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

Kitabu cha Danieli - Nambari Mia Moja na Tisini

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Kresendo la Kinabii: Kufunua Vita vya Panium na Utangulizi wa Sheria ya Jumapili

Author

Jeff Pippenger

Published

April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Makala iliyopita ilihitimishwa na kifungu kilichojumuisha aya iliyosema, "Uasi umekaribia kufikia kikomo chake. Machafuko yameijaza dunia, na hofu kubwa hivi karibuni itawajia wanadamu. Mwisho umekaribia sana. Sisi tunaoufahamu ukweli tunapaswa kujiandaa kwa kile ambacho karibuni kitaikumba dunia kama mshangao mkubwa wa kutisha." "Uasi" hufikia kikomo chake wakati kikombe cha muda wa rehema kimejaa, na kikomo hicho hufikiwa kwa Marekani wakati wa sheria ya Jumapili.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> Lakini Kristo alitangaza kwamba hakuna hata nukta moja wala kitone kimoja cha sheria kitapita mpaka mbingu na nchi zipite. Kazi yenyewe aliyokuja kuifanya ilikuwa kuitukuza sheria, na kuonyesha kwa ulimwengu ulioumbwa na kwa mbingu kwamba Mungu ni wa haki, na kwamba sheria yake haina haja kubadilishwa. Lakini hapa yupo msaidizi mkuu wa Shetani aliye tayari kuendeleza kazi ambayo Shetani alianza mbinguni, ile ya kujaribu kurekebisha sheria ya Mungu. Na ulimwengu wa Kikristo umeidhinisha juhudi zake kwa kuikubali huyu mtoto wa Upapa - taasisi ya Jumapili. Wamekilea, na wataendelea kukilea, hadi Uprotestanti utakapotoa mkono wa ushirika kwa mamlaka ya Kirumi. Kisha kutakuwepo sheria dhidi ya Sabato ya uumbaji wa Mungu, na hapo ndipo Mungu ‘atafanya kazi ya ajabu katika nchi.’ Amevumilia kwa muda mrefu upotovu wa jamii ya wanadamu; amejitahidi kuwavuta kwake. Lakini wakati utafika ambapo watakuwa wametimia kipimo cha uovu wao; na hapo ndipo Mungu atafanya kazi. Wakati huo karibu umefika. Mungu anaweka kumbukumbu za mataifa: hesabu zinaongezeka dhidi yao katika vitabu vya mbinguni; na wakati itakapofanywa sheria kwamba kukiuka siku ya kwanza ya juma kutakabiliwa na adhabu, ndipo kikombe chao kitakuwa kimejaa. Review and Herald, Machi 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third Woe is the Seventh Trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Wakati wa sheria ya Jumapili, Marekani itakuwa imekijaza kikombe chake kwa ukamilifu, na uasi wa kitaifa utafuatiwa na maangamizi ya kitaifa. Aya tunayoiangalia inasema, "maasi yamekaribia kufikia kikomo chake," "na hofu kuu iko karibu kuja juu ya wanadamu." Katika sheria ya Jumapili, ambayo ni "saa ya tetemeko kuu la nchi" katika sura ya kumi na moja ya Ufunuo, "sehemu ya kumi ya mji ikaanguka," na "tazama, ole wa tatu waja upesi," na "malaika wa saba akapiga baragumu." Ole wa tatu ndilo baragumu la saba, nalo linawasili wakati wa sheria ya Jumapili likileta "hofu kuu." Wakati huo "mwisho umekaribia sana," nao huja kama "mshangao mkubwa usiotarajiwa." Katika sheria ya Jumapili kikombe cha muda wa rehema pia kinajaa kwa ajili ya upapa, kwa maana wakati huo sauti ya pili ya Ufunuo kumi na nane inatangaza, "Tokeni kwake, enyi watu wangu, msishirikiane na dhambi zake, wala msipokee mapigo yake. Kwa sababu dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama vile yeye alivyowalipa ninyi, mkamlipe mara mbili kwa kadiri ya matendo yake; katika kikombe alichokijaza, mjazeni maradufu."

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s Executive Judgment begins. It is followed by the second phase which is the Seven Last Plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s Executive Judgment is placed within the context of war.

Historia hiyo inafunguka wakati wa sheria ya Jumapili, na inaashiria kipindi cha kiishara ambacho upapa "atatoka kwa hasira nyingi ili kuangamiza, na kuwaangamiza kabisa wengi," kwa kuwa "katika siku za mwisho kutakuwa na wafiadini wengi." Kinachomghadhibisha upapa ni "habari zitokazo mashariki na kaskazini" ambazo "zitamtatiza," lakini "atafikia mwisho wake, wala hakuna atakayemsaidia." Kuanzia sheria ya Jumapili hadi mwisho wa upapa, hatua ya kwanza ya Utekelezaji wa Hukumu ya Mungu inaanza. Inafuatwa na hatua ya pili ambayo ni Mapigo Saba ya Mwisho, na hatimaye maangamizi ya milele ya waovu mwishoni mwa kipindi cha miaka elfu moja. Historia ya Utekelezaji wa Hukumu ya Mungu imewekwa katika muktadha wa vita.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> "Tunasimama kwenye kizingiti cha matukio makubwa na ya uzito. Unabii unatimia. Historia ya ajabu iliyojaa matukio inaandikwa katika vitabu vya mbinguni. Kila kitu katika ulimwengu wetu kiko katika msukosuko. Kuna vita, na fununu za vita. Mataifa yamekasirika, na wakati wa wafu umefika, ili wahukumiwe. Matukio yanabadilika ili kuleta siku ya Mungu inayokaribia kwa haraka sana. Ni kama kwamba muda mfupi tu ndio umebaki. Lakini wakati tayari taifa linainuka dhidi ya taifa, na ufalme dhidi ya ufalme, kwa sasa bado hakuna mapigano ya jumla. Hadi sasa pepo nne zimezuiliwa mpaka watumishi wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao. Kisha nguvu za dunia zitapanga vikosi vyao kwa ajili ya vita kuu ya mwisho." Huduma ya Kikristo, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receive the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third Woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Mungu anawatia muhuri wale elfu mia arobaini na nne, kisha anaita kundi lake lingine kutoka Babeli, na hilo kundi lingine pia hupokea muhuri wa Mungu, ingawa linaonyeshwa kama "mkutano mkubwa" tofauti na wale elfu mia arobaini na nne. Jambo la muhimu kuona katika nukuu iliyotangulia ni kwamba "pepo nne zinashikiliwa hadi watumishi wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao." Wakati wa sheria ya Jumapili wale elfu mia arobaini na nne wamekwisha kutiwa muhuri, "na tazama, Ole wa tatu waja upesi", lakini si hadi wa mwisho miongoni mwa kundi lingine la Mungu watakapokuwa wamepokea muhuri ndipo pepo nne zinaachiwa kikamilifu.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Mataifa sasa yanaghadhibika, lakini Kuhani Mkuu wetu atakapomaliza kazi yake katika Patakatifu, atasimama, atajivika mavazi ya kisasi, kisha mapigo saba ya mwisho yatamiminwa. Niliona kwamba malaika wanne watazizuia pepo nne hadi kazi ya Yesu itakapokamilika katika Patakatifu, na ndipo mapigo saba ya mwisho yatakuja.” Review and Herald, Agosti 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle” begins. That “last great battle” is the Third World War, and is represented by the Battle of Actium in 31 BC.

"Matukio makubwa na yenye uzito" ambayo "tuko ukingoni mwa" yanawakilishwa kama "vita, na uvumi wa vita." Yanaoneshwa yakitokea wakati "kila kitu katika dunia yetu kiko katika msukosuko," wakati mataifa "tayari yanainuka taifa dhidi ya taifa." Panium inawakilisha "historia ya ajabu na yenye matukio mengi," katika aya ya kumi na tano ya sura ya kumi na moja ya Danieli, inayotanguliza na kuingiza aya ya kumi na sita, ambayo ni sheria ya Jumapili, ambako "mapambano ya jumla," ambapo "mamlaka zote za dunia" zinaandaa majeshi yao kwa ajili ya "vita ile kuu ya mwisho" huanza. Hiyo "vita ile kuu ya mwisho" ni Vita ya Tatu ya Dunia, na inawakilishwa na Vita ya Actium mnamo mwaka 31 K.K.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Aya ya kwanza na ya pili, na aya za kumi hadi kumi na tano zinawakilisha historia iliyofichwa ya aya ya arobaini katika Danieli kumi na moja. Aya ya arobaini inabainisha historia ya Marekani na Uadventista kuanzia 1798 hadi 1989. Kisha inanyamaza hadi mwisho wa Marekani kama ufalme wa sita wa unabii wa Biblia na kutapikwa kwa kanisa la Waadventista Wasabato la Laodikia katika aya ya arobaini na moja, ambayo ni sheria ya Jumapili, ambayo pia ni aya ya kumi na sita. Aya ya kwanza na ya pili zinabainisha wakati wa mwisho mwaka 1989, na marais wa Marekani kuanzia wakati huo hadi rais wa sita tajiri anayechochea waglobalisti wa kishetani. Aya ya pili inaleta historia hadi uchaguzi wa Donald Trump mwaka 2016, na kisha aya ya tatu inachukua historia ya wafalme kumi, wanaowakilishwa na Aleksanda Mkuu, anayewakilisha ufalme wa saba wa unabii wa Biblia, wanaoutoa ufalme wao kwa Upapa katika mgogoro wa sheria ya Jumapili unaokuja upesi.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Aya ya kumi inahitimisha kwa kubainisha mwaka 1989 kuwa wakati wa mwisho, na aya ya kumi na moja na ya kumi na mbili zinaweka wazi vita nchini Ukraine, zikibainisha kwamba Putin na Urusi watashinda vita hivyo, lakini hawatanufaika na ushindi wao. Vita vya Ukraine vilianza mwaka 2014, mwaka mmoja kabla ya kuanza kwa kampeni ya kwanza ya Trump. Aya hizi zinaongoza hadi kwenye ufufuo (kisiasa) wa Donald Trump anapoanza kampeni yake ya tatu ya kuwa rais wa nane, yaani aliye wa wale saba. Aya ya kumi na tatu inaainisha mapambano ya kisiasa ya Trump yanayotangulia ushindi wake huko Panium katika aya ya kumi na tano, na aya ya kumi na nne inashughulikia historia inayotokea wakati wa Vita vya Panium hadi ushindi wake katika aya ya kumi na tano, historia wakati mtu wa dhambi anapoanza kuingilia kwa waziwazi historia ya kisiasa. Wakati upapa unapoingilia historia ya kinabii, kahaba wa Tiro huanza kuimba na maono yanathibitishwa.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Ushindi huko Panium mwaka 200 KK ulifuatiwa na alama ya njia ya “uasi” wa Wamakabayo huko Modein (ikimaanisha protesti) mwaka 167 KK. Mwaka 164 KK Wamakabayo waliliweka wakfu upya Hekalu, na kifo cha Antiochus Epiphanes kiliashiria hatua ya mgeuko katika mapambano ya Wamakabayo dhidi ya ushawishi wa kidini wa Kigiriki. Katika kipindi cha 161 KK hadi 158 KK kazi ya kuingia katika muungano ilianzishwa na kukamilishwa. Alama za njia za kinabii hurudiwa katika Nasaba ya Hasmonea ndani ya historia ya aya ya kumi na tano hadi aya ya ishirini na tatu.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Muungano na Roma katika aya ya ishirini na tatu ni marejeo ya moja kwa moja, lakini katika aya ya kumi na tano, alama nne za njia za Wamakabayo za miaka 167 KK, 164 KK, 161 KK na 158 KK huonekana tu wakati historia ya “muungano” inapotumiwa kwa aya hiyo. Pompeo alipoteka Yerusalemu katika aya ya kumi na sita, alikabiliana na vita ya wenyewe kwa wenyewe iliyokuwa ikiendelea ndani ya mji, na pande mbili hasimu zote zilikuwa makundi tanzu ya Nasaba ya Hasmonea. Kwa hiyo, Wamakabayo pia wamo katika historia ya aya ya kumi na sita.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Mstari wa ishirini unabainisha kuzaliwa kwa Kristo, na mistari ya ishirini na moja na ishirini na mbili inabainisha historia ya kifo cha Kristo; kwa hiyo historia hiyo imefungamana na Nasaba ya Hasmonea iliyowakilishwa na Mafarisayo. Mistari ya kumi na tano hadi ishirini na tatu inabainisha nchi tukufu halisi, na watu wa Mungu wa Yudea waliopotoka waliodai kuwa watetezi wa kweli Zake, lakini hawakuwa wawakilishi wa Mungu kuliko ilivyo Uprotestanti uliopotoka.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Dada White anatufahamisha kwamba “sehemu kubwa ya historia iliyotokea katika kutimizwa kwa” “sura ya kumi na moja ya Danieli” “itarudiwa.” Mstari wa unabii unaowakilishwa na Nasaba ya Hasmonea unawakilisha mstari wa unabii unaoonyesha pembe murtadi ya Uprotestanti, ukianzia katika kampeni ya tatu ya urais inayoendeshwa na rais wa sita tajiri zaidi. Trump anaingia katika kinyang’anyiro cha urais mara tatu; mara ya kwanza na ya mwisho anapogombea anashinda, lakini mara ya pili uasi unaowakilishwa na nambari kumi na tatu unaashiria uchaguzi wa 2020 ulioporwa. Dunia kisha inagawanywa katika madaraja mawili, daraja moja linaweza kuona 2020, na daraja lingine ni kipofu. Hii inaashiria jaribu kuu linalotangulia kufungwa kwa kipindi cha rehema kwa Waadventista katika kuundwa kwa mfano wa mnyama.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> Maandalizi tayari yanasonga mbele, na harakati zinaendelea, ambazo zitasababisha kuundwa kwa sanamu ya yule mnyama. Matukio yatasababishwa katika historia ya dunia yatakayotimiza matabiri ya unabii ya siku hizi za mwisho. Review and Herald, Aprili 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three on Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

"Maandalizi" yanayoendelea, "harakati" ambazo sasa "zinaendelea," na "matukio" "ambayo yatasababisha kutengeneza sanamu kwa mnyama", na "ambayo yatatimiza utabiri wa unabii kwa siku hizi za mwisho," yanajumuisha alama za njia za Nasaba ya Hasmonea kutoka aya ya kumi na tano hadi ishirini na tatu katika sura ya kumi na moja ya Danieli. Nasaba ya Hasmonea iliyopotoka, inayowakilisha Uprotestanti uliopotoka, imeunganishwa katika ushuhuda wa Donald Trump, rais wa Republican wa sita na wa nane ambaye anachochea na kuendesha MAGA-ism yake dhidi ya woke-ism ya utaratibu mpya wa dunia.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Ushuhuda wa Trump unafikia hadi mwaka 2020 katika aya ya pili ya Danieli sura ya kumi na moja, na unajumuisha kampeni yake na muhula wake wa kwanza; kisha aya ya kumi na tatu hadi ya kumi na tano zinabainisha kampeni yake ya tatu na ya mwisho, ushindi, na muhula wake wa mwisho. Kati ya miula hiyo miwili, Ufunuo sura ya kumi na moja unabainisha kwamba pembe ya Warepublican iliuawa, na ikaachwa ikiwa imekufa barabarani kwa siku tatu na nusu. Mstari huo wa historia ya Trump unaunganisha mwanzo na mwisho wa miula yake ya urais katika Danieli sura ya kumi na moja. Hivyo, ushuhuda wa Donald Trump unapatikana katika vitabu vyote viwili vya Danieli na Ufunuo, na upo katika sura ya kumi na moja katika vitabu vyote viwili.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Mistari mitatu isiyokamilika, zikiletwa pamoja, hutambulisha historia kamili ya Trump kama rais wa sita na wa nane, na zimeundwa juu ya alama ya "Ukweli". Zinatoka katika vitabu vya Danieli na Ufunuo, na zinaunda mstari wa historia unaolingana na ile "sehemu ya kitabu cha Danieli inayohusiana na siku za mwisho."

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Sehemu hiyo ya Danieli ndiyo inayofunuliwa na Simba wa kabila la Yuda, kabla tu ya kufungwa kwa rehema, na hivyo ni kipengele cha ujumbe wa kutiwa muhuri wa wale mia arobaini na nne elfu. Lakini inahitaji uoni wa kiroho wa 20/20 ili kuona alama za njia za kinabii kuhusu kuuliwa kwa mashahidi wawili mwaka 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Aya ya kumi na tano ya Danieli sura ya kumi na moja inawakilisha Vita vya Panium na mfululizo wa Nasaba ya Hasmonea, ambavyo vilitimizwa kwa vita halisi, hivyo kuashiria mchoro wa kinabii wa vita vya kiroho kati ya dini ya Uprotestanti uliopotoka na dini ya Enzi Mpya ya wafuasi wa utandawazi. Vita vya Panium, vilivyotokea mwaka 200 K.K., vinawakilisha vita vya pembe ya kijamhuri, na mapambano yanayoonyeshwa na Uasi wa Wamakabe yanawakilisha vita vya pembe ya Uprotestanti uliopotoka. Ingawa uasi wa Wamakabe ulitokea mwaka 167 K.K., kinabii unalingana na Vita vya pembe ya kijamhuri vya mwaka 200 K.K., kwa kuwa kinabii pembe hizo zinaendana sambamba katika historia zao.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Aya ya kumi na tano inawakilisha historia ya kinabii inayotangulia mara moja na kuongoza kuingia katika sheria ya Jumapili ijayo hivi karibuni. Hivyo inawakilisha hatua hasa katika wakati wa kutiwa muhuri wa elfu mia arobaini na nne, wakati ambapo nguvu iliyo ndani ya ujumbe wa kutiwa muhuri inaweka muhuri wake kwa milele juu ya watu wa Mungu wa siku za mwisho.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Ni Simba wa kabila la Yuda ndiye anayefungua muhuri wa kweli hiyo, na kweli hiyo ni Ufunuo wa Yesu Kristo. Wale laki moja na arobaini na nne elfu ni wale wamfuatao Mwana-Kondoo popote aendako, na anapofungua aya ya kumi na tano, Simba wa kabila la Yuda amewaongoza watu wake wa siku za mwisho hadi Panium. Yesu alionyesha jambo hili hilo katika mchakato wa kutiwa muhuri alipowachukua wanafunzi wake hadi Panium, muda mfupi kabla ya msalaba.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Vita vya Panium vimezungumziwa mahsusi na Kristo, alipokuwa amesimama huko Panium pamoja na wanafunzi wake, na huko akawafundisha kwamba kanisa lake lingejengwa juu ya ungamo la Petro, na kwamba "milango ya kuzimu" haitalishinda. Yesu alibainisha mapigano yanayowakilishwa na Vita vya Panium. Vita vya Panium ni aya ya kumi na tano, na aya ya kumi na sita ni Vita vya Actium. Kristo alisimama huko Panium, muda mfupi kabla ya tendo la kifo chake kutendeka.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two apostate horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Kuanzia Panium hadi sheria ya Jumapili ni historia ya mapambano ya kisiasa na ya kidini ya pembe mbili zilizopotoka za mnyama atokaye nchi, yaani Uprotestanti na mfumo wa jamhuri. Zote mbili zilishambuliwa na mnyama asiye na Mungu kutoka shimo lisilo na mwisho mwaka 2020, na vita vya pembe hizo mbili dhidi ya miungu ya kisiasa na ya kidini ya utandawazi vinawakilishwa katika historia ya aya za kumi na moja hadi kumi na sita.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic word represents the prophetic truths which seal the one hundred and forty-four thousand.

Kuanzia Vita vya Ukraine vilivyoanza mwaka 2014, hadi kampeni ya kwanza ya urais ya Donald Trump iliyoanza mwaka 2015, hadi kifo cha zile pembe mbili mwaka 2020, hadi ufufuo wa mwaka 2023, hadi kampeni ya tatu ya Trump iliyoanza tarehe 15 Novemba 2022, historia inaelekeza kwenye mistari ya kumi na tatu hadi kumi na tano. Katika mistari hiyo, historia inayofunuliwa na neno la kinabii la Mungu inawakilisha kweli za kinabii zinazowatia muhuri wale elfu mia arobaini na nne.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Kweli hizo zilidhihirishwa katika ziara ya Kristo huko Kaisaria Filipi katika Mathayo sura ya kumi na sita na ya kumi na saba. Katika aya hizo, mtu wa dhambi anarudi katika historia ya kinabii akiimba nyimbo za kahaba wa Tiro, na kwa kufanya hivyo anathibitisha maono, hivyo akiweka aya hizo katika muktadha wa Mwito wa Usiku wa Manane, kwa kuwa pasipo maono watu huangamia.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Wale walio na macho, lakini hawataki kuona, na masikio, lakini wanakataa kusikia, ni wanawali wajinga wa Laodikia ambao hawana "mafuta." "Mafuta" ni ongezeko la maarifa linalozalishwa wakati Ufunuo wa Yesu Kristo unapovunjiwa mihuri muda mfupi kabla ya mlango wa rehema kufungwa, na kulingana na Hosea, watu wa Mungu wanaokataa na kukatilia mbali maarifa wataangamizwa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Tena neno la Bwana likanijia, kusema, Mwanadamu, wewe unakaa katikati ya nyumba ya waasi, wenye macho kuona, lakini hawaoni; wenye masikio kusikia, lakini hawasikii; kwa maana ni nyumba ya waasi. Ezekieli 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Akasema, Nenda, ukawaambie watu hawa, Sikieni kwa hakika, lakini msielewe; na tazameni kwa hakika, lakini msitambue. Uufanye moyo wa watu hawa kuwa mgumu, uyatie masikio yao uzito, na uzifumbe macho yao; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kufahamu kwa mioyo yao, na kugeuka, nao waponywe. Isaya 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Na wanafunzi wakamjia, wakamwambia, Kwa nini unasema nao kwa mifano? Akawajibu, akawaambia, Kwa sababu ninyi mmepewa kuzijua siri za ufalme wa mbinguni, bali wao hawakupewa. Kwa maana yeyote aliye na atapewa, naye atazidishiwa; bali asiye na, hata kile alicho nacho kitachukuliwa kwake. Kwa sababu hiyo nasema nao kwa mifano; kwa kuwa wakiona hawaoni, na wakisikia hawasikii, wala hawaelewi. Na kwao unatimia unabii wa Isaya, usemao, Kusikia mtasikia, wala hamtaelewa; na kuona mtaona, wala hamtatambua. Kwa maana moyo wa watu hawa umekuwa mzito, na masikio yao yameziba kusikia, na macho yao wameyafumba; wasije wakaona kwa macho yao, wakasikia kwa masikio yao, wakaelewa kwa mioyo yao, wakageuka, nami niwaponye. Lakini heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, kwamba manabii wengi na watu wa haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayoyasikia, wala hawakuyasikia. Mathayo 13:10-17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika makanisa yote.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> "Kristo alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia' [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonekana katika miaka ya 1843 na 1844."

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> "Ujumbe ulitolewa. Wala hapapaswi kuchelewa kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ikamilishwe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe hivi karibuni utatolewa kwa mpango wa Mungu ambao utaongezeka na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, kutoa ushuhuda wake." Manuscript Releases, juzuu ya 21, 437.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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

> Ufunuo wa Yesu Kristo, alioupewa na Mungu, ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akaifanya ijulikane kwa kumtuma malaika wake kwa mtumishi wake Yohana; ambaye alishuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na yote aliyoyaona. Heri asomaye, na wale wasikiao maneno ya unabii huu, na wayashike yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:1-3.

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