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

Kitabu cha Danieli - Nambari mia moja themanini

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

Makutano ya kinabii kati ya Roma, Wamakabayo, na Nyakati za Kisasa: Utafiti wa Maono ya Danieli

Author

Jeff Pippenger

Published

April 10, 2024

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

Uriah Smith aliandika, “Roma iliunganishwa na watu wa Mungu, Wayahudi, kwa mapatano, mwaka 162 KK.” Wanahistoria wengi wa kisasa huweka tarehe hiyo kuwa 161 KK, na Smith mara mbili anarejelea 161 KK katika kitabu hichohicho. Dhana yangu ni kwamba rejeo hili la 162 KK ni kosa la uchapaji.

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

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

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

Mistari wa kumi na moja na wa kumi na mbili yanataja ushindi na athari zilizofuata baada ya Vita vya Rafia, vilivyotokea mwaka 217 KK, kati ya Dola ya Seleukidi lililoongozwa na Antioko III Mkuu, na Ufalme wa Ptolemaiki wa Misri ulioongozwa na Mfalme Ptolemy IV Philopator.

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

Vita vya Panium, vilivyotokea miaka kumi na saba baadaye mnamo mwaka 200 KK, vilikuwa tena kati ya Ufalme wa Seleukidi na Ufalme wa Ptolemaiki.

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

Uasi wa Wamakabayo ulioanza mwaka 167 kabla ya Kristo ulikuwa ni uasi wa Wayahudi dhidi ya jitihada za Dola la Waseluki za kukandamiza desturi za kidini za Kiyahudi na kulazimisha utamaduni wa Kigiriki.

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

Kuwekwa wakfu upya kwa Hekalu la Pili mjini Yerusalemu, ambalo ndilo tukio la kihistoria linaloadhimishwa wakati wa Hanukkah, kulifanyika mwaka 164 KK, miaka mitatu kabla ya “agano” la mstari wa ishirini na tatu. Tukio hili lilifuata kampeni ya kijeshi iliyofanikiwa ya Wamakabayo dhidi ya majeshi ya Dola la Waseleukidi, chini ya uongozi wa Antioko IV Epifane mwenye sifa mbaya, aliyekuwa amelitia Hekalu unajisi na kupiga marufuku ibada za kidini za Kiyahudi. Antioko IV Epifane alikufa muda mfupi baada ya ushindi unaokumbukwa katika Hanukkah, na kifo hicho kinaashiria kushuka kwa nguvu za Wasyria kuanzia wakati huo na kuendelea katika historia.

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

Mnamo mwaka 200 KK (ambao pia ulikuwa wakati wa Vita vya Panium), Roma kwa mara ya kwanza iliingia katika historia ya kinabii ya Danieli sura ya kumi na moja. Hapo ndipo kuna ishara inayoweka msingi wa maono. Ushawishi wake wa makusudi katika historia hiyo unatambulisha kazi ya Yezebeli, ishara ya kanisa linalovuta nyuzi nyuma ya pazia. Yezebeli alikuwa nyumbani Samaria wakati mumewe Ahabu alipotazama manabii wake wakiuawa na Eliya. Herodia hakuwepo kwenye karamu ya siku ya kuzaliwa ya Herode, ambako binti yake Salome alimteka kimapenzi Herode. Katika historia ya Marekani, upapa, unaowakilishwa na kahaba wa Tiro, unasahaulika hadi mwisho wa miaka sabini ya kiishara. Kisha anaanza kuimba nyimbo zake za udanganyifu kwa wafalme wa dunia. Mwaka 200 KK unaashiria wakati anapoanza kuimba waziwazi kwa wafalme katika siku za mwisho, muda mfupi kabla ya sheria ya Jumapili inayokaribia, kama inavyoonyeshwa katika aya ya kumi na sita.

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

Kabla ya "agano" la Wayahudi (161 KK hadi 158 KK), Wayahudi wa Makabi waliweka wakfu upya hekalu, kama inavyokumbukwa na Hanukkah mnamo 164 KK. Kisha, miaka mitatu baadaye, wakiwa bado katika mapambano yanayoendelea na Wasiria, Wayahudi wa Makabi waliomba msaada kutoka Roma. "Agano" na Roma lililoundwa wakati huo linakuwa jaribio la kinabii kwa wanafunzi wa unabii wa Mungu wa siku za mwisho.

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

Historia inaainisha mwaka 161 KK kuwa wakati ambapo "muungano" ulifanyika, lakini waasisi wanautambua kuwa ulikuwa mwaka 158 KK. Je, Miller alikuwa sahihi, au wanahistoria wa kisasa ndio sahihi? Miller aliongeza miaka mia sita sitini na sita (666) kwa mwaka 158 KK, na akafikia mwaka 508, wakati "kile cha kila siku" kiliondolewa. Utafute utakavyo, itakuwa vigumu sana, kama si haiwezekani kabisa, kupata ushahidi wa kihistoria kwa mwaka 158 KK kuwa ndio muungano kati ya Wayahudi na Warumi.

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

Aya ya kumi na sita ni sheria ya Jumapili, lakini kabla ya historia hiyo Rumi huingia katika historia ili kuithibitisha njozi katika mwaka wa 200 KK. Uasi wa Wamakabayo ulianza huko Modein mwaka wa 167 KK, na hatimaye wakaliweka wakfu tena hekalu mwaka wa 164 KK. Kisha tangu 161 KK hadi 158 KK, Wayahudi wanaingia katika agano na mamlaka ya Kirumi. Kipindi cha 161 KK hadi 158 KK kinawakilisha muda uliokuwa wa lazima ili kuanzisha “muungano.” Ufahamu huu hutambua “muungano” huo kwa upatano na ushuhuda wa wanahistoria, na pia kwa kupatana na chati iliyoongozwa na mkono wa Bwana na ambayo haipaswi kubadilishwa.

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

Wanahistoria wanatujulisha kwamba mchakato wa kujadiliana mikataba kati ya mataifa ya kale kama Yuda na Roma katika karne ya pili KK ulitofautiana kulingana na hali mahususi, itifaki za kidiplomasia, na uwiano wa nguvu uliokuwepo. Kwa kawaida, mchakato huo ungeanza kwa upande mmoja kuonyesha nia ya kuanzisha mkataba au muungano na upande mwingine. Katika hali ya Yuda na Roma, Yuda ilianzisha mawasiliano na Roma ili kupendekeza muungano rasmi.

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

Njia za kidiplomasia zingetumiwa kuwasilisha pendekezo na kuanzisha mazungumzo. Hili lilipaswa kujumuisha kuwatuma mabalozi au wajumbe kwenda Roma kukutana na viongozi wake au wawakilishi wake. Mara mazungumzo yalipoanza, pande zote mbili zingejadili masharti ya mkataba uliopendekezwa. Hii ingeweza kujumuisha mfululizo wa mikutano, kubadilishana ujumbe wa kidiplomasia, na huenda pia ushiriki wa wajumbe wa kati au wapatanishi ili kuwezesha mazungumzo. Wakati wa mazungumzo, kila upande ungetafakari masharti yaliyopendekezwa na mwenzake na huenda ukatoa mapendekezo mbadala au kutafuta marekebisho ya baadhi ya masharti. Mchakato huu ungeweza kujumuisha tafakari ya kina, mashauriano na washauri, na tathmini za faida na hasara zinazoweza kutokea za mkataba uliopendekezwa.

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

Iwapo pande zote mbili zingefikia makubaliano kuhusu masharti ya mkataba, nyaraka rasmi zingeandaliwa zikiainisha vigezo na masharti vilivyokubaliwa na pande zote mbili. Kisha mkataba ungehitaji kuridhiwa na mamlaka husika za kila taifa. Katika muktadha wa Roma, hili lingeweza kuhusisha idhini ya Seneti au vyombo vingine vya utawala. Vivyo hivyo, huko Yuda, mkataba huo huenda ukahitaji idhini ya uongozi wake au baraza lake la utawala. Mara tu baada ya kuridhiwa, mkataba ungeanza kutekelezwa, na pande zote mbili wangetarajiwa kuzingatia masharti yake. Hili lingeweza kuhusisha aina mbalimbali za ushirikiano, makubaliano ya ulinzi wa pamoja, mahusiano ya biashara, au aina nyingine za ushirikiano wa kidiplomasia kama ilivyoainishwa katika mkataba.

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

Katika karne ya pili kabla ya Kristo, safari kutoka Yudea (iliyoko katika eneo la mashariki la Bahari ya Mediterania) hadi Roma (iliyoko Italia ya kati) ingekuwa ngumu na ya kuchukua muda mrefu, hasa ukizingatia vikwazo vya mbinu za usafiri za nyakati za kale. Umbali kati ya Yudea na Roma ni takribani kilomita 1,500 hadi 2,000 (maili 930 hadi 1,240) kutegemea njia mahsusi iliyochaguliwa. Usafiri wa baharini mara nyingi ulikuwa wa kasi na wenye ufanisi zaidi kuliko usafiri wa nchi kavu katika nyakati za kale, lakini usafiri wa baharini uliathiriwa na upepo uliotawala. Kusafiri kwa meli kutoka bandari iliyoko Yudea hadi bandari nchini Italia (kama vile Ostia, bandari ya Roma) kungechukua wiki kadhaa, kutegemea mambo kama hali ya upepo, mikondo ya bahari, na aina ya chombo kilichotumika.

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

Safari kwa njia ya nchi kavu kutoka Yudea hadi Roma ingekuwa ya polepole zaidi na yenye ugumu mkubwa. Wasafiri wangelazimika kusafiri kupitia mandhari mbalimbali, zikiwemo milima, mabonde na mito, na kukabiliana na vikwazo kama majambazi na maeneo yenye uhasama. Inakadiriwa kwamba kusafiri kwa miguu au kwa gari lililovutwa na farasi kungechukua miezi kadhaa. Muda wa safari pia ungeathiriwa na mambo kama hali ya barabara, upatikanaji wa malazi na vituo vya kupumzika, na hitaji la kupumzika na kujaza tena mahitaji njiani.

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

Wayahudi wa Wamakabayo walipotafuta muungano na Roma, wangetakiwa kutuma mabalozi kwenda Roma. Mara tu mabalozi hao walipopokelewa na mamlaka za Kirumi, kungekuwapo kipindi cha majadiliano. Kwa nadharia ya kihistoria, kwa kuwa hakuna kumbukumbu sahihi iliyopo, mara tu mkataba uliporasimishwa, ungehitajika kurudishwa Yudea kwa uthibitisho, kisha huenda ungehitajika kurejeshwa Roma ili kuthibitisha kwamba Wayahudi wameukubali. Ni karibu haiwezekani kuamini kwamba mchakato wa kuunda muungano katika kipindi hicho ungeweza kukamilika ndani ya mwaka mmoja, hivyo uelewa kwamba “muungano” unawakilisha mchakato kutoka 161 KK hadi 158 KK unalingana na mistari mingine ya unabii inayotambua historia inayoongoza kwenye sheria ya Jumapili ya aya ya kumi na sita.

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

“Muungano” ambao wanahistoria wote wanakubali kwamba ulianzishwa na Wayahudi wa Kimakabayo, ulianza katika Yudea mwaka 161 KK. Kusudi lake lilikuwa kwamba Wayahudi walitaka msaada dhidi ya Wasyria ambao walikuwa wakipambana nao tangu uasi wao ulipoanza mwaka 167 KK. Uasi huo ulichochewa na juhudi za Matathia, kuhani Myahudi, na wanawe watano, hasa Yuda Makkabayo, za kupinga sera za kufanyizwa Wagiriki zilizowekwa na mtawala wa Kiseleuko Antioko IV Epifane. Sera hizo zilijumuisha majaribio ya kukandamiza desturi za kidini za Kiyahudi na kulazimisha kukubaliwa kwa mila na imani za Kigiriki.

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

Kichocheo cha uasi huo kilikuwa tukio katika kijiji cha Modein, ambako Mattathias alikataa kutii amri ya kutoa dhabihu kwa mungu wa Kigiriki. "Modein" limetokana na neno la Kiebrania "modi'a," lenye maana ya "kutangaza" au "kupinga." Katika upinzani wake, Mattathias alimuua Myahudi murtadi aliyekuwa karibu kutoa dhabihu hiyo, naye pamoja na wanawe wakakimbilia milimani, wakianzisha kampeni ya vita vya msituni dhidi ya majeshi ya Waseleukidi. Uasi wa Wamakabayo ulidumu kwa miaka kadhaa, wakati ambao Wamakabayo walishiriki mapigano mengi dhidi ya Waseleukidi na washirika wao. Licha ya kuzidiwa sana kwa idadi na vifaa, Wamakabayo walipata ushindi kadhaa muhimu.

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

Milki ya Seleukia ilikuwa ikitafuta kuwalazimishia Wayahudi dini ya Ugiriki, na Wagiriki wanawakilisha waulimwengu wa siku za mwisho. Dini yao inaonyeshwa katika woke-ism ambayo kwa sasa inalazimishwa juu ya Marekani na ulimwengu, na nguvu za waulimwengu za mfumo wa benki, vyombo vikuu vya habari, vituo vya elimu, na ubomoaji wa tofauti za kitaifa kupitia uhamiaji wa kulazimishwa wa wageni haramu. Wakati Antioko Epifane alipokuwa akiilazimisha dini ya Kigiriki juu ya Wayahudi, walikuwapo Wayahudi waliokuwa wakishirikiana na juhudi zake. Wamakabayo wanawakilisha tabaka moja la Wayahudi waasi-imani, ambao walikuwa wakiipinga dini ya Ugiriki, lakini pia kulikuwapo tabaka jingine la Wayahudi waasi-imani waliokuwa wakiiunga mkono kazi ya kuitekeleza dini ya Kigiriki.

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

Aya ya kumi na sita ni sheria ya Jumapili inayokuja hivi karibuni, na muungano wa mara tatu wa joka, mnyama na nabii wa uongo. Historia hiyo inatanguliwa na aya ya kumi na tatu hadi ya kumi na tano, ambapo mapigano matatu ya aya ya arobaini hutokea kuanzia aya ya kumi (1989), aya ya kumi na moja na ya kumi na mbili (vita vya Ukraine), na Vita vya Panium. Vita vya Panium vinawakilisha pambano ambalo mnyama wa nchi mwenye pembe mbili hushinda juu ya falsafa za kidini na kisiasa za mfuasi wa utandawazi.

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

Katika pambano hilo, rais wa mwisho wa Marekani atalazimika kushughulikia matokeo ya ushindi wa Putin na kuanguka kulikofuatia, kama kunavyowakilishwa katika aya ya kumi na moja na ya kumi na mbili. Ataunda muungano na NATO, au Umoja wa Mataifa, ili kutatua athari za kuanguka kwa Urusi, na katika historia ya muungano huo atahusisha Umoja wa Mataifa katika Vita vya Panium. Vita vya tatu vya aya ya arobaini vitakuwa kama vile vita vya kwanza vya aya ya arobaini. Kama vile Umoja wa Kisovieti ulivyoporomoka chini ya nguvu za kiuchumi na kijeshi za Marekani, wanautandawazi wa Umoja wa Mataifa watalazimika kurudia "perestroika," kipengele muhimu cha juhudi za Gorbachev za kuufanyia mageuzi Umoja wa Kisovieti, ingawa hatimaye zilichangia kusambaratika kwa mfumo wa Kisovieti na mwishowe kuvunjika kwa Umoja wa Kisovieti.

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

Vita vya tatu vinaonyeshwa kwa mfano wa vita vya kwanza, na kupitia shinikizo la kiuchumi na kijeshi Trump, kama anavyowakilishwa na Reagan, atalazimisha Umoja wa Mataifa kuingia katika “perestroika,” ambayo ina maana ya uundaji upya au mageuzi. Uundaji upya huo utaifanya Marekani kuwa katika uongozi wa mfumo wa wafalme kumi ambao ndio Umoja wa Mataifa. Katika vita hivyo upapa kisha utajitokeza katika historia, ukidai kuwa mtetezi wa mfumo ambao wakati huo Trump anaushinda.

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

Katika historia hiyo hiyo, Trump atakabiliwa na vita vya ndani vya wenyewe kwa wenyewe ambavyo atalazimika kukabiliana navyo, sawa na jinsi Abraham Lincoln alivyolazimika kukabiliana navyo. Vita vya wenyewe kwa wenyewe vitakuwa kati ya makundi mawili pinzani yaliyopotoka katika imani ndani ya Marekani. Kundi moja kinawakilishwa na wale waliokubali dini na falsafa ya woke-ism, ambao ni wanautandawazi wapenda mageuzi wa vyama vyote viwili vya siasa. Kundi jingine (MAGA-ism) linadai kuwa Waprotestanti wa kweli, ingawa walipoteza hadhi hiyo mwaka 1844.

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

Mrengo wa Rais unawakilishwa na MAGA-ismu, na unajengwa juu ya dai potofu la kudumisha Uprotestanti wa kweli na Katiba. Dai la Woke-ismu ni dini ya Mama Dunia, Enzi Mpya, na imani kwamba Katiba hutekelezwa kulingana na hali zilizopo za kanuni za jamii, si kwa mawazo ya kizamani ya waasisi wa taifa.

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

Mattathias (Trump) ataweka kikomo kwa majaribio ya Wanademokrasia wa uglobu na wa mrengo wa maendeleo ndani ya Marekani, kama yanavyoakisiwa na uasi ulioanza Modein mwaka 167 KK. Trump kisha atarudia historia ya mwaka 164 KK, wakati Wamakabayo waliweka wakfu upya hekalu, jambo linalokumbukwa kwa kuadhimisha Hanuka. Kisha, katika kipindi kinachoakilishwa kuanzia 161 KK hadi 158 KK, Trump ataanza msukumo wa mwisho wa kusimamisha sanamu ya upapa, ambayo ni sanamu inayotambulisha uhusiano haramu kati ya mamlaka ya kidini na mamlaka ya kisiasa. Mnamo 158 KK, agano litatekelezwa, wakati ambapo sheria ya Jumapili ya aya ya kumi na sita inayokuja hivi karibuni itakapolazimishwa.

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

Danieli sura ya kumi na moja kwanza inabainisha jinsi Roma inavyotwaa udhibiti wa kisiasa, kisha Danieli anarudia na kupanua historia hiyo hiyo kwa mstari unaobainisha jinsi Roma inavyowatendea watu wa Mungu katika historia hiyo hiyo. Kuanzia aya ya kumi na sita mpaka aya ya kumi na tisa, vizuizi vitatu kwa Roma ya kipagani kutwaa udhibiti wa dunia vinaonyeshwa. Katika aya ya kumi na sita, Siria ilishindwa na Roma ya kipagani mnamo 65 KK, kisha Uyahudi ukashindwa na Pompeo mnamo 63 KK. Aya ya kumi na sita inabainisha wakati Roma iliposimama katika nchi ya uzuri, na kwa kufanya hivyo inakuwa kielelezo cha sheria ya Jumapili ya aya ya arobaini na moja ya sura hiyo hiyo.

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

Ni muhimu kutambua kwamba uvamizi huo ulitokea mwaka 63 KK [sambamba na 1863], katikati ya vita vya wenyewe kwa wenyewe vilivyokuwa vikiendelea ndani ya Yerusalemu. Uriah Smith alisema, "Pompey aliporejea kutoka katika msafara wake dhidi ya Mithridates, mfalme wa Pontus, washindani wawili, Hyrcanus na Aristobulus, walikuwa wakigombea taji la Yudea."

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

Majina “Hyrcanus” na “Aristobulus” yote mawili yana asili ya Kigiriki na yana umuhimu wa kihistoria, hasa katika muktadha wa historia ya Kiyahudi wakati wa kipindi cha Kihelenisti na nasaba ya Wahasmonea. “Hyrcanus” limetokana na neno la Kigiriki “Hurkanos,” ambalo huenda lilitokana na neno “hurkan,” linalomaanisha “mbwa-mwitu” katika lugha ya Kiajemi. Hyrcanus lilikuwa jina lililobebwa na watawala kadhaa wa Kihasmonea. “Aristobulus” linamaanisha “mshauri bora” au “mshauri aliye bora zaidi.” Aristobulus pia lilikuwa jina lililobebwa na watawala kadhaa wa Kihasmonea. Majina yote mawili, “Hyrcanus” na “Aristobulus,” ni majina yanayohusishwa na watu mashuhuri katika historia ya Kiyahudi wakati wa kipindi cha Wahasmonea. Walikuwa watawala waliotekeleza wajibu muhimu katika utawala na upanuzi wa Ufalme wa Kihasmonea katika Uyahudi. Wazao wa kinabii na wawakilishi wa ufalme wa Kihasmonea katika wakati wa Kristo walikuwa Mafarisayo.

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

Pompey alipoiteka Yerusalemu, vyama viwili vya kisiasa vilihusisha asili yao na kipindi cha uasi wa Modein mnamo mwaka 167 KK. Mara tu Pompey alipoingizwa katika uasi huo, alidhamiria kuiteka Yerusalemu, na chama cha kisiasa cha Aristobulus kikaamua kumpinga, lakini chama cha Hyrcanus kikaamua kumfungulia Pompey milango. Kisha Pompey akaanzisha shambulizi lake dhidi ya Yerusalemu, na baada ya miezi mitatu Yerusalemu ikawa milele chini ya mamlaka ya Roma.

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

Kufikia aya ya kumi na tisa, Misri, kikwazo cha tatu na cha mwisho, ilitekwa na Roma. Kisha katika aya ya ishirini, kuzaliwa kwa Kristo kunatambuliwa huku Danieli anapoanza kuweka wazi jinsi Roma ingeshughulika na watu wa Mungu katika historia hiyo. Katika aya za ishirini na moja na ishirini na mbili Kristo anasulubiwa. Katika aya ya ishirini na tatu, agano lililoanza kuanzia mwaka 161 KK hadi 158 KK, linatambuliwa mara tu baada ya aya zinazoelezea tukio la msalaba, ambapo Wayahudi waasi walitangaza kwamba “hatuna mfalme ila Kaisari.” Sehemu inayowahusu Wayahudi waasi, waliowakilishwa na Wamakabayo, ambao walipinga kuingia kwa falsafa ya dini ya Kigiriki, na kwa kufanya hivyo wakaanzisha uhusiano usio mtakatifu na Roma, inafuata aya inayoainisha historia ya msalaba, ambako matunda ya uhusiano wao usio mtakatifu yalijidhihirisha kikamilifu.

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

Shekina haikurudi kamwe katika hekalu lililojengwa baada ya miaka sabini ya utekwa. Ushuhuda wa kinabii wa mwisho, uliotangazwa na Malaki, ulitolewa takriban katikati ya karne ya tano K.K. Hakukuwa na uwepo wa Mungu unaoonekana, wala ushuhuda wowote wa kinabii kwa mamia ya miaka kabla ya Wamakabayo kusimama dhidi ya ushawishi wa Kigiriki wa kimataifa. Mwanzoni mwa uasi wao, walitenda uasi uleule ambao wote Ptolemy na Mfalme Uzia walikuwa wameujaribu, wakati wafalme hao wote wawili walipotaka kutekeleza wajibu wa kuhani na kutoa sadaka hekaluni.

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

Yonathani Afusi (pia anajulikana kama Yonathani Maccabeus), alikuwa mmoja wa wana wa Mattathia, aliyeanzisha Uasi wa Wamakabayo, naye alitekeleza wajibu mkubwa katika kuongoza uasi wa Wayahudi dhidi ya Dola ya Seleukia. Baada ya kifo cha ndugu yake Yuda Maccabee vitani, Yonathani alichukua uongozi wa majeshi ya Wamakabayo. Mbali na uongozi wake wa kijeshi na kisiasa, Yonathani pia alichukua nafasi ya kuhani mkuu, akihudumu kama kiongozi wa kiroho wa watu wa Kiyahudi. Wajibu wa Yonathani wa pande mbili, kama kiongozi na pia kuhani mkuu, uliashiria maendeleo muhimu katika historia ya Kiyahudi, kwa kuwa uliunganisha mamlaka ya kisiasa na ya kidini ndani ya nasaba ya Wahasmonea. Uongozi wake ulisaidia kuimarisha uhuru wa Wayahudi na kuasisi utawala wa Wahasmonea katika Uyahudi.

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

Dhambi ileile ambayo Ptolemy alijaribu kutenda baada ya ushindi wa Raphia ilitimizwa tangu mwanzo kabisa wa uasi wa Wamakabayo. Ilikuwa ni dhambi ileile iliyopingwa na makuhani katika siku za mfalme Uzia, lakini utetezi wa Wamakabayo walioudai kwa ajili ya huduma za hekalu la Mungu ulikuwa udhihirisho uliopotoka na wa uasi wa muungano wa kanisa na serikali, na kwa hiyo unaashiria uasi wa Uprotestanti ulioasi ambao sasa unakusanyika kumuunga mkono Trump dhidi ya kupenya kwa itikadi ya kibwake ya utandawazi ya Biden.

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

Biblia hufundisha kwamba mtawatambua kwa matunda yao, na Mafarisayo wakati wa Kristo walikuwa mabaki ya mwisho ya nasaba ya Wahasmonea iliyoanza na Mattathias. Mattathias, na uasi aliouanzisha, ulizaa matunda ya Ufarisayo, kama wanavyofanya pia Waprotestanti waasi-imani wanaounga mkono dhana ya “Make America Great Again”. Amerika ilikuwa kuu wakati Katiba ilipoeleweka kuwa inalifanya kanisa na dola vitengane kimoja na kingine, lakini katika muujiza wa bandia unaowakilishwa na ushindi unaoadhimishwa kwa sikukuu ya Hanukkah, harakati za sheria ya Jumapili zitajitokeza waziwazi.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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

> Hapo awali, wale waliowasilisha kweli za ujumbe wa malaika wa tatu mara nyingi wamechukuliwa kuwa wazua hofu tu. Utabiri wao kwamba ukosefu wa uvumilivu wa kidini ungetwaa mamlaka nchini Marekani, kwamba kanisa na serikali vingeungana kuwatesa wale wanaozishika amri za Mungu, umetangazwa kuwa hauna msingi na wa kipuuzi. Kumetangazwa kwa kujiamini kwamba nchi hii isingewahi kuwa kingine chochote ila kile ambacho imekuwa—mtetezi wa uhuru wa kidini. Lakini kadiri suala la kulazimisha utunzaji wa Jumapili linavyochochewa kwa upana, tukio ambalo kwa muda mrefu limeshukiwa na kutoaminiwa linaonekana kukaribia, na ujumbe wa tatu utaleta athari ambayo usingeweza kuwa nayo hapo kabla.

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

> Katika kila kizazi Mungu amewatuma watumishi Wake kukemea dhambi, ulimwenguni na kanisani pia. Lakini watu hutamani waambiwe mambo laini, na ukweli safi ulio wazi bila mapambo haukubalika. Wanamageuzi wengi, walipoanza kazi yao, waliamua kutumia busara kuu katika kukabili dhambi za kanisa na taifa. Walitumaini, kwa mfano wa maisha safi ya Kikristo, kuwaongoza watu warudi kwenye mafundisho ya Biblia. Lakini Roho wa Mungu aliwashukia kama alivyomshukia Eliya, akimsukuma akeme dhambi za mfalme mwovu na watu waliokengeuka imani; hawakuweza kujizuia kuhubiri matamko ya wazi ya Biblia—mafundisho ambayo walikuwa wamesita kuyawasilisha. Walisukumwa kutangaza kwa bidii ukweli na hatari iliyotishia nafsi. Maneno ambayo Bwana aliwapa waliyasema, bila kuogopa matokeo, na watu walilazimika kusikia onyo.

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

> Hivyo ujumbe wa malaika wa tatu utatangazwa. Wakati unapowadia wa kuutolewa kwa nguvu kuu zaidi, Bwana atafanya kazi kupitia vyombo vya unyenyekevu, akiongoza akili za wale wajitoleao wakfu kwa huduma Yake. Watenda kazi watahitimishwa zaidi kwa mpako wa Roho Wake kuliko kwa mafunzo ya taasisi za kisomi. Watu wa imani na sala watalazimika kwenda mbele kwa ari takatifu, wakitangaza maneno anayowapa Mungu. Dhambi za Babeli zitawekwa wazi. Matokeo ya kutisha ya kulazimisha kwa mamlaka ya kiraia utekelezaji wa desturi za kanisa, uenezaji wa urohoni, na maendeleo ya kwa siri lakini ya haraka ya nguvu ya Kipapa—yote yatafichuliwa. Kwa maonyo haya mazito watu wataamshwa. Maelfu kwa maelfu watasikiliza ambao hawajawahi kusikia maneno kama haya. Kwa mshangao wanasikia ushuhuda kwamba Babeli ni kanisa, lililoanguka kwa sababu ya makosa na dhambi zake, kwa sababu ya kukataa kwake ukweli uliotumwa kwake kutoka mbinguni. Watu wanapoenda kwa walimu wao wa zamani wakiwa na swali la shauku, Je, mambo haya ni kweli? wahudumu wanawasilisha hadithi zilizobuniwa, hutabiri mambo laini ya kupendeza, ili kutuliza hofu zao na kuinyamazisha dhamiri iliyoamshwa. Lakini kwa kuwa wengi wanakataa kuridhika na mamlaka ya wanadamu tu na wanadai kauli iliyo wazi, ‘Hivi asema Bwana,’ wahudumu maarufu, kama Mafarisayo wa zamani, wakiwa wamejaa hasira mamlaka yao inapotiliwa shaka, watashutumu ujumbe huo kuwa wa Shetani na kuwachochea makundi yanayopenda dhambi kuwadhihaki na kuwatesa wale wauutangazao.

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

> Kadiri mzozo unavyoenea katika nyanja mpya na akili za watu zinapolekezwa kwenye sheria ya Mungu iliyokanyagwa chini, Shetani yuko kwenye harakati. Nguvu inayofuatana na ujumbe huo itawatia hasira tu wale wanaoupinga. Makasisi watafanya juhudi karibu zinazopita uwezo wa kibinadamu kuizuia nuru isije ikaangaza juu ya makundi yao. Kwa kila njia iliyo mikononi mwao watajitahidi kukandamiza mjadala wa maswali haya muhimu. Kanisa linaomba msaada kwa mkono wenye nguvu wa mamlaka ya kiraia, na, katika kazi hii, wafuasi wa Papa na Waprotestanti wanaungana. Kadiri harakati za kulazimisha uadhimisho wa Jumapili zinavyozidi kuwa jasiri na thabiti, sheria itatumika dhidi ya waishika amri. Watatishwa kwa faini na kifungo, na baadhi watapewa nafasi za ushawishi, na thawabu na faida nyingine, kama vishawishi vya kuikana imani yao. Lakini jibu lao thabiti ni: 'Tuonyesheni kwa neno la Mungu kosa letu', ombi lile lile lililotolewa na Luther chini ya hali zinazofanana. Wale wanaoshtakiwa mbele ya mahakama hutoa utetezi wenye nguvu wa ukweli, na baadhi ya wanaowasikia wanaongozwa kuchukua msimamo wa kushika amri zote za Mungu. Hivyo, nuru italetwa mbele ya maelfu ambao, la sivyo, wasingejua chochote kuhusu kweli hizi. Pambano Kuu, 605, 606.

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