababisha kunyongwa kwake kwa ukatili na umati bila hukumu, mfalme-mvulana akiidhinisha kwa jina tu. Wasimamizi wa kiti cha enzi waliomfuata walikuwa Tlepolemus, gavana wa Pelusium, kisha Aristomenes. Ifikapo vita vya Panium mnamo mwaka 200 KK, ufalme ulikuwa chini ya mfululizo huu wa wasimamizi wa kiti cha enzi na washauri wa ikulu waliokuwa wakibadilishana.

At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.

Katika vita vya Panium majeshi ya Ptolemaio yaliongozwa vitani na Jenerali Scopas wa Aitolia, kamanda wa mamluki aliyeteuliwa katika kipindi cha uwalizi wa kiti cha enzi, bali si kwa amri ya Ptolemaio V mwenyewe. Mfalme kijana hakuwa na udhibiti wa kweli; maamuzi, mkakati wa kijeshi, na udhaifu wa jumla wa ufalme vilitokana na kulemaa kwa walezi wa kiti cha enzi, maasi ya ndani (kama vile maasi ya Wamisri wenyeji), na njama za ikulu. Kutokuwa na uthabiti huku kulimwezesha Antioko III Mkuu kumsambaratisha Scopas kwa ushindi wa dhahiri huko Panium, na kutwaa Koile-Siria, pamoja na Yudea, kwa kudumu kutoka chini ya udhibiti wa Waptolemaio.

Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.

Wahistoria wanajadili uwezekano kwamba kifo cha Ptolemy IV kilisababishwa na sumu, jambo ambalo pia ni sehemu ya uvumi wa kihistoria kuhusu Vladimir Lenin, Joseph Stalin, na pia Malkia wa Kusini, Cleopatra. Putin anashinda Vita vya Ukraine, lakini kisha anguko lake huanza kwa nia yake ya kutekeleza uhusiano wa udhibiti ambao Umoja wa Kisovieti uliwahi kuwa nao na kanisa la Kiukreni, uhusiano ambao, ulipoondolewa mwaka 1989, ulikuwa ishara ya ushindi wa mfalme wa kaskazini juu ya mfalme wa kusini.

The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.

Ukraina ni chimbuko la Ukristo wa Kiothodoksi miongoni mwa Waslavi wa Mashariki. Ubatizo wa Vladimir Mkuu ulifanyika mnamo mwaka 988 mjini Kyiv. Baada ya kuanguka kwa Konstantinopoli, Moscow ilidai cheo cha "Roma ya Tatu", ikijiweka kuwa mrithi halali na mlezi wa kiroho wa ardhi zote za Kirusi, ikiwemo Ukraina kama "eneo lake la kikanoni".

The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.

Patriarkia ya Moscow imeitazama daima Ukraina kuwa haitenganishiki kiroho na Urusi, kwa kauli mbiu ya "Taifa moja, imani moja," ambayo ni kauli ambayo Putin mwenyewe ameirudia mara nyingi. Ukraina, hasa tangu 2014/2022, kwa kadiri inavyozidi, huona usimamizi wa Moscow kuwa utawala wa kikoloni na wa kimperiali badala ya umama wa kweli wa kiroho. Kufikia Februari 2026, zipo taasisi mbili pinzani za Kiorthodoksi. Moja ni Kanisa la Kiorthodoksi la Ukraina, ambalo tangu 2019 limekuwa huru kutoka kwa Patriarka wa Kiekumeni Bartholomew wa Konstantinopoli. Huko Kyiv, Kanisa la Kiorthodoksi la Ukraina huchukuliwa kuwa kanisa la kitaifa halisi.

Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.

Angalizo kwa msomaji: Kanisa la Kiorthodoksi la Ukraine ni kanisa tofauti na Kanisa la Kiorthodoksi la Kiukreni. Kanisa la Kiorthodoksi la Kiukreni limeunganishwa na Kanisa la Kiorthodoksi la Urusi, na kwa sababu hiyo Zelenskyy amekuwa akilishambulia. Vatikani inapinga mashambulizi ya Zelenskyy ambayo tayari yanaendelea, lakini uasi wa Putin wa aya ya kumi na mbili unafuata ushindi wake huko Raphia, na bado ni wa wakati ujao.

The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.

Kanisa la Kiorthodoksi la Ukraine lilikuwa limefungamana kihistoria na chombo cha Moscow. Kufuatia uvamizi wa 2022, Kanisa la Kiorthodoksi la Ukraine lilitangaza uhuru kamili mnamo Mei 2022, lakini uchunguzi wa dola wa Ukraine (DESS) umetoa hoja mara kwa mara kwamba bado lina uhusiano wa kikanoni na kisheria na Moscow. Ukraine ilipitisha sheria mnamo Agosti 2024 (iliyosainiwa na Zelenskyy) inayopiga marufuku chombo chochote cha kidini kinachohusishwa na Kanisa la Kiorthodoksi la Urusi (“taifa mvamizi”). Kanisa la Kiorthodoksi la Ukraine limeamriwa kukata kabisa uhusiano au kukabiliwa na kuvunjiliwa mbali kwa Metropolis yake ya Kyiv kwa amri ya mahakama. Kufikia mwishoni mwa 2025 na mapema 2026, kuna misako inayoendelea, uhamisho wa parokia kwenda Kanisa la Kiorthodoksi la Ukraine (zaidi ya 1,300 tangu 2022), kesi za mahakamani, na wataalamu wa Umoja wa Mataifa wakionya kuhusu wasiwasi wa uhuru wa kidini kuhusiana na Kanisa la Kiorthodoksi la Ukraine.

The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.

Vatikani imepinga hadharani uvunjaji wa lazima wowote wa Kanisa la Kiorthodoksi la Ukraine. Urusi na Putin hulielezea hili kama mateso ya waziwazi dhidi ya Orthodoksi ya kikanoni, na wamefanya ulinzi wa “makanisa ya Kiorthodoksi ya Urusi” kuwa dai la wazi katika mazungumzo yoyote ya amani. Propaganda ya Urusi wakati wote hulitaja Kanisa la Kiorthodoksi la Ukraine, pamoja na mashambulizi ya dola ya Ukraine dhidi yake, kuwa “Ukinazi” na kuyawasilisha kama sehemu ya uhalalishaji wao wa “uondoaji wa Unazi.”

Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.

Putin atathubutu kwa majivuno “kuingia hekaluni” na kudai utawala kamili wa kiroho juu ya Kanisa la Kiorthodoksi la Kiukreni, katika jaribio la kuurudisha muundo mzima wa kanisa la Kiukreni chini ya utiifu wa Moscow, akidai kutambuliwa kuwa kichwa halali cha kiroho cha ulimwengu wa Kiorthodoksi wa Urusi.

This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.

Huu ndio mfanano halisi wa Ptolemy akiingia katika Patakatifu pa Patakatifu, huku Uzia akiwa Zelenskyy anayekusudia kufukiza uvumba. Uasi wa Ptolemy ulikuwa katika Patakatifu pa Patakatifu na wa Uzia ulikuwa katika Patakatifu. Mfalme wa kusini, akiwa ameleweshwa na ushindi wa 'mpakani,' akiukomesha nguvu ya niaba ya Uanazi, kisha akavuka mipaka akaingia katika eneo linalomhusu dini peke yake. Hapo kutakuja unyenyekezaji wa ghafula ulioratibiwa na uangalizi wa Mungu, na Putin atatoweka kwenye medani (kama vile Ptolemy IV alivyokufa mnamo 204 K.K.). Baada ya ombwe la mamlaka la kipindi cha 'warithi dhaifu,' mfalme wa kaskazini atarejea kwa nguvu kubwa zaidi na atashinda katika vita vya kisasa vya Panium katika mstari wa 15.

## Seventeen

Kumi na saba

Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.

Kipindi cha miaka kumi na saba hujitokeza mara tatu katika historia ambamo vita vya Rafia na Panium vinaungana, mstari juu ya mstari. Kimojawapo ni miaka kumi na saba kuanzia Amri ya Milan, ambapo viti vya enzi vya mashariki na magharibi vya dola vililetwa pamoja kwa njia ya ndoa, hadi wakati ufalme ulipogawanywa na kutalikiana mwaka 330. Mwanzo na mwisho wa kipindi hiki cha miaka kumi na saba ni alama za njia za vipindi viwili vingine vya kinabii vinavyohusiana. Kuanzia mwaka 64 chini ya Nero, kipindi cha mateso kinawekewa alama, ambacho kilikoma katika historia ya Konstantino Mkuu. Mpito kutoka kipindi cha mateso cha Nero hadi maridhiano yaliowakilishwa na Konstantino unatambulisha mpito kutoka kanisa la Smirna hadi kanisa la Pergamo. Mwaka 313 na Amri ya Milan vinabainisha mwisho wa kanisa la Smirna, na mwisho wa kipindi cha miaka kumi na saba ni mwaka 330, ambao ulikuwa utimilifu wa unabii wa miaka mia tatu na sitini wa Danieli 11:24.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Ataingia kwa amani hata katika sehemu za unono zaidi za mkoa; naye atafanya yale ambayo baba zake hawakuyafanya, wala babu zake; atazigawanyia miongoni mwao nyara, ngawira, na mali; naam, atapanga mashauri yake dhidi ya ngome imara, hata kwa muda. Danieli 11:24.

The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.

Miaka kumi na saba, kuanzia mwaka 313 na Amri ya Milano, inaanza kwa utimizo wa unabii na kuishia katika utimizo wa unabii mwingine. Utimizo wa kwanza wa unabii unaoashiria mwanzo, unatambulisha mpito kutoka kwa kanisa la Smirna hadi kanisa la Pergamo, na unabii unaoashiria mwisho wa miaka hiyo kumi na saba unatambulisha mgawanyiko wa Roma katika Roma ya Mashariki na Roma ya Magharibi. Miaka hiyo kumi na saba hutambuliwa na historia ya kinabii, si kwa tamko lolote mahsusi la miaka kumi na saba. Alfa ya utengano kati ya kanisa la pili na kanisa la tatu iliambatana na mgawanyiko wa Dola la Roma katika Mashariki na Magharibi, katika utimizo wa unabii wa wakati wa miaka 360. Maneno hayo mawili ya kinabii yanaanzisha kipindi cha miaka kumi na saba, na kipindi hicho kinapaswa kuthibitishwa kuwa kipindi halali cha kinabii kwa msingi wa ushuhuda wa wawili au watatu; ikiwa kumi na saba ni ishara halali ya kinabii.

Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.

Mashahidi hao wapo katika kipindi kingine cha miaka 250 kilichoanza mwaka 457 K.K. Katika mwaka huo unabii wa miaka 2,300 wa Danieli 8:14 ulianza. Mwaka 457 K.K. ni mwanzo wa kinabii, tena ni alama ya njia ya kinabii iliyothibitishwa. Ukiuongeza kwa miaka 250 mbele unakufikisha mwaka 207 K.K., kipindi kilicho kati ya vita vya Raphia na Panium. Vita vya Raphia na Panium haviwezi kutenganishwa, kwa kuwa vyote vilipiganwa na Antioko Mkubwa. Kuanzia vita vya Raphia mwaka 217 K.K. hadi vita vya Panium mwaka 200 K.K. ni miaka kumi na saba. Unabii wa miaka 2,300 unatambua mabadiliko ya enzi mwanzoni, wakati amri ya tatu iliporejesha mamlaka ya kitaifa ya Yuda, na mwishoni kulikuwa na mabadiliko ya enzi wakati Kristo alihamia kutoka Patakatifu kwenda Patakatifu pa Patakatifu. Mwaka 207 K.K. unawakilisha mabadiliko ya enzi kutoka utawala wa Misri juu ya Uyahudi kwenda enzi ya Seleukidi ya utawala juu ya nchi ya uzuri. Enzi ya utawala wa Seleukidi juu ya nchi ya uzuri ilisababisha uasi wa Wamakabayo mwaka 167 K.K.

The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.

Kipindi cha Nero cha miaka 250 kinaishia katika historia ya Konstantino Mkuu, na ile miaka 250 inayokamilika kati ya vita viwili ndiyo historia ya Antioko Mkuu. Katika vita vya Rafia, Ptolemy IV alimshinda Antioko Mkuu, na Ptolemy alitawala kwa miaka kumi na saba. Vipindi vyote viwili vya miaka 250 vina kipindi mahsusi cha miaka kumi na saba. Vyote vinaishia katika historia ya mtawala anayetambulikana kama Mkuu. Vipindi vyote viwili vya miaka 250 vinaanza katika alama ya njia ya kinabii iliyowekwa, na vyote vinaishia katika alama ya njia ya kinabii iliyowekwa.

The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.

Marekani iliundwa tarehe 4 Julai 1776, na miaka 250 baadaye ni tarehe 4 Julai 2026, wakati Donald Trump, ajulikanaye kama anayetafuta kuifanya Amerika “kuwa kuu,” atakaposherehekea miaka hiyo 250. Mwaka 2026, kama ilivyo kwa kipindi cha miaka 250 kuanzia 457 K.K., unahitimia katikati ya historia ya vita vya kisasa vya Raphia na Panium, vinavyojulikana kama vita vya Ukraina na Vita vya Dunia vya Tatu. Utawala wa mfalme wa kusini, kipindi cha sheria ya Jumapili ya kwanza, na kipindi kutoka vita vya Raphia hadi Panium vinatoa vipindi vitatu vya miaka kumi na saba ambavyo vyote vinaunganishwa na historia ileile ya kinabii. Vipindi vitatu vya miaka 250 vyote hukutana pamoja katika historia zilezile za kinabii. Vipindi hivyo vitatu vya miaka 250 vinaweka mistari mitatu ya ukweli wa kinabii pamoja na historia inayohusishwa na Donald Trump, anayewakilishwa kama ama Konstantino Mkuu au Antioko Mkuu.

The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.

Mistari mitatu ya miaka 250 hutoa taswira tatu tofauti, lakini zinazokamilishana, za siku za mwisho. Mstari wa Nero unabainisha historia ya miaka kumi na saba ya maelewano inayozungumzia kwa ukamilifu sifa za kinabii za uundaji wa sanamu ya mnyama.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Bwana amenionyesha wazi kwamba sura ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa maana itakuwa jaribu kuu kwa watu wa Mungu, ambalo kupitia hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mseto wa mambo yasiyolingana kiasi kwamba ni wachache tu watakaodanganywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Katika Ufunuo 13 mada hii imewasilishwa kwa uwazi; [Ufunuo 13:11-17, imenukuliwa].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Hili ndilo jaribio ambalo watu wa Mungu lazima wapitie kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuitii sheria yake, na kukataa kukubali sabato bandia, watasimama chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli wa asili ya mbinguni na kukubali sabato ya Jumapili, watapokea alama ya mnyama. Manuscript Releases, juzuu ya 15, 15.

The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.

Sanamu ya mnyama ni muungano wa kanisa na dola, kanisa likiwa ndilo linalodhibiti uhusiano huo. Maridhiano ya Konstantino katika kujaribu kuunganisha upagani na Ukristo ni kielelezo sanifu cha maridhiano ya nyakati za mwisho.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

> Katika harakati zinazoendelea sasa Marekani za kuzipatia taasisi na desturi za kanisa uungwaji mkono wa serikali, Waprotestanti wanafuata nyayo za wafuasi wa upapa. Si hivyo tu, bali zaidi ya hapo, wanaufungulia upapa mlango wa kuurejesha, katika Marekani ya Kiprotestanti, ule ukuu ambao aliupoteza katika Dunia ya Kale. Na kinachozipa harakati hizi uzito mkubwa zaidi ni kwamba lengo kuu linalokusudiwa ni kulazimishwa kwa kushika Jumapili, desturi iliyoanzia Roma, na ambayo anadai kuwa ni ishara ya mamlaka yake. Ni roho ya upapa, roho ya kuiga desturi za kidunia, na kuheshimu mapokeo ya kibinadamu kuliko amri za Mungu, ndiyo inayopenya makanisa ya Kiprotestanti na kuyaongoza kutenda kazi ile ile ya kutukuza Jumapili ambayo upapa umeifanya kabla yao.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> Ikiwa msomaji angependa kuelewa vyombo vitakavyotumiwa katika pambano linalokaribia, anahitaji tu kufuatilia historia ya mbinu ambazo Roma ilitumia kwa kusudi hilo hilo katika enzi zilizopita. Ikiwa angependa kujua jinsi wafuasi wa upapa na Waprotestanti walioungana watakavyowatendea wale wanaokataa madogma yao, basi na aone roho ambayo Roma ilidhihirisha kuelekea Sabato na watetezi wake.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

> Amri za kifalme, mabaraza makuu, na kanuni za kanisa zilizoungwa mkono na mamlaka za kisekula zilikuwa hatua ambazo sikukuu ya kipagani ilipata nafasi ya heshima katika ulimwengu wa Kikristo. Hatua ya kwanza ya hadharani iliyolazimisha utunzaji wa Jumapili ilikuwa sheria iliyotungwa na Konstantino (mwaka 321 B.K.). Amri hii iliwataka wakazi wa miji wapumzike katika ‘siku tukufu ya jua,’ lakini iliwaruhusu watu wa mashambani kuendeleza shughuli zao za kilimo. Ijapokuwa kimsingi ilikuwa sheria ya kipagani, ilitekelezwa na mfalme baada ya kukubali kwake Ukristo kwa jina tu. The Great Controversy, 574.

The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.

Mwendelezo wa kulegeza msimamo ulioleta, na ambao tena utaongoza, kwenye sheria ya Jumapili unawakilishwa na kipindi cha miaka kumi na saba kuanzia mwaka 313 hadi 330, huku sheria ya kwanza ya Jumapili ya mwaka 321 ikiwa alama ya katikati ya historia hiyo. Mwanzo kulikuwa na ndoa kati ya Mashariki na Magharibi, na mwisho kulikuwa na talaka kati ya Mashariki na Magharibi. Sheria ya kwanza ya Jumapili ndiyo alama ya kati inayowakilisha uasi, kama vile herufi ya kumi na tatu ya alfabeti ya Kiebrania, inapowekewa herufi ya kwanza mbele yake na kufuatwa na herufi ya ishirini na mbili na ya mwisho ya alfabeti hiyo, huunda neno la Kiebrania la kweli. Ndoa mwanzoni na talaka mwishoni hutambulisha herufi ya alfa kuwa katika makubaliano na herufi ya omega. Kipindi cha miaka 250 kilichoanza na Nero kina saini ya Kristo, na kinazungumzia suala la kweli ya wakati huu katika siku za mwisho.

The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.

Kipindi cha miaka 250 kinachoanzia mwaka 457 K.K. kinatilia mkazo sanaa ya utawala wa dola inayowakilishwa na Antioko Mkuu, kama anavyosimama ndani ya kipindi cha miaka kumi na saba kutoka Raphia hadi Panium. Tunauelewa kuwa ni utawala wa dola, kwa kuwa mwaka 457 K.K. pia ulianza unabii wa miaka 2,300. Miaka 2,300 ndiyo mstari wa ndani wa unabii unaozungumzia kazi ya ukombozi ya Mungu, unaoambatana na ishara ya utawala wa kanisa. Tofauti na kipindi cha miaka 250 kilichoanza na Nero, kipindi kinachoanza mwaka 457 K.K. kinashughulikia jukumu la kisiasa la rais wa mwisho wa Marekani, anayejitahidi kuifanya Marekani, kisha ulimwengu, kuwa kuu, akiendeleza dhana ya Kikatoliki iliyo potofu ya enzi ya dhahabu ya miaka elfu moja ya amani.

The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.

Miaka 250 ya Marekani, ambayo ndiye mnyama wa nchi wa Ufunuo kumi na tatu, inaashiria hitimisho la ufalme wa sita katika unabii wa Biblia, unaomalizikia pale ulipoanzia, katikati ya vita. Washindi wa historia huandika kumbukumbu ya historia inayohifadhiwa. Wademokrasia wa utandawazi wanaotiwa nguvu na yule joka, wanaiona anarkia ya sasa kuwa mapinduzi, na Warepublican wa maneno bila matendo wanaona historia hii ya sasa kuwa vita vya wenyewe kwa wenyewe. Wademokrasia ni wawakilishi wa yule joka wa unabii wa Biblia, na Warepublican wanawakilishwa kama Waprotestanti waliopotoka, au kwa istilahi za Yohana katika Ufunuo kumi na sita, wao ni nabii wa uongo. Marekani ilianza kwa vita vya mapinduzi na inamalizika kwa vita vya mapinduzi. Chama cha Republican kilianza katika vita vya wenyewe kwa wenyewe na kinaishia katika vita vya wenyewe kwa wenyewe. Warepublican wanaona vita vya wenyewe kwa wenyewe ambavyo Wademokrasia wanaviita mapinduzi.

Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.

Trump, kama rais wa mwisho wa Chama cha Republican, anazo sifa za kinabii za rais wa kwanza wa chama hicho, ambaye alijitokeza katika historia ya nje ya Vita vya wenyewe kwa wenyewe. Upande wa nje wa Vita vya wenyewe kwa wenyewe vya wakati wa Lincoln pia ulikuwa historia ya ndani ya unabii wa Isaya sura ya saba, aya ya nane, uliomalizika mwaka 1863, mwaka uleule wa Tamko la Ukombozi. Tofauti kati ya vyama viwili ni kanuni ya kinabii kuu na ya msingi. Ilianza na Kaini na Abeli, ambao wakati wa Kristo waliwakilishwa na Masadukayo na Mafarisayo, madarasa mawili ya Kaini yaliyokusudiwa kumwua Abeli mmoja.

The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.

Mafarisayo na Masadukayo wanawakilisha wale waliokubali kumsulubisha Masihi wao, kwa sababu tofauti, lakini makubaliano yalikuwa yaleyale. Mafarisayo walidai kuishikilia sheria, lakini hawakuitekeleza, kama ilivyo kwa Warepublican. Mafarisayo walidai kushikilia sheria ya asili ya Mungu, lakini waliitafsiri sheria hiyo kwa mantiki yao wenyewe ya kibaguzi. Ile Sheria ya asili kwa Mafarisayo ni sawa na Katiba kwa Warepublican, ileile Katiba wanayodai kuiunga mkono, lakini hawaiungi. Masadukayo walikataa nguvu ya Mungu, na ingawa walikuwa dhehebu dogo kuliko Mafarisayo, Masadukayo walidhibiti mandhari ya kidini na ya kisiasa ya Yudea wakati wa Kristo. Wademocrat ni dhehebu dogo kuliko Warepublican, dogo kiasi kwamba wanalazimika kudanganya ili kubaki mamlakani, lakini wanabaki mamlakani, kwa kuwa wapinzani wao wanaodai kutetea haki sawa kwa wote hawafanyi lolote kutekeleza kanuni za sheria wanazodai kuzishikilia.

There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.

Hakuna jipya chini ya jua, na vyama viwili vya siasa nchini Marekani ni sehemu ya mandhari ya kinabii sawasawa kama walivyokuwa Mafarisayo na Masadukayo. Bila shaka kuna mifanano mingine mingi katika mkondo huu wa kinabii, lakini ni pale tu unapouona uhusiano wa kinabii wa zile nguvu mbili zisizo takatifu, ambazo, ingawa ni mahasimu, huungana dhidi ya utakatifu, ndipo unawaona Ptolemai na Uzia katika mwanga ufaao. Wafalme wote wawili wa kusini walijaribu kutoa dhabihu katika hekalu lilelile, lakini Ptolemai, kutoka Misri, anawakilisha nguvu ya joka—Wanademokrasia. Uzia, akiwa mfalme wa Yuda, ndiye kiongozi wa nchi ya utukufu, ambayo ni Uprotestanti ulioasi, yaani nabii wa uongo—Warepublican.

The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.

Uhusiano kati ya joka na nabii wa uongo unaakisiwa kwa mfano wa kifani katika Mlima Karmeli. Katika mlima huo, Ahabu alimwakilisha joka, na manabii wa Yezebeli wa Baali na Ashtaroth waliwakilisha manabii wa uongo waliompinga Eliya. Mnyama aliye Yezebeli alikuwa bado nyuma ya pazia katika Samaria. Umoja wa joka na nabii wa uongo pia uliwakilishwa na muungano wa Roma ya kipagani na Wayahudi pale msalabani, na ndivyo utakavyokuwa muungano wa Democrats na Republicans wakati wa sheria ya Jumapili. Vipengele vya mamlaka iliyoungana vinawakilishwa na Democrats na Republicans ndani ya pembe ya Urepubliki ya mnyama wa nchi. Nguvu hizo mbili za kisiasa zisizo takatifu zinawakilishwa na Kaini, na ukoo wa Abeli nao pia una mgawanyiko wa sehemu mbili.

Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.

Mstari wa Abeli, ambao kwa uhusiano na mstari wa nje wa Kaini ni mstari wa ndani, unawakilishwa na makundi mawili ya wanawali. Maendeleo ya pembe ya Kiprotestanti ya mnyama wa nchi, ambayo ni Marekani, yanawakilishwa na mfululizo wa matukio ya usafishaji wa kidini yaliyoanza na kanisa la Sardi mwaka 1798, wakati ambapo Marekani ikawa ufalme wa sita wa unabii wa Biblia. Sardi lilikuwa kanisa lenye jina kwamba linaishi, lakini lilikuwa limekufa. Kufikia mwaka 1798, madhehebu ya Kiprotestanti yaliyokuwa yamejitenga na kanisa la kipapa yalikuwa tayari yanarudi Roma. Wakristo waliitwa kwa mara ya kwanza Wakristo huko Antiokia.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> Huko Antiokia ndiko wanafunzi waliitwa Wakristo kwa mara ya kwanza. Jina hilo walipewa kwa kuwa Kristo alikuwa mada kuu ya mahubiri yao, mafundisho yao, na mazungumzo yao. Mara kwa mara walikuwa wakisimulia matukio yaliyotokea katika siku za huduma yake hapa duniani, wakati wanafunzi wake walipobarikiwa kwa uwepo wake binafsi. Bila kuchoka walikazia mafundisho yake na miujiza yake ya uponyaji. Kwa midomo iliyotetemeka na macho yenye machozi walizungumza juu ya maumivu yake bustanini, usaliti aliokumbana nao, kuhukumiwa, na kuuawa; uvumilivu na unyenyekevu aliouonyesha alipostahimili dhihaka na mateso aliyofanyiwa na adui zake; na huruma ya kimungu ambayo kwayo aliwaombea waliomtesa. Kufufuka kwake na kupaa kwake mbinguni, na kazi yake mbinguni kama Mpatanishi kwa mwanadamu aliyeanguka, vilikuwa mada walizofurahia kuzizungumzia. Kwa kweli haikuwa ajabu wapagani kuwaita Wakristo, kwani walimhubiri Kristo na waliwasilisha sala zao kwa Mungu kupitia Yeye.

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> "Ilikuwa Mungu aliyewapa jina la Mkristo. Hili ni jina la kifalme, lililopewa wote wanaoungana na Kristo. Ni kuhusu jina hili ndipo Yakobo aliandika baadaye, 'Je, si matajiri ndio wanaowaonea ninyi na kuwapeleka mbele ya viti vya hukumu? Je, si wao hulikufuru lile jina la heshima mliloitwa nalo?' Yakobo 2:6, 7. Naye Petro akasema, 'Mtu akiteseka kama Mkristo, asione haya; bali naamtukuze Mungu kwa jambo hili.' 'Ikiwa mnakashifiwa kwa ajili ya jina la Kristo, heri ninyi; kwa kuwa roho ya utukufu na ya Mungu hukaa juu yenu.' 1 Petro 4:16, 14." Matendo ya Mitume, 157.

The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.

Kanisa la Efeso lilipewa jina la Kikristo, na jambo hilo lilipelekea kanisa la Smirna lililoteswa, nalo likafuatwa na kanisa la maridhiano katika historia ya Pergamo. Wakati upapa ulipotwaa kiti cha enzi, mgawanyiko ulilitambulisha kanisa la kweli la Mungu kuwa ndilo kanisa lililo jangwani. Kanisa la Kirumi lilikuwa Thiatira. Mwishoni mwa kipindi cha jangwani cha miaka elfu moja mia mbili na sitini, kanisa la Uprotestanti liliibuka, na kuanzia hapo na kuendelea pembe ya Kiprotestanti inawakilishwa na mfululizo wa kimungu wa majaribu na usafishaji.

Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…

Uprotestanti ulianza wakati Martin Luther alipogonga kwa misumari Tesi zake 95 mlangoni mwaka 1517, na miaka "23" baadaye, mwaka 1540, Shirika la Wajesuiti lilianza. Mwaka 2013, uwasilisho wa 95 na wa mwisho wa Mibao ya Habakuki uligongwa kwa misumari mlangoni, na tarehe 13 Machi 2013, papa wa kwanza wa Kijesuiti aliingizwa rasmi. Martin Luther alitengwa na Kanisa katika historia hiyo hiyo na Papa Leo. Hebu fikiria...

In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.

Mnamo 1798 kanisa la Sardi lilidai kushikilia jina la “Mprotestanti,” lakini kwa kurudi Roma tayari lilikuwa linashindwa kulitetea jina lake. Uadventismo wa Wamileriti ulipochukua mwenge wa Uprotestanti mnamo 1844, uliwakilisha karipio dhidi ya Yeroboamu, mfalme wa kwanza wa Israeli, taifa lililokuwa ndugu wa damu wa kabila la Yuda, ambako Mungu alikuwa ameweka Hekalu lake. Yeroboamu aliweka ibada bandia, iliyojengwa juu ya dini iliyowakilisha utumwa wa zamani wa taifa lake. Alirudia uasi wa msingi wa Aroni wa kusimamisha sanamu ya mnyama, pamoja na umuhimu wote wa kinabii unaohusishwa na simulizi hilo. Lakini katika ibada yake ya kuweka wakfu, Uadventismo wa Wamileriti ulikemea kutokukubali kwake kuendelea kuelekeza ibada ya kweli kwenye patakatifu anapoishi Mungu. Yeroboamu alitaka kitovu cha ibada kiwe Betheli na Dani, akiwasilisha wale wa Sardi mnamo 1844 waliokataa kumfuata Kristo kuingia katika Patakatifu pa Patakatifu.

Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.

Uadventista wa Wamileraiti uliachagua kurejea katika dini ya Roma, na ukakumbatia hoja zilezile za mafundisho za wale ambao, kwa kukataa kwao ujumbe wa Miller, walikuwa hivi punde wamewekwa wazi kuwa manabii wa uongo; ukawafanya hao mabwana wao wa kiteolojia ili kuhalalisha kukataa kwao wenyewe ujumbe wa kinabii wa mara saba. Uadventista wa Wamileraiti, kama yule nabii asiiyetii, ulijichagulia njia yake mwenyewe badala ya kufuata mwongozo wa Mungu. Njia inayochaguliwa na wapumbavu katika majaribu yote na usafishaji wa mabikira wenye hekima na wapumbavu kuanzia Mageuzi ya Kiprotestanti na kuendelea katika historia ya kinabii ni njia inayorudi katika kuabudu nchi ile mliyokombolewa kutoka kwayo, na kama wasemavyo, “njia zote huishia Roma.” Njia zote isipokuwa njia za kale za Yeremia.

The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.

Matengenezo ya Kiprotestanti yalikuwa yametolewa kwa mfano na kurejea kwa Musa kwenda Misri ili kuwaongoza watu wa Mungu kuingia katika Nchi ya Ahadi. Mara tu walipotoka katika nchi ya utumwa Mungu alikusudia kuwapa watu wake teule sheria yake. Katika mwendelezo wa mfano wa Musa na wa Matengenezo ya Kiprotestanti, uasi ulidhihirika mara tu baada ya ukombozi. Mungu aliwapima watu wa Sardis, waliodai kuwa na jina lililo hai, lakini walikuwa wafu kufikia wakati wa ujumbe wa William Miller. Matendo mawili ya usafishaji yalifanyika mwaka 1844; wa kwanza ulikuwa usafishaji wa kanisa la Sardis, waliodai kuwa Waprotestanti, lakini wakathibitika kuwa wafu; kisha Wamileraiti wakasafishwa katika mwaka huohuo, kwa utimilifu wa mfano wa wanawali kumi.

The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.

Wanademokrasia na Warepublikani wanawakilisha madarasa mawili ya kisiasa ambayo kwa pamoja yanaunda pembe ya Kijamhuri juu ya mnyama wa nchi wa Ufunuo kumi na tatu. Wanawali werevu na wapumbavu ni madarasa mawili ya kidini ambayo kwa pamoja yanaunda pembe ya Kiprotestanti juu ya mnyama wa nchi. Wanawali werevu wanamiliki jina la kwanza lililopewa huko Antiokia. Wanawali werevu ni Wakristo, lakini pia ni Wafiladelfia walio na ahadi ya kupokea jina.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Yeye ashindaye, nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Ufunuo 3:12.

The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.

Mara ya kwanza Mungu aliwapa watu wake jina la Wakristo ilikuwa huko Antiokia, na ile historia ambayo harakati ya Laodikia ya wale laki moja na arobaini na nne elfu hubadilika kuwa harakati ya Filadelfia ya wale laki moja na arobaini na nne elfu ndiyo pia historia ya Antioko Mkuu, ambaye jiji la Antiokia limepewa jina lake, na ambaye anawakilishwa mwishoni mwa kipindi cha miaka mia mbili na hamsini kati ya vita vya Rafia na Panio.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

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