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.
Istwa ki soti nan vèsè sèz rive jouk vèsè vennnde nan Danyèl onz la kòmanse epi fini avèk yon tipifikasyon lwa dimanch la. Lefèt ke kòmansman ak fen liy lan se menm bagay la, sa idantifye siyati Kris la, kòm Alfa ak Omega. Pwofetikman, sa egzije pou yo aliyen vèsè sèz ak vèsè vennnde. Lè yo fè sa, sa deplase istwa bèl peyi a, jan liy Makabe yo reprezante l la, antre nan istwa vèsè dis rive kenz yo.
The Maccabees
Makabe 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.
Révolte des Maccabées la représente les vingt-deux années qui commencèrent en 1776 et prirent fin lorsque les États-Unis devinrent le sixième royaume de la prophétie biblique en 1798. Cela identifie le nombre vingt-deux comme une histoire directement rattachée au temps de la fin en 1798, là où commence le verset quarante de Daniel onze.
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.
Relasyon nimewo vennndez la ak 1798 enpòtan pou idantifye. Revòlt Makabe yo, nan lefètke li sèvi kòm tip revolisyon ameriken an, mete toude revolisyon peyi gloriye a (literal ak espirityèl) an aliyman kòm revolisyon ki te rejte atizay gouvènman Seleusid yo ak wa Ewòp yo, ansanm ak dominasyon legliz Lagrès ak Wòm. Nan toude temwayaj istorik sa yo, Lagrès ak Wòm te reprezante wa nò a.
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.”
Liy fanmi Makabe yo reprezante nan vèsè venntwa a, men li reprezante yon istwa ki te kòmanse 33 ane apre Panium nan vèsè kenz la, epi yon ti kras plis pase san ane anvan Pompey nan vèsè sèz la. Liy sa a fini nan jijman kwa a, yon jijman ki te pwolonje jouk 70 aprè Jezikri, byenke peryòd jijman sa a idantifye senpleman kòm kwa a nan vèsè vennde a. Pwofetikman, liy Makabe a, ki reprezante peyi gloriye a depi 1776, apre sa 1798 avèk dinasti Asmone an epi apre sa dinasti Ewodyèn nan rive jouk kwa a ak 70 aprè Jezikri, fini nan vèsè vennde a, e li kòmanse avèk vennnde ane soti 1776 rive 1798. Vennnde ane soti 1776 rive 1798 yo tipifye tou vennnde ane soti 9/11 rive 2023, ki te tipifye kòm vennnde jou nan Danyèl dis. Liy Makabe a kòmanse epi li fini avèk “vennde.”
Four Roman Rulers
Kat Chèf Women yo nan Wòm
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.
Vèsè sèz rive nan vennde a idantifye dirèkteman kat dirijan women e yo reprezante yon lòt liy anndan vèsè yo. Liy Makabe a aliyen sou baz prensip « repete epi elaji », epi liy women an reprezante dirèkteman nan vèsè yo. Pompée te konkeri de premye nan twa obstak yo, pandan Wòm t ap monte sou twòn nan kòm katriyèm wayòm pwofesi biblik la nan batay Actium nan an 31 anvan Jezikri. Apre li te vini Jilyis Seza, Ogis Seza, ak Tibè Seza. Pompée te yon jeneral, epi twa dènye senbòl yo mare ansanm kòm anperè.
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.
Dènye nan kat chèf yo mouri nan vèsè vennde a, kote Kris la te kloure sou kwa a; kidonk, nou dwe mennen dènye nan kat chèf Wòm yo tounen nan lwa dimanch vèsè sèz la. Lè nou fè sa, Pompey ta reprezante premye nan kat waymak yo, kote katriyèm ak dènye waymak la aliyen ak lwa dimanch vèsè sèz la. Vèsè sèz la t ap reprezante pa Tibè Sèza, epi batay Panyòm nan nan vèsè kenz la t ap reprezante pa Ogis Sèza; batay Rafya a nan vèsè onz la t ap reprezante pa Jilyis Sèza; konsa sa make Jeneral Pompey kòm vèsè dis ak 1989.
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.
Sa idantifye ke “istwa kache” vèsè karant nan Danyèl onz la, istwa ki soti depi tonbe Inyon Sovyetik la an 1989 jouk rive nan lwa dimanch vèsè karant-youn nan, reprezante pa twa liy pwofesi ki twouve yo nan istwa ki reprezante pa vèsè dis rive venntwa yo. Makabe yo, chèf women yo, ak twa batay pisans pwokirasyon Wòm yo.
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.
Sa a se twazyèm fwa m ap vin jwenn nou. Se sou temwayaj de oubyen twa temwen pou chak pawòl tabli. 2 Korentyen 13:1.
Three Proxy Wars
Twa Lagè pa Mwayen Pwokirasyon
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.
Vèsè diz la make fen katriyèm lagè Siri a ki te fèt depi 219 rive 217 av. J.-K., lè Antiochus III Magnus (Gran an) te regwoupe fòs li yo anvan batay vèsè onz la, ki se te batay Rafya a, batay Julius Caesar t ap reprezante. Vèsè diz la idantifye efondreman Inyon Sovyetik la an 1989 jan sa reprezante nan vèsè karant lan, epi Pompée aliyen ak istwa sa a. Vèsè sèz la reprezante konkèt bèl peyi Jida a, sa ki sèvi kòm tip lwa dimanch lan Ozetazini; men Pompée aliyen tou ak 1989, epi an 1989 Wòm modèn te konkeri premye obstak li, men pandan li t ap fè sa, li te an menm tan konkeri Amerik pwotestan an espirityèlman lè li te sedui Ronald Reagan pou fòme yon alyans sekrè ak bèl peyi a. Yon alyans ant yon wa ak pwostitye Wòm nan reprezante fònikasyon espirityèl.
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.
An 1989 se lè jennès lavil Wòm nan kòmanse soti apre swasanndizan li yo pou ale fè fònikasyon ak tout wa latè yo. Premye wa a se Etazini an 1989, paske Etazini reprezante tou pa Akab, ki te marye ak Jezabèl, ki se jennès Tir la nan Ezayi venntwa.
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.
Epi sa rive nan jou sa a, Tir va bliye pandan swasanndizan, dapre kantite jou yon sèl wa; apre fen swasanndizan yo, Tir va chante tankou yon jennès. Pran yon ap, fè wonn vil la, ou menm jennès yo te bliye a; fè bèl mizik, chante anpil chante, pou yo ka sonje ou. Epi sa rive apre fen swasanndizan yo, Seyè a va vizite Tir, epi li va tounen nan salè li, e li va fè fònikasyon ak tout wayòm latè yo sou tout fas tè a. Ezayi 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.
Jezab la te tonbe nan bliye nan “tan lafen” an nan ane 1798 lè li te resevwa blesi mòtèl li a, jan sa reprezante nan vèsè karant nan Danyèl onz. Nan “tan lafen” an nan ane 1989, li kòmanse peryòd gerizon blesi mòtèl li a lè li fè fònikasyon ak wayòm ki pral premye a pou fè mak otorite li a aplike pa fòs. Wayòm sa a te reprezante pa Akab, epi pa Lafrans, ki te mete papote a sou twòn tè a an 538 epi ki te premye wayòm ki te soutni leve pouvwa papal la. Se poutèt sa yo rele yo “premye pitit Legliz Katolik la,” ansanm ak “pi gran pitit fi Legliz Katolik la.” Lafrans ak Akab toude rann temwayaj sou wòl Etazini soti nan 1989 rive jouk lwa dimanch la.
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.
Nan Ezayi venn-twa, jennès fanm Tì a, ki se tou jennès fanm Revelasyon disèt la, sou fwon li ekri: Babilòn Gran an. Li “bliye” pandan istwa Etazini, kòmanse an 1798, lè papote a sispann vin senkyèm wayòm pwofesi Bib la, bèt ki sòti nan lanmè a nan Revelasyon trèz. Lè sa a, Etazini kòmanse wòl li kòm sizyèm wayòm pwofesi Bib la, kòm bèt ki sòti sou tè a nan Revelasyon trèz. Finalman, Etazini vin wa prensipal la pami dis wa yo nan Revelasyon disèt. Istwa senbolik yon peryòd “swasanndis ane,” “jou yon sèl wa,” reprezante swasanndis ane Babilòn te gouvène kòm premye wayòm pwofesi Bib la. Sa a tipifye istwa Etazini depi 1798 rive jouk lwa dimanch la, kote liy ekstèn istwa ameriken an reprezante pa kòn Repibliken an, epi liy entèn lan reprezante pa kòn Pwotestan an. De kòn sa yo, ki reprezante kè Konstitisyon an ki bay pou yon separasyon ant zafè leta ak zafè legliz, se sijè lavni Amerik la.
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.
Swasanndizan make pou jennès Ti a pou l tonbe nan blye; apre sa, depi tan lafen an nan ane 1989 rive jouk lwa dimanch lan, li kòmanse chante. Li te kòmanse avèk yon alyans sekrè pandan li te pran anmen relijyon Amerik Pwotestan an epi li te fè estrikti politik wa sid la tonbe avèk efondreman Inyon Sovyetik la. Yon peryòd swasanndizan ane ki rive nan bout li nan yon istwa kote Antiòkis Gran an kanpe nan mitan yon peryòd disèt ane ki divize an dis ak sèt, e lè yo miltipliye yo, sa bay “swasanndis.” Nan kòmansman de san senkant ane ekstèn yo ki te fini ant Rafia ak Panium, pwofesi tan entèn de mil twa san ane a kòmanse avèk “swasanndis” semèn ki te fikse sou pèp Danyèl la. Nan fen swasanndis semèn sa yo, nan ane 34 aprè Jezikri, ansyen Izrayèl te divòse ak Bondye pou tout tan kòm pèp alyans li te chwazi a, epi Bondye te deja antre nan maryaj avèk lamarye kretyèn li a, e lè sa a li t ap lonje men bay moun lòt nasyon yo.
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.
An 207 av. J.-C., Antiochus se tient au milieu des « soixante-dix », identifiant la fin du statut de nation favorisée de son royaume comme le « pays glorieux » où Il a choisi de susciter l’Israël moderne. La fin des États-Unis en tant que sixième royaume, lors de la loi du dimanche, est la fin des « soixante-dix ans » d’Ésaïe. La ligne de deux cent cinquante ans d’Antiochus identifie la clôture du temps de grâce pour la corne républicaine des États-Unis, juste avant la loi du dimanche du verset seize. Les deux mille trois cents ans qui prirent fin lorsque le jugement commença le 22 octobre 1844 préfigurent le moment où le jugement se clôt à la loi du dimanche. Les deux mille trois cents ans commencent par soixante-dix semaines qui identifient la fin d’Israël littéral comme peuple choisi de Dieu. La fin de la période globale des deux mille trois cents ans s’achève avec la fin du mouvement protestant, tandis que le mouvement adventiste se prolonge jusqu’à la loi du dimanche. Lorsque la porte fermée de 1844 se répétera, les portes se fermeront sur la corne républicaine, la corne protestante et la bête gouvernementale.
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.
Pou Antiochus kanpe ant peryòd dis ak sèt la, se kanpe nan fen tan pwobasyon li; pwobasyon an fini pou gouvènman Etazini, ki se bèt latè a, nan lwa dimanch la, men pwobasyon kòn Repibliken an fini anvan lwa dimanch la.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Jezi di li: Mwen pa di ou, jis sèt fwa; men, jis swasanndis fwa sèt. Matye 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.
Ekspresyon «swasann-dis fwa sèt» la se sèl kote nan Bib la kote chif yo eksprime ak yon miltiplikasyon nan fòm sa a. «Swasann-dis fwa sèt» la se katsan katreven-dis ane ki te «detèmine» pou pèp Danyèl la. Se swasann-dis semèn yo ki kòmanse de mil twasan an, epi nan fen de san senkant ane yo, apati menm pwen depa a, Antiyokis rive nan mitan dis ak sèt. Antiyokis Gran an la pran pozisyon li nan dènye aksyon istwa pa li a nan dram sakre gwo konfli a.
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.
Pòt fèmen an nan ane 1844 la reprezante pòt fèmen lwa dimanch lan, e anvan lwa dimanch vèsè sèz la, yon peryòd sèt ane kòmanse avèk Antiochus k ap make fen wayòm li a; epi answit wayòm li a fini nan konklizyon sèt ane yo. Peryòd sèt ane a reprezante tan eprèv imaj bèt la, e peryòd la kòmanse ak premye lwa dimanch lan nan ane 321. Anvan premye lwa dimanch lan, ki se yon tip dènye lwa dimanch lan, gen yon peryòd dis ane ki kòmanse ak yon dekrè. Nan “dekrè” ane 313 la, eprèv ki reprezante pa dis ane yo kòmanse; apre sa Antiochus pase premye lwa dimanch lan, epi pwobasyon kòn Repibliken an fini. Nan fen sèt ane yo, Panium ak lwa dimanch lan rive, sa ki pwodui divizyon lès ak lwès nan ane 330.
Pompey
Pompée
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.
Pompée te konkeri bèl peyi a nan vèsè sèz, men pandan peryòd de zan ant 65 rive 63 anvan Jezikri, Pompée, nan akonplisman Danyèl uit ak vèsè nèf, an reyalite te konkeri “lès la” ak “[bèl] peyi a,” sa ki prefigire doub konkèt la nan vèsè karant ak 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.
Twazyèm obstak pou Wòm payen an t ap akonpli pa Ogis Seza, ki remake kòm moun ki te fòme premye Triviray ofisyèl women an, sa ki reprezante premye inyon ofisyèl an twa pati nan Wòm. Se nan twazyèm mak chemen dirijan women yo ke inyon an twa pati a make ofisyèlman nan istwa Wòm. Se nan lwa dimanch nan vèsè sèz la ke inyon an twa pati ant dragon an, bèt la, ak fo pwofèt la tabli, epi apre sa zwazo mechanste a retounen sou plas pa li nan Chinea, jan Zakari te prezante sa.
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.
Ogis Seza te fòme premye Triyòmvira ofisyèl women an, men istoryen yo rele l Dezyèm Triyòmvira a, paske Jili Seza te fòme yon Triyòmvira tou, men li pa t yon Triyòmvira ofisyèl nan gouvènman women an. Relasyon ki genyen ant Jili ak Ogis Seza kòm senbòl inyon twa-fwa dragon an, bèt la ak fo pwofèt la nan lwa dimanch ki pral vini byento a, tipifye pa Jili nan kòmansman mouvman an pou fè respekte lejislasyon dimanch, epi pa Ogis nan fen an. Relasyon pwofetik la reprezante tou pa syèj Cestius la an 67, apre sa syèj Titis la te swiv. Jili se Cestius epi Ogis se Titis. Jili ak Ogis reprezante inyon twa-fwa a, epi Cestius ak Titis reprezante yon syèj.
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.
Peryòd kote mouvman pou yon lwa dimanch la kòmanse pwofetikman an 313, se nan edit Milan an. Apre sa, an 321, nan pwen mitan peryòd disèt ane a, premye lwa dimanch la parèt. Twazyèm etap divizyon wayòm nan an lès ak lwès, ki reprezante divizyon Ozetazini ant sila yo ki resevwa ak sila yo ki pa resevwa mak bèt la oswa sele Bondye a, te fèt an 330. Gen yon seri lwa dimanch ki mennen nan yon lwa dimanch; e 321 reprezante premye lwa dimanch la, ki mennen nan dènye lwa dimanch la an 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.
Kontrèman ak de san senkant ane Antiochus yo, de san senkant ane Neron yo idantifye yon peryòd uit ane, mitan premye lwa dimanch lan, epi answit nèf ane. Liy sou liy, Antiochus ak Neron idantifye de peryòd ki reprezante pa twa pwen repè. Nan toude liy yo, premye ak dènye pwen repè yo se menm yo: yon dekrè nan kòmansman an ki te make pa yon maryaj ki te fini ak yon divòs, epi yon batay ant wa nò a ak wa sid la nan kòmansman ak nan fen an. Premye lwa dimanch 321 an nan mitan an dwe kote Antiochus kanpe. Li kanpe nan konklizyon yon pwosesis eprèv ki reprezante pa dis ane, epi pwosesis eprèv la manifeste Antiochus kòm wityèm nan ki soti nan sèt la, pandan li fòme yon imaj bèt la ki se wityèm nan ki soti nan sèt la. Anmenmtan, san karannkat mil yo pase atravè yon pwosesis eprèv epi yo transfòme soti nan setyèm legliz Lawodise a pou rive nan wityèm lan ak legliz Filadèlfi a.
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.
Nan premye lwa dimanch lan, leve imaj la kòmanse, epi li fini nan lwa dimanch nan Revelasyon trèz, vèsè onz, yon vèsè ki mete an kontrast kòmansman Etazini kòm yon ti mouton, ak fen li kòm yon dragon. Trèz se senbòl rebelyon an, epi senbòl rebelyon an nan kontèks vèsè onz lan, ansanm ak lefèt ke Etazini pale tankou yon dragon, se mak bèt la; tandiske, senbòl moun ki gen so Bondye a se nimewo onz la. Revelasyon 13:11 idantifye separasyon ant sila yo ki resevwa mak bèt la ak sila yo ki resevwa so Bondye a nan lwa dimanch lan, 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.
Tan eprèv imaj bèt la gen siy presi ki make rive li, pandan y ap tou prefigire fen li. Depi Noe jouk nan fèt twonpèt yo, Bondye pa janm chanje; Li toujou anonse yon tan eprèv davans anvan li rive. Anons sa yo jwenn plas yo nan pawòl pwofetik Li. Pifò Advantis (mwen sipoze) pa konnen ke te gen de syèj nan destriksyon Jerizalèm nan, ni ke jou destriksyon final la te menm jou nan ane a ak jou Nebikadneza te detwi Jerizalèm ak tanp lan premye fwa a—tan alfa a. Yo ka pa okouran tou ke syèj yo te kòmanse nan fèt sakre epi yo te fini sou yon fèt sakre, ni ke dire syèj la te twa zan edmi. Si yo pa konnen reyalite sa yo, lè sa a li sanble pa pwobab pou yo wè ke Jilyis Seza make kòmansman tan eprèv imaj bèt la nan reprezantasyon ki pi pafè li. Lè m di “reprezantasyon ki pi pafè,” mwen vle di akonplisman final li.
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.
Menm peryòd la reprezante depi 1888 rive jouk lwa dimanch lan, epi ankò depi 9/11 rive jouk lwa dimanch lan; men akonplisman pafè peryòd pwofetik la konsènan etablisman imaj bèt la, jan Konstanten Legran te reprezante li nan peryòd 313 rive 330, kòmanse nan prezidans uityèm prezidan an depi tan lafen an an 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.
Apati premye lwa dimanch la, peryòd eprèv sou kestyon Saba ak dimanch la dewoule nan yon peryòd ki reprezante pa sèt ane Antyòkis yo. Sèt ane liy Antyòkis la miltipliye pa nèf ane liy Neron an bay swasant-twa, e nan ane 63 anvan Jezikri, Pompée te konkeri peyi ki bèl la, nan akonplisman vèsè sèz nan Danyèl onz. Lè lwa dimanch la vini, nèf wa pral rekonèt Etazini kòm wa prensipal pami dis wa yo ki dakò bay wayòm yo bay jennès Tir la, ki lè sa a gen pou l fè fònikasyon ak tout wa latè yo.
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.
An akò avèk estrikti pwofetik parabòl dis vyèj yo, maryaj bèt la ak fo pwofèt la te akonpli an 1989, men nan lwa dimanch lan maryaj la vin konsome. Yon fraktal nan listwa sa a se peryòd jijman moun vivan yo ki te kòmanse an 2001, nan 11 septanm. Depi pwen sa a rive jouk nan lwa dimanch lan, tan eprèv imaj bèt la, ki se tou tan sele san karant-kat mil yo, jijman an akonpli sou pèp alyans Bondye a, ak sou peyi kote yo te abite a nan akonplisman pwofesi alyans Abraram lan. Pandan peryòd sa a, legliz Advantis Setyèm Jou Laodiseyen an sibi jijman, epi apre sa moun ki fè profesyon yo se vyèj yo sibi jijman. Konsa, kòn pwotestan an sibi jijman, e li sibi jijman pandan peryòd kote an premye pati Demokrat la nan kòn Repibliken an te sibi jijman jouk rive an 2024, lè jijman Repibliken yo nan kòn repibliken an ap fèt kounye a. Gouvènman konstitisyonèl la se bèt ki pote de kòn yo e li sibi jijman nan lwa dimanch lan.
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.
Soti nan 1989 rive nan lwa dimanch la, sa reprezante nan yon fraktal depi 11 Septanm rive jouk lwa dimanch la; men akonplisman pafè etablisman imaj bèt la se nan wityèm prezidan an ki soti nan sèt yo. Disèt ane Neron yo se yon fraktal istwa ki soti nan 11 Septanm rive jouk lwa dimanch la. Disèt ane Antiochis yo se menm bagay la. Maryaj Reagan ak alyans sekrè a vin konsome avèk yon alyans ouvè pandan manda wityèm prezidan an. Premye nan maryaj alfa ak omega yo te senbolize pa Patriot Act la an 2001, lè lalwa angle te chanje pou lalwa women. Maryaj edik Milan an make kòmansman akonplisman pafè etablisman imaj bèt la. Estrikti li baze sou estrikti maryaj dis vyèj yo, epi li reprezante fo maryaj ki fèt pandan vrè maryaj la.
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.
Tan eprèv imaj bèt la reprezante “tès” nou dwe pase anvan nou “sele.” Se lakay Bondye jijman an kòmanse an premye, epi apre sa, nan lwa dimanch lan, moun ki deyò lakay Bondye yo jije. Peryòd jijman final la, ni nan lakay Bondye an premye ni apre sa pou gwo foul la, kòmanse avèk premye lwa dimanch lan. Va gen yon premye lwa dimanch Ozetazini ki va make kòmansman akonplisman pafè e final tan eprèv imaj bèt la, ki apre sa fini nan lwa dimanch lan ki akonpli Revelasyon 13:11. Lwa dimanch sa a se dènye lwa dimanch nan peyi bèl pouvwa a. Dènye lwa dimanch nan peyi bèl pouvwa a se premye lwa dimanch nan lemonn, e li make tan eprèv imaj bèt la pou lemonn. Tan eprèv lemonn nan kòmanse nan lwa dimanch Ozetazini an nan vèsè onz chapit trèz la. Lè Ozetazini “pale” tankou yon dragon nan lwa dimanch ki pral vini talè a, vèsè douz yo ak sa ki vin apre nan chapit la reprezante tan eprèv imaj bèt la pou lemonn.
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.
Pou rezon sa a, li enpòtan pou wè pwofesi de san senkant ane Nero a ki fini ak disèt ane yo ki kòmanse ak edik la an 313, epi apre sa premye lwa dimanch lan an 321, answit divizyon lès ak lwès an 330. Twa etap liy Nero a gen rapò ak pèsekisyon, Nero se senbòl pèsekisyon an, epi peryòd 250 ane a reprezante legliz Smirn nan, ki te fini an 313 lè legliz konpwomi a te parèt. Twazyèm etap la make fen yon wayòm; konsa, lè yo aplike l ak Lèzetazini, li reprezante lwa dimanch lan ak tranzisyon soti nan sizyèm wayòm nan pou rive nan setyèm ak wityèm wayòm yo. Lè yo aplike l ak lemonn, twazyèm waymark la se fen tan gras limanite a, ki te prefigire pa fen tan gras pou Lèzetazini nan kòmansman peryòd eprèv lemonn nan konsènan imaj bèt la.
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.
Se poutèt sa Ogis Seza, twazyèm nan kat dirijan women yo ki mennen nan lwa dimanch lan, jan kwa a reprezante l e jan sa prezante nan vèsè vennnde a, ka reprezante kwa a, menm si Tiberiyis dwe vini apre li, li menm tou li reprezante kwa a. Peryòd tès imaj bèt la se yon tès doub ki premye teste tè a epi apre sa lanmè a. Tè a se Etazini, epi lanmè a se mond lan.
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.
Tès imaj bèt la pwodui yon doubleman nan siy yo; kote alfa dezyèm peryòd la se tou omega premye peryòd la. 321 te premye lwa dimanch nan listwa pwofetik, e nan disèt ane ki idantifye tan tès imaj bèt la, 321 se premye lwa dimanch Ozetazini ki mennen nan lwa dimanch omega tan tès imaj bèt la nan peyi bèl pouvwa a. Men, 321 se tou premye lwa dimanch pou mond lan; konsa, ane 321 make mitan ni kòmansman an ni fen an nan tan tès imaj bèt la. 313 se kòmansman an, e kòmansman an se yon edik, ki se yon tip lwa dimanch lan. Disèt ane Neron yo idantifye yon peryòd kote lwa dimanch yo ap ogmante jiskaske yo rive nan fèmti tan gras limanite a.
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.
Dekrè a tipifye premye lwa dimanch lan ki mennen nan fen tan gras la. Pòmpe pran Jida nan vèsè sèz la, sa ki tipifye lwa dimanch lan, epi Jiliyis Seza fòme premye Trivira a; byenke se te yon inyon twa pati ki pa t ofisyèl, istoryen yo toujou make li kòm premye a. Tipifikasyon Jiliyis Seza a konsènan inyon twa pati lwa dimanch lan te tipifye Trivira ofisyèl Ogis Seza a, epi Tibèryas te vini apre sa nan kwa a. Tout kat chèf women yo tipifye lwa dimanch lan, menm jan tou tout twa etap disèt ane Neyon yo.
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.
Pompée koresponn ak 1989; Jilis koresponn ak vèsè onz; Ogis koresponn ak vèsè kenz, epi Tibè koresponn ak vèsè sèz. Istwa Jilis la nan vèsè yo gen ladan li envazyon li nan Lejip ak Kléopat. Istwa a repete ankò pa Mak Antwàn. Mak Antwàn te prensipal jeneral Jilis Sèza nan epòk kote yo te asasinen Jilis avèk venn-twa kout kouto. Venn-twa reprezante lwa dimanch lan, epi lanmò Jilis pa 23 kout blesi se yon wayòm k ap fini nan lwa dimanch lan. Apre sa, Mak Antwàn, Ogis Sèza, ak Makis Lèpidas te fòme premye Trivira ofisyèl la pou vanje lanmò li. Youn nan twa pouvwa sa yo, Mak Antwàn, t apral repete rankont Jilis te genyen ak Lejip ak Kléopat.
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.
Kit se Julius oswa Mak Antwàn, yo toude se senbòl Wòm, epi Kléopat se te yon senbòl Ejip ak Lagrès. Li te reprezante dominasyon grèk nan Ejip, toude se senbòl dragon an, tandiske Julius ak Mak Antwàn se senbòl bèt la. Antanke fanm nan relasyon an, Kléopat te legliz la, sa ki fè Julius ak Mak Antwàn tounen leta a. Kléopat reprezante yon fanm ki separe de fwa ak mennaj women wayal li yo; an premye an 1798, epi answit nan fen tan gras la lè li rive nan bout li san pèsonn pou ede l. Dènye disparisyon li fèt nan batay Aktiyòm nan ane 31 anvan Jezikri. Viktè nan batay Aktiyòm nan se te Ogis Seza; konsa nou wè Pompei te mouri nan Ejip, Julius te gen yon rankont ak Kléopat nan Ejip, sa te double nan istwa Mak Antwàn, epi answit Ogis Seza mete fen nan relasyon sa a nan Aktiyòm. Aktiyòm idantifye lwa dimanch la, paske se nan batay Aktiyòm nan twazyèm obstak pou Wòm te retire, epi Wòm payen enperyal te kòmanse dirije pandan twasan swasant ane, an akonplisman Danyèl 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompée te pran de premye obstak yo, epi Ogis te pran twazyèm lan.
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.
Epi nan youn nan yo sòti yon ti kòn, ki vin grandi anpil anpil, sou bò sid, sou bò lès, ak sou peyi bèl la. 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.
Pompée se 1989, premye baliz twa pouvwa politik Wòm modèn dwe venk pandan blesi mòtyèl li a ap geri. Se Inyon Sovyetik la, apre sa Etazini, epi tou Nasyonzini nan vèsè karantyèn nan Danyèl onz. Lagè pouvwa papal la se yon lagè politik ak relijye, epi sou plan pwofetik, pouvwa relijye Etazini an te konkeri lè alyans sekrè Reagan ak pap Jan Pòl II a te akonpli. Sib papote a gen ladan twa obstak politik ak twa pouvwa relijye. An 1989, youn nan twa pouvwa politik yo te disparèt; Pwotestantis, kòm yon mo reyèl ki vle di pwoteste kont Wòm, te disparèt tou pa mwayen prezidan Etazini an nan menm istwa a. Twa pouvwa politik yo se Inyon Sovyetik la, Etazini ak Nasyonzini, epi sib relijye yo se Pwotestantis, ansanm ak divès relijyon dragon an, ki tout konsidere kòm espiritis. Twa relijyon ki mennen mond lan rive Amagedòn se Pwotestantis apostazi, Katolisis ak espiritis; epi lit entèn pouvwa papal la ant ideyoloji konsèvatè ak liberal anndan legliz yo, ansanm ak chism Katolisis òtodòks la, se yon obstak relijye, epi de lòt obstak relijye Katolisis dwe konkeri yo se Pwotestantis apostazi ak espiritis. Pwotestantis te disparèt an 1989.
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 les luttes internes du catholicisme, telles qu’elles sont représentées dans les diverses prophéties catholiques issues des messages de Fatima, sont distinguées de ses efforts pour surmonter 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 contre 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.
Pompey ann amoni avèk ane 1989 la, e de viktwa li yo sou “lès la ak peyi ki bèl la,” jan Danyèl idantifye yo nan chapit uit, vèsè nèf, reprezante viktwa espirityèl ak politik papote a sou ansyen Inyon Sovyetik la, ansanm ak viktwa espirityèl ki akonpaye sa a sou peyi gloriye a, sètadi Pwotestantis ki fè pwofesyon lafwa. Jilyis Seza pral pèdi nan Rafya, menm jan Antyòk III te fè a, epi menm jan Zelenskyy pral fè a. Jilyis se sijè vèsè disèt rive diznèf yo, epi apre sa Ogis Seza leve kanpe kòm sila ki ranmase taks yo. Tibè Seza ap renye nan moman kwa a; konsa, Tibè se lwa dimanch vèsè sèz la.
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.
Sa a aliyen Ogis avèk Panyòm nan vèsè kenz la, epi lagè Rafya nan vèsè onz la avèk Jili. Lagè Panyòm nan se twazyèm lagè mondyal la ki kòmanse jis anvan lwa dimanch vèsè sèz la, men apre sa li transfòme an lagè Aksyon. Panyòm te lagè sou tè a (Etazini), epi Aksyon te lagè sou lanmè a (mond lan). Ogis reprezante nan Panyòm nan nan liy kat chèf women yo, epi li te vrè chèf la nan Aksyon. Nan Panyòm, Antyòkis te fè fas ak Lejip, ki te alye avèk Wòm, epi nan Aksyon, Ogis te fè fas ak Lejip (Kleyopat) ki te alye avèk Wòm (Mak Antwàn). Sa vle di Pompè reprezante vèsè karant la jouk rive 1989, epi Tibè se reprezantan lwa dimanch vèsè karanteyèn nan. Jil Sèza te parèt an 2014 lè lagè Ikrèn nan te kòmanse, jan sa te prefigire pa lagè Rafya an 217 anvan Jezikri.
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.
Sa a montre ke vèsè disèt rive vennnde kòmanse an 1989 epi fini nan lwa dimanch la; kidonk yo se listwa ki aliyen ak “listwa kache” vèsè karant lan. Liy pwofetik Makabe yo aliyen tou ak menm “listwa kache” sa a. Liy chèf women yo ap idantifye Wòm modèn nan, bèt Revelasyon sèz la, epi liy Makabe yo ap dekri peyi gloriye a, fo pwofèt Revelasyon sèz la. Liy twa batay yo idantifye viktwa sou wa sid la, dragon Revelasyon sèz la.
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.
Twa liy sa yo reprezante twa puisans ki mennen lemonn rive Amagedòn, epi yo reprezante nan vèsè karant lan kòm wa sid la, dragon an, wa nò a, bèt la, epi cha yo, kavalye yo ak bato yo se fo pwofèt la. Twa liy yo soti nan vèsè dis rive nan vèsè venntwa a ap reprezante twa puisans yo nan istwa kache vèsè karant lan, ki pa ni plis ni mwens pase yon ilistrasyon k ap kontinye sou twa sijè yo reprezante nan istwa ouvè vèsè karant lan.
Verse One
Vèsè Younը
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.
Vèsè youn rive kat yo idantifye “tan lafen an” an 1989, ansanm ak uit prezidan Etazini yo depi pwen depa sa a, epi yo fini ak dènye wityèm prezidan an, ki pi rich anpil. Nan vèsè kat la, wa sa a vin wa lemonn, jan sa reprezante pa Aleksann Legran, wa Akab, dis wa yo nan Revelasyon disèt, dis tribi yo nan Sòm katreven-twa, ak dis nasyon yo prezante kòm yon senbòl lemonn nan premye pa menm alyans Bondye a avèk Abram nan Jenèz 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.
Vèsè youn rive kat yo reprezante istwa 1989 la jiska inyon twa fwa a nan lwa dimanch lan nan vèsè karant-yon, e se poutèt sa yo aliyen ak kat chèf women yo, liy Makabe yo, ansanm ak twa batay ki nan vèsè dis rive kenz yo, ki ansanm fòme istwa kache vèsè karant lan.
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.
Vèsè senk rive nèf yo prezante yon liy pwofetik ki reprezante avèk pèfeksyon istwa soti 538 rive 1798, epi yo bay lojik istorik ak pwofetik ki pèmèt konprann siyifikasyon tan lafen an nan vèsè karant lan. Lojik sa a esplike vèsè dis la kòm represay pou istwa vèsè senk rive nèf yo, epi, lè li fè sa, li defini lojik ane 1989 la. Sa vle di ke vèsè youn rive venntwa nan Danyèl onz la reprezante senk liy pwofetik ki aliyen ak istwa kache vèsè karant lan. Premye kat vèsè yo pale sou Trump, wityèm prezidan an ki soti nan sèt yo, ki destine pou l vin wa dis wa yo nan setyèm wayòm Revelasyon disèt la.
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.
Vèsè senk rive dis yo idantifye istwa ki mennen rive an 1798 epi kontinye jouk an 1989, ki se istwa vèsè karant lan. Vèsè dis rive kenz yo idantifye yon istwa twa lagè pa pwokirasyon ki kòmanse an 1989, dezyèm nan kòmanse an 2014, apre sa prezidan ki pi rich la leve kanpe an 2015. Prezidan ki pi rich sa a te touye an 2020, epi an 2022 lagè Rafya a vin pi grav, epi apre sa prezidan ki pi rich la retounen an 2024, epi an 2025 tèt bèt la ak tèt imaj bèt la toude te enstale nan fonksyon yo.
We will continue these things in the next article.
Nou pral kontinye bagay sa yo nan atik kap vini an.