With the collapse of the USSR in 1989 verse forty of Daniel eleven was fulfilled. Verse forty-one is the Sunday law in the United States, as is verse sixteen. From 1989 until the Sunday law in the United States verse forty is empty. The collapse of the USSR in 1989 was also identified in verse ten of Daniel eleven, that was initially fulfilled by Antiochus Magnus.
Site n’ịdaba nke USSR n’afọ 1989, amaokwu nke iri anọ nke Daniel iri na otu mezuru. Amaokwu nke iri anọ na otu bụ iwu Ụka n’Ụbọchị Sọnde na United States, dịka amaokwu nke iri na isii dịkwa. Site n’afọ 1989 ruo mgbe iwu Ụka n’Ụbọchị Sọnde ga-adị na United States, amaokwu nke iri anọ bụ ihe efu. A kọwakwara ọdịda nke USSR n’afọ 1989 n’amaokwu nke iri nke Daniel iri na otu, nke Antiochus Magnus mezuru na mbụ.
Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.
Antiochus III Magnus, “eze nke ugwu” nke ndị Seleucid, chịrị site n’afọ 223–187 T.O.A. ma gbalịsie ike iweghachite ókèala ndị Ptolemy (ya bụ, “eze nke ndịda”) nara mgbe Agha Siria nke Atọ gasịrị (246–241 T.O.A.). Ebumnobi agha ya n’Agha Siria nke Anọ (219–217 T.O.A.) bụ iweghachite Coele-Syria, Fonisia, na Palestine. N’afọ 219 T.O.A., Antiochus gagharịrị gaa ndịda, were Seleucia-in-Pieria, Taịa, na Ptolemais (Acre), si otu a nwetaghachi ebe siri ike ndị dị n’ụsọ oké osimiri. N’afọ 218 T.O.A. ọ gara n’ihu n’ọsọ agha ya, were Philadelphia (Amman), ma tụọ ntị n’ókèala Ijipt, n’echiche iweghachite ala ndị Seleucid furu efu ruo Gaza. Antiochus kwụsịrị ije agha ya n’afọ 218 T.O.A., na-eme ka uru ndị o ritere sie ike ma na-akwadebe maka mbuso agha ikpeazụ ga-ekpebi ihe. Ptolemy IV Philopator, eze nke ndị Ptolemy, chịkọtara ndị agha iji zute ya, ndị agha Ijipt wee mee ka ha sie ike. Amaokwu nke iri nke Daniel iri na otu na-akọwapụta mmegharị a nke Antiochus, si otu a buru amụma tupu oge eruo ọdịda USSR n’afọ 1989, ma bụrụkwa ihe nnọchianya nke amaokwu nke iri anọ.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Ma ụmụ-ya ndị ikom ga-akpalite onwe-ha, ha ga-achịkọtakwa ìgwè dị ukwuu nke ndị-agha siri ike: ma otu ga-abịa n’ezie, juokwa ala, gafee kwa: mgbe ahụ ọ ga-alaghachi, e wee kpalite ya, ọbụna ruo n’ebe ewusiri ike ya. Daniel 11:10.
When the king of the north in verse forty “overflows and passes over” it aligns with verse ten’s king of the north “overflowing and passing through.” In both verses it is the identical Hebrew words, that are simply translated a little differently. It is the same expression as found in Isaiah 8:8.
Mgbe eze nke ugwu n’amaokwu nke iri anọ “jubigara ókè ma gafere,” ọ kwekọrọ n’eze nke ugwu n’amaokwu nke iri nke “na-ajubiga ókè ma na-agafe.” N’amaokwu abụọ ahụ, ọ bụ otu mkpụrụokwu Hibru ahụ ka e ji, nke a sụgharịrị naanị ntakịrị n’ụzọ dị iche. Ọ bụ otu nkwupụta ahụ dịka e si hụ ya na Aịzaya 8:8.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Ọ ga-agabigakwa Juda; ọ ga-ejubiga ókè ma gafee, ọ ga-erukwa ọbụna n’olu; ma ịgbasa nku ya ga-ejupụta obosara ala gị, O Immanuel. Aịzaya 8:8.
Each of the three verses is identifying a southern king being defeated by a northern king. Antiochus the northern king prevails over Ptolemy the southern king, just as Sennacherib prevailed over Judah the southern king, and just as the king of the north in verse forty swept away the USSR in 1989. Three verses along with the three historical fulfillments of those verses, identify the “time of the end” in 1989. Thus, verse ten is 1989 and verse sixteen is the Sunday law in the United States, as is verse forty-one.
Nke nke ọ bụla n’ime amaokwu atọ ahụ na-egosi eze nke ndịda ka eze nke ugwu na-emeri. Antiochus, eze nke ugwu, meriri Ptolemy, eze nke ndịda, dịka Senakerib siri merie Juda, eze nke ndịda, nakwa dịka eze nke ugwu n’amaokwu nke iri anọ siri kpochapụ USSR n’afọ 1989. Amaokwu atọ ahụ, tinyere mmezu akụkọ ihe mere eme atọ nke amaokwu ndị ahụ, na-akọwapụta “oge ọgwụgwụ” n’afọ 1989. Ya mere, amaokwu nke iri bụ 1989, amaokwu nke iri na isii bụkwa iwu ụbọchị Sọnde na United States, dịka amaokwu nke iri anọ na otu dịkwa.
Verses eleven through fifteen is a line of Scripture, which also has a historical fulfillment that identifies specific prophetic waymarks within the hidden history of verse forty. Before the Sunday law in the United States, but after 1989 the battle of Raphia and its aftermath is set forth in verses eleven and twelve, and the battle of Panium is set forth in verses thirteen to fifteen.
Amaokwu nke iri na otu ruo nke iri na ise bụ otu ahịrị Akwụkwọ Nsọ, nke nwekwara mmezu n’akụkọ ihe mere eme nke na-akọwapụta kpọmkwem ihe ịrịba ama amụma ndị dị n’ime akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. Tupu iwu Sunday na United States, ma mgbe 1989 gasịrị, a kọwara agha Raphia na ihe ndị sochirinụ n’amaokwu nke iri na otu na nke iri na abụọ, a kọwakwara agha Panium n’amaokwu nke iri na atọ ruo nke iri na ise.
The Sunday law is the time appointed; for it is there that the deadly wound of the papacy is healed, and the pope returns to the throne of the earth. That empowerment was typified by the enthronement of the papacy in 538, and by the enthronement of pagan Rome at the battle of Actium. Once prophetically enthroned pagan Rome ruled supremely for 360 years. Once the papacy was enthroned in 538, she ruled supremely for twelve hundred and sixty years. Once the deadly wound is healed at the Sunday law the papacy will rule supremely for a symbolic 42 months.
Iwu Sọnde bụ oge ahụ a họpụtara; n’ihi na ọ bụ n’ebe ahụ ka a na-agwọ ọnya ahụ na-egbu egbu nke ọchịchị papal, pope ahụ alaghachikwakwa n’ocheeze nke ụwa. E gosipụtara inye ike ahụ n’ụzọ ihe nnọchianya amụma site n’itinye ọchịchị papal n’ocheeze n’afọ 538, nakwa site n’itinye Rome nke ndị na-ekpere arụsị n’ocheeze n’agha Actium. Ozugbo e tinyere Rome nke ndị na-ekpere arụsị n’ocheeze n’ụzọ amụma, ọ chịkwara n’ike kacha elu ruo afọ 360. Ozugbo e tinyere ọchịchị papal n’ocheeze n’afọ 538, ọ chịkwara n’ike kacha elu ruo afọ otu puku na narị abụọ na iri isii. Ozugbo a gwọchara ọnya ahụ na-egbu egbu n’iwu Sọnde, ọchịchị papal ga-achị n’ike kacha elu ruo ọnwa 42 nke ihe nnọchianya.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ahụrụ m otu n’ime isi ya ka a ga-asị na e merụrụ ya mmerụ ọnwụ; ma a gwọrọ mmerụ ọnwụ ya: ụwa nile wee soro anụ ọhịa ahụ n’ịtụnanya. Ha kpọrọkwa dragọn ahụ isiala nke nyere anụ ọhịa ahụ ike: ha kpọkwara anụ ọhịa ahụ isiala, na-asị, Ònye dị ka anụ ọhịa ahụ? ònye nwere ike ibuso ya agha? E nyekwara ya ọnụ na-ekwu okwu uku na nkwulu; e nyekwara ya ike ka ọ gaa n’ihu ọnwa iri anọ na abụọ. Mkpughe 13:3–5.
Verse 27 says “both” of these kings:
Amaokwu nke 27 na-ekwu “ha abụọ” banyere ndị eze abụọ a:
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Ma obi ndị eze abụọ a ga-adị n’ịrụ ihe ọjọọ, ha ga-ekwu okwu ụgha n’otu tebụl; ma ọ gaghị aga nke ọma: n’ihi na ọgwụgwụ ahụ ka ga-adị n’oge a kara aka. Daniel 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Ndị eze abụọ ahụ e kwuru n’amaokwu nke iri abụọ na asaa bụ ndị eze ahụ e kwuru banyere ha n’amaokwu abụọ gara aga, ndị mesịrị lụọ agha nke Actium.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.
Ọ ga-akpali ike ya na obi-ike ya imegide eze nke ndịda, ya na nnukwu agha; eze nke ndịda kwa ga-akpali onwe ya ibu agha na nnukwu agha nke dị ukwuu ma dị ike nke ukwuu; ma ọ gaghị eguzosi ike: n’ihi na ha ga-achịpụta atụmatụ imegide ya. Ee, ndị na-eri òkè nri ya ga-ebibi ya, agha ya kwa ga-asọfuo: ọtụtụ ga-adakwa n’ala e gburu. Daniel 11:25, 26.
Verse twenty-seven therefore creates an anomaly that needs to be understood before we proceed. In verse twenty-four the “time” represents a 360-year period beginning at the battle of Actium and concluding at the appointed time in the year 330.
Ya mere, amaokwu nke iri abụọ na asaa na-emepụta ihe na-adịghị adịkarị nke dị mkpa ka a ghọta tupu anyị aga n’ihu. N’amaokwu nke iri abụọ na anọ, “oge” ahụ na-anọchi anya oge nke afọ narị atọ na iri isii, nke malitere n’agha Actium ma mechie n’oge a họpụtara n’afọ 330.
The king of the south in the battle was Cleopatra, who was in an alliance with Marc Antony. Octavius was the king of the north who would defeat them both. At the time appointed (31 BC) the two kings who had previously sat down at one table and told lies to one another would confront each other at the battle of Actium.
Eze nke ndịda n’agha ahụ bụ Cleopatra, onye nọ n’ọgbụgba-ndụ na Marc Antony. Octavius bụ eze nke ugwu, onye ga-emeri ha abụọ. N’oge a kara aka (31 BC), eze abụọ ahụ, ndị nọworo na mbụ nọdụ ala n’otu tebụl ma na-agwarịta ibe ha ụgha, ga-eche ibe ha ihu n’agha Actium.
The two kings at the table align with the history of the battle of Panium (verses 13 through 15), where there was an alliance of Antiochus Magnus and Phillip of Macedon. That historical alliance corresponds with the symbolic alliance represented in the name of Panium in the time of Christ—Caesarea Philippi. The alliance is also represented in verse forty when the USSR is swept away in 1989 through an alliance between Reagan and pope John Paul II. The two kings tell lies to each other before 31 BC, which aligns with the Sunday law in the United States, and therefore their lies occur before verse sixteen, during the history represented by verses thirteen to fifteen which were fulfilled at the battle of Panium seventeen years after the battle of Raphia, and one hundred and thirty-seven years before Pompey conquered Jerusalem in fulfillment of verse sixteen.
Eze abụọ ahụ nọ n’ọkụkọ nri kwekọrọ na akụkọ ihe mere eme nke ọgụ Panium (amaokwu 13 ruo 15), ebe e nwere njikọ aka n’etiti Antiochus Magnus na Phillip nke Macedon. Njikọ aka ahụ nke akụkọ ihe mere eme kwekọrọ na njikọ aka ihe nnọchianya ya dị n’aha Panium n’oge Kraịst—Caesarea Philippi. A na-anọchikwa njikọ aka ahụ n’amaokwu iri anọ mgbe a kpochapụrụ USSR n’afọ 1989 site na njikọ aka dị n’etiti Reagan na poopu John Paul II. Eze abụọ ahụ na-agwawara ibe ha ụgha tupu 31 BC, nke kwekọrọ na iwu ụbọchị Sọnde na United States, ya mere ụgha ha na-eme tupu amaokwu iri na isii, n’ime akụkọ ihe mere eme nke amaokwu 13 ruo 15 nọchiri anya ya, bụ nke mezuru n’ọgụ Panium afọ iri na asaa mgbe ọgụ Raphia gasịrị, na otu narị afọ na iri atọ na asaa tupu Pompey emerie Jerusalem n’ime mmezu nke amaokwu iri na isii.
In verse twenty-eight Octavius, the victor over both Cleopatra (the king of the south) and Marc Antony, “returns into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.” Uriah Smith identifies these two victories as Actium in 31 BC and the destruction of Jerusalem in 70 AD. Verse twenty-eight is therefore identifying a history which begins at the battle of Actium, which is the beginning of the 360 years and the destruction of Jerusalem in 70 AD.
N’amaokwu nke iri abụọ na asatọ, Octavius, onye meriri ma Cleopatra (eze nke ndịda) ma Marc Antony, “ga-alaghachi n’ala ya nke nwere nnukwu akụ̀; obi ya ga-adịkwa imegide ọgbụgba ndụ nsọ ahụ; ọ ga-emekwa nnukwu omume, wee laghachikwa n’ala nke ya.” Uriah Smith na-akọwa mmeri abụọ ndị a dịka Actium n’afọ 31 T.K. na mbibi nke Jerusalem n’afọ 70 M.K. Ya mere, amaokwu nke iri abụọ na asatọ na-egosi akụkọ ihe mere eme nke na-amalite n’agha Actium, nke bụ mmalite nke afọ 360 ahụ, na mbibi nke Jerusalem n’afọ 70 M.K.
Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. Daniel 11:28.
Mgbe ahụ, ọ ga-alaghachi n’ala ya na nnukwu akụ̀nụba; obi ya ga-adịkwa megide ọgbụgba ndụ nsọ ahụ; ọ ga-emekwa ihe ndị dị ike, ma laghachi n’ala nke ya. Daniel 11:28.
The last phrase of verse twenty-four (even for a time) onward represents a historical line which began in 31 BC and concludes in the last phrase of verse thirty-one (shall place the abomination that maketh desolate) which was fulfilled in 538. The line begins with the battle of Actium, which marks the beginning of pagan Rome ruling supremely for three hundred and sixty years. The line ends in 538 with papal Rome beginning to rule supremely for twelve hundred and sixty years. Within the verses and the history which fulfilled the verses the time appointed in 330 represents a division in the history of pagan Rome as the fourth kingdom of Bible prophecy. After the initial period of ruling supremely for three hundred and sixty years, there follows two hundred and eight years of disintegration of the empire in advance of the papacy taking the throne in verse thirty-one in the year 538. In the sequence of those eight verses only verse twenty-seven identifies a historical fulfillment that occurred before the battle of Actium in 31 BC.
Akpaokwu ikpeazụ nke amaokwu nke iri abụọ na anọ (“ọbụna ruo nwa oge”) gaa n’ihu na-anọchi anya ahịrị akụkọ ihe mere eme nke bidoro n’afọ 31 BC ma mechie n’akpaokwu ikpeazụ nke amaokwu nke iri atọ na otu (“ha ga-edobe ihe arụ ahụ nke na-eme ka ọ bụrụ ihe tọgbọrọ n’efu”), nke mezuru n’afọ 538. Ahịrị ahụ na-amalite site n’agha Actium, nke na-akara mmalite nke Rome ndị ọgọ mmụọ na-achị n’ike kasịnụ ruo afọ narị atọ na iri isii. Ahịrị ahụ na-agwụ n’afọ 538 mgbe Rome papal bidoro ịchị n’ike kasịnụ ruo afọ puku abụọ na narị isii. N’ime amaokwu ndị ahụ na akụkọ ihe mere eme nke mezuru amaokwu ndị ahụ, oge a kara aka n’afọ 330 na-anọchi anya nkewa n’akụkọ ihe mere eme nke Rome ndị ọgọ mmụọ dịka alaeze nke anọ nke amụma Akwụkwọ Nsọ. Mgbe oge mbụ nke ọchịchị n’ike kasịnụ ruo afọ narị atọ na iri isii gachara, afọ narị abụọ na asatọ nke mgbasawanye alaeze ukwu ahụ sochiri, tupu ọchịchị pope anara ocheeze ahụ n’amaokwu nke iri atọ na otu n’afọ 538. N’usoro nke amaokwu asatọ ndị ahụ, naanị amaokwu nke iri abụọ na asaa na-akọwa mmezu nke akụkọ ihe mere eme nke mere tupu agha Actium n’afọ 31 BC.
Verse twenty-seven identifies a meeting between two kings in advance of the “appointed time” and verse twenty-nine identifies an “appointed time.” Verse twenty-seven’s “appointed time” is the beginning of the three hundred and sixty year period and the “appointed time” of verse twenty-nine is the ending of the three hundred and sixty year period. The beginning and ending represent an “appointed time.”
Amaokwu nke iri abụọ na asaa na-akọwa nzukọ dị n’etiti ndị eze abụọ tupu “oge a kara aka,” ma amaokwu nke iri abụọ na itoolu na-akọwa “oge a kara aka.” “Oge a kara aka” nke amaokwu nke iri abụọ na asaa bụ mmalite nke oge ahụ nke afọ narị atọ na iri isii, ma “oge a kara aka” nke amaokwu nke iri abụọ na itoolu bụ njedebe nke oge ahụ nke afọ narị atọ na iri isii. Mmalite na njedebe ahụ nọchiri anya “oge a kara aka.”
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Ike pagani Rom malitere mgbe ọ meriri ihe mgbochi mpaghara nke atọ dịka e gosiri ya na Daniel 8:9.
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.
Site n’otu n’ime ha ka otu obere mpi si pụta, nke toro nke ukwuu, n’ebe ndịda, na n’ebe ọwụwa anyanwụ, na n’ebe ala ahụ mara mma dị. Daniel 8:9.
The empowerment began at the battle of Actium, and the subsequent subjection of the king of the south (Egypt) in verse nine of chapter eight.
Ike inye ike ahụ malitere n’agha Actium, na n’imesochi ya, idobe eze nke ndịda (Ijipt) n’okpuru, dịka e kwuru n’amaokwu itoolu nke isi nke asatọ.
The ending of pagan Rome’s rules as the fourth kingdom of Bible prophecy ended in 538 when papal Rome overcame its third geographical obstacle. The entire five-hundred and sixty-eight year period from the battle of Actium unto 538 begins with pagan Rome conquering it’s third obstacle and becoming the fourth kingdom of Bible prophecy, and it ends when papal Rome conquers it’s third geographical obstacle.
Ngwụcha nke ọchịchị Rom nke ndị ọgọ mmụọ dịka alaeze nke anọ nke amụma Akwụkwọ Nsọ kwụsịrị n’afọ 538, mgbe Rom nke ndị popu meriri ihe mgbochi ala ya nke atọ. Oge ahụ dum nke afọ narị ise na iri isii na asatọ, site n’agha Actium ruo n’afọ 538, malitere mgbe Rom nke ndị ọgọ mmụọ meriri ihe mgbochi ya nke atọ ma bụrụ alaeze nke anọ nke amụma Akwụkwọ Nsọ, ọ na-ejedebe kwa mgbe Rom nke ndị popu meriri ihe mgbochi ala ya nke atọ.
As the fourth kingdom of Bible prophecy, the history represented identifies two periods, the first when Rome exalts itself followed by a period describing Rome’s fall. The beginning of the first period of exaltation is also the beginning of the entire period pagan Rome ruled as the fourth kingdom of Bible prophecy. The first period of Rome’s exaltation begins and ends with an appointed time, and it also begins with the joining of the northern and southern kingdoms. It ends with the division into an eastern kingdom and a western kingdom. Beginning and ending with an appointed time and the beginning and ending represent the four divisions of Alexander’s kingdom.
Dịka alaeze nke anọ nke amụma Akwụkwọ Nsọ, akụkọ ihe mere eme a na-anọchi anya ya na-egosi oge abụọ: nke mbụ bụ mgbe Rom na-ebuli onwe ya elu, nke oge na-akọwa ọdịda Rom sochiri. Mmalite nke oge mbụ a nke mbuli elu bụkwa mmalite nke oge dum Rom ndị ọgọ mmụọ chịrị dị ka alaeze nke anọ nke amụma Akwụkwọ Nsọ. Oge mbụ nke mbuli elu Rom na-amalite ma na-ejedebe n’oge a kara aka, ọ na-amalitekwa site n’ịjikọta alaeze ugwu na alaeze ndịda. Ọ na-ejedebe na nkewa ya bụrụ alaeze ọwụwa anyanwụ na alaeze ọdịda anyanwụ. Iji oge a kara aka malite ma jiri oge a kara aka mechie, na mmalite na njedebe ya, na-anọchi anya nkewa anọ nke alaeze Alexander.
The two appointed times of verses twenty-seven and twenty-nine represent a beginning and ending waymark describing the period when Rome rules supremely. At the Sunday law in the United States in fulfillment of verse forty-one and verse sixteen of Daniel eleven the period for modern Rome to rule supremely for forty-two symbolic months begins. The first appointed time of verse twenty-seven is the Sunday law in the United States and the second appointed time represents when the last nation on earth follows the example of the United States and enforces the last Sunday law and in so doing identifies the worldwide enforcement of the idol sabbath.
Oge abụọ ahụ e kenyere n’amaokwu nke iri abụọ na asaa na nke iri abụọ na itoolu na-anọchi anya akara ụzọ mmalite na njedebe nke na-akọwa oge ahụ mgbe Rom na-achị n’ịka elu karịa ihe niile. N’iwu Sọnde dị na United States, n’imezu amaokwu nke iri anọ na otu na amaokwu nke iri na isii nke Daniel iri na otu, oge ahụ e nyere Rom nke oge a ka ọ chịkwaa n’ịka elu karịa ihe niile ruo ọnwa iri anọ na abụọ nke ihe nnọchianya na-amalite. Oge mbụ ahụ e kenyere n’amaokwu nke iri abụọ na asaa bụ iwu Sọnde dị na United States, ma oge nke abụọ ahụ e kenyere na-anọchi anya mgbe mba ikpeazụ dị n’ụwa soro ihe atụ United States ma mee ka iwu Sọnde ikpeazụ bụrụ ihe a na-amanye, ma site n’ime nke a ọ na-achọpụta mmanye zuru ụwa ọnụ nke sabbath arụsị ahụ.
Those two prophetic waymarks are the Sunday law in the United States unto the world Sunday law enforcement, and those two Sunday laws are the two appointed times in verse twenty-seven and twenty-nine. The first appointed time of verse twenty-seven was also typified by Constantine’s Sunday law in 321, and the papal Sunday law at the Counsel of Orleans in 538 represents the worldwide Sunday law.
Akara amụma abụọ ahụ na-egosi iwu Ụka n’Ụbọchị Sọnde na United States ruo n’ime mmanye iwu Ụbọchị Sọnde nke ụwa dum, ma iwu Ụbọchị Sọnde abụọ ahụ bụ oge abụọ a kara aka n’amaokwu nke iri abụọ na asaa na nke iri abụọ na itoolu. Oge mbụ a kara aka nke amaokwu nke iri abụọ na asaa ka e gosikwara n’onyinyo site n’iwu Ụbọchị Sọnde nke Constantine n’afọ 321, ma iwu Ụbọchị Sọnde nke papal n’Nzukọ Orleans n’afọ 538 na-anọchi anya iwu Ụbọchị Sọnde nke ụwa dum.
In the context of verses thirteen through fifteen the battle of Panium is the history that precedes the Sunday law of verse sixteen. Within that history the meeting of the two kings who lie to each other is fulfilled. Verse thirteen through fifteen are part of the history represented in verses ten through sixteen. The verses identify the fourth Syrian War in verse ten, the battle of Raphia in verse eleven, and the aftermath of that battle in verse twelve. Verses thirteen through fifteen represent the history of the year 200 BC when the battle of Panium was fulfilled, and when pagan Rome represented as the robbers of thy people enter the prophetic narrative.
N’ihe gbasara amaokwu nke iri na atọ ruo nke iri na ise, ọgụ Panium bụ akụkọ ihe mere eme nke na-ebute iwu Sunday nke amaokwu nke iri na isii ụzọ. N’ime akụkọ ahụ, nzukọ nke ndị eze abụọ ahụ na-agha ibe ha ụgha ka emezuwo. Amaokwu nke iri na atọ ruo nke iri na ise bụ akụkụ nke akụkọ ihe mere eme a na-anọchi anya ya n’amaokwu nke iri ruo nke iri na isii. Amaokwu ndị ahụ na-akọwa Agha Siria nke anọ n’amaokwu nke iri, ọgụ Raphia n’amaokwu nke iri na otu, na ihe ndị sochiri ọgụ ahụ n’amaokwu nke iri na abụọ. Amaokwu nke iri na atọ ruo nke iri na ise na-anọchi anya akụkọ ihe mere eme nke afọ 200 T.K., mgbe e mezuru ọgụ Panium, na mgbe Rome ndị ọgọ mmụọ, nke a na-anọchi anya dị ka ndị ohi nke ndị gị, banyere n’akụkọ amụma ahụ.
Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”
Daniel isi iri na otu amaokwu iri anọ na-akọwa ọdịda nke USSR n’afọ 1989, ma amaokwu iri na isii na-akọwa iwu Sọnde na United States. Nzute dị n’etiti ndị eze abụọ ahụ, ndị na-agharịta ibe ha ụgha tupu oge a kara aka, nke bụ agha Actium, na-eme n’ime akụkọ ihe mere eme nke amaokwu iri anọ nke na-esote oge ọgwụgwụ ahụ n’afọ 1989 ma na-agwụ na iwu Sọnde na United States. Amaokwu iri abụọ na asaa bụ ihe ịrịba ama n’akụkọ zoro ezo nke amaokwu iri anọ, na-eme mgbe afọ 1989 gasịrị, ma tupu iwu Sọnde. “Nzute” nke amaokwu iri abụọ na asaa bụ ihe ịrịba ama tupu e nye Rom ike n’iwu Sọnde. E nwere ọtụtụ ihe ịrịba ama ndị na-eduga ruo n’inye ọchịchị popu ike n’afọ 538, ma ihe ịrịba ama ndị a na-eme kwa tupu oge a kara aka. Otu n’ime ihe ịrịba ama amụma ndị ahụ bụ iwu eze Justinian n’afọ 533, nke mezuru ntụaka amaokwu iri atọ nke na-ekwu maka inwe “mmekọrịta amamihe na ndị na-ahapụ ọgbụgba ndụ ahụ.”
The other waymarks that lead to the time appointed in the history of pagan Rome are the year 330 when pagan Rome cast down and simultaneously gave the “seat,” to the papal power. In 496 Clovis gave his “power” to the papacy. In fulfillment of Daniel seven pagan Rome removed “three horns” for the papacy, the last being the removal of the Ostrogoths from the city of Rome in 538. In 508 the religion of paganism was set aside as the legal religion of the realm and was replaced with Catholicism. 538 represents the Sunday law of verse forty-one, and 496 represents 1989 when Reagan as with Clovis dedicated his power to the pope of Rome. The year 330 identifies the Sunday law, for it is there that the papacy returns to the seat of authority.
Ụzọ-akara ndị ọzọ nke na-eduga n’oge ahụ e kpebiri n’akụkọ ihe mere eme nke Rom nke ndị na-ekpere arụsị bụ afọ 330, mgbe Rom nke ndị na-ekpere arụsị kwaturu ma n’otu oge ahụ nyefee ike papal “oche-eze” ahụ. N’afọ 496, Clovis nyere papacy “ike” ya. N’ime mmezu Daniel asaa, Rom nke ndị na-ekpere arụsị wepụrụ “mpi atọ” n’ihi papacy, nke ikpeazụ bụ iwepụ ndị Ostrogoths n’obodo Rom n’afọ 538. N’afọ 508, e wepụrụ okpukpe ịrụsị arụsị dịka okpukpe iwu kwadoro nke alaeze ahụ, ma dochie ya na Katọlik. Afọ 538 na-anọchi anya iwu Ụka n’ụbọchị Sọnde nke amaokwu iri anọ na otu, afọ 496 kwa na-anọchi anya 1989 mgbe Reagan, dị ka Clovis mere, rara ike ya nye poopu nke Rom. Afọ 330 na-akọwapụta iwu Sọnde ahụ, n’ihi na ọ bụ n’ebe ahụ ka papacy laghachiri n’oche ikike.
This identifies that both 538 and 330 represent the time appointed, which is verses sixteen and forty-one. 496 represents 1989 fulfilled verse ten and verse forty in Daniel eleven and Isaiah 8:8. 508 identifies when the religion of the realm is set aside for Catholicism. Beginning with Clovis in 496 through 508, a progressive removal and replacement of the legal religion of the realm was illustrated. In the history beginning in 330 a progressive demise of Western Rome is represented by the first four trumpets, thus identifying progressive destruction that begins at the Sunday law in the United States.
Nke a na-egosi na ma 538 ma 330 na-anọchi anya oge a kara aka, nke bụ amaokwu nke iri na isii na nke iri anọ na otu. 496 na-anọchi anya 1989, mezuru amaokwu nke iri na amaokwu nke iri anọ n’ime Daniel iri na otu na Aịzaya 8:8. 508 na-egosi mgbe e wepụrụ okpukpe iwu nke alaeze ahụ iji dochie ya Katọlik. Malite na Clovis n’afọ 496 ruo 508, e gosipụtara iwepụ nwayọọ nwayọọ na nnọchi nke okpukpe iwu nke alaeze ahụ. N’akụkọ ihe mere eme nke na-amalite na 330, ọdịda nwayọọ nwayọọ nke Rom Ọdịda Anyanwụ ka e ji opi anọ mbụ ahụ nọchite anya ya, si otú a na-egosi mbibi na-aga n’ihu nke na-amalite n’iwu Sunday na United States.
The progressive fall of pagan Rome following Constantine’s Sunday law in 321 illustrates the fall of the United States as the sixth kingdom of Bible prophecy that arrives at the Sunday law. Then the four trumpet judgments are brought upon the United States as Sister White has identified when she states that “national apostacy will be followed by national ruin.” Ezekiel adds witness to a fourfold punishment.
Ọdịda na-aga n’ihu nke Rom nke ndị ọgọ mmụọ, nke sochiri iwu Sọnde nke Constantine n’afọ 321, na-egosi ọdịda nke United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ nke na-abata n’iwu Sọnde. Mgbe ahụ, a na-eweta ikpe anọ nke opi anọ n’elu United States, dịka Sista White kọwara mgbe ọ sịrị na “ndapụ n’ezi ofufe nke mba ga-esochi ya mbibi nke mba.” Ezikiel na-etinyekwa àmà site n’ịtụ aro ntaramahụhụ anọ.
The word of the Lord came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord God. Ezekiel 14:12–23.
Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Nwa nke mmadụ, mgbe ala mehiere megide m site n’imebi iwu n’ụzọ dị arọ, mgbe ahụ ka M ga-agbatị aka M megide ya, gbajikwa nkwado achịcha ya, zipụkwa ụnwụ n’ime ya, wepụkwa mmadụ na anụ ọhịa n’ime ya: Ọ bụ ezie na ndị ikom atọ a, Noa, Daniel, na Job, nọ n’ime ya, ha ga-azọpụta naanị mkpụrụ obi nke onwe ha site n’ezi omume ha, ka Onyenweanyị Jehova kwuru. Ọ bụrụ na M mee ka anụ ọhịa ọjọọ gafee n’ala ahụ, ha ebibiekwa ya, nke mere na ọ ghọọ nkịtị, ka onye ọbụla ghara isi na ya gafee n’ihi anụ ọhịa ndị ahụ: Ọ bụ ezie na ndị ikom atọ a nọ n’ime ya, dịka M dị ndụ, ka Onyenweanyị Jehova kwuru, ha agaghị azọpụta ụmụ nwoke ma ọ bụ ụmụ nwanyị; naanị ha onwe ha ka a ga-azọpụta, ma ala ahụ ga-aghọ nkịtị. Ma ọ bụrụ na M ewebata mma agha n’elu ala ahụ, sị, Mma agha, gafee n’ala ahụ; ka M wee wepụ mmadụ na anụ ọhịa n’ime ya: Ọ bụ ezie na ndị ikom atọ a nọ n’ime ya, dịka M dị ndụ, ka Onyenweanyị Jehova kwuru, ha agaghị azọpụta ụmụ nwoke ma ọ bụ ụmụ nwanyị, kama naanị ha onwe ha ka a ga-azọpụta. Ma ọ bụrụ na M eziga ọrịa na-efe efe n’ala ahụ, wụkwasịkwa iwe M n’elu ya n’ọbara, iji wepụ mmadụ na anụ ọhịa n’ime ya: Ọ bụ ezie na Noa, Daniel, na Job nọ n’ime ya, dịka M dị ndụ, ka Onyenweanyị Jehova kwuru, ha agaghị azọpụta nwa nwoke ma ọ bụ nwa nwanyị; naanị mkpụrụ obi nke onwe ha ka ha ga-azọpụta site n’ezi omume ha. N’ihi na otu a ka Onyenweanyị Jehova kwuru; Kedụ ka ọ ga-esi bụrụkwuo mgbe M zipụrụ ikpe anọ M ndị dị njọ megide Jerusalem, mma agha, na ụnwụ, na anụ ọhịa ọjọọ, na ọrịa na-efe efe, iji wepụ mmadụ na anụ ọhịa n’ime ya? Ma, lee, a ga-ahapụ ihe fọdụrụ n’ime ya nke a ga-akpọpụta, ma ụmụ nwoke ma ụmụ nwanyị: lee, ha ga-apụta bịa n’ebe unu nọ, unu ga-ahụkwa ụzọ ha na omume ha: a ga-akasi unu obi banyere ihe ọjọọ ahụ M wetara n’elu Jerusalem, ee, banyere ihe niile M wetara n’elu ya. Ha ga-akasi unu obi, mgbe unu hụrụ ụzọ ha na omume ha: unu ga-amakwa na ọ bụghị n’enweghị ihe kpatara ya ka M mere ihe niile M mere n’ime ya, ka Onyenweanyị Jehova kwuru. Ezekiel 14:12–23.
We will continue these considerations in the next article.
Anyị ga-aga n’ihu n’ịtụle ihe ndị a n’isiokwu na-esonụ.