The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
L’historique allant du verset seize au verset vingt-deux de Daniel onze commence et s’achève par une typification de la loi du dimanche. Le fait que le commencement et la fin de cette ligne soient identiques identifie la signature du Christ comme l’Alpha et l’Oméga. Prophétiquement, cela exige que le verset seize soit mis en parallèle avec le verset vingt-deux. Lorsque cela est fait, l’histoire du glorieux pays, telle qu’elle est représentée par la ligne des Maccabées, est déplacée dans l’histoire des versets dix à quinze.
The Maccabees
Maccabees yo
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Зўраварии Маккабиён бисту ду солеро ифода мекунад, ки аз соли 1776 оғоз ёфт ва вақте поён ёфт, ки Иёлоти Муттаҳида дар соли 1798 подшоҳии шашуми пешгӯии Китоби Муқаддас гардид. Ин адади бисту дуро ҳамчун таърихе муайян месозад, ки бевосита ба замони охир дар соли 1798 вобаста аст, яъне он ҷое ки ояти чиҳили Дониёл ёздаҳ оғоз меёбад.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Lo zrozuminti di liami tra lu nùmmiru vintidui e lu 1798 è mpurtanti pi idintificari. La rivolta maccabea, ntô sò tìpicu di la rivuluzzioni americana, allinea tutti e dui li rivuluzzioni dâ terra gluriusa (littirali e spirituali) comu rivuluzzioni ca ricusarunu sia l’arti di guvernu di li Seleucidi e di li re europei, sia l’arti ecclesiastica dâ Grecia e di Roma. Ntê dui testimunianzi storichi, Grecia e Roma rapprisintaru lu re dû nordu.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
La lignée des Maccabées est représentée au verset vingt-trois, mais elle représente une histoire qui commença 33 ans après Panium du verset quinze, et un peu plus de cent ans avant Pompée du verset seize. La lignée s’achève au jugement de la croix, jugement qui se prolongea jusqu’en l’an 70 apr. J.-C., bien que cette période de jugement soit simplement désignée comme la croix au verset vingt-deux. Prophétiquement, la lignée maccabéenne, représentant le glorieux pays à partir de 1776, puis 1798 avec la dynastie hasmonéenne, puis la dynastie hérodienne jusqu’à la croix et à l’an 70 apr. J.-C., se termine au verset vingt-deux et commence avec vingt-deux ans allant de 1776 jusqu’à 1798. Les vingt-deux années de 1776 à 1798 typifient aussi les vingt-deux années allant du 11 septembre 2001 jusqu’à 2023, lesquelles furent typifiées comme vingt-deux jours dans Daniel dix. La lignée maccabéenne commence et s’achève par « vingt-deux ».
Four Roman Rulers
Patru conducători romani
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
आयतें सोलह से बाईस तक प्रत्यक्ष रूप से चार रोमी शासकों की पहचान कराती हैं और इन आयतों के भीतर एक अन्य रेखा का प्रतिनिधित्व करती हैं। मक्काबी रेखा ‘दोहराओ और विस्तार करो’ के सिद्धांत के आधार पर संयोजित है, और रोमी रेखा का प्रत्यक्ष रूप से इन आयतों में निरूपण किया गया है। पोम्पेय ने तीन बाधाओं में से पहली दो पर विजय प्राप्त की, जब रोम ने 31 ईसा पूर्व में ऐक्टियम के युद्ध में बाइबिल की भविष्यद्वाणी के अनुसार चौथे राज्य के रूप में सिंहासन पर आरोहण किया। उसके पश्चात जूलियस कैसर, ऑगस्टस कैसर और टिबेरियस कैसर आए। पोम्पेय एक सेनापति था, और अंतिम तीन प्रतीक सम्राटों के रूप में परस्पर संबद्ध हैं।
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
सोलहवें पद के रविवार-विधि तक रोम के उन चार शासकों में से अंतिम को वापस ले जाना आवश्यक है। ऐसा करने पर पोम्पेय चार मार्गचिह्नों में से प्रथम का प्रतिनिधित्व करता है, जहाँ चौथा और अंतिम मार्गचिह्न सोलहवें पद की रविवार-विधि के साथ मेल खाता है। सोलहवाँ पद तिबेरियुस कैसर द्वारा निरूपित होगा, और पंद्रहवें पद का पैनियम का युद्ध ऑगस्टुस कैसर द्वारा, ग्यारहवें पद का राफिया का युद्ध जूलियस कैसर द्वारा निरूपित होगा; इस प्रकार जनरल पोम्पेय को दसवें पद और 1989 के रूप में चिह्नित किया जाता है।
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Hili linatambulisha kwamba “historia iliyofichwa” ya mstari wa arobaini wa Danieli kumi na moja, yaani, historia tangu kuanguka kwa Umoja wa Kisovieti mwaka 1989 hadi sheria ya Jumapili ya mstari wa arobaini na mmoja, inawakilishwa na mistari mitatu ya unabii inayopatikana katika historia inayowakilishwa na mistari ya kumi hadi ishirini na tatu. Wamakabayo, watawala wa Kirumi, na vita vitatu vya mamlaka wakala wa Rumi.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Heino ke lekgetlo la boraro ke etla ho lona. Molomong wa dipaki tse pedi kapa tse tharo taba e nngwe le e nngwe e tla tiiswa. 2 Bakorinthe 13:1.
Three Proxy Wars
سه جنگِ نیابتی
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
አሥረኛው ቁጥር ከ219 እስከ 217 ዓ.ዓ. ድረስ የተካሄደውን አራተኛውን የሶርያ ጦርነት መጨረሻ ያመለክታል፤ በዚያን ጊዜ አንቲዮኮስ ሦስተኛ ማግኑስ (ታላቁ) በአሥራ አንደኛው ቁጥር ከተጠቀሰው ጦርነት በፊት እንደገና ተሰባሰበ፤ ይህም በጁሊየስ ቄሳር የሚወከለው የራፊያ ጦርነት ነበር። አሥረኛው ቁጥር በአርባኛው ቁጥር እንደተወከለው በ1989 የሶቪየት ኅብረት መፈራረስን ይለያል፥ ፖምፔይም ከዚያ ታሪክ ጋር ይስማማል። አሥራ ስድስተኛው ቁጥር የክብር ምድር የሆነችውን ይሁዳን መቆጣጠር ይወክላል፤ ይህም በዩናይትድ ስቴትስ ያለውን የእሑድ ሕግ ያመለክታል፤ ነገር ግን ፖምፔይ ከ1989 ጋርም ይስማማል፥ እና በ1989 ዘመናዊቷ ሮም የመጀመሪያዋን እንቅፋት ድል አደረገች፤ ነገር ግን ይህን ስታደርግ ሮናልድ ሬጋንን ከክብር ምድር ጋር ምስጢራዊ ቃል ኪዳን እንዲፈጥር በማታለል ፕሮቴስታንት አሜሪካን በመንፈሳዊ መልኩ በተመሳሳይ ጊዜ አሸነፈች። አንድ ንጉሥ ከሮም ጋለሞታ ጋር የሚያደርገው ቃል ኪዳን መንፈሳዊ ዝሙትን ይወክላል።
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
1989 marque le moment où la prostituée de Rome commence à sortir de ses soixante-dix années pour se livrer à la fornication avec tous les rois de la terre. Le premier roi est les États-Unis en 1989, car les États-Unis sont aussi représentés par Achab, qui était marié à Jézabel, laquelle est la prostituée de Tyr dans Ésaïe vingt-trois.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Og það mun til koma á þeim degi, að Týrus muni verða gleymd í sjötíu ár, eftir dögum eins konungs; að endnum sjötíu árum mun Týrus syngja sem skækja. Taktu hörpu, far um borgina, þú skækja, sem hefur verið gleymd; lát hljóma fagran söng, syng marga söngva, til þess að þín verði minnst. Og það mun til koma að liðnum sjötíu árum, að Drottinn mun vitja Týrusar, og hún mun hverfa aftur að hórlaunum sínum og drýgja hór með öllum konungsríkjum heimsins á yfirborði jarðarinnar. Jesaja 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
1798年の「終わりの時」に、ダニエル書十一章四十節に示されているとおり、淫婦はその致命的な傷を受けたとき、忘れ去られた。1989年の「終わりの時」に、彼女は、その権威の刻印を最初に強制することになる王国と姦淫を行うことによって、その致命的な傷の癒やしの期間を開始する。その王国はアハブによって、またフランスによって表されていた。フランスは538年に教皇権を地上の王座に据え、教皇権力の興隆を支えた主要な王国であった。このゆえに、彼らは「カトリック教会の長子」と称され、また「カトリック教会の長女」とも称される。フランスとアハブは、1989年から日曜法に至るまでのアメリカ合衆国の役割の両方に証言している。
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
En Isaías veintitrés aparece la ramera de Tiro, que es también la ramera de Apocalipsis diecisiete, cuya frente lleva escrito: BABILONIA LA GRANDE. Ella es “olvidada” durante la historia de los Estados Unidos, comenzando en 1798, cuando el papado dejó de ser el quinto reino de la profecía bíblica, la bestia del mar de Apocalipsis trece. Entonces los Estados Unidos comenzaron su papel como el sexto reino de la profecía bíblica, como la bestia de la tierra de Apocalipsis trece. Finalmente, los Estados Unidos llegan a ser el rey principal de los diez reyes de Apocalipsis diecisiete. La historia simbólica de un período de “setenta años”, los “días de un rey”, representa los setenta años en que Babilonia gobernó como el primer reino de la profecía bíblica. Esto tipifica la historia de los Estados Unidos desde 1798 hasta la ley dominical, donde la línea externa de la historia americana está representada por el cuerno republicano y la línea interna está representada por el cuerno protestante. Estos dos cuernos, que representan el corazón de la Constitución que establece una separación entre el poder civil y el poder eclesiástico, son el tema del futuro de América.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
ਸਤੱਰ ਸਾਲ ਤੱਕ ਸੂਰ ਦੀ ਵੈਸ਼ਿਆ ਨੂੰ ਭੁਲਾ ਦਿੱਤਾ ਜਾਣਾ ਨਿਸ਼ਚਿਤ ਕੀਤਾ ਗਿਆ ਹੈ; ਫਿਰ 1989 ਵਿੱਚ ਅੰਤ ਦੇ ਸਮੇਂ ਤੋਂ ਲੈ ਕੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੱਕ ਉਹ ਗਾਉਣਾ ਸ਼ੁਰੂ ਕਰਦੀ ਹੈ। ਉਸ ਨੇ ਇਹ ਇੱਕ ਗੁਪਤ ਗਠਜੋੜ ਨਾਲ ਸ਼ੁਰੂ ਕੀਤਾ, ਜਦੋਂ ਉਸ ਨੇ ਪ੍ਰੋਟੈਸਟੈਂਟ ਅਮਰੀਕਾ ਦੇ ਧਰਮ ਨੂੰ ਆਪਣੇ ਕਬਜ਼ੇ ਵਿੱਚ ਕਰ ਲਿਆ ਅਤੇ ਸੋਵੀਅਤ ਯੂਨੀਅਨ ਦੇ ਪਤਨ ਨਾਲ ਦੱਖਣ ਦੇ ਰਾਜੇ ਦੀ ਰਾਜਨੀਤਿਕ ਸੰਰਚਨਾ ਨੂੰ ਢਾਹ ਦਿੱਤਾ। ਸੱਤਰ ਸਾਲਾਂ ਦੀ ਇੱਕ ਅਵਧੀ, ਜੋ ਅਜਿਹੇ ਇਤਿਹਾਸ ਵਿੱਚ ਸਮਾਪਤ ਹੁੰਦੀ ਹੈ ਜਿੱਥੇ ਐਂਟਿਓਕਸ ਮਹਾਨ ਸਤਾਰ੍ਹਾਂ ਸਾਲਾਂ ਦੀ ਇੱਕ ਅਵਧੀ ਦੇ ਮੱਧ ਵਿੱਚ ਖੜਾ ਹੈ, ਜੋ ਦੱਸ ਅਤੇ ਸੱਤ ਵਿੱਚ ਵੰਡਿਆ ਗਿਆ ਹੈ, ਅਤੇ ਜਦੋਂ ਉਹਨਾਂ ਨੂੰ ਗੁਣਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਤਾਂ “ਸਤੱਰ” ਬਣਦਾ ਹੈ। ਬਾਹਰੀ ਦੋ ਸੌ ਪੰਜਾਹ ਸਾਲਾਂ ਦੀ ਉਸ ਅਵਧੀ ਦੀ ਸ਼ੁਰੂਆਤ ਵਿੱਚ, ਜੋ ਰਾਫੀਆ ਅਤੇ ਪੈਨੀਅਮ ਦੇ ਵਿਚਕਾਰ ਸਮਾਪਤ ਹੋਈ, ਤੇਈਂ ਸੌ ਸਾਲਾਂ ਦੀ ਅੰਦਰੂਨੀ ਸਮੇਂ ਦੀ ਭਵਿੱਖਬਾਣੀ ਇਸ ਨਾਲ ਸ਼ੁਰੂ ਹੁੰਦੀ ਹੈ ਕਿ ਦਾਨੀਏਲ ਦੀ ਪ੍ਰਜਾ ਉੱਤੇ “ਸਤੱਰ” ਹਫ਼ਤੇ ਨਿਰਧਾਰਤ ਕੀਤੇ ਗਏ। ਉਹਨਾਂ ਸਤੱਰ ਹਫ਼ਤਿਆਂ ਦੇ ਅੰਤ ਵਿੱਚ, ਇਸਵੀ ਸੰਨ 34 ਵਿੱਚ, ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਸਦਾ ਲਈ ਪਰਮੇਸ਼ੁਰ ਤੋਂ ਉਸ ਦੀ ਚੁਣੀ ਹੋਈ ਵਾਚਾ-ਪ੍ਰਜਾ ਹੋਣ ਦੇ ਨਾਤੇ ਤਲਾਕਸ਼ੁਦਾ ਕਰ ਦਿੱਤਾ ਗਿਆ, ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਤਦ ਆਪਣੀ ਮਸੀਹੀ ਦੂਲਹਨ ਨਾਲ ਵਿਆਹ-ਬੰਧਨ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕਰ ਚੁੱਕਿਆ ਸੀ ਅਤੇ ਤਦ ਗੈਰ-ਯਹੂਦੀਆਂ ਵੱਲ ਹੱਥ ਵਧਾ ਰਿਹਾ ਸੀ।
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
207 v. Chr. steht Antiochus in der Mitte der „siebzig“ und kennzeichnet damit das Ende des bevorzugten Status seines Königreiches als Nation in dem „herrlichen Land“, wo Er erwählte, das moderne Israel aufzurichten. Das Ende der Vereinigten Staaten als des sechsten Königreiches beim Sonntagsgesetz ist das Ende der „siebzig Jahre“ Jesajas. Die zweihundertfünfzigjährige Linie des Antiochus kennzeichnet das Ende der Gnadenzeit für das republikanische Horn der Vereinigten Staaten, unmittelbar vor dem Sonntagsgesetz von Vers sechzehn. Die zweitausenddreihundert Jahre, die endeten, als das Gericht am 22. Oktober 1844 begann, sind ein Vorbild dafür, wann das Gericht beim Sonntagsgesetz abgeschlossen wird. Die zweitausenddreihundert Jahre beginnen mit siebzig Wochen, die das Ende des buchstäblichen Israel als Gottes auserwähltes Volk kennzeichnen. Das Ende des gesamten Zeitraums von zweitausenddreihundert Jahren endet damit, dass die protestantische Bewegung ihr Ende findet, während die Adventbewegung bis zum Sonntagsgesetz fortgeführt wurde. Wenn die verschlossene Tür von 1844 wiederholt wird, werden sich die Türen über dem republikanischen Horn, dem protestantischen Horn und dem Regierungsbiest schließen.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Ba Antiôkhôs mijoro eo anelanelan’ny vanim-potoanan’ny folo sy ny fito dia midika fa mijoro eo amin’ny faran’ny fotoana fizahan-toetrany izy. Mifarana amin’ny lalàn’ny Alahady ny fotoam-pahasoavana ho an’ny fitondram-panjakan’i Etazonia, izay ilay bibidia avy amin’ny tany; nefa ny fotoam-pahasoavan’ilay tandroka Repoblikana dia mifarana alohan’ny lalàn’ny Alahady.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
耶穌對他說：「我對你說，不是到七次，乃是到七十個七次。」馬太福音 18:22。
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
“സെവന്റി ടൈംസ് സെവൻ” എന്ന പ്രയോഗം, ഈ രീതിയിൽ ഗുണിതരൂപത്തിൽ സംഖ്യകൾ പ്രകടിപ്പിക്കപ്പെട്ടിരിക്കുന്ന ബൈബിളിലെ ഏക സ്ഥാനമാണ്. “സെവന്റി ടൈംസ് സെവൻ” എന്നത് ദാനിയേലിന്റെ ജനത്തിനായി “നിർണ്ണയിക്കപ്പെട്ട” നാലുനൂറ്റി തൊണ്ണൂറ്റു വർഷങ്ങളാണ്. അത് രണ്ടായിരത്തി മൂന്നുനൂറിന്റെ ആരംഭമായ എഴുപതു ആഴ്ചകളാണ്; അതേ ആരംഭബിന്ദുവിൽ നിന്ന് ഇരുന്നൂറ്റി അമ്പതു വർഷങ്ങളുടെ അവസാനത്തിൽ, അന്തിയോക്കസ് പത്തിന്റെയും ഏഴിന്റെയും മദ്ധ്യേ എത്തിച്ചേരുന്നു. മഹാനായ അന്തിയോക്കസ് അവിടെ മഹാവിവാദത്തിന്റെ വിശുദ്ധ നാടകത്തിലെ തന്റെ കഥയുടെ അവസാന പ്രവൃത്തികളിൽ തന്റെ നിലപാട് എടുക്കുന്നു.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
दरवाज़ा बन्द होना 1844 का, रविवार की व्यवस्था के बन्द दरवाज़े का प्रतिनिधित्व करता है; और पद सोलह की रविवार व्यवस्था से पहले, सात वर्षों की एक अवधि आरम्भ होती है, जिसमें अन्तियुखुस अपने राज्य के अन्त को चिह्नित करता है, और फिर उन सात वर्षों के समापन पर उसका राज्य समाप्त हो जाता है। यह सात-वर्षीय अवधि पशु की मूरत की परीक्षा-काल का प्रतिनिधित्व करती है, और यह अवधि 321 की प्रथम रविवार व्यवस्था से आरम्भ होती है। प्रथम रविवार व्यवस्था से पहले, जो अन्तिम रविवार व्यवस्था का प्रतिरूप है, दस वर्षों की एक अवधि है जो एक फ़रमान से आरम्भ होती है। 313 के “फ़रमान” पर, दस वर्षों द्वारा निरूपित परीक्षा आरम्भ होती है; फिर अन्तियुखुस पहली रविवार व्यवस्था लागू करता है, और गणतांत्रिक सींग की परीक्षाकाल-सीमा समाप्त हो जाती है। सात वर्षों के अन्त में, पैनियम और रविवार व्यवस्था उपस्थित होते हैं, और उनके परिणामस्वरूप 330 वर्ष में पूर्व और पश्चिम का विभाजन उत्पन्न होता है।
Pompey
Pompey
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Pompey je v šestnáctém verši dobyl slavnou zemi, avšak během dvouletého období od roku 65 do roku 63 př. Kr. Pompey, jako naplnění Daniel 8, verše 9, ve skutečnosti dobyl „východ“ i „[slavnou] zemi“, čímž předobrazil dvojí dobytí ve verši čtyřicet a v roce 1989.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Ꜥꜣḫ n ḥrj-tp ḫftj.w n Rōmā n nṯr.w-šmꜥ.w pw jrj.n Āugustus Caesar, pꜣy=f ḏd.tw r=f m sḫpr n pꜣ tꜣy n sšm.t n Rōmā n tpj, ḥr sḫpr n tpj n smꜣy.t ḫmtj.t n sšm.t m Rōmā. M pꜣ mh ḫmt n wꜣ.t-ršwt n ḥqꜣ.w n Rōmā pw šsp.tw n smꜣy.t ḫmtj.t šaꜥt m sš n ḥꜣs.t n Rōmā. M pꜣ ḥp n Rꜥ-nb m ꜥꜣt ḥmt m verse sixteen pw smꜣy.t ḫmtj.t n pꜣ ḏrꜣgōn, pꜣ ḏbꜣ, mnḫm.t n kas est. sḫpr.tw; ḫr-ḥꜣt=f pꜣ ꜥpd n bjn.t wdj.tw r st=s m Šinar, mj qd ntt ḏd.n Zekhariah.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
أقام أغسطس قيصر أولَ ثلاثيّةٍ رومانيّةٍ رسميّة، غيرَ أنّ المؤرّخين يسمّونها «الثلاثيّة الثانية»، لأنّ يوليوس قيصر أقام أيضًا ثلاثيّة، لكنّها لم تكن ثلاثيّةً رسميّةً لحكومة روما. وإنّ العلاقة بين يوليوس وأغسطس قيصر، بوصفهما رمزَين للاتّحاد الثلاثيّ بين التنّين والوحش والنبيّ الكذّاب عند قانون الأحد الآتي قريبًا، تتمثّل في أنّ يوليوس يرمز إلى بداية الحركة لفرض تشريع الأحد، وأغسطس إلى نهايتها. كما تُمثَّل هذه العلاقة النبويّة أيضًا بحصار كستيوس سنة 67، الذي أعقبه بعد ذلك حصارُ تيطس. فيوليوس هو كستيوس، وأغسطس هو تيطس. ويمثّل يوليوس وأغسطس الاتّحادَ الثلاثيّ، ويمثّل كستيوس وطيطس الحصارَ.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Ang yugto nang ang kilusan para sa isang batas ng Linggo ay nagsisimula sa paraang makahula sa 313, ay sa pamamagitan ng Kautusan ng Milan. Pagkatapos, noong 321, sa kalagitnaan ng panahong labimpitong taon, dumating ang unang batas ng Linggo. Ang ikatlong hakbang ng paghahati ng kaharian sa silangan at kanluran, na kumakatawan sa paghahati sa Estados Unidos sa pagitan ng mga tumatanggap at ng mga hindi tumatanggap ng tanda ng hayop o ng tatak ng Dios, ay noong 330. May isang sunod-sunod na mga batas ng Linggo na umaakay tungo sa isang batas ng Linggo, at ang 321 ay kumakatawan sa unang batas ng Linggo, na umaakay sa huling batas ng Linggo ng 330.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Майлӣ ба ду саду панҷоҳ соли Антиохус, ду саду панҷоҳ соли Нерон давраи ҳаштсоларо муайян мекунад, миёнаи қонуни якуми якшанбе ва сипас нӯҳ солро. Қатор бар қатор, Антиохус ва Нерон ду давраро муайян мекунанд, ки бо се нишона ифода ёфтаанд. Дар ҳар ду хат, нишонаҳои аввал ва охир яксонанд: фармоне дар ибтидо, ки бо издивоҷе аломатгузорӣ шуд, ки бо талоқ анҷом ёфт, ва ҷанг миёни подшоҳи шимол ва подшоҳи ҷануб дар оғоз ва анҷом. Қонуни якуми якшанбеи соли 321 дар миёна бояд ҳамон ҷое бошад, ки Антиохус истодааст. Ӯ дар анҷоми як раванди озмоишӣ меистад, ки бо даҳ сол ифода шудааст, ва раванди озмоишӣ Антиохусро ҳамчун ҳаштуме, ки аз миёни ҳафт аст, ошкор месозад, дар ҳоле ки ӯ сурати ҳайвонро, ки ҳамон ҳаштуме аст ва аз миёни ҳафт аст, барпо мекунад. Дар айни замон, яксаду чиҳилу чаҳор ҳазор низ аз як раванди озмоишӣ мегузаранд ва аз калисои ҳафтуми Лаодикия ба калисои ҳаштум ва Филаделфия табдил меёбанд.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Ap premye lwa dimanch la, konstriksyon imaj la kòmanse, epi li fini nan lwa dimanch Revelasyon trèz, vèsè onz la, yon vèsè ki mete an kontrast kòmansman Etazini kòm yon ti mouton ak fen li kòm yon dragon. Trèz se senbòl rebelyon, epi senbòl rebelyon an nan kontèks vèsè onz la, ak Etazini k ap pale tankou yon dragon, se mak bèt la; tandiske, senbòl moun ki gen sele Bondye a se nimewo onz la. Revelasyon 13:11 idantifye separasyon ant moun ki resevwa mak bèt la ak moun ki resevwa sele Bondye a nan lwa dimanch la lè Etazini pale tankou yon dragon.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
䷱ዘበሬታ ምስሊ ዘአራዊት ዘመነ ፈተና ምልክታት ፍሉያት ኣለዎ እቶም ምጽኣቱ ዝምልክቱ፣ ብተመሳሳሊ ድማ መወዳእታኡ ይወክሉ። ካብ ኖህ ክሳዕ በዓል መለኸት እግዚኣብሔር ኣይልወጥን፤ ምጽኣቱ ቅድሚ ምብጽሑ ጊዜ ፈተና ምምጻኡ ሓለፋ ይነግር እዩ። እዚ ኣዋጃቱ ብቓሉ ትንቢታዊ ውስጥ ይርከቡ። ኣብዛኛዎም ኣድቬንቲስትታት (እኔ እግምት እየ) ኣብ ምጥፋእ የሩሳሌም ክልተ ምኽባብ ከም ዝነበረ ኣይፈልጡን ይኾኑ፣ ወይ ድማ መዓልቲ ናይቲ ወዳእታ ጥፍኣት ነቡካድነፃር የሩሳሌምን ቤተ መቕደስን ንመጀመርታ ጊዜ—ኣልፋ ጊዜ—ዘጥፍኣላ ሓንቲ ዓመታዊት መዓልቲ ብዕለቱ እንተነበረ እውን ዘይፈልጡ ይኾኑ። ከምኡ ድማ እተን ምኽባባት ብቅዱሳን በዓላት ከም ዝጀመራን ብቅዱስ በዓል ከም ዝተወድኣን፣ ወይ ድማ ጊዜ ናይቲ ምኽባብ ሰለስተ ዓመትን ፍርቅን ከም ዝነበረ ኣይፈልጡን ይኾኑ። እዞም ሓቅታት እንተዘይፈልጡ፣ ዩልየስ ቄሳር መጀመርታ ዘመነ ፈተና ምስሊ ዘአራዊት ብዝለዓለ ፍጹም ውክልናኡ ከም ዝምልክት ክርእዩ ዘይክእሉ መስሎ ይበል። “ፍጹም ውክልና” ብምባል፣ ናይ መወዳእታ ፍጻሜኡ እማለት እየ።
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
La même période est représentée de 1888 jusqu’à la loi du dimanche, puis de nouveau du 11 septembre jusqu’à la loi du dimanche ; mais l’accomplissement parfait de la période prophétique de l’érection de l’image de la bête, telle qu’elle est représentée par Constantin le Grand durant la période allant de 313 à 330, commence sous la présidence du huitième président depuis le temps de la fin en 1989.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Kuva paMutemo weSvondo wokutanga, nguva yokuedzwa pamusoro peSabata neSvondo inozaruka mukati menguva inomiririrwa namakore manomwe aAntiochus. Makore manomwe emutsara waAntiochus akapetwa namakore mapfumbamwe emutsara waNero anoenzana namakumi matanhatu nematatu, uye muna 63 BC Pompey akakunda nyika inobwinya mukuzadzikiswa kwevhesi yegumi nenhanhatu yaDanieri gumi nechimwe. PaMutemo weSvondo madzimambo mapfumbamwe achabvuma United States samambo mukuru pamadzimambo gumi anobvumirana kupa umambo hwawo kuhure hweTire, uyo zvino anofanira kuita upombwe namadzimambo ose enyika.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
وافقًا للبنية النبوية لمثل العذارى العشر، تمّ زواج الوحش والنبي الكذّاب في سنة 1989، ولكن عند قانون الأحد يُستكمَل هذا الزواج. ومن الكسوريات التاريخية لتلك الحادثة فترةُ دينونة الأحياء التي بدأت في سنة 2001، في 11/9. ومن تلك النقطة إلى قانون الأحد، زمنُ اختبار صورة الوحش، الذي هو أيضًا زمنُ ختم المئة والأربعة والأربعين ألفًا، تُجرى الدينونة على شعب عهد الله، وعلى الأرض التي أقاموا فيها إتمامًا لنبوة عهد إبراهيم. وفي تلك الفترة تُدان كنيسة اللاودكيين الأدفنتست السبتيين، ثم يُدان الذين يعترفون بأنهم عذارى. وهكذا يُدان القرن البروتستانتي، ويُدان خلال الفترة التي دِين فيها أولًا الحزب الديمقراطي من القرن الجمهوري إلى سنة 2024، حين تجري الآن دينونة الجمهوريين من القرن الجمهوري. والحكومة الدستورية هي الوحش الذي يحمل القرنين، وتُدان عند قانون الأحد.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
Bon 1989 zǒu dào xīngqírì fǎlǜ de zhè duàn lìshǐ, yǐ yī zhǒng fēnxíng de fāngshì, cóng 9/11 zhí dào xīngqírì fǎlǜ bèi biǎoxiàn chūlái；dàn ér, guānyú shòu de xiàng bèi shèlì zhè yī shì de wánquán yìngyàn, què zài nà wèi chū yú qī wèi zhī zhōng de dì bā wèi zǒngtǒng shēn shang dédào tǐxiàn。Néró de shíqī nián, shì cóng 9/11 dào xīngqírì fǎlǜ zhè duàn lìshǐ de yīgè fēnxíng。Āntí’ōkè de shíqī nián yě shì rú cǐ。Lǐgēn de hūnyīn yǔ nà mìmì de liánméng, zài dì bā wèi zǒngtǒng de rènqī nèi, yǐ gōngkāi de liánméng ér dé yǐ yuánfáng。Ā’ěrfǎ yǔ Ōuméijiā nà liǎng cì hūnyīn zhōng de dì yī cì, zài 2001 nián yóu «Àiguó Zhě Fǎ’àn» suǒ xiàngzhēng；nà shí, Yīnggé lán de fǎ bèi gǎibiàn wéi Luómǎ fǎ。《Mílán zhàolìng》de hūnyīn, biāozhìzhe shòu de xiàng bèi shèlì zhè yī shì de wánquán yìngyàn kāishǐ。Qí jiégòu jiànlì zài shí tóngnǚ hūnyīn de jiégòu zhī shàng, bìng qiě biǎoshì nà chǎng zài zhēnshí hūnyīn jìnxíng qījiān fāshēng de jiǎ mào hūnyīn。
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
የአውሬው ምስል የመፈተኛ ዘመን ከመታተማችን በፊት ማለፍ ያለብንን “ፈተና” ይወክላል። የእግዚአብሔር ቤት በመጀመሪያ ይፈረድበታል፤ ከዚያም በእሁድ ሕግ ጊዜ ከእግዚአብሔር ቤት ውጭ ያሉት ይፈረድባቸዋል። የመጨረሻው ፍርድ ዘመን፣ በእግዚአብሔር ቤትም ሆነ ከዚያ በኋላ በታላቁ ሕዝብ መካከል፣ በመጀመሪያው የእሁድ ሕግ ይጀምራል። በአሜሪካ አንድ የመጀመሪያ የእሁድ ሕግ ይኖራል፤ ይህም ከዚያ በኋላ በራእይ 13፥11 የሚፈጸመው የእሁድ ሕግ ላይ የሚያበቃውን የአውሬው ምስል የመፈተኛ ዘመን ፍጹምና መጨረሻ ፍጻሜ መጀመሪያ ይሆናል። ያ የእሁድ ሕግ በክቡር ምድር ያለው የመጨረሻው የእሁድ ሕግ ነው። በክቡር ምድር ያለው የመጨረሻው የእሁድ ሕግ በዓለም ያለው የመጀመሪያው የእሁድ ሕግ ሲሆን፣ ለዓለም የአውሬው ምስል የመፈተኛ ዘመንን ይለይታል። የዓለም የመፈተኛ ዘመን በራእይ ምዕራፍ አሥራ ሦስት ቁጥር አሥራ አንድ ላይ በተጠቀሰው በአሜሪካ ያለው የእሁድ ሕግ ይጀምራል። አሜሪካ በቅርብ የሚመጣው የእሁድ ሕግ ጊዜ እንደ ዘንዶ “በምትናገር” ጊዜ፣ በምዕራፉ ውስጥ ከቁጥር አሥራ ሁለት ጀምሮ ያሉት ቁጥሮች የዓለም የአውሬው ምስል የመፈተኛ ዘመንን ይወክላሉ።
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
لهذا السبب، فإن نبوة نيرون الممتدة مئتين وخمسين سنة، التي تنتهي مع السنوات السبع عشرة التي تبدأ بالمرسوم الصادر في سنة 313، يعقبها أول قانون للأحد في سنة 321، ثم انقسام الشرق والغرب في سنة 330، أمرٌ مهم يجب إدراكه. إن الخطوات الثلاث في خط نيرون تتعلق بالاضطهاد، إذ إن نيرون هو رمز الاضطهاد، وتمثل فترة المئتين والخمسين سنة كنيسة سميرنا التي انتهت في سنة 313 حين جاءت كنيسة المساومة. وتمثل الخطوة الثالثة نهاية مملكة؛ ولذلك، فعند تطبيقها على الولايات المتحدة فإنها تمثل قانون الأحد والانتقال من المملكة السادسة إلى المملكتين السابعة والثامنة. وعند تطبيقها على العالم، فإن المعلم النبوي الثالث هو انغلاق باب probation البشري، الذي كان قد مُثِّل مسبقًا بانغلاق باب probation بالنسبة إلى الولايات المتحدة في بداية فترة اختبار العالم لصورة الوحش.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
C’est pourquoi Auguste César, le troisième des quatre dirigeants romains qui conduisent à la loi du dimanche, représenté par la croix, comme l’expose le verset vingt-deux, peut représenter la croix, bien qu’il doive être suivi par Tibère, qui représente lui aussi la croix. La période d’épreuve de l’image de la bête est une épreuve double, qui met d’abord à l’épreuve la terre, puis la mer. La terre, ce sont les États-Unis, et la mer, le monde.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Taswira ya mnyama huleta maradufu ya ishara; ambapo alfa ya kipindi cha pili pia ni omega ya kipindi cha kwanza. Mwaka 321 ulikuwa sheria ya kwanza ya Jumapili katika historia ya kinabii, na katika miaka kumi na saba inayoitambulisha wakati wa jaribio wa taswira ya mnyama, 321 ndiyo sheria ya kwanza ya Jumapili katika Marekani inayoongoza hadi sheria ya Jumapili ya omega ya wakati wa jaribio wa taswira ya mnyama katika nchi ya utukufu. Hata hivyo 321 pia ndiyo sheria ya kwanza ya Jumapili kwa ulimwengu, kwa hiyo mwaka 321 huashiria katikati ya mwanzo na mwisho wa wakati wa jaribio wa taswira ya mnyama. 313 ni mwanzo, na mwanzo huo ni amri, ambayo ni kielelezo cha sheria ya Jumapili. Miaka kumi na saba ya Nero hutambulisha kipindi cha kuongezeka kwa sheria za Jumapili hadi kufungwa kwa rehema kwa wanadamu.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
L’édit préfigure la première loi dominicale qui conduit à la fin du temps de grâce. Pompée prit Juda au verset seize, préfigurant la loi dominicale, et Jules César forma le premier triumvirat ; bien qu’il s’agît d’une union tripartite non officielle, les historiens le désignent néanmoins comme le premier. La préfiguration, par Jules César, de l’union tripartite de la loi dominicale préfigurait le triumvirat officiel d’Auguste César, qui fut suivi de Tibère à la croix. Les quatre dirigeants romains préfigurent tous la loi dominicale, tout comme les trois étapes des dix-sept années de Néron.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
পম্পেই ১৯৮৯ সালের সঙ্গে সামঞ্জস্যপূর্ণ; জুলিয়াস একাদশ পদ-এর সঙ্গে সামঞ্জস্যপূর্ণ; অগাস্টাস পঞ্চদশ পদ-এর সঙ্গে সামঞ্জস্যপূর্ণ, এবং তিবেরিয়াস ষোড়শ পদ-এর সঙ্গে। পদসমূহে জুলিয়াসের কাহিনিতে তাঁর মিশরে অভিযান এবং ক্লিওপেট্রা অন্তর্ভুক্ত আছে। এই ইতিহাসটি মারক অ্যান্টনির দ্বারা পুনরাবৃত্ত হয়। জুলিয়াস যখন তেইশটি ছুরিকাঘাতে নিহত হন, সেই সময় মারক অ্যান্টনি ছিলেন জুলিয়াস সিজারের প্রধান সেনাপতি। তেইশ সংখ্যা রবিবারের আইনকে নির্দেশ করে, এবং জুলিয়াসের ২৩টি আঘাতে মৃত্যু এমন এক রাজ্যের সমাপ্তিকে নির্দেশ করে যা রবিবারের আইনে শেষ হয়। এরপর তাঁর মৃত্যুর প্রতিশোধ নেওয়ার জন্য মারক অ্যান্টনি, অগাস্টাস সিজার, এবং মারকুস লেপিদাস প্রথম আনুষ্ঠানিক ত্রিমূর্তিশাসন গঠন করেন। ঐ ত্রিবিধ ক্ষমতাগুলির একটিমাত্র শক্তি হিসেবে, মারক অ্যান্টনি জুলিয়াসের মিশর ও ক্লিওপেট্রার সঙ্গে সংঘটিত সাক্ষাতের পুনরাবৃত্তি করতে যাচ্ছিলেন।
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
چە ئەگەر جولیوس بێت یان مارک ئانتۆنی، هەردووکیان هێمای ڕۆمن، و کلیۆپاترا هێمای میسر و یۆنان بوو. ئەو نوێنەرایەتی دەسەڵاتداریی یۆنانی لە میسر دەکرد، و هەردووکیان هێمای ئەژدە بوون، لە کاتێکدا جولیوس و مارک ئانتۆنی هێمای ئاژەڵن. وەک ژنەکە لەو پەیوەندییەدا، کلیۆپاترا کڵێسا بوو، و بەو شێوەیە جولیوس و مارک ئانتۆنی دەوڵەت بوون. کلیۆپاترا ژنێک نوێنەرایەتی دەکات کە دوو جار لە دڵدارانە ڕۆمانییە شاھانەکانی خۆی جیا دەبێتەوە؛ یەکەم جار لە 1798 و دووەم جار لە کۆتایی ماوەی تاقیکردنەوەدا، کاتێک بە کۆتایی خۆی دێت و کەس نابێت یارمەتی بدات. لەناوچوونی کۆتاییی ئەو لە شەڕی ئەکتیۆم لە ساڵی 31 پ.ز.دایە. سەرکەوتووی شەڕی ئەکتیۆم ئۆگۆستۆس قەیسەر بوو، بۆیە دەبینین کە پۆمپێ لە میسر مرد، جولیوس لە میسر پێکدادانێکی لەگەڵ کلیۆپاترا هەبوو، ئەوەش لە مێژووی مارک ئانتۆنی دووبارە بووەوە، پاشان ئۆگۆستۆس قەیسەر ئەو پەیوەندییە لە ئەکتیۆم کۆتایی پێ دێنێت. ئەکتیۆم یاسای یەکشەممە دیاری دەکات، چونکە لە شەڕی ئەکتیۆمدا سێیەمین بەربەست بۆ ڕۆم لابرا، و ڕۆمی بەتاڵپەرستیی ئیمپراتۆری بۆ ماوەی سێ سەد و شەست ساڵ دەستی بە فەرمانڕەوایی کرد، لە تەواوبوونی دانیال 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompée a ôté les deux premiers obstacles, et Auguste le troisième.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Et de l’un d’eux sortit une petite corne, qui grandit extrêmement vers le midi, vers l’orient, et vers le pays de beauté. Daniel 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
பொம்பேயி என்பது 1989 ஆகும்; அது, அதன் கொடிய காயம் ஆறிக்கொண்டிருக்கையில், நவீன ரோமால் வெல்லப்பட வேண்டிய மூன்று அரசியல் வல்லமைகளில் முதல் வழிக்குறியாகும். சோவியத் ஒன்றியம், அதனைத் தொடர்ந்து அமெரிக்க ஐக்கிய நாடுகள், மேலும் தானியேல் பதினொன்றாம் அதிகாரம் நாற்பத்தொன்றாம் வசனத்தில் குறிப்பிடப்பட்டிருக்கும் ஐக்கிய நாடுகள் சபையும் அதிலடங்கும். பாப்பரச அதிகாரத்தின் போர் அரசியல் சார்ந்ததும் மத சார்ந்ததும் ஆகும்; தீர்க்கதரிசன ரீதியாக, ரீகன் மற்றும் போப் ஜான் பால் II ஆகியோரின் இரகசியக் கூட்டணி நிறைவேற்றப்பட்டபோது, அமெரிக்க ஐக்கிய நாடுகளின் மத வல்லமை வெல்லப்பட்டது. பாப்பரச ஆட்சியின் இலக்கு மூன்று அரசியல் தடைகளையும் மூன்று மத வல்லமைகளையும் உள்ளடக்கியதாகும். 1989 இல், அந்த மூன்று அரசியல் வல்லமைகளில் ஒன்று அகற்றப்பட்டது; அதே வரலாற்றுக் காலத்தில், ரோமுக்கு எதிர்ப்புச் செலுத்துதல் என்று பொருள்படும் உண்மையான சொல்லான புராட்டஸ்டண்டியம் கூட அமெரிக்க ஐக்கிய நாடுகளின் ஜனாதிபதியால் அகற்றப்பட்டது. அந்த மூன்று அரசியல் வல்லமைகள் சோவியத் ஒன்றியம், அமெரிக்க ஐக்கிய நாடுகள், மற்றும் ஐக்கிய நாடுகள் சபை ஆகும்; மத இலக்குகள் புராட்டஸ்டண்டியம், அதனுடன் சேர்ந்து திராட்சகனின் பல்வேறு மதங்களும் ஆகும்; இவை அனைத்தும் ஆவியுலகவாதம் என்று கருதப்படுகின்றன. உலகத்தை ஆர்மகெத்தோனுக்கு நடத்திச் செல்லும் மூன்று மதங்கள் மததுரோகம் செய்த புராட்டஸ்டண்டியம், கத்தோலிக்கம், மற்றும் ஆவியுலகவாதம் ஆகும்; மேலும், பாப்பரச அதிகாரத்தின் திருச்சபைக்குள் நிலவும் பாரம்பரியவாத மற்றும் சுதந்திரவாத சிந்தனைகளுக்கிடையேயான உள்போராட்டங்கள், அதோடு மரபுவழி கத்தோலிக்கத்தின் பிளவுகளும், ஒரு மதத் தடையாகும்; கத்தோலிக்கம் வெல்ல வேண்டிய மற்ற இரண்டு மதத் தடைகள் மததுரோகம் செய்த புராட்டஸ்டண்டியம் மற்றும் ஆவியுலகவாதம் ஆகும். புராட்டஸ்டண்டியம் 1989 இல் அகற்றப்பட்டது.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Si l’on distingue les luttes internes du catholicisme, telles qu’elles sont représentées dans les diverses prophéties catholiques issues des messages de Fatima, de ses efforts pour vaincre les puissances religieuses extérieures à sa propre religion, alors sa victoire alpha sur le protestantisme fut l’alliance secrète de Reagan, et sa victoire oméga fut l’alliance ouverte de 2025. Ses luttes avec les Églises orthodoxes sont également dépeintes depuis une victoire initiale en 1989 jusqu’à la victoire finale à Panium.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
পম্পেই ১৯৮৯ সালের সঙ্গে সঙ্গতিপূর্ণ, এবং “পূর্বদেশ ও মনোরম দেশ”-এর বিরুদ্ধে তার দুই বিজয়—যেমন দানিয়েল অষ্টম অধ্যায়ের নবম পদে সেগুলিকে শনাক্ত করেছেন—প্রাক্তন সোভিয়েত ইউনিয়নের উপর পাপাসির আত্মিক ও রাজনৈতিক বিজয়কে, এবং তার সঙ্গে ঘোষিত প্রোটেস্ট্যান্টবাদের গৌরবময় দেশের উপর সহগামী আত্মিক বিজয়কে প্রতিনিধিত্ব করে। জুলিয়াস সিজার রাফিয়ায় পরাজিত হবে, যেমন অ্যান্টিওকাস তৃতীয় পরাজিত হয়েছিল, এবং যেমন জেলেনস্কিও হবে। জুলিয়াস সপ্তদশ পদ থেকে উনবিংশ পদ পর্যন্তের বিষয়বস্তু, তারপর অগাস্টাস সিজার কর আদায়কারী হিসেবে উঠে দাঁড়ায়। ক্রুশের সময় টিবেরিয়াস সিজার রাজত্ব করছে, অতএব টিবেরিয়াস হলো ষোড়শ পদের রবিবার-আইন।
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Leyi ilandelanisa u-Augustus nePanium levesi leshumi lanhlanu, kanye nempi yaseRaphia levesi leshumi nanye noJulius. Impi yasePanium iyimpi yezwe yesithathu eqala ngaphambi nje komthetho weSonto wembali yeshumi nesithupha, kodwa bese iguquka ibe yimpi yase-Actium. IPanium yayiyimfelandawonye yomhlaba (i-United States), kanti i-Actium yayiyimfelandawonye wolwandle (izwe). U-Augustus umelelwa ePanium emgqeni wababusi baseRoma abane, futhi wayengumholi wangempela e-Actium. EPanium u-Antiochus wabhekana neGibhithe, elalibambisene neRoma, kanti e-Actium u-Augustus wabhekana neGibhithe (uCleopatra) elalihlangene neRoma (uMarc Antony). Lokhu kusho ukuthi uPompey umele ivesi lamashumi amane kuze kube ngu-1989 futhi uTiberias umele umthetho weSonto wevesi lamashumi amane nanye. UJulius Caesar wafika ngo-2014 lapho kwaqala iMpi yase-Ukraine njengoba kufanekiswa yimpi yaseRaphia ngo-217 BC.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Ceci indique que les versets dix-sept à vingt-deux commencent en 1989 et s’achèvent à la loi du dimanche, et constituent par conséquent l’histoire qui correspond à l’« histoire cachée » du verset quarante. La ligne prophétique des Maccabées correspond également à cette même « histoire cachée ». La ligne des dirigeants romains désigne la Rome moderne, la bête d’Apocalypse seize, et la ligne des Maccabées décrit le pays glorieux, le faux prophète d’Apocalypse seize. La ligne des trois batailles désigne la victoire sur le roi du midi, le dragon d’Apocalypse seize.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Ces trois lignes représentent les trois puissances qui conduisent le monde à l’Armageddon, et elles sont représentées au verset quarante par le roi du sud, le dragon, le roi du nord, la bête, et les chars, les cavaliers et les navires sont le faux prophète. Les trois lignes allant du verset dix au verset vingt-trois représentent les trois puissances dans l’histoire cachée du verset quarante, lesquelles ne sont ni plus ni moins qu’une illustration continue des trois sujets représentés dans l’histoire ouverte du verset quarante.
Verse One
Verset Un
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Les versets un à quatre identifient le « temps de la fin » en 1989, ainsi que les huit présidents des États-Unis à partir de ce point de départ, pour s’achever avec le huitième président final, incomparablement plus riche. Au verset quatre, ce roi devient le roi du monde, tel qu’il est représenté par Alexandre le Grand, le roi Achab, les dix rois d’Apocalypse dix-sept, les dix tribus du Psaume quatre-vingt-trois, et les dix nations présentées comme un symbole du monde dans la toute première étape de l’alliance de Dieu avec Abram en Genèse 15:18–21.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Les versets un à quatre représentent l’histoire de 1989 jusqu’à l’union triple lors de la loi dominicale au verset quarante et un; ils s’alignent donc sur les quatre souverains romains, sur la lignée des Maccabées, ainsi que sur les trois batailles des versets dix à quinze, lesquelles constituent ensemble l’histoire cachée du verset quarante.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Litemana tse tlhano go ya go tse robong di tlhagisa mola wa seporofeto o o emelang sentle hisitori ya 538 go fitlha ka 1798, mme di tlamela ka tlhaloganyo ya hisitori le ya seporofeto go tlhaloganya botlhokwa jwa nako ya bokhutlo mo temaneng ya masome a mane. Tlhaloganyo eo e tlhalosa temana ya lesome e le boipusoloso ka ntlha ya hisitori ya ditemana tsa botlhano go ya go tse robong, mme ka go dira jalo e tlhalosa tlhaloganyo ya 1989. Seno se raya gore ditemana tsa ntlha go ya go masome a mabedi le boraro tsa Baebele ya Daniele kgaolo ya bolesome le bongwe di emela mela e le metlhano ya seporofeto e e tsamaisanang le hisitori e e fitlhilweng ya temana ya masome a mane. Ditemana tse nne tsa ntlha di bua ka ga Trump, tautona wa borobedi yo o tswang mo go ba supa, yo o reretsweng go nna kgosi ya dikgosi di le lesome mo pusong ya bosupa ya Baebele ya Tshenolo kgaolo ya bolesome le bosupa.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Verses five through ten identifient l’histoire menant à 1798 puis jusqu’à 1989, laquelle est l’histoire du verset quarante. Les versets dix à quinze identifient une histoire de trois guerres par procuration commençant en 1989, la deuxième commençant en 2014; puis le président le plus riche se leva en 2015. Ce président le plus riche fut frappé à mort en 2020, et en 2022 la guerre de Raphia s’intensifia; ensuite, le président le plus riche revint en 2024, et en 2025 la tête de la bête et la tête de l’image de la bête furent toutes deux investies.
We will continue these things in the next article.
Nous poursuivrons ces choses dans le prochain article.