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.
Tamin’ny firodanan’ny URSS tamin’ny 1989 dia tanteraka ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny andininy faha-iraika amby efapolo dia ny lalàna Alahady any Etazonia, tahaka ny andininy faha-enina ambin’ny folo koa. Hatramin’ny 1989 ka mandra-pahatongan’ny lalàna Alahady any Etazonia dia banga ny andininy faha-efapolo. Ny firodanan’ny URSS tamin’ny 1989 dia voatondro koa tao amin’ny andininy faha-folo ao amin’ny Daniela toko faha-iraika ambin’ny folo, izay tanteraka voalohany tamin’i Antiochus Magnus.
Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.
Antiochus III Magnus, ilay mpanjaka Seleokida “mpanjakan’ny avaratra”, dia nanjaka tamin’ny 223–187 tal. J.K. ary nitady ny hamerina ireo faritany very tamin’ny Ptolemaiosy (ilay “mpanjakan’ny atsimo”) taorian’ny Ady Syriana Fahatelo (246–241 tal. J.K.). Ny fampielezan-keviny tamin’ny Ady Syriana Fahefatra (219–217 tal. J.K.) dia nikendry ny hahazo indray an’i Koile-Syria, Fenisia, ary Palestina. Tamin’ny 219 tal. J.K. dia nidina nianatsimo Antiochus ka nahazo an’i Seleokia-in-Pieria sy Tyro ary Ptolemaisy (Akre), ka namerina teo am-pelatanany ireo toby mimanda teny amin’ny morontsiraka. Tamin’ny 218 tal. J.K. dia nandroso lavidavitra kokoa izy, ka nahazo an’i Filadelfia (Amàna) ary nanery nankany amin’ny sisin-tanin’i Egypta, tamin’ny fikasana hamerina ireo tany Seleokida very hatrany Gaza. Nampiato ny diany i Antiochus tamin’ny 218 tal. J.K., ka nanamafy izay azony sy niomana hanao fanosehana manapa-kevitra. Ptolemaiosy IV Philopator, ilay mpanjaka Ptolemaika, dia nanangona tafika hihaona aminy, notohanan’ny miaramila Egyptiana. Ny andininy faha‑folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo no maneho io fihetsik’i Antiochus io, ka toy izany no anambarany mialoha ny firodanan’ny URSS tamin’ny 1989, ary anoharany ny andininy faha‑efapolo.
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.
Fa ny zanany kosa dia hotsongoin-kafanam-po, ka hanangona hery lehibe maro; ary ny anankiray amin’izy ireo dia ho avy tokoa, ka handriaka sy hamakivaky; dia hiverina izy, ka hotsongoin-kafanam-po indray hatrany amin’ny tobiny mimanda. Daniela 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.
Rehefa tondron’ny mpanjaka avy any avaratra ao amin’ny andininy faha-efapolo ka “mihoatra sy mandalo,” dia mifanaraka amin’ilay mpanjaka avy any avaratra ao amin’ny andininy faha-folo izay “mihoatra sy mamakivaky.” Ao amin’ireo andininy roa ireo dia ireo teny Hebreo mitovy mihitsy no ampiasaina, fa nadika tamin’ny fomba somary hafa fotsiny. Izany no fiteny mitovy ihany koa hita ao amin’ny Isaia 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.
Ary handeha hamakivaky an’i Joda izy; hihoatra sy handifotra izy, ka ho tonga hatrany amin’ny vozona; ary ny famelarany ny elany dia hameno ny sakan’ny taninao, ry Imanoela ô. Isaia 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.
Samy manondro mpanjaka avy any atsimo resy eo anatrehan’ny mpanjaka avy any avaratra ireo andininy telo ireo. Antiokosy, ilay mpanjaka avy any avaratra, no mandresy an’i Ptolemaiosy, ilay mpanjaka avy any atsimo, tahaka ny nandresen’i Sankeriba an’i Joda, ilay mpanjaka avy any atsimo, ary tahaka ny namafan’ilay mpanjakan’ny avaratra ao amin’ny andininy faha-efapolo ny USSR tamin’ny 1989. Ireo andininy telo, miaraka amin’ireo fahatanterahana ara-tantara telo an’ireo andininy ireo, dia manondro ny “fotoan’ny farany” ho tamin’ny 1989. Koa ny andininy faha-folo dia 1989, ary ny andininy faha-enina ambin’ny folo dia ny lalàna Alahady any Etazonia, tahaka izany koa ny andininy faha-iraika amby efapolo.
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.
Ny andininy iraika ambin’ny folo ka hatramin’ny dimy ambin’ny folo dia andalan-tenin’ny Soratra Masina izay manana fahatanterahana ara-tantara koa, ka manondro marika ara-paminaniana voafaritra manokana ao anatin’ny tantara miafina ao amin’ny andininy faha-efapolo. Talohan’ny lalàn’ny Alahady tany Etazonia, nefa taorian’ny taona 1989, ny adin’i Raphia sy izay nanaraka azy dia aseho ao amin’ny andininy iraika ambin’ny folo sy roa ambin’ny folo, ary ny adin’i Panium kosa dia aseho ao amin’ny andininy telo ambin’ny folo ka hatramin’ny dimy ambin’ny folo.
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.
Ny lalàn’ny Alahady no fotoana voatendry; satria eo no sitrana ny ratra mahafaty nahazo ny fahefan’ny papa, ary miverina eo amin’ny seza fiandrianan’ny tany ny papa. Izany fanomezam-pahefana izany dia nanehoana mialoha tamin’ny fanandratana ny fahefan’ny papa ho eo amin’ny seza fiandrianana tamin’ny 538, sy tamin’ny fanandratana an’i Roma jentilisa ho eo amin’ny seza fiandrianana tamin’ny adin’i Actium. Raha vantany vao naorina ara-paminaniana teo amin’ny seza fiandrianana i Roma jentilisa, dia nanjaka tamin’ny fara tampony nandritra ny 360 taona izy. Raha vantany vao naorina teo amin’ny seza fiandrianana ny fahefan’ny papa tamin’ny 538, dia nanjaka tamin’ny fara tampony nandritra ny arivo sy roanjato sy enimpolo taona izy. Raha vantany vao sitrana amin’ny lalàn’ny Alahady ilay ratra mahafaty, dia hanjaka amin’ny fara tampony mandritra ny 42 volana ara-tandindona ny fahefan’ny papa.
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.
Ary hitako ny iray tamin’ireo lohany toy ny voa mafy ho amin’ny fahafatesana; nefa sitrana ny feriny nahafaty; ary talanjona nanaraka ilay bibidia izao tontolo izao rehetra izao. Ary niankohoka teo anatrehan’ilay dragona izy, satria izy no nanome fahefana ilay bibidia; ary niankohoka teo anatrehan’ilay bibidia koa izy ka nanao hoe: Iza no tahaka ilay bibidia? ary iza no mahay hiady aminy? Ary nomena vava izy hiteny zavatra lehibe sy fitenenan-dratsy; ary nomena fahefana izy haharitra roa amby efa-polo volana. Apokalypsy 13:3–5.
Verse 27 says “both” of these kings:
Ny andininy faha-27 dia milaza hoe “izy roa tonta” momba ireo mpanjaka ireo:
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.
Ary ny fon’izy roa tonta, dia hikasika hanao ratsy; ary hiteny lainga eo ambony latabatra iray ihany izy; nefa tsy hambinina izany; fa mbola ho amin’ny fotoana voatendry ihany ny farany. Daniela 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Ireo mpanjaka roa ao amin’ny andininy faha-roapolo amby fito dia ireo mpanjaka voaresaka ao amin’ireo andininy roa teo aloha, izay taorian’izany dia niady tamin’ny adin’i Actium.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.
Ary hampiakatra ny heriny sy ny fahasahiany hanohitra ny mpanjakan’ny atsimo amin’ny tafika lehibe izy; ary ny mpanjakan’ny atsimo dia hifoha hiady amin’ny tafika lehibe dia lehibe sy mahery indrindra; nefa tsy hahajanona izy, satria hanao tetika hamelezana azy ireny. Eny, izay mihinana amin’ny anjara haniny no handrava azy, ary ho tondraka ny tafiny; ary maro no ho lavo voavono. Daniela 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.
Koa ny andininy faha-dimy amby roapolo sy fito dia mamorona zava-mahagaga iray izay tsy maintsy takarina alohan’ny handrosoantsika. Ao amin’ny andininy faha-dimy amby roapolo sy efatra, ny “fotoana” dia maneho fe-potoana 360 taona izay manomboka amin’ny adin’i Actium ary mifarana amin’ny fotoana voatendry tamin’ny taona 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.
Ny mpanjakan’ny atsimo tamin’ilay ady dia i Cleopatra, izay niara-dia tamin’i Marc Antony. I Octavius no mpanjakan’ny avaratra izay handresy azy roa tonta. Tamin’ny fotoana voatendry (31 tal. J.K.) dia hifanandrina tamin’ny adin’i Actium ireo mpanjaka roa izay efa niara-nipetraka teo amin’ny latabatra iray taloha ka nifandainga.
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.
Ny mpanjaka roa eo ambony latabatra dia mifanaraka amin’ny tantaran’ny ady tao Panium (andininy 13 ka hatramin’ny 15), izay nisy fiombonan’i Antiochus Magnus sy Filipo avy any Makedonia. Izany fiombonana ara-tantara izany dia mifandraika amin’ilay fiombonana ara-tandindona aseho ao amin’ny anarana hoe Panium tamin’ny andron’i Kristy—Caesarea Philippi. Aseho koa izany fiombonana izany ao amin’ny andininy faha-efapolo rehefa voafafa tamin’ny 1989 ny USSR tamin’ny alalan’ny fiombonana teo amin’i Reagan sy papa Joany Paoly II. Mifandainga izy roa lahy mpanjaka ireo talohan’ny 31 T.K., izay mifanaraka amin’ny lalàna alahady any Etazonia, ary noho izany dia miseho talohan’ny andininy faha-enina ambin’ny folo ny laingany, mandritra ilay tantara asehon’ny andininy 13 ka hatramin’ny 15, izay tanteraka tamin’ny ady tao Panium fito ambin’ny folo taona taorian’ny ady tao Raphia, ary fito amby telopolo amby zato taona talohan’ny nandresen’i Pompey an’i Jerosalema ho fahatanterahan’ny andininy faha-enina ambin’ny folo.
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.
Ao amin’ny andininy faha-roapolo amby valo, i Octavius, ilay mpandresy an’i Cleopatra (mpanjakan’ny atsimo) sy Marc Antony, dia “hody ho any amin’ny taniny mitondra harena be; ary ny fony hanohitra ny fanekena masina; ary hanao zava-dehibe izy, dia hiverina ho any amin’ny taniny.” Uriah Smith dia manondro ireo fandresena roa ireo ho ny tao Actium tamin’ny 31 tal. J.K. sy ny fandravana an’i Jerosalema tamin’ny 70 taor. J.K. Koa noho izany, ny andininy faha-roapolo amby valo dia manondro tantara izay manomboka amin’ny ady tao Actium, izay fiandohan’ny 360 taona, sy ny fandravana an’i Jerosalema tamin’ny 70 taor. J.K.
Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. Daniel 11:28.
Dia hiverina ho any amin’ny taniny amin’ny harena be izy; ary ny fony dia hanohitra ny fanekena masina; ary hanao asa lehibe izy, dia hiverina ho any amin’ny taniny. Daniela 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.
Ny andianteny farany ao amin’ny andininy faha-efatra amby roapolo (“na dia mandritra ny andro voatendry aza”) sy izay manaraka dia maneho tsipika ara-tantara izay nanomboka tamin’ny 31 tal. J.K. ary mifarana amin’ny andianteny farany ao amin’ny andininy faha-iraika amby telopolo (“ary hametraka ny fahavetavetana mahatonga fandravana”), izay tanteraka tamin’ny 538. Ny tsipika dia manomboka amin’ny adin’i Actium, izay manamarika ny fiandohan’ny fanapahan’i Roma jentilisa amin’ny fahamboniana mandritra ny enimpolo amby telonjato taona. Ny tsipika dia mifarana amin’ny 538 amin’ny nanombohan’i Roma papaly nanjaka tamin’ny fahamboniana nandritra ny enimpolo amby roanjato sy arivo taona. Ao anatin’ireo andininy sy ny tantara izay nanatanteraka ireo andininy, ny fotoana voatendry tamin’ny 330 dia maneho fizarazarana iray ao amin’ny tantaran’i Roma jentilisa amin’ny maha-fanjakana fahefatra azy ao amin’ny faminanian’ny Baiboly. Rehefa vita ny vanim-potoana voalohany nanjakany tamin’ny fahamboniana nandritra ny enimpolo amby telonjato taona, dia nanaraka izany ny roanjato sy valo taona nisian’ny faharavan’ny fanjakana, mialoha ny niakaran’ny fahefana papaly teo amin’ny seza fiandrianana ao amin’ny andininy faha-iraika amby telopolo tamin’ny taona 538. Ao amin’ny filaharan’ireo andininy valo ireo, ny andininy faha-fito amby roapolo ihany no manondro fahatanterahana ara-tantara izay nitranga talohan’ny adin’i Actium tamin’ny 31 tal. J.K.
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.”
Andininy faha-roapolo amby fito dia manondro fihaonana eo amin’ny mpanjaka roa alohan’ny “fotoana voatendry”, ary ny andininy faha-roapolo amby sivy kosa dia manondro “fotoana voatendry”. Ny “fotoana voatendry” ao amin’ny andininy faha-roapolo amby fito dia ny fiandohan’ny fe-potoana telonjato sy enimpolo taona, ary ny “fotoana voatendry” ao amin’ny andininy faha-roapolo amby sivy dia ny fiafaran’ny fe-potoana telonjato sy enimpolo taona. Ny fiandohana sy ny fiafarana dia samy maneho “fotoana voatendry”.
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Ny fanomezan-kery an’i Roma mpanompo sampy dia nanomboka tamin’izy nandresy ny sakana ara-jeôgrafia fahatelo araka ny aseho ao amin’ny Daniela 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.
Ary avy tamin’ny iray tamin’ireo no nivoaka tandroka kely anankiray, izay nitombo fatratra indrindra nankany atsimo sy nankany atsinanana ary nankany amin’ilay tany mahafinaritra. Daniela 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.
Ny fanomezam-pahefana dia nanomboka tamin’ny ady tao Actium, sy ny fampandresena manaraka ny mpanjakan’ny atsimo (Egypta) ao amin’ny andininy fahasivy amin’ny toko fahavalo.
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.
Ny fiafaran’ny fanapahan’i Roma jentilisa amin’ny maha-fanjakana fahefatra ao amin’ny faminanian’ny Baiboly azy dia nifarana tamin’ny taona 538, rehefa resin’i Roma papa ny sakana ara-jeografika fahatelo nanohitra azy. Ny fe-potoana manontolo diman-jato sy valo amby enimpolo taona, hatramin’ny adin’i Actium ka hatramin’ny 538, dia manomboka amin’ny fandresen’i Roma jentilisa ny sakana fahatelo nanohitra azy sy ny naha-tonga azy ho fanjakana fahefatra ao amin’ny faminanian’ny Baiboly, ary mifarana rehefa resin’i Roma papa ny sakana ara-jeografika fahatelo nanohitra azy.
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.
Amin’ny maha-fanjakana fahefatra ao amin’ny faminanian’ny Baiboly azy, ny tantara aseho dia manondro vanim-potoana roa: ny voalohany, rehefa manandratra ny tenany i Roma, arahin’ny vanim-potoana iray milazalaza ny fahalavoan’i Roma. Ny fiandohan’ny vanim-potoana voalohany amin’ny fanandratana dia fiandohan’ny vanim-potoana manontolo izay nanjakan’i Roma jentilisa tamin’ny maha-fanjakana fahefatra ao amin’ny faminanian’ny Baiboly azy. Ny vanim-potoana voalohany amin’ny fanandratana an’i Roma dia manomboka sy mifarana amin’ny fotoana voatendry, ary manomboka ihany koa amin’ny firaisan’ny fanjakana avaratra sy atsimo. Mifarana amin’ny fizarazarana ho fanjakana atsinanana sy fanjakana andrefana izany. Ny fanombohana sy fiafarana amin’ny fotoana voatendry, ary ny fiandohana sy fiafarana, dia maneho ny fizarana efatra tamin’ny fanjakan’i Aleksandra.
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.
Ireo fotoana voatendry roa ao amin’ny andininy fahafito amby roapolo sy fahasivy amby roapolo dia maneho marika fiandohana sy fiafarana izay mamaritra ny vanim-potoana anjakan’i Roma amin’ny fara tampony. Amin’ny lalàna Alahady any Etazonia, ho fahatanterahan’ny andininy fahiraika amby efapolo sy ny andininy fahenina ambin’ny folo ao amin’i Daniela toko faha-11, no anombohan’ny vanim-potoana hanjakan’i Roma maoderina amin’ny fara tampony mandritra ny roa amby efapolo volana ara-panoharana. Ny fotoana voatendry voalohany ao amin’ny andininy fahafito amby roapolo dia ny lalàna Alahady any Etazonia, ary ny fotoana voatendry faharoa dia maneho ny fotoana hanarahan’ny firenena farany eto an-tany ny ohatr’i Etazonia ka hampihatra ny lalàna Alahady farany, ary amin’ny fanaovana izany dia mamantatra ny fampiharana maneran-tany ny sabatan’ny sampy.
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.
Ireo mariky ny lalana ara-paminaniana roa ireo dia ny lalàn’ny Alahady any Etazonia hatramin’ny fampiharana maneran-tany ny lalàn’ny Alahady, ary ireo lalàn’ny Alahady roa ireo no fotoana voatendry roa ao amin’ny andininy faha-roapolo amby fito sy faha-roapolo amby sivy. Ny fotoana voatendry voalohany ao amin’ny andininy faha-roapolo amby fito dia notondroina mialoha koa tamin’ny alalan’ny lalàn’ny Alahady navoakan’i Constantin tamin’ny taona 321, ary ny lalàn’ny Alahady papaly tao amin’ny Konsilin’i Orléans tamin’ny taona 538 no maneho ny lalàn’ny Alahady maneran-tany.
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.
Ao anatin’ny hevitry ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo, ny ady tao Panium no tantara mialoha ny lalàn’ny Alahady ao amin’ny andininy fahenina ambin’ny folo. Ao anatin’izany tantara izany no tanteraka ny fihaonan’ireo mpanjaka roa izay mifandainga. Ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo dia ampahany amin’ny tantara aseho ao amin’ny andininy fahafolo ka hatramin’ny fahenina ambin’ny folo. Ireo andininy ireo dia manondro ny Ady Syrianina fahefatra ao amin’ny andininy fahafolo, ny ady tao Raphia ao amin’ny andininy fahiraika ambin’ny folo, ary ny vokatry izany ady izany ao amin’ny andininy faharoa ambin’ny folo. Ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo dia maneho ny tantaran’ny taona 200 talohan’i Kristy, rehefa tanteraka ny ady tao Panium, ary rehefa niditra tao amin’ny fitantarana ara-paminaniana i Roma mpanompo sampy, izay aseho ho toy ny mpandroba ny vahoakanao.
Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”
Daniel toko faha-iraika ambin’ny folo andininy faha-efapolo dia manondro ny firodanan’ny USSR tamin’ny 1989, ary ny andininy faha-enina ambin’ny folo dia manondro ny lalàna alahady any Etazonia. Ny fihaonan’ireo mpanjaka roa izay mifandainga mialoha ny fotoana voatendry, dia ny adin’i Actium, dia mitranga ao anatin’ny tantaran’ny andininy faha-efapolo izay manaraka ny fotoanan’ny farany tamin’ny 1989 ary mifarana amin’ny lalàna alahady any Etazonia. Ny andininy faha-fito amby roapolo dia mariky ny làlana ao amin’ny tantara miafin’ny andininy faha-efapolo, mitranga aorian’ny 1989, nefa alohan’ny lalàna alahady. Ny “fihaonana” ao amin’ny andininy faha-fito amby roapolo dia mariky ny làlana mialoha ny fanomezam-pahefana an’i Roma amin’ny lalàna alahady. Misy mariky ny làlana maromaro mitarika ho amin’ny fanomezam-pahefana ny papa tamin’ny 538, ary ireo mariky ny làlana ireo koa dia mitranga alohan’ny fotoana voatendry. Ny iray amin’ireo mariky ny faminaniana ireo dia ny didin’i Justinien tamin’ny 533, izay nahatanteraka ny firesahan’ny andininy faha-telopolo momba ny fananana “fahazoana amin’izay mahafoy ny fanekena.”
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.
Ny famantarana hafa mitarika ho amin’ilay fotoana voatendry ao amin’ny tantaran’i Roma jentilisa dia ny taona 330, tamin’izay i Roma jentilisa no nanongana sady niara-nanome ny “seza,” ho an’ny fahefana papaly. Tamin’ny 496, i Clovis dia nanome ny “heriny” ho an’ny fahefana papaly. Ho fahatanterahan’ny Daniely 7, i Roma jentilisa dia nanala “tandroka telo” ho an’ny fahefana papaly, ka ny farany tamin’izany dia ny fanesorana ny Ostrogoths hiala tao amin’ny tanànan’i Roma tamin’ny 538. Tamin’ny 508, ny fivavahana jentilisa dia nesorina tsy ho fivavahana ara-dalàna tao amin’ilay fanjakana intsony ka nosoloina ny Katolisisma. Ny 538 dia maneho ny lalàna alahady ao amin’ny andininy faha-41, ary ny 496 dia maneho ny 1989 rehefa i Reagan, tahaka an’i Clovis, nanokana ny heriny ho an’ny papa tao Roma. Ny taona 330 dia manondro ny lalàna alahady, satria eo no iverenan’ny fahefana papaly eo amin’ny sezan’ny fahefana.
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.
Izany dia manondro fa samy maneho ny fotoana voatendry ny 538 sy ny 330, dia ny andininy fahenina ambin’ny folo sy ny fahenina amby efa-polo. Ny 496 dia maneho ny 1989 ho fahatanterahan’ny andininy fahafolo sy ny andininy faha-efapolo ao amin’ny Daniela 11 sy Isaia 8:8. Ny 508 dia manondro ny fotoana anesorana ny fivavahan’ny fanjakana ka soloina ny Katôlisisma. Manomboka amin’i Clovis tamin’ny 496 ka hatramin’ny 508, dia naseho ny fanesorana miandalana sy ny fanoloana ny fivavahana ara-dalàn’ny fanjakana. Ao amin’ny tantara manomboka amin’ny 330, ny faharavan’i Roma Andrefana miandalana dia asehon’ny trompetra efatra voalohany, ka izany no manondro fandringanana miandalana izay manomboka amin’ny lalàna Alahady any Etazonia.
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.
Ny fianjeran’i Roma jentilisa tsikelikely taorian’ny lalàn’i Constantin momba ny Alahady tamin’ny taona 321 dia maneho ny fianjeran’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, izay tonga eo amin’ny lalàn’ny Alahady. Avy eo dia ampiharina amin’i Etazonia ireo fitsarana efatra amin’ny trompetra, araka izay nambaran’i Sister White rehefa nilaza izy fa “ny fivadiham-pirenena amin’Andriamanitra dia harahin’ny faharavan’ny firenena.” Ezekiela kosa manampy fanamarinana momba ny famaizana efatra sosona.
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.
Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ry zanak’olona, raha manota amiko ny tany amin’ny fivadihana lehibe, dia hahinjitro aminy ny tanako, ka hotapahiko ny tohan’ny haniny, ary hampandefasiko mosary aminy, sady hofongorako tsy ho ao aminy ny olona sy ny biby fiompy. Na dia tao aminy aza ireto lehilahy telo ireto, dia i Noa sy Daniela ary Joba, ny fanahiny ihany no hovonjeny amin’ny fahamarinany, hoy Jehovah Tompo. Raha ampandaloviko amin’izany tany izany ny bibidia masiaka, ka handringana azy ireny, dia ho lao izany, ka tsy hisy olona handalo noho ny amin’ireo biby ireo; na dia tao aminy aza ireto lehilahy telo ireto, raha velona koa Aho, hoy Jehovah Tompo, dia tsy hamonjy zanaka-lahy na zanaka-vavy izy; izy ihany no hovonjena, fa ny tany dia ho lao. Na raha mitondra sabatra hamely izany tany izany Aho ka manao hoe: Ry sabatra, mandalo amin’ny tany; dia hofongorako tsy ho ao aminy ny olona sy ny biby fiompy; na dia tao aminy aza ireto lehilahy telo ireto, raha velona koa Aho, hoy Jehovah Tompo, dia tsy hamonjy zanaka-lahy na zanaka-vavy izy, fa izy ihany no hovonjena. Na raha mampiditra areti-mandringana amin’izany tany izany Aho, ka handatsaka ny fahatezerako aminy amin’ny fandatsahan-dra mba hofongorana tsy ho ao aminy ny olona sy ny biby fiompy; na dia tao aminy aza i Noa sy Daniela ary Joba, raha velona koa Aho, hoy Jehovah Tompo, dia tsy hamonjy zanaka-lahy na zanaka-vavy izy; ny fanahiny ihany no hovonjeny amin’ny fahamarinany. Fa izao no lazain’i Jehovah Tompo: Mainka moa fa raha ampandefasiko amin’i Jerosalema ny fitsarako mafy efatra, dia ny sabatra sy ny mosary ary ny bibidia masiaka sy ny areti-mandringana, mba hofongorana tsy ho ao aminy ny olona sy ny biby fiompy? Kanefa, indro, hisy sisa tavela ao aminy izay havoaka, dia zanaka-lahy sy zanaka-vavy; indro, hivoaka hankatỳ aminareo ireny, ary ho hitanareo ny alehany sy ny ataony; dia hampiononina ianareo noho ny loza nentiko tamin’i Jerosalema, dia noho izay rehetra nentiko taminy. Ary hampionona anareo izy, raha hitanareo ny alehany sy ny ataony; dia ho fantatrareo fa tsy tamin’ny tsy antony no nanaovako izay rehetra nataoko taminy, hoy Jehovah Tompo. Ezekiela 14:12–23.
We will continue these considerations in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ireo fandinihana ireo.