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.
سوڤراڠ اتحاد سوڤييت (USSR) ڤد تاهون 1989، آيت امڤت ڤولو دري دانيال سبلاس تله دڤنوهي. آيت امڤت ڤولو ساتو اياله اوندڠ-اوندڠ احد د امريک شريکت، سباݢايمان جوݢ آيت انم بلاس. دري 1989 هينݢا اوندڠ-اوندڠ احد د امريک شريکت، آيت امڤت ڤولو اداله کوسوڠ. سوڤراڠ اتحاد سوڤييت (USSR) ڤد تاهون 1989 جوݢ تله دکنل ڤاستي دالم آيت سپولو دري دانيال سبلاس، يڠ ڤد اولهڽ تله دڤنوهي اوليه انطيوخس ماݢنوس.
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.
ሰሉቄያዊው “የሰሜን ንጉሥ” አንቲዮኮስ ሣልሳዊ ማግኑስ ከ223–187 ዓ.ዓ.በ. ድረስ ገዛ፤ ከሦስተኛው የሶርያ ጦርነት (246–241 ዓ.ዓ.በ.) በኋላ ለጶጦሌማውያን (“የደቡብ ንጉሥ”) የጠፉትን ግዛቶች መልሶ ለመውሰድ ፈለገ። በአራተኛው የሶርያ ጦርነት (219–217 ዓ.ዓ.በ.) ያደረገው ዘመቻ ቆይለ-ሶርያን፣ ፊንቄንና ፍልስጤምን እንደገና ለመያዝ የታለመ ነበር። በ219 ዓ.ዓ.በ. አንቲዮኮስ ወደ ደቡብ ዘመተ፤ ሰሉቅያ-ኢን-ፒዬሪያን፣ ጢሮስን እና ጶጦሌማይስን (አክሬ) በመያዝ የባሕር ዳርቻ ምሽጎችን እንደገና አስመለሰ። በ218 ዓ.ዓ.በ. የበለጠ ወደ ፊት ገፋ፤ ፊላዴልፊያን (ዐማን) ያዘ፣ እስከ ጋዛ ድረስ የጠፉትን የሰሉቄያ ምድሮች መልሶ ለመውሰድ ቆርጦ ወደ ግብፅ ድንበር አመራ። አንቲዮኮስ በ218 ዓ.ዓ.በ. ዘመቻውን አቆመ፤ ያገኘውን ድል እያጸና ለወሳኝ ግፊት ተዘጋጀ። የጶጦሌማውያን ንጉሥ ጶጦሌሜዎስ አራተኛ ፊሎፓቶርም በግብፃውያን ጭፍሮች የተጠናከረ ሠራዊት ሰበሰበ እርሱን ለመግጠም። የዳንኤል አስራ አንድ ቁጥር አሥር ይህን የአንቲዮኮስ እንቅስቃሴ ያቀርባል፤ እንዲሁም የሶቪየት ሕብረት በ1989 የወደቀውን አስቀድሞ ያመለክታል፣ ቁጥር አርባንም ምሳሌያዊ በሆነ መልኩ ያመለክታል።
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.
Lelo bana ba gagwe ba tla tlhotlheletsega, mme ba tla phuthela bontsi jwa mephato e megolo ya ntwa; mme mongwe o tla tla ruri, a aparela tsotlhe jaaka morwalela, a bo a feta; foo o tla boa, mme a tlhotlheletsege gape, le go fitlha kwa kago ya gagwe e e thata. Daniele 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.
Omukama ow’obukiikakkono mu lunyiriri olw’anaana “bw’ayiika n’asukkuluma” akwatagana n’omukama ow’obukiikakkono ow’omu lunyiriri olw’ekkumi “ng’ayiika n’ayita mu.” Mu nnyiriri zombi mulimu ebigambo eby’Olwebbulaniya bye bimu ddala, ebyavvuunulwa bwokka mu ngeri etono ey’enjawulo. Kye kigambo kye kimu nga bwe kisangibwa mu Isaaya 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.
Na atapita katikati ya Yuda; atafurika na kupita juu, atafika hata shingoni; na kutandazwa kwa mabawa yake kutajaza upana wa nchi yako, Ee Imanueli. Isaya 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.
Mavɛsi matatu ayo, gosi, kutanidza hosi ya dzonga yi hluriwa hi hosi ya n’walungu. Antiochus, hosi ya n’walungu, yi hlula Ptolemy, hosi ya dzonga, hilaha Sennakeribi a hluleke Yuda, hosi ya dzonga, hakona; naswona hilaha hosi ya n’walungu eka ndzimana ya makume mune yi kukuleke yi herisa USSR hi 1989. Ndzimana tinharhu, swin’we ni ku hetiseka ka matimu ka tinharhu ka tindzimana teto, swi kombisa “nkarhi wa makumu” hi 1989. Hikokwalaho, ndzimana ya khume i 1989, naswona ndzimana ya khume na tsevu i nawu wa Sonto eUnited States, tanihi leswi ndzimana ya makume mune n’we na yona yi nga swona.
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.
Mavhesi gumi na gumo kufika gumi na gatano ni sehemu ya Maandiko, ambayo pia ina utimilifu wa kihistoria unaotambulisha alama maalumu za kinabii ndani ya historia iliyofichika ya aya ya arobaini. Kabla ya sheria ya Jumapili nchini Marekani, lakini baada ya mwaka 1989, vita vya Raphia na matokeo yake vimewekwa wazi katika aya za kumi na moja na kumi na mbili, na vita vya Panium vimewekwa wazi katika aya za kumi na tatu hadi kumi na tano.
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.
Ibwirizwa ry’icyumweru ni ryo gihe cyagenwe; kuko ari ho igikomere cyica cy’ubupapa gikira, kandi papa akongera gusubira ku ntebe y’ubwami bw’isi. Uko guhabwa ubushobozi kwashushanyijwe n’iyimikwa ry’ubupapa mu mwaka wa 538, kandi n’iyimikwa rya Roma ya gipagani mu rugamba rwa Actium. Roma ya gipagani, imaze kwimikwa mu buryo bw’ubuhanuzi, yategetse mu busumbane bukomeye imyaka 360. Ubupapa na bwo, bumaze kwimikwa mu mwaka wa 538, bwategetse mu busumbane bukomeye imyaka igihumbi na magana abiri na mirongo itandatu. Iyo igikomere cyica gikize ku itegeko ry’icyumweru, ubupapa buzategeka mu busumbane bukomeye amezi 42 y’ikigereranyo.
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.
Nuko na mbona kimwe mu mitwe ye nk’aho cyari gikomeretse urupfu; kandi igikomere cye cyica kirakira; isi yose iratangara ikurikira ya nyamaswa. Basenga cya kiyoka cyahaye ya nyamaswa ububasha; kandi basenga ya nyamaswa, bavuga bati: Ni nde umeze nka ya nyamaswa? Ni nde washobora kuyirwanya mu ntambara? Nuko ihabwa akanwa kavuga amagambo akomeye n’ibitutsi byo gutuka Imana; kandi ihabwa ububasha bwo kumara amezi mirongo ine n’abiri. Ibyahishuwe 13:3–5.
Verse 27 says “both” of these kings:
Omurongo 27 guti “ombwa” ovahona ava vahona:
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.
“Na wafalme hawa wawili mioyo yao itakuwa kwa kufanya mabaya, nao watasema uongo mezani pamoja; lakini hayo hayatastawi, kwa maana mwisho ungali katika wakati uliowekwa.” Danieli 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Maka yombi zɔɔli mɛ́ síri mɛ́pɛlɛ-ɓáánu na tɔ́lɔ́li mɛ́pɛlɛ-yɔ̌ɔli, ni ba kɛ́lɛ́ sɛ́ɛlɛ́ mɛ́pɛlɛ́ ya Actium na ɔ́kɔ́.
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.
Na atachochea nguvu zake na ujasiri wake juu ya mfalme wa kusini pamoja na jeshi kubwa; naye mfalme wa kusini atachochewa kwa vita pamoja na jeshi kubwa sana na lenye nguvu; lakini hatasimama; kwa maana watamfanyia hila. Naam, walao sehemu ya chakula chake watamwangamiza, na jeshi lake litafurika; na wengi wataanguka wakiwa wameuawa. Danieli 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.
Umuddu gwa makumi abiri na musanvu, n’olwekyo, guleeta ekitali kya bulijjo ekiteekwa okutegeerwa nga tetunnagenda mu maaso. Mu munnya gwa makumi abiri na buna, “ekiseera” kitegeeza ebbanga ery’emyaka 360, eritandikira ku lutalo lw’e Actium ne likoma ku kiseera ekyalagirwa mu mwaka gwa 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.
Ekitumbe eky’obukiikaddyo mu lutalo yali Kuleopaatula, eyali mu mukago ne Maaka Antooni. Okitaaviya yali kabaka w’obukiikakkono eyali agenda okubawangula bombi. Mu biro ebyateekebwawo (31 BC) bakabaka abo bombi, abaali basooka okutuula ku mmeeza emu ne balimbagana, baali baakwolekagana mu lutalo lw’e Akitiyamu.
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.
A xaftan li ser maseyê bi dîroka şerê Paniumê (ayetên 13 heta 15) li hev tên, li ku peymana Antiochus Magnus û Phillip yê Makedonyayê hebû. Ew peymana dîrokî bi peymana sembolîk a ku di navê Paniumê de di dema Mesîh de tê nîşandan—Caesarea Philippi—li hev tê. Peyman di ayeta çilî de jî tê nîşandan dema ku USSR di 1989-an de bi rêya peymanekê di navbera Reagan û papa John Paul II de tê birin. Berî 31 BC, ew du padîşah ji hev re derewan dibêjin, ku ev bi qanûna Yekşemê li Dewletên Yekbûyî re li hev tê, û ji ber vê yekê derewên wan berî ayeta şanzdehê, di dîroka ku bi ayetên 13 heta 15 tê temsîl kirin de, pêk tên; ev dîrok di şerê Paniumê de, heftdeh sal piştî şerê Raphia, û sed û sî û heft sal berî ku Pompey Orşelîm bi dest xist, di bicihanîna ayeta şanzdehê de, hat temam kirin.
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.
Verse twenty-eight-ta Octavius, Cleopatra-ta (south-tṅga king) le Marc Antony-ta makai amahpiakpa, “amahna lan pumnamak purakna mahakki leibakta hallak-i; amadi mahakki nungsibana holy covenant-ta maiyoknabani; amadi mahakna thabak khudingmak tougani, aduga mahakki mapung phaba leibakta hallakpani.” Uriah Smith-na makhoi ani-gi makok pumnamak asi 31 BC-gi Actium amadi 70 AD-da Jerusalem phaadokpa oina lak-i haiba khanghalli. Maram aduna verse twenty-eight-na 360 years-ki houjik mapanda oiba Actium-gi lanthokpa dagi houba ama amadi 70 AD-da Jerusalem phaadokpagi phivam ama khudongchaba tou-i.
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.
ئینجا دەگەڕێتەوە بۆ خاکەکەی خۆی بە دەوڵەمەندییەکی زۆر؛ و دڵی دژ بە پەیمانی پیرۆز دەبێت؛ و کارە گەورەکان دەکات، و دەگەڕێتەوە بۆ خاکەکەی خۆی. دانیال 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.
vesi ya makumi avali na mosi na inayi kafula kayo ka mweo (hata kwa wakati) kuya kuya kwonona mutalilo wa kihistoria wenye kuanza mu 31 BC na kumalizika mu kafula kayo ka mweo ka vesi ya makumi avali na mosi na imoja (wataweka chukizo lile lifanyalo ukiwa), linalotimizwa mu 538. Mutalilo huo waanza kwa vita vya Actium, vyo vinavyoonyesha mwanzo wa Roma ya kipagani kutawala kwa ukuu kwa muda wa miaka mia tatu na sitini. Mutalilo huo wamalizika mu 538, wakati Roma ya kipapa ilipoanza kutawala kwa ukuu kwa muda wa miaka elfu mia moja na sitini. Ndani ya vesi hizo na historia ilizozitimiza, wakati uliowekwa mu 330 wawakilisha mgawanyiko mu historia ya Roma ya kipagani kama ufalme wa nne wa unabii wa Biblia. Baada ya kipindi cha kwanza cha kutawala kwa ukuu kwa miaka mia tatu na sitini, hufuata miaka mia mbili na nane ya kusambaratika kwa ufalme kabla ya upapa kuchukua kiti cha enzi mu vesi ya makumi avali na mosi na imoja mu mwaka 538. Katika mfuatano wa hizo vesi nane, ni vesi ya makumi avali na mosi na saba peke yake inayotaja utimilifu wa kihistoria uliotokea kabla ya vita vya Actium mu 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.”
ئەیەتی بیست و حەوت پێش «کاتی دیاریکراو» کۆبوونەوەی دوو پاشا ناساندن دەکات، و ئەیەتی بیست و نۆ «کاتی دیاریکراو»ێک ناساندن دەکات. «کاتی دیاریکراو»ی ئەیەتی بیست و حەوت دەستپێکی ماوەی سێ سەد و شەست ساڵە، و «کاتی دیاریکراو»ی ئەیەتی بیست و نۆ کۆتایی ماوەی سێ سەد و شەست ساڵەکەیە. دەستپێک و کۆتایی هەردووکیان «کاتی دیاریکراو» نیشان دەدەن.
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Ugutegeka kw’i Roma ya gipagani kwatangiye igihe yatsindaga inzitizi ya gatatu y’akarere nk’uko ishushanyijwe muri Daniyeli 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.
从其中的一个角中，又长出一个小角；这角渐渐强大，向南、向东，并向那荣美之地扩展。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.
Ubushobozi bwatangiye ku rugamba rwa Actium, no mu kugandukizwa kwakurikiyeho k’umwami w’epfo (Egiputa) mu murongo wa cyenda w’igice cya munani.
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.
Mpango wa utawala wa Rumi ya kipagani kama ufalme wa nne wa unabii wa Biblia uliishia mwaka 538, wakati Rumi ya kipapa iliposhinda kizuizi chake cha tatu cha kijiografia. Kipindi chote cha miaka mia tano sitini na minane, tangu vita vya Actium hadi mwaka 538, huanza kwa Rumi ya kipagani kushinda kizuizi chake cha tatu na kuwa ufalme wa nne wa unabii wa Biblia; nacho huisha wakati Rumi ya kipapa inashinda kizuizi chake cha tatu cha kijiografia.
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.
Ngokokuba ubukumkani besine besiprofeto seBhayibhile, imbali emelweyo ichaza amaxesha amabini: elokuqala xa iRoma iziphakamisa, lilandelwe lixesha elichaza ukuwa kweRoma. Ukuqalisa kwexesha lokuqala lokuphakanyiswa kukwangukuqalisa kwalo lonke ixesha iRoma yobuhedeni yalawula njengobukumkani besine besiprofeto seBhayibhile. Ixesha lokuqala lokuphakanyiswa kweRoma liqala liphele ngexesha elimisiweyo, yaye likwaqala ngokumanyana kobukumkani basemantla nobasemazantsi. Liphela ngokwahlulwa kubekho ubukumkani basempuma nobasentshona. Ukuqala nokuphela ngexesha elimisiweyo, kunye nokuqala nokuphela, zimele izahlulo ezine zobukumkani buka-Alesandre.
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.
Ibihe bibiri byagenwe byo mu murongo wa makumyabiri na karindwi n’uwa makumyabiri na cyenda bishushanya ibimenyetso by’intangiriro n’iherezo bisobanura igihe Roma itegekana ubutware busesuye. Ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, mu isohozwa ry’umurongo wa mirongo ine n’umwe n’umurongo wa cumi na gatandatu wa Daniyeli cumi n’umwe, ni ho igihe cya Roma ya none cyo gutegekana ubutware busesuye mu mezi mirongo ine n’abiri y’ikigereranyo gitangirira. Igihe cya mbere cyagenwe cyo mu murongo wa makumyabiri na karindwi ni itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, kandi igihe cya kabiri cyagenwe gishushanya igihe ishyanga rya nyuma ku isi rikurikira urugero rwa Leta Zunze Ubumwe z’Amerika rigashyiraho kandi rigahatira itegeko rya nyuma ryo ku Cyumweru, maze mu kubikora rikagaragaza ihatirwa ry’Isabato y’igishushanyo ku isi yose.
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.
Avale mapangilo avali auvangi va mbili ni sheria ya Jumapili katika Marekani hadi utekelezaji wa sheria ya Jumapili ya ulimwengu, na sheria hizo mbili za Jumapili ndizo nyakati mbili zilizowekwa katika mstari wa ishirini na saba na wa ishirini na tisa. Wakati wa kwanza uliowekwa wa mstari wa ishirini na saba pia uliwakilishwa kwa mfano na sheria ya Jumapili ya Konstantino mwaka 321, na sheria ya kipapa ya Jumapili katika Baraza la Orleans mwaka 538 inawakilisha sheria ya Jumapili ya ulimwengu mzima.
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.
Mu mimerere y’imirongo cumi na itatu kugeza kuri cumi na itanu, urugamba rwa Panium ni amateka abanziriza itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu. Muri ayo mateka ni ho inama y’abami bombi babeshyana yuzurizwa. Umurongo wa cumi na itatu kugeza kuri cumi na itanu ni igice cy’amateka agaragazwa mu mirongo ya cumi kugeza kuri cumi na gatandatu. Iyo mirongo igaragaza intambara ya kane y’Abasiriya mu murongo wa cumi, urugamba rwa Raphia mu murongo wa cumi n’umwe, n’ingaruka zakurikiye urwo rugamba mu murongo wa cumi na kabiri. Imirongo ya cumi na itatu kugeza kuri cumi na itanu igereranya amateka y’umwaka wa 200 M.K., igihe urugamba rwa Panium rwasohoreraga, kandi igihe Roma ya gipagani, igereranywa nk’abajura b’ubwoko bwawe, yinjiye mu nkuru y’ubuhanuzi.
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.”
Danyeri kapita 11, vesi 40, limonisi kupolomoka kwa USSR mu 1989, mpe vesi 16 limonisi mobeko ya Dimanche na Etats-Unis. Bokutani kati na bakonzi mibale oyo balobelanaka lokuta moko na mosusu liboso ya ntango oyo etyamaki, oyo ezalaki etumba ya Actium, esalemaka na kati ya lisolo ya vesi 40 oyo elandi ntango ya nsuka na 1989 mpe esukaka na mobeko ya Dimanche na Etats-Unis. Vesi 27 ezali elembo ya nzela na lisolo ya sekele ya vesi 40, esalemaka nsima ya 1989, kasi liboso ya mobeko ya Dimanche. “Bokutani” ya vesi 27 ezali elembo ya nzela liboso ya kopesama nguya na Rome na mobeko ya Dimanche. Ezali na bilembo ya nzela ebele oyo ememaka kino na kopesama nguya ya bopapa na 538, mpe bilembo yango ya nzela esalemaka mpe liboso ya ntango oyo etyamaki. Moko ya bilembo yango ya esakweli ezali mobeko ya Justinian na 533, oyo ekokisaki liloba ya vesi 30 oyo elobi ete ezalaki na “boyokani na bato oyo batikaka kondimana.”
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.
Njia nyingine za alama za nyakati zinazoongoza hadi wakati uliowekwa katika historia ya Rumi ya kipagani ni mwaka 330, wakati Rumi ya kipagani ilipoangusha na wakati huohuo ikampa mamlaka ya kipapa “kiti” chake. Mwaka 496, Klovisi aliipa upapa “uweza” wake. Katika utimilifu wa Danieli saba, Rumi ya kipagani iliondoa “pembe tatu” kwa ajili ya upapa, ya mwisho ikiwa ni kuondolewa kwa Waostrogothi kutoka mji wa Rumi mwaka 538. Mwaka 508 dini ya upagani iliwekwa kando kuwa dini ya kisheria ya ufalme na ikabadilishwa kwa Ukatoliki. Mwaka 538 unawakilisha sheria ya Jumapili ya aya ya arobaini na moja, na mwaka 496 unawakilisha 1989 wakati Reagan, kama ilivyokuwa kwa Klovisi, aliuweka wakfu uwezo wake kwa papa wa Rumi. Mwaka 330 unatambulisha sheria ya Jumapili, kwa kuwa hapo ndipo upapa unaporudi kwenye kiti cha mamlaka.
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.
Ibi kyerekye sɛ 538 ne 330 nyinaa gyina hɔ ma bere a wɔahyɛ ato hɔ no, a ɛyɛ nkyekyɛm du-nsia ne aduanan-baako no. 496 gyina hɔ ma 1989, de maa nkyekyɛm du ne nkyekyɛm aduanan wɔ Daniel ti dubaako ne Yesaia 8:8 baa mu. 508 da no adi bere a wɔde ahenni no som a mmara ma ho kwan no to nkyɛn ma Katoleksom. Efi Clovis so wɔ 496 de kosi 508 no, wɔdaa ahenni no som a mmara ma ho kwan no yi fi hɔ nkakrankakra na wɔde foforo si ananmu no adi. Wɔ abakɔsɛm a efi ase wɔ 330 mu no, Roma Atɔe Fam no sɛe a ɛrekɔ so nkakrankakra no na ntorobɛntu anan a edi kan no gyina hɔ ma no, na ɛno nti ɛda ɔsɛe a ɛrekɔ so nkakrankakra a efi ase wɔ Memeneda no mmara no ase wɔ United States no adi.
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.
Rome ya kipagani ilianguka hatua kwa hatua baada ya sheria ya Jumapili ya Konstantino ya mwaka 321, na jambo hilo linaonyesha kuanguka kwa Marekani kama ufalme wa sita wa unabii wa Biblia unaofikia sheria ya Jumapili. Kisha hukumu nne za tarumbeta zinaletwa juu ya Marekani, kama vile Dada White alivyoonyesha aliposema kwamba “uasi wa kitaifa utafuatiwa na maangamizi ya kitaifa.” Ezekieli anaongeza ushuhuda kuhusu adhabu ya namna nne.
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.
Bwana akanenena nami tena, akisema, Mwana wa mtu, nchi ikinitenda dhambi kwa kunikosea kwa uasi mkuu, ndipo nitaunyosha mkono wangu juu yake, na kuivunja tegemeo la mkate wake, nami nitatuma njaa juu yake, na kukatilia mbali watu na wanyama waliomo ndani yake. Hata kama watu hawa watatu, Nuhu, Danieli, na Ayubu, wangalikuwamo ndani yake, wangejiokoa nafsi zao wenyewe tu kwa haki yao, asema Bwana MUNGU. Kama nikisababisha wanyama wakali kupita katika nchi, nao waiharibu, hata ikawa ukiwa, asiwepo mtu wa kupita ndani yake kwa sababu ya wanyama hao, hata kama watu hawa watatu wangalikuwamo ndani yake, kama niishivyo, asema Bwana MUNGU, hawataokoa wana wala binti; wao wenyewe tu wataokolewa, lakini nchi itakuwa ukiwa. Au kama nikileta upanga juu ya nchi hiyo, na kusema, Upanga, pita kati ya nchi hiyo; hata nikakatilia mbali watu na wanyama waliomo ndani yake; hata kama watu hawa watatu wangalikuwamo ndani yake, kama niishivyo, asema Bwana MUNGU, hawataokoa wana wala binti, bali wao wenyewe tu wataokolewa. Au kama nikituma tauni katika nchi hiyo, na kuimimina ghadhabu yangu juu yake katika damu, ili kukatilia mbali watu na wanyama waliomo ndani yake; hata kama Nuhu, Danieli, na Ayubu, wangalikuwamo ndani yake, kama niishivyo, asema Bwana MUNGU, hawataokoa mwana wala binti; watajiokoa nafsi zao wenyewe tu kwa haki yao. Kwa maana Bwana MUNGU asema hivi; Si zaidi sana itakuwaje nitakapozileta hukumu zangu nne nzito juu ya Yerusalemu, upanga, na njaa, na mnyama mkali, na tauni, ili kukatilia mbali watu na wanyama waliomo ndani yake? Lakini, tazama, watasalia humo mabaki watakaotolewa nje, wana na binti pia; tazama, watatoka na kuja kwenu, nanyi mtaiona njia yao na matendo yao; nanyi mtafarijika kwa habari ya mabaya niliyoyaleta juu ya Yerusalemu, naam, kwa habari ya yote niliyoyaleta juu yake. Nao watawafariji mtakapoona njia zao na matendo yao; nanyi mtajua ya kuwa sikutenda pasipo sababu yote niliyoyatenda ndani yake, asema Bwana MUNGU. Ezekieli 14:12–23.
We will continue these considerations in the next article.
Tukalizya kuendelea na mazingatio haya katika makala inayofuata.