Article

# Panium - Number Twenty

Panium - Nambari Ishirini

Daniel 11’s Sequence and the 2025 Warning

Mfuatano wa Sura ya 11 ya Danieli na Onyo la 2025

Author

Jeff Pippenger

Published

March 2, 2026

Formats

PDF
Word

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

Matumizi ya waanzilishi ya historia iliyotimiza aya za kumi hadi kumi na sita yalitambua kuwa Roma, iliyoanzisha maono, iliwasili mwaka 200 KK, mwaka huohuo wa vita vya Panium, nami napendekeza kwamba mwaka 2025 Roma iliwasili na kuyaanzisha maono kupitia kuapishwa kwa Trump na Papa Leo. Mwaka 2025 unawakilisha wakati wa pekee ambapo Papa na Rais waliapishwa katika mwaka mmoja. Mwaka 2025, mnyama na sanamu yake vilinuliwa ili kuonekana na wote walio radhi kuona. Tofauti na waanzilishi, ninatumia mpangilio wa aya, badala ya historia iliyotimiza kwa mara ya kwanza aya hizo. Ninakubaliana na historia, lakini ninategemea mpangilio uliomo ndani ya aya kuwa kiunzi cha historia, badala ya kuitumia historia kufafanua kiunzi cha aya. Nashikilia kwamba mbinu hizo mbili zote ni sahihi.

## The Revolution of the Maccabees

Mapinduzi ya Wamakabayo

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

Nautumia mfululizo wa Wamakabayo kwa namna ile ile. Mapinduzi ya Wamakabayo mnamo 167 K.K. yalitokea muda mrefu baada ya vita vya Panium mnamo 200 K.K., na muda mrefu kabla ya Pompey kuteka Yerusalemu mnamo 63 K.K. Mfululizo huu unaanza katika aya ya kumi na sita kwa kutekwa kwa Yerusalemu na jenerali Pompey mnamo 63 K.K., nao unaendelea hadi Tiberias Kaisari, aliyetawala wakati Yesu aliposulubiwa. Msalaba na Tiberias vimewakilishwa katika aya ya ishirini na mbili ya sura ya kumi na moja.

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

> Na kwa nguvu za mafuriko watasombwa kutoka mbele yake, nao watavunjika; naam, hata mkuu wa agano. Danieli 11:22.

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

Kutekwa kwa Yerusalemu na Jenerali Pompey mwaka 63 K.K. katika mstari wa kumi na sita, na kisha msalaba mwaka 31 B.K. katika mstari wa ishirini na mbili, kunawakilisha mstari wa unabii unaoanza kwa ishara ya sheria ya Jumapili na kuishia kwa ishara ya sheria ya Jumapili. Mstari wa ishirini na tatu ni mwanya katika kifungu hicho, hivyo kuuweka mstari wa ishirini na mbili kuwa mwisho wa mstari wa unabii ulioanza katika mstari wa kumi na sita. Pamoja na mwisho wake mahsusi katika mstari wa ishirini na mbili, kuna pia ukweli kwamba mstari huo wa ishirini na mbili ni ishara ya alama ya njia ileile iliyowakilishwa katika mstari wa kumi na sita, hivyo kutoa ushuhuda wa Alfa na Omega kwamba mistari ya kumi na sita hadi ishirini na mbili inawakilisha mstari mahsusi wa unabii.

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

Ongezea na hili: kwamba aya ya kumi na tano na kumi na sita zinaashiria mpito kutoka kwa Ufalme wa Waseleuki kwenda katika mamlaka ya Kirumi, na panaonekana katizo la mwendelezo kutoka kwa Waseleuki katika aya ya kumi na tano hadi kwa Warumi katika aya ya kumi na sita, na mkondo wa aya ya kumi na sita hadi ishirini na mbili umetengwa waziwazi kama mkondo mmoja wa kinabii. Aya ya kumi na sita inaitambulisha nguvu inayofuata itakayotamalaki Uyahudi, hivyo ikiashiria mpito wa historia ya kinabii kama ilivyo katika aya ya ishirini na tatu. Mkondo huo unaanza na kuishia kwa ishara ya sheria ya Jumapili, na unahitimia katika aya ya ishirini na mbili ya sura ya kumi na moja.

## Smith—and Three Caesars

Smith na Kaisari Watatu

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

Ukweli kwamba aya ya kumi na sita inawakilisha sheria ya Jumapili, kama ilivyo pia kwa aya ya ishirini na mbili, unadai kwamba aya hizo mbili ziwekwe sambamba. Uriah Smith anatoa maoni juu ya aya ya ishirini na tatu, na anaeleza kwa nini aya hiyo inawakilisha historia iliyoanza mapema zaidi katika historia ya aya zilizotangulia, badala ya kuwakilisha historia inayofuatia mara moja baada ya msalaba unaotajwa katika aya ya ishirini na mbili.

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

> 'MSTARI WA 23. Na baada ya mapatano yaliyofanywa pamoja naye atafanya kwa hila: kwa maana atapanda, naye atakuwa hodari pamoja na watu wachache.'

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

> Yule ‘yeye’ ambaye muungano unaotajwa hapa umefanywa pamoja naye, sharti awe nguvu ile ile ambayo imekuwa mada ya unabii kuanzia aya ya 14; na kwamba hii ni nguvu ya Kirumi, jambo hilo linaonyeshwa pasina ubishi katika kutimia kwa unabii huo katika watu watatu, kama ilivyokwisha kutajwa, waliotawala kwa mfululizo juu ya Dola ya Roma; yaani, Julius, Augustus, na Tiberio Kaisari. Wa kwanza, aliporudi kwa fahari ya ushindi kwenye ngome ya nchi yake mwenyewe, alijikwaa akaanguka, wala hakupatikana tena. Aya ya 19. Wa pili alikuwa mtoza kodi; naye akatawala katika utukufu wa ufalme, akafa wala si kwa ghadhabu wala si vitani, bali kwa amani kitandani mwake. Aya ya 20. Wa tatu alikuwa mnafiki, na mmoja wa waovu mno kwa tabia. Aliingia katika ufalme kwa amani, lakini utawala wake na maisha yake vilimalizwa kwa jeuri. Naye katika utawala wake, Mkuu wa agano, Yesu wa Nazareti, aliuawa msalabani. Aya za 21 na 22. Kristo hawezi kuvunjwa wala kuuawa tena; kwa hiyo katika serikali nyingine yoyote, wala kwa wakati mwingine wowote, hatuwezi kupata utimilifu wa matukio haya. Wapo wanaojaribu kuyahusisha mafungu haya na Antiooko, na kumfanya mmoja wa makuhani wakuu Wayahudi kuwa mkuu wa agano, ijapokuwa kamwe hawajaitwa hivyo. Hii ni hoja ya namna ile ile inayojitahidi kufanya utawala wa Antiooko kuwa utimilifu wa pembe ndogo ya Danieli 8; nayo hutolewa kwa kusudi lile lile; yaani, kuvunja mnyororo mkuu wa ushahidi unaoonyesha kwamba fundisho la Kuja kwa Pili ndilo fundisho la Biblia, na kwamba Kristo sasa yuko mlangoni. Lakini ushahidi huo hauwezi kubatilishwa; mnyororo huo hauwezi kuvunjwa.

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

> “Baada ya kutupeleka chini kupitia matukio ya kisekula ya himaya hadi mwisho wa yale majuma sabini, nabii, katika aya ya 23, huturudisha nyuma hadi wakati Warumi walipounganishwa moja kwa moja na watu wa Mungu kwa mapatano ya Wayahudi, KK 161; kuanzia mahali hapo ndipo tunapopelekwa chini katika mstari wa moja kwa moja wa matukio hadi ushindi wa mwisho wa kanisa, na kusimikwa kwa ufalme wa Mungu wa milele. Wayahudi, wakiwa wameonewa vikali sana na wafalme wa Siria, walituma ujumbe wa ubalozi kwenda Rumi, kuomba msaada wa Warumi, na kujiunga nao katika ‘agano la urafiki na shirikisho pamoja nao.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, kitabu cha 12, sura ya 10, sehemu ya 6. Warumi waliisikiliza ombi la Wayahudi, wakawapa amri iliyoandikwa kwa maneno haya:—”

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

> 'Azimio la seneti kuhusu muungano wa msaada na urafiki pamoja na taifa la Wayahudi. Si halali kwa yeyote aliye chini ya mamlaka ya Warumi kufanya vita dhidi ya taifa la Wayahudi, wala kuwasaidia wale wafanyao hivyo, iwe kwa kuwapelekea nafaka, au meli, au fedha; na ikiwa shambulio lolote litafanywa dhidi ya Wayahudi, Warumi watawasaidia kadiri ya wawezavyo; tena, ikiwa shambulio lolote litafanywa dhidi ya Warumi, Wayahudi watawasaidia. Na ikiwa Wayahudi watataka kuongeza, au kuondoa kitu, katika muungano huu wa msaada, hilo litafanywa kwa ridhaa ya pamoja ya Warumi. Na chochote kitakachoongezwa kwa namna hiyo kitakuwa na nguvu ya sheria.' 'Azimio hili,' asema Josephus, 'liliandikwa na Eupolemus, mwana wa John, na Jason, mwana wa Eleazer, wakati Judas alikuwa kuhani mkuu wa taifa, na Simon, ndugu yake, alikuwa jemadari mkuu wa jeshi. Nalo lilikuwa muungano wa kwanza ambao Warumi walifanya pamoja na Wayahudi, nalo liliendeshwa kwa namna hii.'

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

> Wakati huo Warumi walikuwa taifa dogo, nao wakaanza kuendesha mambo kwa udanganyifu, au kwa hila, kama neno linavyomaanisha. Na kuanzia hapo wakapaa kwa mwendo thabiti na wa kasi hadi kilele cha nguvu zao walichokuja kukifikia baadaye. Uriah Smith, Danieli na Ufunuo, 270, 271.

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

Si tu kwamba msalaba wa aya ya ishirini na mbili unahitimisha mstari kwa ishara ile ile iliyoko pia mwanzoni mwa mstari huo, bali pia aya inayofuata inarudi nyuma katika historia iliyotangulia msalaba, yaani takribani miaka thelathini baada ya Panium na takribani miaka mia moja kabla ya Roma kuteka Yerusalemu. Alama ya njia ya muungano wa Wayahudi ambayo Smith hapa anaibainisha kuwa mwaka 161 KK, inabainishwa na waasisi wengine kuwa mwaka 158 KK. Hoja ninayoisisitiza hapa si tarehe yenyewe, bali kwamba aya ya kumi na sita hadi ishirini na mbili zinawakilisha mstari wa historia ya kinabii ambao sheria ya Jumapili ndiyo alfa na omega yake. Kisha, mara tu mstari wa aya ya kumi na sita hadi ishirini na mbili umewekwa bayana, aya ya ishirini na tatu hurudia na kupanua historia iliyomo ndani ya mstari wa aya kumi na sita hadi ishirini na mbili. Mstari wa historia ya kinabii unaowakilishwa na aya ya ishirini na tatu ni historia ya Wamakabayo, na historia ya Wamakabayo ni ulinganifu mkamilifu wa historia ya Marekani.

## Two Dynasties

Nasaba Mbili

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

Wamakabi wanawakilisha uasi dhidi ya ufalme wa Seleukidi ulioanza wakati wa utawala wa Antioko Epifane. Uasi huo ulikuwa dhidi ya ufalme wa kaskazini wa Seleukidi, nao ulisababisha ushindi uliotokeza mojawapo ya nasaba mbili za Yudea katika kipindi ambacho hatimaye kilisababisha uharibifu wa Yerusalemu mwaka 70 BK. Nasaba ya kwanza ilikuwa ya Hasmoni, na ya pili ilikuwa ya Herode. Nasaba ya Herode ilikuwa serikali ya pili ya Yudea baada ya ukombozi kutoka kwa ufalme wa kaskazini wa Seleukidi. Ilifungamanishwa moja kwa moja na mfumo wa Kirumi, ilhali nasaba ya awali ya Hasmoni ilikuwa kimsingi ya Kiyahudi. Nasaba ya Hasmoni ilianza mwaka 141 KK, na mwaka 37 KK nasaba ya Herode ilianza na ikaendelea hadi mwaka 70 BK.

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

Nasaba zinawakilisha utawala wa Uyahudi, ile nchi tukufu ya kale na halisi. Uasi wa Wamakabe ulikuwa kuanzia 167 hadi 160 K.K. Mnamo 164 K.K., Wamakabe walimfukuza Antioko Epifane kutoka Yerusalemu, wakalitakasa Hekalu na kuliweka tena wakfu baada ya Antioko Epifane kulitia unajisi, lakini hadi 141 K.K. ndipo nguvu ya kaskazini ya Waseluki iliposhindwa kabisa, na nasaba ya Wahasmoni ikaanza.

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

Nasaba ya Herode ni ufunguo wa mstari huu, kwa kuwa ndiye Herode Mkuu aliyeamuru kuuawa kwa watoto wachanga wakati wa kuzaliwa kwa Yesu, na mwanawe ndiye aliyekuwa akitawala wakati Yesu alipokufa. Herode Mkuu alikuwa baba, naye alikuwa mfalme juu ya Uyahudi, lakini mwanawe alikuwa tu tetarki, yaani mtawala wa robo ya ufalme, kama gavana badala ya mfalme. Ndiyo sababu hakuwa na mamlaka za kutosha, hivyo ilimbidi kushirikiana na Pilato ili kumsulubisha Kristo. Kuzaliwa kwa Yesu kulikuwa “wakati wa mwisho” wa kinabii katika mstari huu wa unabii, na kifo chake kinawakilisha sheria ya Jumapili. Herode wa kwanza anawakilisha mwaka 1989, na Herode wa mwisho ni sheria ya Jumapili. Kutoka Herode baba hadi Herode mwana ndio mstari wa kinabii wa Kristo.

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

Ukoo wa Wamakabayo unaanza kwa uasi ulioshinda dhidi ya mfalme wa kaskazini aliyewalazimishia Wayahudi desturi na utamaduni wa Kigiriki, pamoja na dini ya Kigiriki. Mwanzo wa nasaba ya Hasimoni uliwakilisha mwaka 1798. Kwa nini hivyo, waweza kujiuliza? Iwapo nasaba moja inaanza katika “wakati wa mwisho” wa kinabii, kama ilivyokuwa kwa nasaba ya Herode wakati wa kuzaliwa kwa Kristo, basi nasaba ile nyingine kwa ulazima wa kinabii ingekuwa na mwanzo uleule. Nasaba hizo mbili zote huanza katika wakati wa mwisho, tunapotumia kuzaliwa kwa Kristo kama “wakati wa mwisho,” lakini wapumbavu hawaoni kamwe nuru isiyotiwa muhuri inayohusishwa na wakati wa mwisho.

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

> Katika wakati wetu, kama ilivyokuwa katika siku za Kristo, kunaweza kuwapo usomaji mbaya au tafsiri potofu ya Maandiko. Kama Wayahudi wangalisoma Maandiko kwa mioyo ya bidii na ya maombi, utafutaji wao ungalizawadia maarifa ya kweli ya wakati, wala si wakati tu, bali pia namna ya kudhihirishwa kwa Kristo. Hawangalihusisha kudhihirishwa kwa Kristo mara ya pili lenye utukufu na ujio wake wa kwanza. Walikuwa na ushuhuda wa Danieli; walikuwa na ushuhuda wa Isaya na wa manabii wengine; walikuwa na mafundisho ya Musa; na hapa Kristo alikuwa katikati yao kabisa, na bado walikuwa wakiyachunguza Maandiko wakitafuta ushahidi kuhusu kuja kwake. Nao walikuwa wakimtendea Kristo mambo yale yale yaliyokuwa yametabiriwa kwamba wangefanya. Walikuwa vipofu kiasi kwamba hawakujua walichokuwa wakifanya.

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

> Na wengi wanafanya mambo yale yale leo, mwaka 1897, kwa kuwa hawajapata uzoefu katika ule ujumbe wa jaribio uliomo katika ujumbe wa kwanza, wa pili, na wa tatu wa malaika. Wapo wanaochunguza Maandiko wakitafuta uthibitisho kwamba ujumbe wa malaika watatu bado uko wakati ujao. Wanakusanya pamoja ushahidi unaothibitisha ukweli wa ujumbe huo, lakini hushindwa kuuweka mahali pake panapostahili katika historia ya kinabii. Kwa hiyo watu kama hao wako katika hatari ya kuwapotosha watu kuhusu pa kuuweka ujumbe huo. Hawaoni wala hawaelewi wakati wa mwisho, wala ni lini pa kuuweka ujumbe huo. Siku ya Mungu inakuja kwa hatua za kificho; lakini wale wanaodhaniwa kuwa wenye hekima na wakuu wanatoa porojo kuhusu ‘Elimu ya Juu.’ Hawatambui ishara za kuja kwa Kristo, wala za mwisho wa ulimwengu. Paulson Collection, 423, 424.

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

Kutambua kuzaliwa kwa Kristo kuwa “wakati wa mwisho,” na hivyo kuwa ufunguo wa kuuingiza mfululizo wa Makabayo katika muktadha wa kweli ya wakati huu wa siku za mwisho, ni kumweka Kristo kuwa kitovu halisi cha kifungu hicho, jambo ambalo pia ni ushahidi kwamba utumizi huo ni sahihi.

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

Mstari wa Wamakabayo unaonyesha nchi tukufu ya kiroho, nao huanza katika kipindi ambacho raia wa nchi tukufu wanajitenga na utawala wa kisiasa na wa kidini wa mfalme wa kaskazini. Uasi wa Wamakabayo uliosababisha nasaba ya Wahasmonei unawakilisha mwaka 1776, na uasi dhidi ya mfalme wa kaskazini uliotekelezwa na Wamakabayo uliwakilisha Vita vya Mapinduzi. Miaka ishirini na miwili ya 1776 hadi 1798 inawakilisha uasi wa Wamakabayo uliosababisha nasaba ya Wahasmonei katika wakati wa mwisho mwaka 1798, ambayo iliendelea hadi nasaba ya Herode ilipoanza katika wakati wa mwisho mwaka 1989. Nasaba ya Herode iliendelea hadi uharibifu wa Yerusalemu mwaka 70 B.K.

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

Kilicho muhimu kutambua katika mstari huu wa historia ni vipengele viwili: ni kielelezo cha nchi ya uzuri ya kale inayo kuwa mfano wa nchi ya uzuri ya kisasa, na huanza ndani ya mstari wa historia unaoanza na aya ya kumi na sita, ambapo Roma huiteka nchi ya uzuri kwa mara ya kwanza, hivyo kutambulisha dhamira kuu ya mstari huo. Mstari wa aya ya kumi na sita hadi aya ya ishirini na mbili unaiwakilisha nchi ya uzuri, na muktadha wake ni sheria ya Jumapili inayokaribia kuja. Mstari huo pia unawakilisha makundi mawili ya waabudu yanayoathiri tawala zote mbili za nasaba. Masadukayo walikuwa wachache kwa idadi, lakini kwa jumla waliudhibiti mifumo ya kidini na kisiasa ya Kiyahudi katika vipindi vyote viwili vya nasaba. Mfumo wa kidini uliendeshwa na ukuhani, nao ukuhani huo pia uliathiriwa na Masadukayo pamoja na Mafarisayo. Serikali za Hasmoneo na za Herode zote mbili ziliathiriwa na Mafarisayo na Masadukayo, na nasaba hizo mbili zinawakilisha serikali ya Marekani kuanzia mwaka 1798 hadi sheria ya Jumapili.

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

Mafarisayo na Masadukayo wanawakilisha makundi mawili ya mielekeo ya kisiasa yanayotofautishwa kwa msimamo wao juu ya suala la utumwa. Wademokrati wanaunga mkono utumwa na Warepublikani wanaupinga; na kwa pamoja hushirikiana na mfumo wa kisiasa wa serikali ya kikatiba ya Marekani. Serikali hiyo ndiyo mnyama wa nchi wa Ufunuo kumi na tatu, na historia ya nje ya mnyama huyo wa nchi inawakilishwa na pembe yake ya Ujamhuri. Historia ya ndani inawakilishwa na pembe ya Uprotestanti. Pembe hizo zimetenganishwa juu ya mnyama huyo, kwa kuwa mnyama huyo ni Katiba inayotenganisha pembe ya dola na pembe ya kanisa, lakini zinatembea pamoja katika historia. Pembe ya Ujamhuri ina mivuto miwili, ama kwa kuunga mkono au kwa kupinga utumwa. Pembe ya Uprotestanti ina mivuto miwili, ama kwa ajili ya Sabato ya siku ya saba au kwa ajili ya siku ya kwanza ya jua.

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

Takriban miaka thelathini baada ya vita vya Panium, Wamakabayo wanaashiria historia ya Marekani kuwa ufalme wa sita wa unabii wa Biblia. Kisha takriban karne moja baadaye, mstari wa kumi na sita unatimia wakati Yerusalemu inapotekwa, ukiwa kielelezo cha msalaba. Yudea ni ya pili kati ya vizingiti vitatu ambavyo Roma huvitiisha inapochukua udhibiti wa ulimwengu. Jenerali Pompey aliteka Siria mwaka 65 KK, kisha Yuda mwaka 63 KK. Kaizari Augusto alishinda kizuizi cha tatu katika vita vya Actium mwaka 31 KK. Historia hii imewakilishwa katika msururu wa mistari kumi na sita hadi ishirini na mbili.

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

Kufikia wakati wa msalaba, historia ya Wamakabayo ilikuwa imeendelea kwa takriban miaka mia mbili. Uriah Smith anabainisha kwamba historia inayowakilishwa na mkataba na Wayahudi katika aya ya ishirini na tatu inapaswa kuwekwa sambamba na mwanzo wa kihistoria uliotokea takriban miaka mia mbili kabla ya historia ya msalaba iliyo katika aya ya ishirini na mbili. Historia ya msalaba katika aya ya ishirini na mbili lazima iwe sambamba na aya ya kumi na sita, kwa kuwa aya ya kumi na sita pia ndiyo sheria ya Jumapili. Hii inamaanisha kwamba mstari wa Wamakabayo, ambao ni historia ya nchi tukufu ya Yuda, huanza muda mrefu kabla ya sheria ya Jumapili ya aya ya kumi na sita.

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

Tunapoelewa kwamba historia ya Wamillerite inaakisi historia ya wale mia arobaini na nne elfu, tunaweza kuoanisha wakati wa mwisho wa Wamillerite mwaka 1798 na wakati wa mwisho wa wale mia arobaini na nne elfu mwaka 1989. Tunapofanya hivyo, tunapachika historia ya malaika wa kwanza na wa pili juu ya historia ya malaika wa tatu. 1798 na 1989 ni alama za njia za Alfa na Omega za historia ya aya ya arobaini ya Danieli kumi na moja.

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

Aya ya arobaini inaanza katika “wakati wa mwisho,” ambao unathibitishwa kwa urahisi kuwa ni 1798; na, inapoeleweka ipasavyo, anguko la Umoja wa Kisovieti mnamo 1989 liliitimiza aya ya arobaini, na utimilifu huo pia ulikuwa “wakati wa mwisho.” Nyakati mbili za “mwisho,” katika aya moja, iliyo katika sura ileile pamoja na mfululizo wa Wamakabayo. Mapinduzi ya Wamakabayo yaliyosababisha Nasaba ya Hasmonea yanawakilisha miaka ishirini na miwili kuanzia 1776 hadi 1798. Mnamo 1798 Nasaba ya Hasmonea ilianza, na Nasaba ya Herode ilianza mnamo 1989.

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

Aya ya kumi ya Danieli sura ya kumi na moja inabainisha mwaka 1989, na aya ya kumi na sita ndiyo sheria ya Jumapili. Mlolongo wa historia uliomo katika aya hizo unawakilisha vita vitatu, na anguko la mfalme wa kusini na kuingia kwa Roma katika historia ya kinabii. Pia unajumuisha mlolongo wa nasaba mbili unaoakisi mabadiliko yanayotokea pale ambapo mnyama wa nchi wa Ufunuo kumi na tatu, aliyekuwa “na pembe mbili kama mwanakondoo,” “akanena kama joka.” Kwa mfululizo, nasaba ya kwanza ya Kiyahudi ni mwanakondoo, na nasaba ya pili ya Kirumi ni joka. Nasaba ya kwanza ilikuwa ya Kiyahudi, ya pili ilikuwa ya Kirumi. Iwe ya Kiyahudi au ya Kirumi, mnyama wa nchi alikuwa na pembe mbili.

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

Nasaba ya Kiyahudi inawakilisha pembe ya Kiprotestanti na nasaba ya Kirumi inawakilisha pembe ya Kirepublikani. Pembe hizi zote mbili pia zina mgawanyiko wa kinabii katika sehemu mbili. Masadukayo na Mafarisayo hutoa mfumo wa Wanademokrasia wanaounga mkono utumwa kinyume na Warepublikani wanaoupinga utumwa; na wakati huohuo wakiwakilisha mgawanyiko wa mara mbili wa wanawali wajinga kinyume na wanawali wenye hekima. Mafarisayo, kama wanawali wajinga, husafishwa katika kukatishwa tamaa ya kwanza, na Masadukayo husafishwa katika utakaso wa pili wa hekalu. Mafarisayo, kama kanisa la Sardi, walikiri kuwa na jina la uzima, lakini walikuwa wafu, nao husafishwa kwanza; kisha Masadukayo, waliokanusha nguvu za Mungu, waliikana nguvu na ujumbe wa Kilio cha Usiku wa Manane. Masadukayo ndio watu wa agano wanaopitwa kando, Masadukayo ndio wale wanaoridhika na hisia za mihemko mizuri.

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

> Kuja kwa Kristo, kama ilivyotangazwa na ujumbe wa malaika wa kwanza, kulieleweka kuwakilishwa na kuja kwa Bwana-arusi. Mageuzi yaliyoenea kote chini ya tangazo la kuja Kwake kwa karibu, yalipatana na kutoka kwa wanawali. Katika mfano huu, kama ilivyo katika ule wa Mathayo 24, makundi mawili yanawakilishwa. Wote walikuwa wamechukua taa zao, yaani Biblia, na kwa nuru yake walikuwa wametoka kwenda kumlaki Bwana-arusi. Lakini ilhali ‘waliokuwa wapumbavu walizichukua taa zao, wala hawakutwaa mafuta pamoja nao,’ ‘wenye hekima walichukua mafuta katika vyombo vyao pamoja na taa zao.’ Kundi la pili lilikuwa limepokea neema ya Mungu, ile nguvu ya Roho Mtakatifu ya kuzaliwa upya na kuleta mwanga, inayofanya neno Lake liwe taa ya miguu na nuru ya njia. Kwa kumcha Mungu walikuwa wamelichunguza Maandiko ili kujifunza kweli, na kwa bidii walikuwa wametafuta usafi wa moyo na wa maisha. Hawa walikuwa na uzoefu wa kibinafsi, imani kwa Mungu na kwa neno Lake, ambayo haingeangushwa na kukatishwa tamaa wala kuchelewa. Wengine ‘walizichukua taa zao, wala hawakutwaa mafuta pamoja nao.’ Waliendeshwa tu na msukumo wa ghafla. Hofu zao zilikuwa zimechochewa na ule ujumbe mzito, lakini walikuwa wametegemea imani ya ndugu zao, wakaridhika na mwanga wa kuyumba wa hisia nzuri, bila ufahamu wa kina wa kweli, wala kazi halisi ya neema moyoni. Hawa walikuwa wametoka kumlaki Bwana, wakiwa wamejaa tumaini kwa matarajio ya thawabu ya papo hapo; lakini hawakuwa wamejiandaa kwa kuchelewa na kukatishwa tamaa. Majaribu yalipokuja, imani yao ilishindwa, na taa zao zikafifia. Pambano Kuu, 393.

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

Iwe ya kisiasa au ya kidini, makundi yote mawili yanaungana dhidi ya wenye hekima katika mzozo wa usiku wa manane. Haya yakisemwa, tuliianza makala kwa kuinua hoja kwamba ninatumia mstari wa kumi na nne kwa msingi wa nafasi yake katika mtiririko wa mistari, kinyume na mlolongo wa kihistoria unaowakilishwa na mistari hiyo. Naitumia mantiki hiyo kwa kuafikiana na nafasi ya mstari wa ishirini na tatu. Uwekaji wa alama ya njia unapaswa kuambatana na utimilifu wake wa kihistoria. Agano ambalo Wayahudi walifanya na Roma wakati wa kipindi cha Wamakabayo ndilo lililobainisha wakati ambao mstari huo ungehusu. "Waporaji" wa mstari wa kumi na nne, wanaoithibitisha maono, walifanya hivyo mwaka 200 K.K., mwaka huohuo wa vita vya Panium; lakini vita hivyo na hao waporaji ni ishara mbili tofauti.

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

“Wanyang’anyi” wanakuwa sehemu ya simulizi, si ili kuweka uhusiano wa moja kwa moja na tarehe ya vita vya Panium, bali kutambua uhusiano waliouweka na mtawala wa Misri mwenye umri wa miaka mitano aliyedhoofika, ambaye alikuwa karibu kushindwa na Antiochus. Hawakutaka usumbufu wa uingizaji wa ngano ya Kimisri katika Dola la Roma. Uhusiano wa kinabii wa Roma na mfalme wa Misri mwenye umri wa miaka mitano aliye hatarini ndio mada ya aya hiyo. Uingiliaji kati huo unatambulisha matokeo ya madhara yanayofuatia jaribio la Putin la kuliweka tena Kanisa la Ukraina chini ya utiifu wa Kanisa la Urusi, kama ilivyokuwa kabla ya 1989. Jaribio hilo linaanzisha kudidimia kwa taratibu kwa ufalme wake wa kusini, na Putin anapokufa kama Ptolemy, au kwa namna fulani akapelekwa uhamishoni kama Uzziah na Napoleon, anaondolewa kinabii na ufalme wake kisha unasimamiwa na mfululizo wa viongozi wasio na umahiri wa kutosha. Kisha, wakati wa mfalme mwenye umri wa miaka mitano, Roma ya Kipapa inaingilia kati kulinda masilahi yake, ambayo ni Kanisa la Ukraina.

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

Upapa hauchagui upande kati ya Othodoksi ya Urusi na ile ya Ukraina; bali unajihusisha na pande zote ili kuleta chini ya mamlaka yake taasisi zote za kidini, kama inavyowakilishwa katika Isaya sura ya nne.

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

> Na katika siku ile wanawake saba watamshika mtu mmoja, wakisema, Tutakula mkate wetu wenyewe, na kuvaa mavazi yetu wenyewe; ila tu tuitwe kwa jina lako, ili aibu yetu iondolewe. Katika siku ile Chipukizi la Bwana litakuwa zuri na tukufu, na tunda la nchi litakuwa bora na la kupendeza kwa wale walionusurika wa Israeli. Na itakuwa ya kwamba yeye aliyesalia Sayuni, na yeye aliyebaki Yerusalemu, ataitwa mtakatifu, yaani kila mmoja aliyeandikwa miongoni mwa walio hai katika Yerusalemu. Isaya 4:1-3.

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

Upapa unachukua udhibiti wa taasisi zote za kidini, zinazowakilishwa kama wanawake saba, yaani makanisa yote. Makanisa hayo saba yanataka kuitwa katoliki, ambalo humaanisha wa ulimwengu wote, na ni dhahiri kwamba si watu wa Mungu, kwa kuwa wanakusudia kuvalia mavazi yao wenyewe. Uunganisho wa taasisi zote za kidini zinazotaka kuvalia mavazi yao ya kibinadamu hutokea wakati ambao walio Yerusalemu “wataitwa watakatifu,” yaani pale Tawi la Bwana linapogeuka kutoka watu wa Laodikia kuwa watu wa Filadelfia; na hapo ndipo upapa unakuwa kichwa cha taasisi zote za kidini, katika wakati huohuo ambapo utafanywa pia kuwa kichwa cha miili ya kisiasa.

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

Mnamo mwaka 1989, kanisa la Ukraine lilikuwa ishara ya mfalme wa kaskazini akiufagilia mbali Muungano wa Kisovieti, na Putin atatafuta kurejesha uhusiano wa zamani wa kujitiisha, na atapokea ukoma katika kipaji cha uso wake na kuanza mateso dhidi ya dini iliyokataa madai yake. Mateso hayo yalifanyika katika taifa la Ptolemy mwenyewe, katika mji wa Alexandria, hivyo makanisa yaliyo ndani ya Urusi yaliyo chini ya ushawishi wa Roma yatakuwa shabaha ya Putin, na pia yatakuwa mwisho wake. Trump anapojiandaa kwa vita vya Panium, uhusiano wake wa wazi na mlinzi wa mfalme-mtoto wa Misri aliyedhoofika unatambuliwa mwaka 2025. Nguvu ya Kirumi ambayo mwaka 200 KK ilimlinda mfalme-mtoto wa Misri, haitamlinda tena mfalme-mtoto. Itasaidia kumaliza mfalme-mtoto huyo. Roma kama mlinzi wa Misri mwaka 200 KK, inamwakilisha Roma kama mwangamizi wa Misri katika vita vya Panium.

## Millerites

Wamileraiti

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

Wamileraiti hawakuona mamlaka tatu za Kirumi; waliona mbili tu, lakini ukweli wao ulikuwa ukweli vilevile. Mantiki ya kinabii ya Antioko kama ishara inaturuhusu kuitumia aya ya kumi na nne katika historia inayotangulia aya ya kumi na tano, ijapokuwa historia ambayo hapo awali ilitimiza aya hizo iliweka aya ya kumi na nne na ya kumi na tano zote katika mwaka 200 KK. Ninadai kwamba aya ya kumi na sita ni sheria ya Jumapili inayokuja hivi karibuni, na kwamba aya ya kumi na nne ilikuwa mwaka 2025, na aya ya kumi na tano ni vita vya Panium ambavyo bado viko mbele yetu. Antioko anathibitisha kwamba mapambano hayo matatu ni mstari mmoja wa kinabii, kwa kuwa yeye yupo katika mapambano yote matatu; vivyo hivyo anathibitisha dai ninalotoa kuhusu matumizi ya siku za mwisho ya aya hizo, yanapogawanywa ipasavyo kwa mbinu ya mstari juu ya mstari.

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

Antioko alikuwa kwenye vita vyote vitatu, na katika siku za mwisho anawakilisha nguvu ya uwakilishi ya upapa mwaka 1989 (Reagan na Marekani), 2014 (Zelenskyy na Ukraina), kisha katika vita vya Panium ni nguvu ileile ya uwakilishi kama ile ya 1989, kwa maana Yesu daima huwakilisha mwisho tangu mwanzo. Ronald Reagan amekufa na amezikwa, hivyo ushuhuda wa kihistoria wa Antioko ni sahihi kwa ufahamu wa Wamileraiti, lakini uko chini ya kanuni zinazoongoza matumizi ya kanuni ya mstari juu ya mstari. Nguvu ya mwisho ya uwakilishi ya upapa katika aya hizo ni Trump, ingawa kihistoria Antioko alikuwepo katika vita vyote vitatu. Ili kutimiza aya ya kumi na tatu ilimbidi Trump apoteze uchaguzi wa pili, kwa maana katika aya ya kumi na tatu yeye “anarudi,” akiwa na nguvu kuliko wakati wowote, mwenye nguvu kiasi cha kupigwa risasi kupitia sikio la kuume; na sikio hilo pamoja na kidole gumba cha mkono wa kuume na kidole gumba cha mguu wa kuume ndivyo vilivyotakiwa kupakwa damu, wakati makuhani walipowekwa wakfu.

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

Reagan alikuwa mfano wa Trump, kwa maana Reagan ndiye wa kwanza katika mfululizo wa marais wanane wa mwisho, kuanzia wakati wa mwisho mnamo 1989. Lincoln alikuwa mfano wa Trump, kwa kuwa alikuwa rais wa kwanza wa Chama cha Republican. Lincoln aliuawa katika mauaji ya kisiasa na Wanademokrasia waliounga mkono utumwa, katika muungano na Roma, na wote wawili Ronald Reagan na mwenza wake wa Upapa, Yohane Paulo wa Pili, walinusurika majaribio ya mauaji. Trump aliuawa kisiasa mnamo 2020, kupitia uchaguzi ulioporwa katika utimilifu wa Ufunuo sura ya kumi na moja, aya ya saba, na kisha mnamo 2024 akafufuliwa katika utimilifu wa aya ya kumi na moja.

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

> Na watakapokuwa wamemaliza ushuhuda wao, yule mnyama atokaye katika shimo lisilo na mwisho atawapiga vita, naye atawashinda, na kuwaua. ... Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, wakasimama juu ya miguu yao; na hofu kuu ikawaangukia wale waliowaona. Ufunuo 11:7, 11.

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

Ufufuo wa Trump ulikuwa “kurudi” kwake, katika aya ya kumi na tatu, na ufufuo huo pia ulionyesha ulinganifu na sifa ya Roma, kwa maana Roma ni “wa nane, naye ni wa wale saba,” na Trump ni mfano wa Roma.

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

> Na yule mnyama aliyekuwako, naye hayupo, ndiye wa nane, naye ni wa wale saba, naye aenda katika maangamizi. Ufunuo 17:11.

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

Muhula wa pili wa Trump humfanya kuwa rais wa nane tangu Reagan, na kwa kuwa pia alikuwa wa sita, Trump, sambamba na upapa, ni “yule wa nane, aliye wa wale saba.” Nane ni ishara ya ufufuo, jambo linalosisitiza kwamba yeye, kama mfano wa upapa, alihitaji kuwa na jeraha la mauti lililoponywa ili “kurudi.”

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

> Nikaona kichwa chake kimoja kana kwamba kimejeruhiwa hata kufa; na jeraha lake la mauti likapona; na ulimwengu wote ukamstaajabia yule mnyama. Ufunuo 13:3.

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

Wakati jeraha la mauti linapoponywa, ulimwengu “ukamfuata yule mnyama kwa kustaajabu”; na alipofufuliwa Trump kama yule wa nane, aliye wa wale saba, mwaka 2024, “alirudi” na ulimwengu wote ukamwandama kwa kustaajabu.

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

> Na baada ya siku tatu na nusu Roho ya uzima itokayo kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Njoni hapa juu. Nao wakapaa kwenda mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.

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

Trump “alirejea” katika uchaguzi wa mwaka 2024, na kisha mwaka 2025 yeye na Papa Leo wote wawili waliingizwa rasmi katika nyadhifa zao. Yesu alitoa onyo la moja kwa moja na la haki, kwa yeyote aliyetaka kuona.

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

> Basi mtakapoona chukizo la uharibifu, kilichotajwa na nabii Danieli, kimesimama mahali patakatifu, (asomaye aelewe.) Mathayo 24:15.

Mark says it perhaps a little clearer.

Marko analieleza pengine kwa uwazi zaidi kidogo.

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

> Lakini mtakapoona lile chukizo la uharibifu, lililonenwa na nabii Danieli, likisimama mahali pasipostahili, (asomaye na afahamu,) ndipo walioko Uyahudi wakimbilie milimani. Marko 13:14.

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

Chukizo la uharibifu ni Roma katika kila mojawapo ya awamu zake tatu. Roma ya kipagani, ya kipapa, na ya kisasa, kila moja ni ishara ya onyo kwa watu wa Mungu. Onyo hilo linapaswa kutambuliwa Roma inapokuwapo katika "mahali patakatifu" au mahali "pasipostahili" kuwapo. Nchi ya utukufu ndiyo nchi takatifu katika Maandiko, na Marekani ni nchi ya utukufu ya kiroho.

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

> Na Bwana ataichukua Yuda kuwa fungu lake katika nchi takatifu, naye ataichagua tena Yerusalemu. Nyamazeni, enyi wote wenye mwili, mbele za Bwana; kwa kuwa ameinuka kutoka katika maskani yake takatifu. Zekaria 2:12, 13.

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

Mtakapoiona Roma ikisimama mahali patakatifu, Bwana anachagua Yerusalemu kuwa watu wake wa agano kwa mara ya mwisho. Reagan, wa kwanza kati ya marais wanane, alipoanzisha muungano wa siri na Mpinga-Kristo wa unabii wa Biblia, muungano huo uliwakilisha muungano wa wazi na Roma uliotekelezwa na rais wa nane na wa mwisho tangu wakati wa mwisho mwaka 1989. Alama za Omega mara nyingi hugeuza sifa za alama ya Alfa kuwa kinyume.

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

Kuapishwa kwa Papa Leo na Trump mwaka 2025 kunadhihirisha uhusiano wa wazi kati ya mnyama wa bahari na mnyama wa nchi wa Ufunuo kumi na tatu. Mgeuko kuelekea muungano wa wazi wa Trump na Leo, uliodhihirishwa kwa kielelezo na muungano wa siri wa Reagan na Yohane Paulo wa Pili, unatufahamisha kwamba uungaji mkono kwa mtoto-mfalme wa Misri uliotimiza aya ya kumi na nne mnamo mwaka 200 K.K., unawakilisha ukosefu wa uungaji mkono katika siku za mwisho.

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

Mwaka 2025 unaweka maono ya msingi ya nje, au unabii, kwa kuwa unainua Roma kama onyo la Roma, ambalo Danieli alilitambulisha kwa ishara ya “chukizo la uharibifu.” Onyo la chukizo la uharibifu hutokea kabla ya maangamizi yanayowakilishwa na “ukiwa.” Katika kuzingirwa kwa Yerusalemu chini ya Cestius, onyo hilo liliwakilishwa na bendera za mamlaka ya Kirumi kuwekwa ndani ya nyua takatifu za hekalu. Walioona, wakaelewa, wakatii na wakaondoka mjini, walihifadhiwa wakati kuzingirwa kulipoanza tena. Waliona ishara ya onyo ya Kirumi. Wakristo waliotengana na kanisa la Pergamo lililofanya mapatano, na baadaye na kanisa la Thiatira, walikimbilia nyikani walipomwona mtu wa dhambi akiketi katika hekalu la Mungu. Mashahidi hao wanatambua onyo la chukizo la uharibifu lililotajwa na Danieli katika nyakati za mwisho.

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

Tumeonyesha mara kwa mara kwamba mwaka 1888 ulikuwa mzingiro wa Cestius, na kwamba hitimisho la mgogoro wa sheria ya Jumapili ni mzingiro wa Tito. Miswada ya Blair kuhusu sheria ya Jumapili ya miaka ya 1880, pamoja na sheria za Jumapili zilizotekelezwa katika baadhi ya majimbo ya kusini katika miaka ya 1880, zilikuwa onyo la Cestius ambalo pia liliweka mpaka unaotenganisha katika ushauri wa Dada White kuhusu kuishi mashambani. Kabla ya miaka ya 1880 ushauri wake ulikuwa kwamba katika siku zijazo tungepasa kuhamia mashambani, lakini baada ya miaka ya 1880, kuishi mashambani kulipaswa kuwa jambo lililokuwa tayari limeshatekelezwa. Ishara ya onyo ya Miswada ya Blair, iliyokuwa ikiendeleza alama ya mamlaka ya nguvu ya kipapa iliyokuwa ikijadiliwa katika miaka ya 1880, iliwakilisha kwa mfano Sheria ya Patriot wakati wa 9/11, kwa maana malaika wa Ufunuo kumi na nane alionekana katika historia zote hizo mbili.

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

9/11 ilikuwa onyo la Cestius akiweka mamlaka yake katika mahali patakatifu pasipostahili kuwa, kwa maana katika 9/11 sheria ya Kirumi ilichukua nafasi ya sheria ya Kiingereza. Katika Kesi za Pelosi za 2021 kifungu cha mchakato stahiki kilikataliwa, na kinawakilisha hatua nyingine kuelekea mzingiro wa Tito, unaomalizikia katika sheria ya Jumapili inayokaribia kuja nchini Marekani. Mzingiro ni kipindi cha muda. 1888 inanena kuhusu uasi wa pembe ya ndani ya Kiprotestanti, na 9/11 inanena kuhusu uasi wa pembe ya nje ya Kirepublikani. Kuingizwa madarakani kwa papa kutoka katika nchi ya uzuri katika mwaka uleule ambao rais wa mwisho pia anaapishwa kunawakilisha onyo la mwisho la chukizo la uharibifu kusimama pasipostahili, mara tu kabla ya vita vya Panium. Vita vya Panium hupelekea moja kwa moja kwenye sheria ya Jumapili na vita vya Actium, vilivyowakilisha kikwazo cha tatu na cha mwisho kwa Roma ya kipagani, na kisha Roma ya kipagani ikatawala kwa enzi kuu kwa miaka 360 katika utimilifu wa Danieli 11:24. Wakati wa sheria ya Jumapili, falme za sita na za saba zote mbili hushindwa na Roma, na Roma ya kisasa kisha inatawala kwa saa moja ya kiishara, au miezi arobaini na miwili ya kiishara.

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

Katika mstari wa kumi na sita, Pompeo, ambaye hivi punde ameshinda kizuizi cha kwanza cha Roma ya kipagani, yaani Siria, kisha anateka Yerusalemu. Pompeo anavishinda vizuizi viwili vya kwanza vya Roma, na Kaizari Augusto anashinda kizuizi cha tatu huko Actium. Roma ya kisasa kwanza inamshinda mfalme wa kusini mwaka 1989, katika utimilifu wa mstari wa arobaini, na kama ilivyoainishwa kwa mfano katika mstari wa kumi. Kisha, wakati wa sheria ya Jumapili, Roma ya kisasa inashinda kizuizi chake cha pili, yaani Marekani, na kisha Umoja wa Mataifa unakubali mara moja kuutoa ufalme wao kwa mamlaka ya kipapa. Roma ya kipagani ilishinda vizuizi viwili kupitia Pompeo, kisha kimoja; na Roma ya kipapa ilishinda kimoja mwaka 1989, na kisha viwili vilivyofuata katika mstari wa kumi na sita, ambapo Pompeo anatiwa alama kwa ushindi wake wa pili.

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

Iwe kilikuwa kizuizi cha tatu huko Actium kwa Roma ya kipagani, au ni kile kizuizi cha tatu kilichowakilishwa na kufukuzwa kwa Wagothi kutoka katika mji wa Roma mnamo mwaka 538, Roma inapokishinda kizuizi hicho cha tatu hutawala kwa mamlaka kuu kabisa.

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

> Hakika Bwana Mungu hatendi neno lolote, ila awafunulie watumishi wake manabii siri yake. Amosi 3:7.

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

Hakika Bwana atatoa dhihirisho la mwisho la ishara ya onyo iliyowakilishwa kama chukizo la uharibifu katika kitabu cha Danieli, kabla ya kuwasili kwa ukiwa. Ile ishara ya onyo ni muungano wa wazi, kinyume na muungano wa siri wa Reagan, unaowakilishwa mwaka 2025. Bwana hataleta adhabu bila kwanza kutoa onyo, naye Amosi anaeleza kwa uwazi kabisa kuhusu kile kilicho ufunuo wa siri kwa watumishi Wake, na ni kwa nani umeelekezwa.

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

> Sikieni neno hili alilonena Bwana juu yenu, enyi wana wa Israeli, juu ya jamaa yote niliyoitoa katika nchi ya Misri, akisema, Ninyi tu nimewajua miongoni mwa jamaa zote za dunia; kwa sababu hiyo nitawaadhibu kwa maovu yenu yote. Amosi 3:1, 2.

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

Amosi anawahutubia kizazi cha mwisho cha watu wa agano walioteuliwa na Mungu, watakaoadhibiwa, kulingana na wale watu ishirini na watano wanaoinama mbele ya jua katika Ezekieli sura ya nane. Amosi anawasilisha ujumbe wa Laodikia, ambao ndio ujumbe wa malaika wa tatu wakati wa kufutwa kwa dhambi katika kipindi cha hukumu ya walio hai. Onyo la Amosi limejengwa juu ya muungano wa pande mbili.

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

> Je, wawili waweza kutembea pamoja, wasipokubaliana? Je, simba atanguruma mwituni, akiwa hana mawindo? Je, simba mchanga atalia kutoka pangoni mwake, ikiwa hajapata chochote? Je, ndege aweza kuanguka katika mtego ardhini, ikiwa hakuna mtego uliowekwa kwake? Je, mtu atainua mtego kutoka ardhini, asiwe amepata chochote? Je, baragumu litapigwa mjini, na watu wasitetemeke? Je, kutatokea msiba katika mji, wala Bwana hakulitenda? Amosi 3:3-6.

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

Onyo la wawili waendao pamoja kama mmoja limewekwa katika muktadha wa tanzi linalomnasa ndege kutoka ardhini. Ndege ni ishara za makundi ya kidini, na Upapa ni kizimba cha kila ndege mchafu na mwenye kuchukiwa katika Ufunuo.

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

> Akapaza sauti kwa nguvu nyingi, akisema, Babeli ile kuu imeanguka, imeanguka, nayo imekuwa makao ya mapepo, na pango la kila roho chafu, na pango la kila ndege mchafu na mwenye kuchukiwa. Kwa maana mataifa yote yamekunywa mvinyo wa ghadhabu ya uasherati wake, nao wafalme wa nchi wamefanya uasherati pamoja naye, na wafanyabiashara wa nchi wametajirika kwa wingi wa anasa zake. Ufunuo 18:2, 3.

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

Ndege iliyo ndani ya kizimba ni ndege iliyonaswa, na taifa linapozini na kahaba wa Roma linakuwa ndege iliyonaswa, na ndege inayoinuliwa juu ya ndege zote nyingine za kinabii ni ile nguvu ambayo nyumba yake ya sehemu tatu imejengwa na kuimarishwa wakati wa sheria ya Jumapili, katika mahali pake, ambako ni Shinari, yaani Babeli. Ni ndege ile iliyopokea jeraha la mauti mwaka 1798, au kama asemavyo Zakaria, iliwekewa kifuniko cha risasi juu ya kikapu chake, lakini baadaye ikainuliwa na ndege wa Uspiritizimu na Uprotestanti ulioasi.

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

> Ndipo yule malaika aliyenena nami akatoka, akaniambia, Inua sasa macho yako, uone hiki kinachotoka. Nikasema, Ni nini? Akasema, Hii ni efa inayotoka. Akaongeza, Hii ndiyo sura yao katika dunia yote. Na tazama, ilinyanyuliwa talanta ya risasi; na huyu ni mwanamke aketiye katikati ya ile efa. Akasema, Huu ni uovu. Kisha akaitupa katikati ya ile efa; akaweka uzani wa risasi juu ya kinywa chake. Kisha nikainua macho yangu, nikaangalia; na tazama, wakatoka wanawake wawili, na upepo ulikuwa katika mbawa zao; maana walikuwa na mbawa kama mbawa za korongo; wakaiinua ile efa kati ya nchi na mbingu. Ndipo nikamwambia yule malaika aliyenena nami, Hawa wanaipeleka wapi ile efa? Akaniambia, Kuijengea nyumba katika nchi ya Shinari; nayo itaimarishwa, ikawekwa huko juu ya msingi wake. Zekaria 5:5-11.

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

Mtego wa Amosi hunasa ndege wa nchi, kwa maana unawakilisha muungano unaotangulia sheria ya Jumapili inayokaribia kuja, ambapo ndege huyo wa nchi hunaswa; na kulingana na Amosi, muungano huo ni kemeo kwa Uadventista wa Sabato wa Laodikia, kwa kuwa kutakuwa na tarumbeta ya onyo itakayopigwa katika mji, ambayo wao watakataa kuisikia.

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

> Je, baragumu itapigwa mjini, na watu wasiogope? Je, kutakuwa na janga katika mji, si Bwana ndiye aliyeuleta? Hakika Bwana Mungu hatendi neno, ila huwafunulia watumishi wake manabii siri yake. Simba ameunguruma; ni nani asiyeogopa? Bwana Mungu amenena; ni nani asiyetabiri? Amosi 3:6-8.

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

Simba angurumaye ni Simba wa kabila la Yuda, anayemwakilisha Kristo katika kulitia muhuri na kulifungua Neno lake la kinabii. Muungano wa wazi wa mwaka 2025 ni kuhusuru kwa Cestius, na ishara ya wanyang'anyi wa watu wa Mungu inasimikwa pale unapoona wawili waendao pamoja ambao kamwe hawapaswi kuambatana. Roma iliyojiunga na kujipanga sambamba na Waprotestanti ni upingano wa kimantiki, kwa kuwa kuwa Mprotestanti humaanisha kuipinga Roma.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

## Too Late to Escape the Snare

Imechelewa Mno Kuponyoka Mtegoni

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

> Na ikumbukwe, Roma hujigamba kwamba haitabadilika kamwe. Kanuni za Gregori VII na Inosenti III bado ndizo kanuni za Kanisa Katoliki la Roma. Na laiti angekuwa na uwezo tu, angezitekeleza kwa nguvu ile ile sasa kama katika karne zilizopita. Waprotestanti hawajui sana wanachokifanya wanapopendekeza kukubali msaada wa Roma katika kazi ya kutukuza Jumapili. Wakati wao wameazimia kutimiza kusudi lao, Roma inalenga kuirudisha nguvu zake, kurejesha ukuu wake uliopotea. Kanuni ikishawekwa nchini Marekani kwamba kanisa laweza kutumia au kudhibiti nguvu za dola; kwamba matendo ya kidini yanaweza kulazimishwa kwa sheria za kiraia; kwa kifupi, kwamba mamlaka ya kanisa na serikali itatawala dhamiri za watu, basi ushindi wa Roma katika nchi hii utakuwa umehakikishwa.

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

> "Neno la Mungu limetoa onyo la hatari inayokaribia; onyo hili likipuuzwa, ulimwengu wa Waprotestanti utajifunza makusudi halisi ya Roma ni yapi, tu wakati ambapo itakuwa imechelewa mno kukwepa mtego. Anazidi kujijengea mamlaka kimyakimya. Mafundisho yake yanatia ushawishi katika kumbi za kutunga sheria, katika makanisa, na katika mioyo ya watu. Anajenga kwa wingi majengo yake marefu na makubwa, katika maficho ya siri ambamo mateso yake ya zamani yatarudiwa. Kwa siri na bila kushukiwa anaimarisha majeshi yake ili kuendeleza malengo yake mwenyewe wakati utakapowadia wa kupiga shambulio. Anachotaka ni tu nafasi ya upendeleo, na hiyo tayari anapewa. Hivi karibuni tutaona na tutahisi kusudi la kipengele cha Kirumi ni nini. Yeyote atakayeamini na kutii neno la Mungu kwa njia hiyo atapata shutuma na mateso." The Great Controversy, 581.

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

> Kuna ulimwengu ulio katika uovu, katika udanganyifu na udanganyiko, katika kivuli chenyewe cha mauti - umelala, umelala. Ni nani anayehisi uchungu wa nafsi ili kuwaamsha? Ni sauti gani inaweza kuwafikia? Fikira zangu zinaelekezwa kwenye wakati ujao wakati ishara itatolewa, ‘Tazama, Bwana-arusi anakuja; tokeni mkamlaki.’ Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujaza upya taa zao, na watakapochelewa mno watagundua kwamba tabia, ambayo inawakilishwa na mafuta hayo, haiwezi kuhamishwa. Mafuta hayo ni haki ya Kristo. Yanawakilisha tabia, na tabia haiwezi kuhamishwa. Hakuna mtu anayeweza kuipata kwa ajili ya mwingine. Kila mtu lazima apate mwenyewe tabia iliyotakaswa kutokana na kila doa la dhambi. Bible Echo, Mei 4, 1896.

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

> Nilipozitazama nafsi maskini zikifa kwa kukosa kweli ya sasa, na baadhi ya wale waliokiri kuiamini kweli walikuwa wakiwaacha wafe kwa kuzuia nyenzo zinazohitajika ili kuendeleza kazi ya Mungu, maono hayo yalikuwa ya kuumiza mno, nami nikamsihi malaika aniondolee maono hayo. Nikaona kwamba kazi ya Mungu ilipohitaji sehemu ya mali zao, kama yule kijana aliyemjia Yesu (Mathayo 19:16-22), wao wakaondoka wakiwa na huzuni; na kwamba karibuni lile pigo linalofurika lingepita na kufagilia mbali mali zao zote, kisha ingekuwa kuchelewa mno kutoa dhabihu ya mali za kidunia na kujiwekea hazina mbinguni. Early Writings, 49.

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

> "Yuda aliona kwamba kusihi kwake kulikuwa bure, naye akakimbia kutoka ukumbini akipaza sauti, Imechelewa mno! Imechelewa mno! Alihisi kwamba hangeweza kuishi hadi amwone Yesu akisulubiwa, naye, katika kukata tamaa, akatoka nje akajinyonga." The Desire of Ages, 722.

Back to Articles