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.
Danyeli ikumi na imwe, kuva ku murongo wa cumi na gatandatu gushika ku wa mirongo ibiri na ibiri, hatangura kandi hagasozera ku gushushanya kw’itegeko ryo ku wa mungu. Kuba intango n’iherezo vy’uyo murongo ari bimwe, birerekana ikimenyetso cihariye ca Kristo, nk’Alufa na Omega. Mu buryo bw’ubuhanuzi, bisaba ko umurongo wa cumi na gatandatu ugereranwa n’uwa mirongo ibiri na ibiri. Ibi bimaze gukorwa, vyimurira amateka y’igihugu c’ubwiza, nk’uko agereranywa n’umurongo w’Abamakabeyo, mu mateka y’imirongo ya cumi gushika ku wa cumi na gatanu.
The Maccabees
مکابییان
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.
Uasi wa Wamakabayo unawakilisha miaka ishirini na miwili iliyoanza mwaka 1776 na kuisha wakati Marekani ilipokuwa ufalme wa sita wa unabii wa Biblia katika mwaka 1798. Hili linaitambulisha namba ishirini na mbili kuwa ni historia iliyounganishwa moja kwa moja na wakati wa mwisho katika mwaka 1798, ambako ndipo aya ya arobaini ya Danieli kumi na moja huanza.
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.
Kujua uhusiano wa namba ishirini na mbili na mwaka 1798 ni jambo la muhimu. Uasi wa Wamakabayo, katika kuwakilisha kwa mfano mapinduzi ya Amerika, unaoanisha mapinduzi yote mawili ya nchi ya utukufu (halisi na ya kiroho) kama mapinduzi yaliyokataa siasa za utawala za Waseleuki na za wafalme wa Ulaya, pamoja na utawala wa kanisa wa Ugiriki na Roma. Katika ushuhuda wote wa kihistoria, Ugiriki na Roma vilimwakilisha mfalme wa kaskazini.
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.”
Maccabee-ini innaqa qaamaatani aayaticha digdama sadii keessatti bakka buʼa; garuu inni seenaa aayata kudha shan keessaa Panium booda waggaa 33 jalqabee, akkasumas aayata kudha jaha keessaa Pompey dura waggaa dhibba tokkoo ol taʼe bakka buʼa. Inni murtii fannoo irratti xumurama; murtiin sunis hanga Dh.K.B. 70 tti dheerate, yeroo murtii sanaa garuu aayata digdama lama keessatti salphaatti akka fannoo qofaatti ibsameera. Raajii keessatti sararri Maccabee, biyya ulfinaa 1776 irraa, ergasii 1798 keessatti mootummaa Hasmonean, itti aansuudhaan mootummaa Herodian irraa hanga fannoo fi Dh.K.B. 70tti bakka buʼu, aayata digdama lama irratti xumurama; jalqabni isaas waggaa digdama lama 1776 irraa hanga 1798tti ti. Waggaa digdama lamaan 1776 irraa hanga 1798tti jiranis akkasuma waggaa digdama lama 9/11 irraa hanga 2023tti jiran fakkeenyeessu; kunis Daani’el boqonnaa kudhan keessatti guyyoota digdama lamaatti fakkeeffamee ture. Sararri Maccabee “digdama lama”n jalqabee “digdama lama”n xumurama.
Four Roman Rulers
Vatemi VaRoma Vanê
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.
ꯕꯥꯏꯕꯦꯜ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯅꯤꯄꯥꯜ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯈꯨꯗꯤꯡ ꯈꯨꯗꯤꯡ ꯃꯥꯟꯅꯕꯒꯤ ꯂꯩꯅ ꯑꯃ ꯏꯔꯅ ꯆꯥꯎꯈꯠꯄ ꯕꯥꯏꯕꯦꯜ ꯃꯔꯨꯑꯣꯏꯕ ꯔꯣꯃꯅ ꯃꯥꯏꯄꯥꯛ ꯃꯔꯤꯃꯆꯥ ꯑꯃꯁꯤꯡ ꯊꯝꯕ ꯉꯥꯡꯂꯤ꯫ ꯃꯥꯛꯀꯕꯤꯌꯟ ꯂꯩꯅꯁꯤ ‘ꯔꯤꯄꯤꯠ ꯑꯃꯁꯨꯡ ꯏꯟꯂꯥꯔꯖ’ ꯍꯥꯏꯕ ꯇꯥꯛꯄꯤ ꯃꯥꯎꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯆꯥꯡꯗꯣꯛꯂꯤ, ꯑꯃꯁꯨꯡ ꯔꯣꯃꯅ ꯂꯩꯅꯁꯤ ꯚꯔꯁꯁꯤꯡꯒꯤ ꯃꯅꯨꯡꯗ ꯈꯪꯅꯔꯤꯕ ꯃꯑꯣꯡꯗ ꯏꯔꯅ ꯊꯝꯕ ꯂꯩꯔꯤ꯫ ꯔꯣꯃꯅꯁꯤ 31 BCꯗ ꯑꯦꯛꯇꯤꯌꯝ ꯂꯥꯟꯊꯥꯡꯒꯤ ꯃꯐꯝꯗ ꯕꯥꯏꯕꯦꯜ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯃꯔꯤ ꯁꯨꯕ ꯂꯩꯕꯥꯛ ꯑꯣꯏꯅ ꯐꯝꯈꯠꯂꯛꯄꯗ, ꯄꯣꯃꯄꯦꯌꯅ ꯑꯊꯧꯕ ꯑꯍꯨꯝꯒꯤ ꯃꯅꯨꯡꯗ ꯑꯅꯤ ꯈꯨꯗꯤꯡ ꯃꯥꯌꯊꯣꯛꯈꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯖꯨꯂꯤꯌꯁ ꯁꯤꯖꯔ, ꯑꯣꯒꯁꯇꯁ ꯁꯤꯖꯔ ꯑꯃꯁꯨꯡ ꯇꯥꯏꯕꯦꯔꯤꯌꯁ ꯁꯤꯖꯔꯅ ꯃꯍꯥꯛꯄꯨ ꯃꯇꯨꯡ ꯏꯜꯂꯤ꯫ ꯄꯣꯃꯄꯦꯌꯁꯤ ꯂꯥꯟꯃꯤ ꯑꯃ ꯑꯣꯏꯈꯤ, ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝ ꯃꯇꯨꯡꯒꯤ ꯈꯨꯖꯤꯛꯁꯤꯡꯁꯤ ꯏꯝꯐꯥꯜꯔꯣꯔꯁꯤꯡ ꯑꯣꯏꯅ ꯃꯔꯨꯡ ꯃꯔꯨꯡ ꯇꯥꯏꯅ ꯄꯨꯠꯂꯤ꯫
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.
ئەو چوار فەرمانڕەوایەی کۆتاییان لە ئایەتی بیست و دوو دەمرێت، لەو شوێنەی مەسیح لە خاچ درا؛ بۆیە پێویستە دوایینِ ئەو چوار فەرمانڕەوایەی ڕۆما بگەڕێنینەوە بۆ یاسای یەکشەممەی ئایەتی شازدە. کاتێک ئەمە دەکەین، پۆمپی دەبێتە نوێنەری یەکەمین لە چوار نیشانە-ڕێگا، لە کاتێکدا نیشانە-ڕێگای چوارەم و کۆتایی هاوتەریب دەبێت لەگەڵ یاسای یەکشەممەی ئایەتی شازدە. ئایەتی شازدە بە تیبیریاس قەیسەر نوێنەرایەتی دەکرێت، و شەڕی پانیومی ئایەتی پازدە بە ئاگۆستس قەیسەر نوێنەرایەتی دەکرێت، شەڕی ڕافیای ئایەتی یازدە بە جولیوس قەیسەر؛ بەم شێوەیە، ژەنەراڵ پۆمپی وەک ئایەتی دە و 1989 نیشانە دەکرێت.
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.
Okwolesia nti “ebyafaayo ebikwekebwa” eby’olunyiriri olw’amakumi ana olw’omu Danyeri ekkumi n’emu, ebyafaayo okuva ku kugwa kw’Obwegassi bwa Soviet mu 1989 okutuuka ku mateeka ga Ssande ag’olunyiriri olw’amakumi ana mu lumu, biragibwa emikutu esatu egy’obunnabbi egisangibwa mu byafaayo ebikiikirirwa ennyiriri kkumi okutuuka ku abiri mu ssatu. Aba Maccabee, abafuzi b’Abaruumi, n’entalo essatu ez’amaanyi agakolera Ruumi mu bifo byago.
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.
Ini niubwa wa gatatu ndi ngwiza kuli imwe. Mu kanwa ka bakeke babili nanga basatu, ijwi lyonse likakakikwe. 2 Bakorinto 13:1.
Three Proxy Wars
Ntɔ́ndɔ ya Bitumba Bya Basali-nsɔngá Misáto
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.
Nemba ya ikumi inaashiria mwisho wa Vita ya nne ya Shamu iliyotokea tangu mwaka 219 hata 217 KK, wakati Antioko III Magnus (Mkuu) alijipanga upya kwa kutazamia vita ya nemba ya kumi na moja, nayo ilikuwa vita ya Rafia ambayo ingewakilishwa na Julius Caesar. Nemba ya ikumi inatambulisha kuporomoka kwa Umoja wa Kisovieti mwaka 1989 kama kunakowakilishwa katika nemba ya arobaini, naye Pompey anaambatana na historia hiyo. Nemba ya kumi na sita inawakilisha kutwaliwa kwa nchi ya utukufu ya Yuda, kukifanya kuwa mfano wa sheria ya Jumapili katika Marekani, lakini Pompey pia anaambatana na mwaka 1989, na katika mwaka 1989 Rumi ya kisasa ilishinda kizuizi chake cha kwanza, lakini kwa kufanya hivyo, wakati huohuo iliishinda kiroho Amerika ya Kiprotestanti ilipomshawishi Ronald Reagan kuunda muungano wa siri pamoja na nchi ya utukufu. Muungano wa mfalme na kahaba wa Rumi unawakilisha uasherati wa kiroho.
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 bụ ebe akwụna Rom malitere isi n’ime afọ iri asaa ya pụta ka o soro ndị eze niile nke ụwa kwa iko. Eze mbụ ahụ bụ United States n’afọ 1989, n’ihi na a na-anọchikwa United States anya site n’Ahab, onye lụrụ Jezebel, onye bụ akwụna Taịa n’Aịzaya iri abụọ na atọ.
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.
Na itavira ena siga ko ya, ena guilecavi ko Taia me vitu na tini na yabaki, me vaka na veisiga ni dua na tui; ia ni sa cava na vitu na tini na yabaki, ena lagata ko Taia me vaka e dua na yalewa dautagane. Taura e dua na api, lako wavolita na koro, iko na yalewa dautagane sa guilecavi; me kamikamica na nomu lagasere, lagata e vuqa na sere, mo nanumi tale kina. Na itavira ni sa cava na vitu na tini na yabaki, ni na sikovi Taia ko Jiova, ka na lesu ki na nona isau ni dautagane, ka na dautagane vata kei na veimatanitu kecega e vuravura e dela ni vanua. Aisea 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.
Fahişe, Daniel on birinci babın kırkıncı ayetinde tasvir olunduğu üzere, ölümcül yarasını aldığı 1798’de, “ahir zaman”da unutuldu. “Ahir zaman”da, 1989’da, yetkisinin damgasını ilk zorla uygulatacak olan krallıkla zina ederek ölümcül yarasının iyileşmesi devrini başlatır. O krallık, Ahab ile ve 538’de papalığı yeryüzünün tahtına oturtan ve papalık kudretinin yükselişini destekleyen başlıca krallık olan Fransa ile temsil olunmuştu. Bu sebeple onlar, “Katolik kilisesinin ilk doğanı” ve ayrıca “Katolik kilisesinin en büyük kızı” diye adlandırılır. Fransa ile Ahab, 1989’dan Pazar yasasına kadar Birleşik Devletler’in rolüne birlikte tanıklık ederler.
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.
Isaiah makumi abiri na tatu, kahaba wa Tiro, ambaye pia ni kahaba wa Ufunuo kumi na saba, ambaye katika kipaji cha uso wake kumeandikwa: Babeli Mkuu. “Anasahauliwa” kwa historia ya Marekani, kuanzia mwaka 1798, wakati upapa ulipoacha kuwa ufalme wa tano wa unabii wa Biblia, mnyama wa baharini wa Ufunuo kumi na tatu. Ndipo Marekani ikaanza wajibu wake kama ufalme wa sita wa unabii wa Biblia, yaani mnyama wa nchi wa Ufunuo kumi na tatu. Hatimaye Marekani huwa mfalme mkuu wa wale wafalme kumi wa Ufunuo kumi na saba. Historia ya kiishara ya kipindi cha “miaka sabini,” yaani “siku za mfalme mmoja,” inawakilisha miaka sabini ambayo Babeli ilitawala kama ufalme wa kwanza wa unabii wa Biblia. Hili ni kielelezo cha historia ya Marekani tangu 1798 hadi sheria ya Jumapili, ambapo mstari wa nje wa historia ya Marekani unawakilishwa na pembe ya Kirepublican, na mstari wa ndani unawakilishwa na pembe ya Kiprotestanti. Pembe hizo mbili, zikiuwakilisha moyo wa Katiba unaoweka utengano kati ya uendeshaji wa dola na uendeshaji wa kanisa, ndizo zilizo mada ya wakati ujao wa Amerika.
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.
Tairo mukaji wa myaka mirongo musanvu kugira ngo yibagirwe; hanyuma, uhereye ku gihe cy’iherezo mu 1989 kugeza ku cyumweru cy’itegeko, atangira kuririmba. Yatangiriye ku ihuriro ry’ibanga, ubwo yafataga idini ry’Abaporotesitanti bo muri Amerika kandi agasenya imiterere ya politiki y’umwami wo mu majyepfo binyuze mu gusenyuka kw’Ubumwe bw’Abasoviyeti. Igihe cy’imyaka mirongo musanvu gisorezwa mu mateka aho Antiyokusi Mukuru ahagaze hagati mu gihe cy’imyaka cumi n’irindwi kigabanyijemo cumi na karindwi, ibyo iyo bikubiswe bigatanga “mirongo musanvu.” Mu ntangiriro z’igihe cyo hanze cy’imyaka magana abiri na mirongo itanu cyarangiriye hagati ya Rafiya na Paniyumu, ubuhanuzi bw’imbere bw’igihe cy’imyaka ibihumbi bibiri na magana atatu butangira, aho ibyumweru “mirongo musanvu” byagenewe abantu ba Daniyeli. Ku iherezo ry’ibyo byumweru mirongo musanvu, mu mwaka wa 34 nyuma ya Kristo, Isirayeli ya kera yatandukanye n’Imana iteka ryose nk’ubwoko bwayo bw’isezerano bwatoranyijwe, kandi Imana yari imaze noneho gushyingiranwa n’umugeni wayo w’Abakristo kandi yari noneho igeze ku banyamahanga.
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 BC में अन्तियोकुस “सत्तर” के मध्य खड़ा है, और अपने राज्य के अनुगृहित राष्ट्र-स्थान की समाप्ति को उस “महिमामय देश” के रूप में चिह्नित करता है, जहाँ उसने आधुनिक इस्राएल को उठाने के लिए चुन लिया। रविवार-व्यवस्था के समय छठे राज्य के रूप में संयुक्त राज्य का अंत, यशायाह के “सत्तर वर्षों” का अंत है। अन्तियोकुस की दो सौ पचास वर्ष की रेखा, पद सोलह की रविवार-व्यवस्था से ठीक पहले, संयुक्त राज्य के रिपब्लिकन सींग के लिए अनुग्रह-काल की समाप्ति को चिह्नित करती है। वे तेईस सौ वर्ष, जो 22 अक्टूबर 1844 को न्याय के आरम्भ होने पर समाप्त हुए, उस समय का प्रतिरूप हैं जब रविवार-व्यवस्था पर न्याय समाप्त होता है। तेईस सौ वर्ष सत्तर सप्ताहों से आरम्भ होते हैं, जो परमेश्वर की चुनी हुई प्रजा के रूप में वास्तविक इस्राएल के अंत की पहचान कराते हैं। तेईस सौ वर्षों की समग्र अवधि का अंत, प्रोटेस्टेंट आन्दोलन के अंत के साथ पूर्ण होता है, जैसा कि आगमन-आन्दोलन द्वारा रविवार-व्यवस्था तक आगे बढ़ाया गया। जब 1844 का बन्द द्वार दोहराया जाएगा, तब रिपब्लिकन सींग, प्रोटेस्टेंट सींग, और सरकारी पशु पर द्वार बन्द हो जाएँगे।
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.
Kũrĩ Antiochus kwĩrũgamĩra gatagatĩ ka rĩrĩa rĩa ikũmi na mũgwanja nĩ kwĩrũgamĩra mũthia-inĩ wa ihinda rĩake rĩa magerio. Ihinda rĩa magerio rĩgacoka kũhingwo nĩ ũthamaki wa United States, ũrĩa nĩ nyamũ ya thĩ, hĩndĩ ya watho wa Sunday, no ihinda rĩa magerio rĩa rũĩ rwa Republican rĩgacoka kũhingwo mbere ya watho wa Sunday.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Ngĩrĩrĩte kũrĩ we, ti nginya ng’ondo mũgwanja; no nginya ng’ondo mũgwanja mirongo mũgwanja. Mathayo 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.
“makumi sambanu na saba mara saba,” ni mahali pekee katika Biblia ambapo hesabu zinaonyeshwa kwa namna hii ya kuzidisha. “Makumi sambanu na saba mara saba” ni miaka mia nne na tisini iliyokuwa “imeamriwa” kwa ajili ya watu wa Danieli. Hayo ni majuma sabini yanayoanza ile miaka elfu mbili na mia tatu, na mwishoni mwa ile miaka mia mbili na hamsini kutoka mahali pale pale pa kuanzia, Antioko hufika katikati ya kumi na saba. Hapo Antioko Mkuu huchukua msimamo wake katika matendo ya mwisho ya historia yake ndani ya tamthilia takatifu ya pambano kuu.
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.
Omulyango ogwaggaddwa ogwa 1844 gukiikirira omulyango ogwaggaddwa ogw’etteeka lya Ssande, era nga etteeka lya Ssande ery’olunyiriri olw’ekkumi n’omukaaga terinnatuuka, ekiseera eky’emyaka musanvu kitandika nga Antiyokasi alambika enkomerero y’obwakabaka bwe, oluvannyuma obwakabaka bwe ne bukoma ku nkomerero y’emyaka omusanvu. Ekiseera eky’emyaka omusanvu kikiikirira ekifaananyi ky’ensolo ng’ekiseera eky’okugezesa, era ekiseera ekyo kitandikira ku tteeka lya Ssande ery’olubereberye erya 321. Nga etteeka lya Ssande ery’olubereberye, erikiikirira etteeka lya Ssande ery’enkomerero, terinnabaawo, waliwo ekiseera eky’emyaka kkumi ekitandikira ku kiragiro. Ku “kiragiro” kya 313, okugezesebwa okukiikirirwa emyaka kkumi kutandika, awo Antiyokasi n’assaawo etteeka lya Ssande ery’olubereberye era ekiseera ky’okusaasirwa eky’ejjembe lya Repubulika ne kikoma. Ku nkomerero y’emyaka omusanvu, Panium n’etteeka lya Ssande bituuka, ne bireeta okwawukana kw’ebuvanjuba n’ebugwanjuba mu mwaka 330.
Pompey
পম্পেই
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 akashinda nchi ya utukufu katika aya ya kumi na sita, lakini ndani ya kipindi cha miaka miwili kutoka 65 hadi 63 KK, Pompey, katika kutimizwa kwa Danieli nane na aya ya tisa, kwa hakika alishinda “mashariki” na “nchi [ya utukufu],” akifananisha ushindi wa mara mbili katika aya ya arobaini na mwaka 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.
Ugumu wa tatu kwa Rumi ya kipagani ungetimizwa na Augusto Kaisari, ambaye anajulikana kwa kuunda Triumvirate ya kwanza rasmi ya Kirumi, ikiwakilisha muungano wa kwanza rasmi wa sehemu tatu katika Rumi. Ni katika alama ya tatu ya viongozi wa Kirumi ndipo muungano wa sehemu tatu unapowekwa alama rasmi katika historia ya Kirumi. Ni katika sheria ya Jumapili katika aya ya kumi na sita ndipo muungano wa sehemu tatu wa joka, mnyama, na nabii wa uongo unaanzishwa; na ndipo ndege wa uovu anarudishwa tena mahali pake katika Shinari, kama ilivyowekwa wazi na Zekaria.
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.
Aogasto Kaesa aliunda Muromo Triumvirate ya kwanza iliyo rasmi, lakini wanahistoria huiita Triumvirate ya Pili, kwa maana Julius Kaesa naye aliunda Triumvirate, lakini haikuwa Triumvirate rasmi ya serikali ya Kirumi. Uhusiano wa Julius na Aogasto Kaesa kama alama za muungano wa namna tatu wa yule joka, na yule mnyama, na yule nabii wa uongo katika sheria ya Jumapili inayokuja upesi, unaonyeshwa kwa mfano na Julius katika mwanzo wa mwendo wa kulazimisha sheria ya Jumapili na Aogasto katika mwisho wake. Uhusiano huo wa kinabii pia unawakilishwa na kuzingirwa kwa Kestio mwaka 67, ambako baadaye kulifuatwa na kuzingirwa kwa Tito. Julius ni Kestio na Aogasto ni Tito. Julius na Aogasto huwakilisha muungano wa namna tatu, na Kestio na Tito huwakilisha kuzingirwa.
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.
313-an pin-ek eṭokta ka Sunday law movement eu prophetically iṟiñ celvatu, Edict of Milan-ālum ārampikkiṟatu. Piṉṉar 321-il, anta patineḻu āṇṭu kāla piṟiv-in naṭuppakutiyil, mutal Sunday law varukiṟatu. Rājiyattai kizhakku maṟṟum mērkku eṉṟu piṟippataṉ mūṉṟām paṭi, Amerikkāvil mirukattiṉ muttiraiyai allatu Tēvaṉiṉ muttiraiyai peṟukiṟavarkaḷ maṟṟum peṟātar eṉṟa piṟivai pratiniṭittuvappaṭuttiṉatu, 330-ām āṇṭu. Oru toṭarcciyāṉa Sunday laws uḷḷana; avaikaḷ oru Sunday law-ai nōkki naṭattukiṉṟaṉa. 321 mutal Sunday law-ai kuṟikkiṟatu; atu 330-il uḷḷa kaṭaisi Sunday law-ukku koṇṭuc celkiṟatu.
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.
የአንቲዮክስ ሁለት መቶ ሃምሳ ዓመታት ከሆኑት በተለየ፣ የኔሮ ሁለት መቶ ሃምሳ ዓመታት የሚጠቁሙት የስምንት ዓመታት ዘመን፣ የመጀመሪያው የእሑድ ሕግ መካከለኛ ነጥብ፣ ከዚያም ዘጠኝ ዓመታትን ነው። መስመር በላይ መስመር፣ አንቲዮክስና ኔሮ በሦስት የመንገድ ምልክቶች የተወከሉ ሁለት ዘመናትን ያመለክታሉ። በሁለቱም መስመሮች የመጀመሪያውና የመጨረሻው የመንገድ ምልክቶች አንድ ናቸው፤ በመጀመሪያ ያለ አዋጅ በጋብቻ ምልክት ተደርጎ ነበር፣ ያም በፍቺ ተጠናቀቀ፤ እንዲሁም በመጀመሪያና በመጨረሻ መካከል የሰሜን ንጉሥና የደቡብ ንጉሥ ጦርነት አለ። በመካከል ያለው የ321 የመጀመሪያው የእሑድ ሕግ አንቲዮክስ የቆመበት ስፍራ መሆን አለበት። እርሱ በአሥር ዓመታት የተወከለ የፈተና ሂደት መደምደሚያ ላይ ቆሞአል፥ ይህም የፈተና ሂደት አንቲዮክስን ከሰባቱ የሆነው ስምንተኛ እንደሆነ ያሳያል፤ እርሱም ከሰባቱ የሆነውን ስምንተኛ አውሬ ምስል ሲያቆም ነው። በዚያው ጊዜ መቶ አርባ አራት ሺህ ደግሞ በፈተና ሂደት ያልፋሉ፣ ከሰባተኛይቱ የሎዶቅያ ቤተ ክርስቲያን ወደ ስምንተኛይቱና ወደ ፊላዴልፊያ ቤተ ክርስቲያን ይለወጣሉ።
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.
Ku ijuru ry’itegeko rya mbere ryo ku Cyumweru, gushingwa kw’ishusho gutangira; kandi kurangira kwayo kuba ku itegeko ryo ku Cyumweru ryo mu Byahishuwe 13:11, umurongo ugereranya intangiriro ya Leta Zunze Ubumwe z’Amerika nk’umwana w’intama, n’iherezo ryazo nk’ikiyoka. Cumi na gatatu ni ikimenyetso cy’ubwigomeke, kandi ikimenyetso cy’ubwigomeke mu rwego rw’umurongo wa cumi n’umwe, no kuba Leta Zunze Ubumwe z’Amerika zivuga nk’ikiyoka, ni ikimenyetso cy’inyamaswa; naho ikimenyetso cy’abafite ikimenyetso cy’Imana ni umubare wa cumi n’umwe. Ibyahishuwe 13:11 byerekana itandukanywa ry’abakira ikimenyetso cy’inyamaswa n’abakira ikimenyetso cy’Imana, ku itegeko ryo ku Cyumweru, ubwo Leta Zunze Ubumwe z’Amerika zivuga nk’ikiyoka.
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.
Papate ya munyama ya wakati wa kupimwa ina ishara maalumu zinazoonyesha kuwasili kwake, huku pia ikiifanya kuwa mfano wa mwisho wake. Tangu kwa Nuhu hata kufikia sikukuu ya tarumbeta, Mungu habadiliki kamwe; daima hutangaza kipindi cha kupimwa kabla ya kuwasili kwake. Matangazo yake hupatikana katika neno Lake la kinabii. Waadventista wengi (ninavyodhani) hawajui kwamba kulikuwa na mazingiro mawili katika kuangamizwa kwa Yerusalemu, wala kwamba siku ya uangamivu wa mwisho ilikuwa ndiyo siku ileile ya mwaka ambayo Nebukadneza aliiharibu Yerusalemu na hekalu mara ya kwanza—wakati wa alfa. Huenda pia hawafahamu kwamba mazingiro hayo yalianza katika sikukuu takatifu na kuishia katika sikukuu takatifu, au kwamba kipindi cha mazingiro kilikuwa miaka mitatu na nusu. Ikiwa hawajui mambo hayo, basi yaonekana si jambo la uwezekano kwamba wataona ya kuwa Yulio Kaisari anaashiria mwanzo wa wakati wa kupimwa wa mfano wa mnyama katika uwakilishi wake mkamilifu zaidi. Kwa “uwakilishi mkamilifu,” namaanisha utimizo wake wa mwisho.
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.
Emyaka y’omu kiseera kye kimu eragibwa okuva mu 1888 okutuuka ku tteeka lya Ssande, era nate okuva ku 9/11 okutuuka ku tteeka lya Ssande; naye okutuukirira okutukirivu okw’ekiseera kya nnabbi eky’okuteekawo ekifaananyi ky’ensolo, nga bwe kyakiikiriddwa Constantine Omukulu mu kiseera okuva mu 313 okutuuka mu 330, kutandika mu bwa pulezidenti obwa pulezidenti ow’omunaana okuva mu kiseera eky’enkomerero mu 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.
Kutoka sheria ya kwanza ya Jumapili, kipindi cha majaribio kuhusu Sabato na Jumapili hufunuliwa katika kipindi kinachowakilishwa na miaka saba ya Antioko. Miaka saba ya mstari wa Antioko ikizidishwa kwa miaka tisa ya mstari wa Nero ni sawa na sitini na tatu, na katika mwaka wa 63 KK, Pompeo aliiteka nchi ya utukufu kwa utimilifu wa aya ya kumi na sita ya Danieli kumi na moja. Katika sheria ya Jumapili wafalme tisa wataitambua Marekani kuwa mfalme mkuu wa wafalme kumi wanaokubali kuutoa ufalme wao kwa kahaba wa Tiro, ambaye ndipo atafanya uasherati pamoja na wafalme wote wa dunia.
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.
Ingxenye yesakhiwo esiprofethiweyo somzekeliso wezintombi ezilishumi, umtshato wesilo kunye nomprofeti wobuxoki wafezekiswa ngowe-1989, kodwa emthethweni weCawa umtshato ugqitywa ngokupheleleyo. Imbali enesimo se-fractal yaloo mbali lixesha lomgwebo wabaphilayo elaqala ngowe-2001, ngo-9/11. Ukusukela kuloo ndawo kude kuse emthethweni weCawa, ixesha lovavanyo lomfanekiso wesilo, elikwangexesha lokutywinwa kwamawaka alikhulu anamashumi amane anesine, umgwebo ufezekiswa phezu kwabantu bomnqophiso kaThixo, naphezu komhlaba abahleli kuwo ekuzalisekisweni kwesiprofeto somnqophiso ka-Abraham. Ngelo xesha ibandla lamaSeventh-day Adventist laseLawodike liyagwetywa, kuze emva koko kugwetywe abo bavuma ukuba bazizintombi. Ngaloo ndlela, uphondo lwamaProtestanti luyagwetywa, yaye lugwetywa ngelo xesha apho kuqala iqela lamaDemokhrasi lophondo lwamaRiphabhlikhi lagwetywa kwada kwaya kutsho ku-2024, xa ngoku kusenzeka umgwebo wamaRiphabhlikhi ophondo lweriphabhlikhi. Urhulumente womgaqo-siseko nguye isilo esithwala iimpondo ezimbini, yaye uyagwetywa emthethweni weCawa.
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.
1989년부터 일요일 법령에 이르기까지의 역사는 9/11부터 일요일 법령에 이르는 한 프랙털로 표상되지만, 짐승의 우상의 세움에 대한 완전한 성취는 일곱 가운데 속한 여덟째 대통령에게 있다. 네로의 십칠 년은 9/11에서 일요일 법령에 이르는 역사의 한 프랙털이다. 안티오쿠스의 십칠 년도 그러하다. 레이건의 혼인과 비밀 동맹은 여덟째 대통령의 임기 중 공개 동맹으로 완결된다. 알파와 오메가의 혼인들 가운데 첫 번째 것은 2001년 애국법으로 상징되었는데, 그때 영국 법이 로마 법으로 바뀌었다. 밀라노 칙령의 혼인은 짐승의 우상의 세움에 대한 완전한 성취의 시작을 표지한다. 그 구조는 열 처녀의 혼인 구조에 기초하고 있으며, 참된 혼인 동안 일어나는 위조된 혼인을 나타낸다.
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.
Muda gwa kugezesha wa mnyama ni mfano wa “jaribu” ambalo yatupasa kulipita kabla hatujatiwa “muhuri.” Nyumba ya Mungu huhukumiwa kwanza, kisha katika sheria ya Jumapili, walio nje ya nyumba ya Mungu huhukumiwa. Kipindi cha hukumu ya mwisho, katika nyumba ya Mungu na baadaye katika mkutano mkuu, huanza kwa sheria ya kwanza ya Jumapili. Kutakuwapo sheria ya kwanza ya Jumapili katika Marekani, ambayo itaashiria mwanzo wa utimilifu mkamilifu na wa mwisho wa kipindi cha kugezesha cha mfano wa mnyama, ambacho baadaye hufikia mwisho katika sheria ya Jumapili inayoitimiza Ufunuo 13:11. Hiyo sheria ya Jumapili ndiyo sheria ya mwisho ya Jumapili katika nchi ya utukufu. Sheria ya mwisho ya Jumapili katika nchi ya utukufu ndiyo sheria ya kwanza ya Jumapili katika ulimwengu, ikiashiria muda wa kugezesha wa mfano wa mnyama kwa ulimwengu. Muda wa kugezesha wa ulimwengu huanza katika sheria ya Jumapili nchini Marekani katika aya ya kumi na moja ya sura ya kumi na tatu. Wakati Marekani “inaposema” kama joka katika sheria ya Jumapili iliyo karibu kuja, aya ya kumi na mbili na kuendelea katika sura hiyo huwakilisha muda wa ulimwengu wa kugezesha wa mfano wa mnyama.
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.
Nzifukwa izi, ulosi wa zaka mazana awiri ndi makumi asanu wa Nero, womwe umathera ndi zaka khumi ndi zisanu ndi ziwiri zoyambira pa lamulo la mfumu mu 313, motsatiridwa ndi lamulo loyamba la Lamlungu mu 321, kenako kugawikana kwa kum’mawa ndi kumadzulo mu 330, ndi wofunika kuuzindikira. Masitepe atatu a mzere wa Nero akukhudza kuzunza, popeza Nero ndiye chizindikiro cha kuzunza, ndipo nthawi ya zaka 250 ikuimira mpingo wa Smurna, umene unatha mu 313 pamene mpingo wa kugwirizana ndi dziko unafika. Sitepe yachitatu imasonyeza mapeto a ufumu, choncho ikagwiritsidwa ntchito ku United States imaimira lamulo la Lamlungu ndi kusintha kuchoka ku ufumu wachisanu ndi chimodzi kupita ku ufumu wachisanu ndi chiwiri ndi wachisanu ndi chitatu. Ikagwiritsidwa ntchito ku dziko lonse, chizindikiro chachitatu cha nthawi ndi kutsekeka kwa nthawi ya kuyesedwa kwa munthu, komwe kunayimiridwa mwa chithunzi ndi kutsekeka kwa nthawi ya kuyesedwa kwa United States pa chiyambi cha nthawi ya kuyesedwa kwa dziko ya fanizo la chilombo.
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.
Echi nĩo Augustus Caesar, wa gatatũ wa atongoria anai a Aroma arĩa marĩ twarĩria kũrutwo kwa rũrĩrĩ rwa Kuuma Dominika, arĩa marĩ na kĩmenyithia kĩa mũtĩ wa mũtharaba, o ta ũrĩa kwĩhĩtĩtio mũstari-inĩ wa mirongo ĩĩrĩ na ĩmwe, angĩrĩrwo kũmenyithia mũtharaba, o na gũtĩrĩ na tha ciake ciagĩrĩirwo nĩ Tiberias, ũrĩa nake amenyithagia mũtharaba. Ihano rĩa nyamũ rĩa ihinda rĩa gũthima, nĩ gũthimwo kwa mĩgwanja ĩĩrĩ, kũrĩa gũthima kwa mbere kũgeria thĩ na rĩrĩa rĩngĩ kũgeria iria. Thĩ nĩ United States na iria nĩ thĩ yothe.
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.
پەیکەری دڕندەی تاقیکردنەوە دووبارەبوونەوەی نیشانەکان بەرهەم دەهێنێت؛ لەو شوێنەی ئەلفای ماوەی دووەم هەمان ئۆمێگای ماوەی یەکەمیشە. 321 یاسای یەکشەممەی یەکەمی مێژووی پێشبینی بوو، و لەو حەڤدە ساڵەی کاتی تاقیکردنەوەی پەیکەری دڕندە ناساندن دەکات، 321 یاسای یەکشەممەی یەکەمە لە ویلایەتە یەکگرتووەکان کە بە یاسای یەکشەممەی ئۆمێگای کاتی تاقیکردنەوەی پەیکەری دڕندە لە خاکی شکۆدار دەگات. بەڵام 321 هەروەها یاسای یەکشەممەی یەکەمە بۆ جیهان، لەبەر ئەوە ساڵی 321 ناوەڕاستی هەردوو دەستپێک و کۆتایی کاتی تاقیکردنەوەی پەیکەری دڕندە نیشان دەدات. 313 دەستپێکە، و دەستپێک فەرمانێکە، کە نمونەی یاسای یەکشەممەیە. حەڤدە ساڵی نێرۆ ماوەیەک ناساندن دەکات لە یاسا یەکشەممەییەکاندا کە بەردەوام بەرز دەبن هەتا بە داخستنی مۆڵەتی مرۆڤایەتی دەگەن.
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.
Amri hiyo ni mfano wa sheria ya kwanza ya Jumapili inayoongoza hadi kufungwa kwa kipindi cha rehema. Pompey aliutwaa Yuda katika aya ya kumi na sita, akiiwakilisha kwa mfano sheria ya Jumapili, naye Julius Kaisari akaunda Triumvirate ya kwanza, ijapokuwa ilikuwa muungano usio rasmi wa pande tatu, wanahistoria bado huihesabu kuwa ya kwanza. Uwakilishaji wa mfano wa Julius Kaisari wa muungano wa pande tatu wa sheria ya Jumapili, uliiwakilisha kwa mfano Triumvirate rasmi ya Augusto Kaisari iliyofuatwa na Tiberia msalabani. Watawala hao wote wanne wa Kirumi huiwakilisha kwa mfano sheria ya Jumapili, kama zilivyo pia hatua zote tatu za miaka kumi na saba ya Nero.
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.
Pompey ni 1989 raya rinaalib; Julius ni kaawan se verse eleven; Augustus ni kaawan se verse fifteen ban Tiberias ni kaawan se verse sixteen. I istorya ni Julius den may mga verse ket iraman ti pannakipanagnaenna idiay Egipto ken Cleopatra. Ti pakasaritaan ket maulit babaen ken Marc Antony. Ni Marc Antony ket isu idi ti kangrunaan a heneral ni Julius Caesar iti tiempo a napapatay ni Julius babaen iti duapulo ket tallo a sugsog. Ti duapulo ket tallo ket itakderna ti Sunday law, ket ti ipapatay ni Julius babaen iti 23 a sugat ket maysa a pagarian a magibus iti Sunday law. Kalpasanna, ni Marc Antony, Augustus Caesar, ken Marcus Lepidas ket nangbukel iti umuna nga opisial a Triumvirate tapno balusan ti ipapatayna. Maysa kadagidiay tallo a puli a pannakabalin, ni Marc Antony, ket ulitenna koma ti pannakisinnarak ni Julius iti Egipto ken Cleopatra.
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 جولیوس بێت یان مارک ئانتۆنی، هەردوکیان هێمای ڕۆمن؛ و کلێۆپاترا هێمای میسر و یۆنان بوو. ئەو نوێنەرایەتی دەسەڵاتداریی یۆنانی لە میسر دەکرد، هەردوکیان هێمای ئەژدها بوون، لە کاتێکدا جولیوس و مارک ئانتۆنی هێمای ئاژەڵن. وەک ئەوەی ژنەکە لەو پەیوەندییەدا بێت، کلێۆپاترا کلیسا بوو، و بەو شێوەیە جولیوس و مارک ئانتۆنی دەوڵەت بوون. کلێۆپاترا ژنێک نوێنەرایەتی دەکات کە دووجار لە دڵدارە شاهانە ڕۆمییەکانی خۆی جیادەبێتەوە؛ یەکەم جار لە 1798 و دووەم جار لە کۆتایی ماوەی تاقیکردنەوەدا، کاتێک دێتە کۆتایی خۆی و کەس نابێت یارمەتی بدات. لەناوچوونی کۆتایی ئەو لە شەڕی ئەکتیۆمدا بوو لە ساڵی 31 پ.ز. سەرکەوتووەکەی شەڕی ئەکتیۆم ئەگستۆس قەیسەر بوو، کەواتە دەبینین پۆمپێ لە میسردا مرد، جولیوس لە میسردا لەگەڵ کلێۆپاترادا ڕووبەڕووبوونەوەیەکی هەبوو، ئەوەش لە مێژووی مارک ئانتۆنی دووبارە بووەوە، پاشان ئەگستۆس قەیسەر لە ئەکتیۆمدا ئەو پەیوەندییە کۆتایی پێ دێنێت. ئەکتیۆم یاسای یەکشەممە دیاری دەکات، چونکە لە شەڕی ئەکتیۆمدا سێیەمین بەربەست بۆ ڕۆم لابرا، و ڕۆمی بەتپەرستیی ئیمپراتۆری بۆ ماوەی سێ سەد و شەست ساڵ دەستی بە فەرمانڕەوایی کرد، بە تەواوکەریی دانیال 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompey wakwaangula vizibilo vya ntanshi bibili, ne Augustus wakwaangula cakwa citatu.
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.
Û ji yek ji wan qirnek biçûk derket, ku pir mezin bû, ber bi başûr, û ber bi rojhilat, û ber bi welatê xweş. 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.
ਪੋਮਪੀ 1989 ਹੈ, ਉਹ ਤਿੰਨ ਰਾਜਨੀਤਿਕ ਸ਼ਕਤੀਆਂ ਵਿੱਚੋਂ ਪਹਿਲਾ waymark ਹੈ ਜਿਨ੍ਹਾਂ ਨੂੰ ਆਧੁਨਿਕ ਰੋਮ ਆਪਣਾ ਘਾਤਕ ਘਾਵ ਚੰਗਾ ਹੋਣ ਦੇ ਸਮੇਂ ਜਿੱਤ ਲਵੇਗਾ। ਸੋਵੀਅਤ ਸੰਘ, ਇਸ ਤੋਂ ਬਾਅਦ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ, ਅਤੇ ਦਾਨੀਏਲ ਗਿਆਰਾਂ ਦੀ ਇਕਤਾਲੀਹਵੀਂ ਆਇਤ ਵਿੱਚ ਸੰਯੁਕਤ ਰਾਸ਼ਟਰ ਵੀ। ਪਾਪਾਈ ਸ਼ਕਤੀ ਦੀ ਲੜਾਈ ਰਾਜਨੀਤਿਕ ਵੀ ਹੈ ਅਤੇ ਧਾਰਮਿਕ ਵੀ, ਅਤੇ ਭਵਿੱਖਬਾਣੀਕ ਤੌਰ ਤੇ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਦੀ ਧਾਰਮਿਕ ਸ਼ਕਤੀ ਉਸ ਵੇਲੇ ਜਿੱਤੀ ਗਈ ਜਦੋਂ ਰੀਗਨ ਅਤੇ ਪੋਪ ਜੌਨ ਪੌਲ ਦੂਜੇ ਦੀ ਗੁਪਤ ਗਠਜੋੜ ਪੂਰੀ ਹੋਈ। ਪਾਪਾਈ ਪ੍ਰਬੰਧ ਦਾ ਨਿਸ਼ਾਨਾ ਤਿੰਨ ਰਾਜਨੀਤਿਕ ਰੁਕਾਵਟਾਂ ਅਤੇ ਤਿੰਨ ਧਾਰਮਿਕ ਸ਼ਕਤੀਆਂ ਨੂੰ ਸ਼ਾਮਲ ਕਰਦਾ ਹੈ। 1989 ਵਿੱਚ ਤਿੰਨ ਰਾਜਨੀਤਿਕ ਸ਼ਕਤੀਆਂ ਵਿੱਚੋਂ ਇੱਕ ਹਟਾ ਦਿੱਤੀ ਗਈ, ਅਤੇ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ—ਜੋ ਆਪਣੇ ਅਸਲ ਅਰਥ ਵਿੱਚ ਰੋਮ ਦੇ ਵਿਰੁੱਧ ਪ੍ਰਤੀਵਾਦ ਕਰਨ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ—ਉਸੇ ਇਤਿਹਾਸ ਵਿੱਚ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਦੇ ਰਾਸ਼ਟਰਪਤੀ ਵੱਲੋਂ ਵੀ ਹਟਾ ਦਿੱਤਾ ਗਿਆ। ਤਿੰਨ ਰਾਜਨੀਤਿਕ ਸ਼ਕਤੀਆਂ ਸੋਵੀਅਤ ਸੰਘ, ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਅਤੇ ਸੰਯੁਕਤ ਰਾਸ਼ਟਰ ਹਨ, ਅਤੇ ਧਾਰਮਿਕ ਨਿਸ਼ਾਨੇ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਹਨ, ਨਾਲ ਹੀ ਅਜਗਰ ਦੀਆਂ ਵੱਖ-ਵੱਖ ਧਰਮ-ਪ੍ਰਣਾਲੀਆਂ, ਜਿਨ੍ਹਾਂ ਸਭ ਨੂੰ ਆਤਮਵਾਦ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ। ਉਹ ਤਿੰਨ ਧਰਮ ਜੋ ਸੰਸਾਰ ਨੂੰ ਆਰਮਾਗੇਡਨ ਵੱਲ ਲੈ ਜਾਂਦੇ ਹਨ, ਪਥਭ੍ਰਸ਼ਟ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ, ਕੈਥੋਲਿਕ ਧਰਮ ਅਤੇ ਆਤਮਵਾਦ ਹਨ; ਅਤੇ ਪਾਪਾਈ ਸ਼ਕਤੀ ਦੇ ਆਪਣੇ ਚਰਚ ਦੇ ਅੰਦਰ ਰੁੜੀਵਾਦੀ ਅਤੇ ਉਦਾਰਵਾਦੀ ਵਿਚਾਰਧਾਰਾ ਵਿਚਲੇ ਅੰਦਰੂਨੀ ਸੰਘਰਸ਼, ਨਾਲ ਹੀ ਰੂੜ੍ਹੀਵਾਦੀ ਕੈਥੋਲਿਕਤਾ ਦੇ ਵਿਭਾਜਨ, ਇੱਕ ਧਾਰਮਿਕ ਰੁਕਾਵਟ ਹਨ, ਅਤੇ ਕੈਥੋਲਿਕਤਾ ਵੱਲੋਂ ਜਿੱਤੀਆਂ ਜਾਣ ਵਾਲੀਆਂ ਹੋਰ ਦੋ ਧਾਰਮਿਕ ਰੁਕਾਵਟਾਂ ਪਥਭ੍ਰਸ਼ਟ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਅਤੇ ਆਤਮਵਾਦ ਹਨ। ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ 1989 ਵਿੱਚ ਹਟਾ ਦਿੱਤਾ ਗਿਆ।
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.
Kǔkatolikisimu kali kwa ndǎ ya mambo ga ndani, inga kavyǎvōniwa mu buprofeta bwa Kikatoliki obwǎ ndokela mu myandilu ya Fatima, byǎtǎnishiwǎ na nguvulu syake sya kushinda bupagani bwa kidini obwǎli kunja ya dini yakwe yene, awo kushinda kwakwe kwa alfa pa Bupurotesitanti kwǎli ngwǎlano gwa siri gwa Reagan, na kushinda kwakwe kwa omega kwǎli ngwǎlano gwa pǎluwǎsi wa 2025. Mapiyana gakwe na makanisa ga Orthodoksi gǎli pǎpeelwǎ kǔmwe na kushinda kwa kwandya mu 1989 paka ku kushinda kwa mwisho ku 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 anawiana na mwaka 1989, na ushindi wake wawili juu ya “mashariki na nchi ya uzuri,” kama Danieli anavyovitaja katika sura ya nane na mstari wa tisa, vinawakilisha ushindi wa kiroho na wa kisiasa wa upapa juu ya iliyokuwa Muungano wa Kisovieti, na ushindi wa kiroho unaoandamana nao juu ya nchi tukufu ya Uprotestanti wa madai. Yulio Kaisari atashindwa huko Rafia, kama alivyoshindwa Antioko wa Tatu, na kama atakavyoshindwa Zelenskyy. Yulio ndiye mhusika wa mistari ya kumi na saba hadi kumi na tisa, kisha Augusto Kaisari anasimama kama atoza-kodi. Tiberio Kaisari anatawala wakati wa msalaba, hivyo Tiberio ndiye sheria ya Jumapili ya mstari wa kumi na sita.
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.
Echi eendelanisa Augustus naPanium yondi mvesi dhimwe po limwe, no mpi yokuRaphia yondi mvesi omulongo nanye naJulius. Ompi yokuPanium oiita yondjowo yahetatu, ei tai tameke kashona manga omhango yOsoondaxa yondi mvesi omulongo nande, ndele poshivilo oitai lunduluka ya ninga ompi yokuActium. Panium oya li ompi yopedu (United States) noActium oya li ompi yomeva (ounyuni). Augustus ota ulike koPanium mokaholo komapangeli aanhe Ovaroma, ndele oye a li omukwatyilongo washili koActium. KoPanium Antiochus okwa tsakaneka naEgipiti, ye a li a holokelwa naRoma, ndele koActium Augustus okwa tsakaneka naEgipiti (Cleopatra) a holokelwa naRoma (Marc Antony). Echi oshi li kutya Pompey ote ulike mvesi omilongo ine toopefimbo fiyo 1989, naTiberias ote ulike omhango yOsoondaxa yondi mvesi omilongo ine nomwe. Julius Caesar okwe uya mo 2014 eshi Ompi yokuUkraine ya tameke, sha hoololwa kompi yokuRaphia mOBC 217.
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.
Eci cikumo kuga maversi ikumi na saba gukira ikumi na ibiri natuegatano gatangiririire mu 1989 kandi karagwerera ku itegeko ryo ku Cyumweru, bityo akaba ari yo mateka ahura na “amateka ahishwe” yo mu murongo wa mirongo ine. Umurongo w’ubuhanuzi wa ba Maccabees na wo uhuza n’ayo “mateka ahishwe” nyene. Umurongo w’abategetsi b’Abaroma urerekana Roma ya none, ya gikoko co mu Ivyahishuriwe Yohana cumi na gatandatu, kandi umurongo wa ba Maccabees usigura igihugu c’ubwiza, wa muvugishwa w’ikinyoma wo mu Ivyahishuriwe Yohana cumi na gatandatu. Umurongo w’intambara zitatu urerekana intsinzi ku mwami wo mu bumanuko, ya kiyoka co mu Ivyahishuriwe Yohana cumi na gatandatu.
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.
Iyo mirongo itatu igereranya ububasha butatu buyobora isi kuyigeza kuri Harumagedoni, kandi mu murongo wa mirongo ine bugaragazwa nk’umwami w’ikusi, ikiyoka, umwami w’ikusi y’amajyaruguru, inyamaswa; kandi amagare y’intambara, abarwanira ku mafarasi n’amato ni we muhanuzi w’ibinyoma. Iyo mirongo itatu yo kuva ku murongo wa cumi kugeza ku wa makumyabiri na gatatu igereranya ubwo bubasha butatu mu mateka ahishwe yo mu murongo wa mirongo ine, kandi si ibindi kandi si ibiruta ishusho ikomeza y’ingingo eshatu zigaragazwa mu mateka agaragara yo mu murongo wa mirongo ine.
Verse One
ވާހަކަ ފުރަތަމަވާހަކަ
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.
Veesi wa kwanza hadi wa nne zautambulisha “wakati wa mwisho” kuwa mwaka 1989, pamoja na marais wanane wa Marekani tangu mahali hapo pa kuanzia, na kuhitimisha kwa rais wa mwisho wa nane aliye tajiri zaidi kwa mbali. Katika aya ya nne, mfalme huyo huwa mfalme wa ulimwengu, kama anavyowakilishwa na Aleksanda Mkuu, mfalme Ahabu, wafalme kumi wa Ufunuo kumi na saba, makabila kumi ya Zaburi themanini na tatu, na mataifa kumi yaliyowekwa mbele kama ishara ya ulimwengu katika hatua ya kwanza kabisa ya agano la Mungu na Abramu katika Mwanzo 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.
Verse yi na yi anan represent history of 1989 to de threefold union at de Sunday law for verse forty-one, and so dem align wit de four Roman rulers, de line of de Maccabees, and wit de three battles of verses ten through fifteen wey together make up de hidden history of verse forty.
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.
Ainyi ta tefhelu pi kua yi muzhitu wa uthumwi wa kiprofeti unaowakilisha kikamilifu historia ya 538 hadi 1798, na unatoa mantiki ya kihistoria na ya kiprofeti ya kuelewa umuhimu wa wakati wa mwisho katika aya ya arobaini. Mantiki hiyo hufafanua aya ya kumi kuwa ni kulipiza kisasi kwa historia ya aya ya tano hadi ya tisa, na kwa kufanya hivyo hufafanua mantiki ya mwaka 1989. Hii inamaanisha kwamba aya ya kwanza hadi ya ishirini na tatu za Danieli kumi na moja zinawakilisha mistari mitano ya kiprofeti iliyo sambamba na historia iliyofichika ya aya ya arobaini. Aya nne za kwanza zinamhusu Trump, rais wa nane ambaye ni miongoni mwa wale saba, ambaye amekusudiwa kuwa mfalme wa wafalme kumi katika ufalme wa saba wa Ufunuo kumi na saba.
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.
Ivesi lya butano kuviika ku ikumi vyaanisha historia etwalayo ku 1798 ne kuendeleya ku 1989, iyo ni yo historia ya ivesi lya mirongo yina. Ivesi lya ikumi kuviika ku ikumi na butano vyaanisha historia ya mapigano atatu ya uwakilishi yatandikile mu 1989, ilya kabiri kutandika mu 2014, ne pope prezidenti mwinshi wa mali aiminine mu 2015. Uyo prezidenti mwinshi wa mali ajiwe mu 2020, ne mu 2022 vita ya Raphia yakweela, ne po prezidenti mwinshi wa mali akagaruka mu 2024, ne mu 2025 omutwe gwa mnyama ne omutwe gwa picha ya mnyama byombi byatwalwa mu ofisi.
We will continue these things in the next article.
Tukwafuilila bintu ebi mu kipande ekilandako.