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.
Sejarah dari ayat enam belas sampai dua puluh dua dalam Daniel sebelas dimulai dan diakhiri dengan suatu tipifikasi hukum hari Minggu. Awal dan akhir garis itu yang sama menandai tanda tangan Kristus, sebagai Alfa dan Omega. Secara profetis, hal itu menuntut agar ayat enam belas disejajarkan dengan ayat dua puluh dua. Apabila hal ini dilakukan, maka sejarah negeri yang mulia itu, sebagaimana diwakili oleh garis Makabe, dipindahkan ke dalam sejarah ayat sepuluh sampai lima belas.
The Maccabees
Bamakabean
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.
Pemberontakan Makkabeus melambangkan dua puluh dua tahun yang bermula pada 1776 dan berakhir apabila Amerika Syarikat menjadi kerajaan keenam dalam nubuat Alkitab pada tahun 1798. Hal ini mengenal pasti angka dua puluh dua sebagai suatu sejarah yang terikat secara langsung dengan masa kesudahan pada tahun 1798, iaitu titik permulaan ayat empat puluh dalam Daniel sebelas.
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.
Hubungan bilangan dua puluh dua dengan 1798 penting untuk dikenal pasti. Pemberontakan Makabe, dalam melambangkan revolusi Amerika, menyelaraskan kedua-dua revolusi negeri yang mulia itu (harfiah dan rohani) sebagai revolusi yang menolak kenegaraan Seleucid dan raja-raja Eropah, serta kegerejaan Yunani dan Rom. Dalam kedua-dua kesaksian sejarah itu, Yunani dan Rom mewakili raja utara.
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.”
Garis keturunan Makabe diwakili dalam ayat dua puluh tiga, tetapi garis itu melambangkan suatu sejarah yang bermula 33 tahun selepas Panium dalam ayat lima belas, dan sedikit lebih daripada seratus tahun sebelum Pompey dalam ayat enam belas. Garis itu berakhir pada penghakiman salib, suatu penghakiman yang berlanjutan hingga tahun 70 M, walaupun tempoh penghakiman itu dikenal pasti semata-mata sebagai salib dalam ayat dua puluh dua. Secara nubuat, garis Makabe, yang melambangkan negeri yang mulia dari 1776, kemudian 1798 dengan dinasti Hasmonean dan seterusnya dinasti Herodian hingga kepada salib dan tahun 70 M, berakhir pada ayat dua puluh dua dan bermula dengan dua puluh dua tahun dari 1776 hingga 1798. Dua puluh dua tahun dari 1776 hingga 1798 itu juga melambangkan dua puluh dua tahun dari 9/11 hingga 2023, yang telah dilambangkan sebagai dua puluh dua hari dalam Daniel sepuluh. Garis Makabe bermula dan berakhir dengan “dua puluh dua.”
Four Roman Rulers
Balefi ba Roma ba bane
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.
အခန်းငယ် ဆယ့်ခြောက် မှ ဆယ့်နှစ်အထိသည် ရောမအုပ်စိုးရှင် လေးပါးကို တိုက်ရိုက် သတ်မှတ်ဖော်ပြပြီး၊ ထိုအခန်းငယ်များအတွင်းရှိ အခြားသော လိုင်းတစ်ခုကိုလည်း ကိုယ်စားပြုသည်။ မက္ကဘီး လိုင်းသည် ‘ထပ်မံ၍ ကျယ်ပြန့်စေ’ ဟူသော အခြေခံသဘောတရားအပေါ် မူတည်၍ ညှိနှိုင်းထားပြီး၊ ရောမ လိုင်းကိုမူ အခန်းငယ်များအတွင်း တိုက်ရိုက် ဖော်ပြထားသည်။ ရောမသည် ဘီစီ ၃၁ ခုနှစ်၊ အက်တီယမ် စစ်ပွဲတွင် သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်၌ ဖော်ပြထားသော စတုတ္ထ နိုင်ငံအဖြစ် ရာဇပလ္လင်သို့ တက်လာစဉ်၊ ပေါမ်ပေက အတားအဆီး သုံးခုအနက် ပထမ နှစ်ခုကို အောင်နိုင်ခဲ့သည်။ သူ၏နောက်တွင် ဂျူးလီးယပ်စ် ဆီဇာ၊ အော်ဂတ်တပ်စ် ဆီဇာနှင့် တိဘေရိယပ်စ် ဆီဇာတို့ လိုက်လာခဲ့ကြသည်။ ပေါမ်ပေသည် စစ်ဗိုလ်ချုပ်တစ်ဦးဖြစ်ပြီး၊ နောက်ဆုံး သင်္ကေတ သုံးခုကိုမူ ဧကရာဇ်များအဖြစ် အပြန်အလှန် ဆက်နွယ်စွာ ချိတ်ဆက်ထားသည်။
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.
Wa kawei pat ki syiem napdeng ki saw ngut ki nongsynshar u iap ha ka dkhot ba arphew-ar ha ka jaka ba la sahnar ia U Khrist, kumta ngi dei ban shim ia u nongsynshar uba khatduh napdeng ki saw ngut ki nongsynshar ka Rome hynrei ban phai pat sha ka aiñ U Blei jong ka sngi U Trai ha ka dkhot ba khat hynriew. Haba ngi leh ia kane, u Pompey un mihkhmat ia ka bynta kaba nyngkong na ki saw tylli ki dak lynti, ha kaba ka bynta kaba saw bad kaba khatduh ka iahap bad ka aiñ sngi U Trai jong ka dkhot ba khat hynriew. Ka dkhot ba khat hynriew yn mihkhmat da u Tiberias Caesar, bad ka thma ha Panium jong ka dkhot ba khat san yn mihkhmat da u Augustus Caesar, ka thma ha Raphia ha ka dkhot ba khat shiphew hynrei yn mihkhmat da u Julius Caesar, kumta da ka pynskhem ia u General Pompey kum ka dkhot ba khat shiphew bad 1989.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Sena se supa gore “histori e fitlhegileng” ya temana ya masome a mane ya Daniele kgaolo ya bolesome le bongwe, histori go tswa mo go phutlhame ga Soviet Union ka 1989 go fitlha kwa molaong wa Tshipi wa temana ya masome a mane le bongwe, e emetswe ke mela e meraro ya porofeti e e fitlhelwang mo hisitoring e e emetsweng ke ditemana tsa lesome go ya go masome a mabedi le boraro. Ba-Maccabee, babusi ba Roma le dintwa tse tharo tsa mebuso ya boemedi ya Roma.
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 kali yang ketiga aku datang kepadamu. Dengan keterangan dua atau tiga orang saksi, tiap-tiap perkataan akan diteguhkan. 2 Korintus 13:1.
Three Proxy Wars
Linthwa tse tharo tša boemedi
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.
Temana ka khatlo e supa bofelo jwa Ntwa ya bonè ya Siria e e neng ya diragala go tloga ka 219 go ya go 217 BC, fa Antiokase III Magnus (yo Mogolo) a ne a ikgobokanya gape go ipaakanyetsa ntwa ya temana ka bolesome le bongwe, e leng ntwa ya Raphia e e neng e tla emelwa ke Julius Caesar. Temana ka bolesome e supa go wa ga Soviet Union ka 1989 jaaka go emetswe mo temaneng ya masome a manè, mme Pompey o tsamaisana le hisitori eo. Temana ka lesome le borataro e emela go fenngwa ga lefatshe le le galalelang la Juda, go tshwantsha molao wa Sontaga kwa United States, mme Pompey le ene o tsamaisana le 1989, gape ka 1989 Roma ya segompieno e ne ya fenya kgoreletsi ya yone ya ntlha, mme ka go dira jalo, ka nako e e tshwanang e ne ya fenya Amerika ya Boporotesetanta ka semowa fa e ne e goka Ronald Reagan gore a dire kgolagano ya sephiri le lefatshe le le galalelang. Kgosi e e dirang kgolagano le seaka sa Roma e emela boaka jwa semowa.
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.
Pada tahun 1989, pelacur Roma mulai keluar dari tujuh puluh tahunnya untuk berzina dengan semua raja di bumi. Raja yang pertama ialah Amerika Serikat pada tahun 1989, kerana Amerika Serikat juga dilambangkan oleh Ahab, yang telah berkahwin dengan Izebel, iaitu pelacur Tirus dalam Yesaya dua puluh tiga.
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.
Aro ka∙saode, Tair re skanggip antini bilsi snigitcham gualani gita gualaha; bilsi snigitchamni bon∙kamode, Tair chatigipa sa∙gre gita ringaha. Dotanggako ra∙bo, songjinmani ning∙o re∙angbo, nang∙ko skangagi chatigipa sa∙gre; dingtanggipa gita nambee ringbo, bang∙a ringgita ringbo, maikai nang∙ko gisik ra∙pilna man∙gen. Aro bilsi snigitchamni bon∙kamode, Jihova Tairko nikgen, aro ua an∙tangni dakchakaniko pilgen, aro a∙gilsakni mikkango donggipa pilak songnokrang baksa chatigipa dakaniko dakgen. Isaiah 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.
Pelacur itu telah dilupakan pada “masa kesudahan” pada tahun 1798 ketika ia menerima luka yang mematikan, sebagaimana dilambangkan dalam ayat empat puluh dari Daniel sebelas. Pada “masa kesudahan” pada tahun 1989, ia memulai masa penyembuhan luka mematikannya dengan melakukan percabulan dengan kerajaan yang akan menjadi yang pertama menegakkan tanda otoritasnya. Kerajaan itu dilambangkan oleh Ahab, dan oleh Prancis, yang menempatkan kepausan di atas takhta bumi pada tahun 538 dan merupakan kerajaan utama yang mendukung kebangkitan kuasa kepausan. Karena alasan ini, mereka disebut sebagai “anak sulung Gereja Katolik,” demikian pula sebagai “putri sulung Gereja Katolik.” Prancis dan Ahab keduanya bersaksi tentang peranan Amerika Serikat dari tahun 1989 hingga hukum hari Minggu.
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.
Mune Yesaya aduonu abiɛsa mu no, Tiro aguamanfoɔbaa no, a ɔno nso ne Adiyisɛm dunson mu aguamanfoɔbaa no, a wɔatwerɛ Babilon Kɛseɛ agu ne moma so no. Wɔ “werɛ afiri” no ma Amerika Abibirem Mmantam no abakɔsɛm, a ɛfiri aseɛ wɔ afe 1798 mu, berɛ a papa tumidie gyaee sɛ Bible nkɔmhyɛ ahennie a ɛtɔ so anum no, Adiyisɛm du mmiɛnsa mu po so aboa no. Afei Amerika Abibirem Mmantam no hyɛɛ ne dwumadie ase sɛ Bible nkɔmhyɛ ahennie a ɛtɔ so nsia no sɛ Adiyisɛm du mmiɛnsa mu asase so aboa no. Awieeɛ koraa no, Amerika Abibirem Mmantam no bɛyɛ Adiyisɛm dunson mu ahemfo du no mu ɔhene titire no. Mfirinhyia “aduɔson” berɛ bi ho sɛnkyerɛnneɛ abakɔsɛm no, “ɔhene baako nna” no gyina hɔ ma mfirinhyia aduɔson a Babilon dii tum sɛ Bible nkɔmhyɛ ahennie a ɛdi kan no. Yei yɛ Amerika Abibirem Mmantam no abakɔsɛm firi 1798 de kɔsi Kwasiada mmara no, baabi a Amerika abakɔsɛm no kwan a ɛda adi no gyina hɔ ma Republican abɛn no na emu kwan no gyina hɔ ma Protestant abɛn no. Saa mmɛn mmienu no gyina hɔ ma Mmara Panin no akoma a ɛma amammuisɛm ne asɔresɛm tete mu ntetewmu ba, na ɛno ne asɛm a ɛfa Amerika daakye ho no.
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.
វស្សរ៍ចំនួនចិតសិបត្រូវបានកំណត់សម្រាប់ស្រីពេស្យានៃទីរ៉ូឲ្យត្រូវបានបំភ្លេច; បន្ទាប់មក ចាប់ពីពេលវេលាចុងបញ្ចប់នៅឆ្នាំ 1989 រហូតដល់ច្បាប់ថ្ងៃអាទិត្យ នាងចាប់ផ្តើមច្រៀង។ នាងបានចាប់ផ្តើមដោយសម្ព័ន្ធភាពសម្ងាត់មួយ ខណៈដែលនាងបានយកសាសនារបស់អាមេរិកប្រូតេស្តង់ ហើយបានទម្លាក់រចនាសម្ព័ន្ធនយោបាយរបស់ស្តេចខាងត្បូង ដោយការដួលរលំនៃសហភាពសូវៀត។ រយៈពេលចិតសិបឆ្នាំមួយ ដែលបញ្ចប់នៅក្នុងប្រវត្តិសាស្ត្រមួយ ដែល Antiochus the Great កំពុងឈរនៅកណ្ដាលនៃរយៈពេលដប់ប្រាំពីរឆ្នាំមួយ ដែលត្រូវបានបែងចែកជា ដប់ និង ប្រាំពីរ ដែលនៅពេលគុណគ្នា ស្មើនឹង «ចិតសិប»។ នៅដើមនៃពីររយហាសិបឆ្នាំខាងក្រៅ ដែលបានបញ្ចប់នៅចន្លោះ Raphia និង Panium ព្រះបន្ទូលទំនាយអំពីពេលវេលាខាងក្នុងរយៈពេលពីរពាន់បីរយឆ្នាំបានចាប់ផ្តើម ដោយមាន «ចិតសិប» សប្តាហ៍ត្រូវបានកំណត់លើប្រជាជនរបស់ដានីយ៉ែល។ នៅចុងបញ្ចប់នៃចិតសិបសប្តាហ៍នោះ នៅឆ្នាំ 34 AD អ៊ីស្រាអែលបុរាណត្រូវបានលែងលះពីព្រះជារៀងរហូត ក្នុងនាមជាប្រជាជននៃសញ្ញាសម្ព័ន្ធដែលព្រះបានជ្រើសរើសរបស់ទ្រង់ ហើយនៅពេលនោះ ព្រះបានចូលទៅក្នុងអាពាហ៍ពិពាហ៍ជាមួយកូនក្រមុំព្រហ្មចារីគ្រីស្ទានរបស់ទ្រង់ ហើយនៅពេលនោះក៏កំពុងលាតសន្ធឹងដល់សាសន៍ដទៃផងដែរ។
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.
ឆ្នាំ 207 មុន គ.ស. អាន់ទីយ៉ូខុសកំពុងឈរនៅកណ្ដាលនៃ «ចិតសិប» ដោយសម្គាល់ការបិទបញ្ចប់នៃស្ថានភាពជាជាតិសាសន៍ដែលបានទទួលការអនុគ្រោះរបស់នគររបស់គាត់ ថាជា «ដែនដីដ៏រុងរឿង» ដែលទ្រង់បានជ្រើសរើសដើម្បីលើកឡើងអ៊ីស្រាអែលសម័យទំនើប។ ការបញ្ចប់របស់សហរដ្ឋអាមេរិកក្នុងនាមជានគរទីប្រាំមួយនៅពេលច្បាប់ថ្ងៃអាទិត្យ គឺជាការបញ្ចប់នៃ «ចិតសិបឆ្នាំ» របស់អេសាយ។ បន្ទាត់ពេលវេលាពីររយហាសិបឆ្នាំរបស់អាន់ទីយ៉ូខុស កំពុងសម្គាល់ការបិទបញ្ចប់នៃរយៈពេលសាកល្បងសម្រាប់ស្នែងសាធារណរដ្ឋនៃសហរដ្ឋអាមេរិក មុនពេលច្បាប់ថ្ងៃអាទិត្យនៃខទីដប់ប្រាំមួយ។ ពីរពាន់បីរយឆ្នាំដែលបានបញ្ចប់នៅពេលការជំនុំជម្រះបានចាប់ផ្ដើមនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ជាប្រភេទសម្គាល់ពេលដែលការជំនុំជម្រះនឹងបិទបញ្ចប់នៅពេលច្បាប់ថ្ងៃអាទិត្យ។ ពីរពាន់បីរយឆ្នាំចាប់ផ្ដើមដោយចិតសិបសប្ដាហ៍ ដែលសម្គាល់ការបញ្ចប់នៃអ៊ីស្រាអែលតាមព្យញ្ជនៈក្នុងនាមជាប្រជាជនដែលព្រះបានជ្រើសរើស។ ការបញ្ចប់នៃរយៈពេលសរុបពីរពាន់បីរយឆ្នាំ បញ្ចប់ដោយចលនាប្រូតេស្តង់ឈានដល់ទីបញ្ចប់ ខណៈដែលចលនាអាដវេនបានបន្តរហូតដល់ច្បាប់ថ្ងៃអាទិត្យ។ នៅពេលទ្វារបិទនៃឆ្នាំ 1844 ត្រូវបានធ្វើម្តងទៀត ទ្វារនឹងបិទលើស្នែងសាធារណរដ្ឋ ស្នែងប្រូតេស្តង់ និងសត្វរដ្ឋាភិបាល។
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.
A ntswa ha Antiochus exikarhi ka nkarhi wa khume ni wa nkombo i ku yima emakumu ka nkarhi wa yena wa ku ringiwa. Nkarhi wa ku ringiwa wu pfaleka eka mfumo wa United States, lowu nga xivandzana xa misava, hi nkarhi wa nawu wa Sonto, kambe nkarhi wa ku ringiwa wa mhumba ya Republican wu pfaleka emahlweni ka nawu wa Sonto.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Jesu a re ho yena: Ga ke go reye ka ga ga bosupa fela; mme ke go reye ka ga ga masome a supa ga supa. Mathaio 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.
Kata-kata “tujuh puluh kali tujuh” ialah satu-satunya tempat dalam Alkitab di mana angka dinyatakan dengan gandaan dalam bentuk demikian. “Tujuh puluh kali tujuh” itu ialah empat ratus sembilan puluh tahun yang telah “ditentukan” bagi umat Daniel. Itulah tujuh puluh minggu yang memulakan dua ribu tiga ratus itu, dan pada penghujung dua ratus lima puluh tahun dari titik permulaan yang sama, Antiokhus tiba di tengah-tengah sepuluh dan tujuh. Di situlah Antiokhus Agung mengambil tempatnya dalam tindakan-tindakan terakhir kisahnya dalam drama suci pertentangan besar itu.
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.
Lemati leo le ne le tswetsweng ka 1844 le emela lemati leo le ne le tswaletswe la molao wa Sontaga, mme pele ho molao wa Sontaga wa temana ya lesomethataro ho qala nako ya dilemo tse supileng ha Antiochus a tshwaya bofelo ba mmuso wa hae, mme jwale mmuso wa hae o fela qetellong ya dilemo tse supileng. Nako ya dilemo tse supileng e emela nako ya teko ya setshwantsho sa sebata, mme nako eo e qala ka molao wa pele wa Sontaga wa 321. Pele ho molao wa pele wa Sontaga, o emelang ka mokgwa wa setshwantsho molao wa ho qetela wa Sontaga, ho na le nako ya dilemo tse leshome e qalang ka taelo. Ka “taelo” ya 313 teko e emelwang ke dilemo tse leshome e qala, jwale Antiochus o fetisa molao wa pele wa Sontaga mme nako ya mohau ya lenaka la Rephaboliki e fela. Qetellong ya dilemo tse supileng, Panium le molao wa Sontaga di fihla, di hlahisa karohano ya botjhabela le bophirimela ka selemo sa 330.
Pompey
పొంపేయి
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 o ile a fenya naga e galalelang temaneng ya lesome le borataro, empa mo nakong ya dingwaga tse pedi go tloga ka 65 go fitlha ka 63 BC, Pompey, mo go diragatseng ga Daniele robedi le temana ya borobongwe, ka nnete o ne a fenya “botlhaba” le “naga [e galalelang],” a tshwantsha go fenya gabedi mo temaneng ya masome a mane le 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.
Tems tisa blong hadenim rod bilong haiden Rom bai Augustus Caesar i mekim pinis; em i save olsem man i bin wokim namba wan opisel Rom Triumvirate, na dispela i makim namba wan opisel tripela bung wantaim long Rom. Long namba tri mak-bilong-rot bilong ol lida bilong Rom, dispela tripela bung wantaim i kisim mak bilong en long histori bilong Rom. Long lo bilong Sande long ves sikstin dispela tripela bung wantaim bilong dragan, bilong dispela wel abus, na bilong giaman profet i stap gut pinis; na bihain dispela pisin bilong pasin nogut i kisim ples bilong en gen long Saina, olsem Sekaraia i bin putim i stap.
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.
Augustus Caesar menubuhkan Triumvirat Rom rasmi yang pertama, tetapi oleh para sejarawan ia disebut Triumvirat Kedua, kerana Julius Caesar juga telah membentuk suatu Triumvirat, namun itu bukanlah Triumvirat rasmi pemerintah Rom. Hubungan antara Julius dan Augustus Caesar sebagai lambang kesatuan tiga serangkai naga, binatang itu, dan nabi palsu pada undang-undang Ahad yang akan segera datang, dilambangkan oleh Julius pada permulaan gerakan untuk menguatkuasakan perundangan Ahad dan oleh Augustus pada penghujungnya. Hubungan kenabian itu juga diwakili oleh pengepungan Cestius pada tahun 67, yang sesudah itu diikuti oleh pengepungan Titus. Julius ialah Cestius dan Augustus ialah Titus. Julius dan Augustus melambangkan kesatuan tiga serangkai itu dan Cestius serta Titus melambangkan suatu pengepungan.
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.
Mo ngalla ge yikkati ci yoonu Dibiir, ci wàllu waxi Yàlla, tàmbali na ci atum 313, ci ndigëlu Milan. Gannaaw loolu, ci 321, ci diggante gi ci jamono ji tollu ci fukk ak juróom-ñaar at, yoonu Dibiir bu njëkk bi dikk na. Ñetteelu jéego bi ci séddale nguur gi ñaar—penku ak sowwu—te muy tegtal séddale bi ci États-Unis ci diggante ñi di jot màndarga rab wi ak ñi ko jotul, walla séel bu Yàlla, mooy woon 330. Am na ab taxawaayu yooni Dibiir yu jëm ci benn yoonu Dibiir, te 321 dafa tegtal yoonu Dibiir bu njëkk bi, mi jëm ci yoonu Dibiir bu mujj ba ci 330.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Berbeza dengan dua ratus lima puluh tahun Antiochus, dua ratus lima puluh tahun Nero mengenal pasti suatu tempoh lapan tahun, titik pertengahan hukum Ahad yang pertama, dan kemudian sembilan tahun. Baris demi baris, Antiochus dan Nero mengenal pasti dua tempoh yang dilambangkan oleh tiga tanda jalan. Dalam kedua-dua garis, tanda jalan yang pertama dan yang terakhir adalah sama, iaitu suatu dekri pada permulaan yang ditandai oleh suatu perkahwinan yang berakhir dengan perceraian, dan peperangan antara raja utara dengan raja selatan pada permulaan dan pada pengakhiran. Hukum Ahad yang pertama pada tahun 321 di bahagian tengah itulah tempat Antiochus sedang berdiri. Dia sedang berdiri pada pengakhiran suatu proses pengujian yang dilambangkan oleh sepuluh tahun, dan proses pengujian itu menzahirkan Antiochus sebagai yang kelapan yang berasal daripada tujuh itu ketika dia membentuk suatu patung binatang itu, iaitu yang kelapan yang berasal daripada tujuh itu. Pada masa yang sama seratus empat puluh empat ribu itu melalui suatu proses pengujian dan berubah daripada gereja Laodikia yang ketujuh kepada gereja yang kelapan, iaitu gereja Filadelfia.
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.
Ha Sunday law ya u sungula, ku simekiwa ka xifaniso ka sungula, naswona ku hela eka Sunday law ya Nhlavutelo 13:11, ndzimana leyi pimanisaka ku sungula ka United States tanihi xinyimpfana, ni ku hela ka yona tanihi dragona. Khume na nharhu i xikombiso xa vukanganyisi, naswona xikombiso xa vukanganyisi eka mongo wa ndzimana ya vu-11, ni United States yi vulavula tanihi dragona, i mfungho wa xivandzana; kasi xikombiso xa lava va nga ni mfungho wa Xikwembu i nomboro ya khume na yin’we. Nhlavutelo 13:11 yi kombisa ku hambanisiwa ka lava amukelaka mfungho wa xivandzana kumbe mfungho wa Xikwembu eka Sunday law loko United States yi vulavula tanihi dragona.
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.
Waktu ujian bagi patung binatang itu mempunyai tanda-tanda khusus yang menandai kedatangannya, sementara pada masa yang sama melambangkan juga pengakhirannya. Dari Nuh hingga perayaan sangkakala, Tuhan tidak pernah berubah; Dia sentiasa mengumumkan suatu tempoh ujian sebelum kedatangannya. Pengumuman-pengumuman-Nya terdapat dalam firman nubuat-Nya. Kebanyakan Adventist (saya andaikan) tidak mengetahui bahawa terdapat dua pengepungan dalam kehancuran Yerusalem, atau bahawa hari kehancuran terakhir itu adalah hari yang sama dalam tahun yang sama dengan hari Nebukadnezar memusnahkan Yerusalem dan bait suci pada kali yang pertama—aspek alfa. Mereka juga mungkin tidak menyedari bahawa pengepungan-pengepungan itu bermula pada perayaan-perayaan kudus dan berakhir pada suatu perayaan kudus, atau bahawa tempoh pengepungan itu ialah tiga setengah tahun. Jika mereka tidak mengetahui fakta-fakta itu, maka nampaknya tidak mungkin mereka akan melihat bahawa Julius Caesar menandai permulaan waktu ujian bagi patung binatang itu dalam perwakilannya yang paling sempurna. Dengan “perwakilan yang paling sempurna,” yang saya maksudkan ialah penggenapan terakhirnya.
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.
Tempoh yang sama dilambangkan dari 1888 hingga undang-undang Ahad, dan kemudian sekali lagi dari 9/11 hingga undang-undang Ahad, tetapi penggenapan sempurna bagi tempoh nubuatan tentang pendirian patung binatang itu sebagaimana dilambangkan oleh Constantine the Great dalam tempoh 313 hingga 330, bermula pada kepresidenan presiden kelapan sejak masa kesudahan pada tahun 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.
Sejak undang-undang Ahad yang pertama, tempoh ujian berkenaan Sabat dan Ahad berlangsung dalam suatu jangka masa yang dilambangkan oleh tujuh tahun Antiochus. Tujuh tahun garis Antiochus didarabkan dengan sembilan tahun garis Nero menghasilkan enam puluh tiga, dan pada tahun 63 SM Pompey menakluk negeri yang mulia sebagai penggenapan ayat enam belas Daniel sebelas. Pada masa undang-undang Ahad, sembilan raja akan mengakui Amerika Syarikat sebagai raja utama bagi sepuluh raja yang bersepakat untuk menyerahkan kerajaan mereka kepada pelacur Tirus, yang kemudiannya akan berzina dengan semua raja di bumi.
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.
Selaras dengan struktur nubuatan dalam perumpamaan tentang sepuluh gadis, pernikahan binatang itu dan nabi palsu telah terlaksana pada tahun 1989, tetapi pada hukum hari Minggu pernikahan itu disempurnakan. Suatu fraktal dari sejarah itu ialah masa penghakiman orang hidup yang dimulai pada tahun 2001, pada 11/9. Dari titik itu sampai kepada hukum hari Minggu, yaitu masa ujian patung binatang itu, yang juga merupakan masa pemeteraian bagi seratus empat puluh empat ribu, penghakiman dilaksanakan atas umat perjanjian Allah, dan atas negeri tempat mereka telah menetap sebagai penggenapan nubuatan perjanjian Abraham. Dalam masa itu gereja Masehi Advent Hari Ketujuh Laodikia dihakimi, dan kemudian mereka yang mengaku sebagai gadis-gadis dihakimi. Dengan demikian, tanduk Protestan dihakimi, dan ia dihakimi selama masa ketika mula-mula partai Demokrat dari tanduk Republik dihakimi sampai tahun 2024, ketika penghakiman atas kaum Republik dari tanduk republikan itu sekarang sedang berlangsung. Pemerintahan konstitusional adalah binatang yang mengangkut kedua tanduk itu dan dihakimi pada hukum hari Minggu.
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.
เริ่มตั้งแต่ปี 1989 จนถึงกฎหมายวันอาทิตย์ ได้ถูกเป็นภาพแทนไว้ในลักษณะแฟรกทัลจากเหตุการณ์ 9/11 จนถึงกฎหมายวันอาทิตย์ แต่ความสำเร็จอย่างสมบูรณ์ของการตั้งรูปสัตว์ร้ายนั้น อยู่ในประธานาธิบดีองค์ที่แปดผู้ซึ่งมาจากทั้งเจ็ดนั้น ระยะเวลาสิบเจ็ดปีของ Nero เป็นแฟรกทัลของประวัติศาสตร์ตั้งแต่ 9/11 จนถึงกฎหมายวันอาทิตย์ ระยะเวลาสิบเจ็ดปีของ Antiochus ก็เป็นเช่นเดียวกัน การสมรสของ Reagan กับพันธมิตรลับได้รับการทำให้สมบูรณ์โดยพันธมิตรที่เปิดเผยในวาระของประธานาธิบดีองค์ที่แปด การสมรสครั้งแรกในบรรดาการสมรสแห่งอัลฟาและโอเมกา ได้ถูกเป็นสัญลักษณ์โดย Patriot Act ในปี 2001 เมื่อกฎหมายอังกฤษถูกเปลี่ยนเป็นกฎหมายโรมัน การสมรสแห่งกฤษฎีกาแห่งมิลานเป็นเครื่องหมายการเริ่มต้นของความสำเร็จอย่างสมบูรณ์ของการตั้งรูปสัตว์ร้าย โครงสร้างของมันตั้งอยู่บนโครงสร้างของการสมรสแห่งหญิงพรหมจารีสิบคน และเป็นภาพแทนการสมรสเทียมที่เกิดขึ้นระหว่างการสมรสที่แท้จริง
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.
Periode ujian patung binatang itu melambangkan “ujian” yang mesti kita lalui sebelum kita “dimeteraikan.” Rumah Tuhan dihakimi terlebih dahulu, dan kemudian pada undang-undang Ahad, mereka yang di luar rumah Tuhan dihakimi. Tempoh penghakiman terakhir, baik dalam rumah Tuhan mahupun kemudian bagi kumpulan besar itu, bermula dengan undang-undang Ahad yang pertama. Akan ada suatu undang-undang Ahad yang pertama di Amerika Syarikat yang akan menandai permulaan penggenapan yang sempurna dan terakhir bagi tempoh ujian patung binatang itu, yang sesudah itu berakhir pada undang-undang Ahad yang menggenapi Wahyu 13:11. Undang-undang Ahad itu ialah undang-undang Ahad yang terakhir di negeri yang mulia. Undang-undang Ahad yang terakhir di negeri yang mulia itu ialah undang-undang Ahad yang pertama di dunia, yang menandai masa ujian patung binatang itu bagi dunia. Masa ujian dunia bermula pada undang-undang Ahad di Amerika Syarikat dalam ayat sebelas pasal tiga belas. Apabila Amerika Syarikat “berkata-kata” seperti seekor naga pada undang-undang Ahad yang akan segera datang itu, ayat dua belas dan seterusnya dalam pasal tersebut melambangkan masa ujian patung binatang itu bagi dunia.
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.
Ka lebaka leo, boporofeta ba lilemo tse makholo a mabeli le mashome a mahlano ba Nero, bo qetellang ka lilemo tse leshome le metso e supileng tse qalang ka taelo ea molao ka 313, bo lateloa ke molao oa pele oa Sontaha ka 321, ebe karohano ea bochabela le bophirimela ka 330, bo bohlokoa hore bo bonoe. Mehato e meraro ea mola oa Nero e mabapi le mahloriso, Nero e le letšoao la mahloriso, ’me nako ea lilemo tse 250 e emela kereke ea Smyrna e ileng ea fela ka 313 ha kereke ea ho sekisetsa e fihla. Mohato oa boraro o tšoaea pheletso ea ’muso, kahoo ha o sebelisoa ho United States o emela molao oa Sontaha le phetoho ho tloha ’musong oa botšelela ho ea ho oa bosupa le oa borobeli. Ha o sebelisoa lefatšeng, letšoao la boraro la tsela ke ho koaloa ha nako ea teko ea batho, hoo ho ileng ha tšoantšetsoa pele ke ho koaloa ha nako ea teko bakeng sa United States qalong ea nako ea teko ea lefatše ea setšoantšo sa sebata.
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.
Ono nyɛ enti a Augustus Caesar, Romanfoɔ sodifoɔ baanan a wɔde wɔn ba Kwasida mmara no mu no mu nea ɔto so mmiɛnsa, a wɔde asɛndua no gyina hɔ ma no, sɛnea wɔada no adi wɔ nkyekyem aduonu mmienu mu no, betumi agyina hɔ ama asɛndua no, ɛwom sɛ Tiberias na ɛsɛ sɛ ɔdi n’akyi, na ɔno nso gyina hɔ ma asɛndua no. Aboa no honi no sɔhwɛ bere no yɛ sɔhwɛ mmienu a ɛdi kan sɔ asase no hwɛ, na afei ɛsɔ ɛpo no hwɛ. Asase no ne United States, na ɛpo no ne wiase no.
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.
Ujian patung binatang itu menghasilkan suatu penggandaan tanda; di mana alfa bagi periode kedua juga merupakan omega bagi periode pertama. Tahun 321 ialah undang-undang hari Minggu pertama dalam sejarah nubuat, dan dalam tujuh belas tahun yang menandai masa ujian patung binatang itu, 321 ialah undang-undang hari Minggu pertama di Amerika Serikat yang menuntun kepada undang-undang hari Minggu omega dari masa ujian patung binatang itu di tanah yang permai. Namun 321 juga merupakan undang-undang hari Minggu pertama bagi dunia, sehingga tahun 321 menandai pertengahan baik bagi permulaan maupun bagi pengakhiran masa ujian patung binatang itu. Tahun 313 adalah permulaan, dan permulaan itu adalah sebuah edik, yang melambangkan undang-undang hari Minggu. Tujuh belas tahun Nero menandai suatu periode peningkatan bertahap undang-undang-undang hari Minggu sampai kepada penutupan masa kasihan bagi umat manusia.
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.
Perintah itu melambangkan undang-undang Ahad yang pertama, yang membawa kepada penutupan masa percubaan. Pompey menakluki Yehuda dalam ayat enam belas, melambangkan undang-undang Ahad, dan Julius Caesar membentuk Triumvirat yang pertama, walaupun ia merupakan kesatuan tiga pihak yang tidak rasmi, para sejarawan tetap menandainya sebagai yang pertama. Pentipologian Julius Caesar tentang kesatuan tiga pihak dalam undang-undang Ahad melambangkan Triumvirat rasmi Augustus Caesar yang kemudian diikuti oleh Tiberias pada salib. Keempat-empat pemerintah Rom itu melambangkan undang-undang Ahad, sebagaimana juga ketiga-tiga langkah dalam tujuh belas tahun 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 berturutan dengan 1989; Julius berturutan dengan ayat sebelas; Augustus berturutan dengan ayat lima belas dan Tiberias dengan ayat enam belas. Kisah Julius dalam ayat-ayat itu mencakup penyerbuannya ke Mesir dan Cleopatra. Sejarah itu diulangi oleh Marc Antony. Marc Antony ialah jenderal utama Julius Caesar pada waktu Julius dibunuh dengan dua puluh tiga tikaman. Dua puluh tiga melambangkan undang-undang Minggu, dan kematian Julius oleh 23 luka adalah suatu kerajaan yang berakhir pada undang-undang Minggu. Marc Antony, Augustus Caesar, dan Marcus Lepidas kemudian membentuk Triumvirat resmi yang pertama untuk membalaskan kematiannya. Salah satu dari kuasa rangkap tiga itu, Marc Antony, akan mengulangi perjumpaan Julius dengan Mesir dan 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.
Било да је реч о Јулију или Марку Антонију, обојица су симболи Рима, а Клеопатра је била симбол Египта и Грчке. Она је представљала грчку владавину у Египту, обоје као симболе змаја, док су Јулије и Марко Антоније симболи звери. Као жена у том односу, Клеопатра је била црква, чиме су Јулије и Марко Антоније представљали државу. Клеопатра представља жену која је двапут одвојена од својих царских римских љубавника: прво 1798. године, а затим на завршетку времена милости, када долази своме крају и нема никога да јој помогне. Њена коначна пропаст збива се у бици код Акцијума 31. године пре Христа. Победник у бици код Акцијума био је Август Цезар, те тако налазимо да је Помпеј умро у Египту, да је Јулије имао сусрет са Клеопатром у Египту, што је удвостручено у историји Марка Антонија, а потом Август Цезар окончава тај однос код Акцијума. Акцијум означава недељни закон, јер је у бици код Акцијума уклоњена трећа препрека за Рим, и царски пагански Рим почео је да влада три стотине шездесет година, у испуњењу Данила 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompey ai bari dinggipa gnanggipa obostarangko ra∙aha aro Augustus gitchamgipa obostako ra∙aha.
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.
Kusuka kwa moja ya hizo pembe kulitokea pembe nyingine ndogo, nayo ikazidi kuwa kubwa sana kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya uzuri. Danieli 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.
Պոմպէոսը 1989 թվականն է՝ երեք քաղաքական ուժերից առաջին նշանաքարը, որոնք ժամանակակից Հռոմի կողմից պետք է հաղթահարվեն, մինչ նրա մահացու վերքը բժշկվում է։ Խորհրդային Միությունը, ապա Միացյալ Նահանգները, և նաև Միավորված ազգերի կազմակերպությունը Դանիել տասնմեկերորդ գլխի քառասունմեկերորդ խոսքում։ Պապական իշխանության պատերազմը քաղաքական և կրոնական է, և մարգարեական իմաստով Միացյալ Նահանգների կրոնական իշխանությունը հաղթահարվեց, երբ իրականացավ Ռեյգանի և Հովհաննես Պողոս II պապի գաղտնի դաշինքը։ Պապականության թիրախը ներառում է երեք քաղաքական խոչընդոտ և երեք կրոնական ուժ։ 1989 թվականին երեք քաղաքական ուժերից մեկը վերացվեց, և բողոքականությունը՝ որպես մի բառ, որ իրականում նշանակում է բողոքել Հռոմի դեմ, նույն պատմական ժամանակաշրջանում նույնպես վերացվեց Միացյալ Նահանգների նախագահի կողմից։ Երեք քաղաքական ուժերն են Խորհրդային Միությունը, Միացյալ Նահանգները և Միավորված ազգերի կազմակերպությունը, իսկ կրոնական թիրախներն են բողոքականությունը, ինչպես նաև վիշապի տարբեր կրոնները, որոնք բոլորը համարվում են սպիրիտիզմ։ Աշխարհը Արմագեդոն առաջնորդող երեք կրոններն են ուխտադրուժ բողոքականությունը, կաթոլիկությունը և սպիրիտիզմը. իսկ պապական իշխանության ներքին պայքարները՝ նրանց եկեղեցու ներսում պահպանողական և ազատական գաղափարախոսությունների միջև, ինչպես նաև ուղղափառ կաթոլիկության պառակտումները, կրոնական խոչընդոտ են, և կաթոլիկության համար նվաճման ենթակա մյուս երկու կրոնական խոչընդոտներն են ուխտադրուժ բողոքականությունը և սպիրիտիզմը։ Բողոքականությունը վերացվեց 1989 թվականին։
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.
Nangki internal yang dihadapi oleh Katolik, sebagaimana digambarkan dalam pelbagai nubuat Katolik yang bersumber daripada mesej-mesej Fatima, dipisahkan daripada usahanya untuk mengatasi kuasa-kuasa agama di luar agamanya sendiri, maka kemenangan alfanya atas Protestanisme ialah perikatan rahsia Reagan, dan kemenangan omeganya ialah perikatan terbuka tahun 2025. Pergumulannya dengan gereja-gereja ortodoks juga digambarkan bermula daripada kemenangan awal pada tahun 1989 hingga kepada kemenangan muktamad di 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.
പൊംപേയസ് 1989-നോടു പൊരുത്തപ്പെടുന്നു; ദാനിയേൽ എട്ടാം അധ്യായം ഒമ്പതാം വാക്യത്തിൽ തിരിച്ചറിയിക്കുന്നതുപോലെ, “കിഴക്കും മനോഹരദേശത്തും” മേലുള്ള അവന്റെ രണ്ടു ജയങ്ങൾ, മുൻ സോവിയറ്റ് യൂണിയനിന്മേലുള്ള പാപ്പാസഭയുടെ ആത്മീയവും രാഷ്ട്രീയവുമായ വിജയത്തെയും, അതിനോടനുബന്ധിച്ചിരിക്കുന്ന പ്രസ്താവിത പ്രൊട്ടസ്റ്റന്റിസത്തിന്റെ മഹിമാപൂർണ്ണദേശത്തിന്മേലുള്ള ആത്മീയ വിജയത്തെയും പ്രതിനിധീകരിക്കുന്നു. ജൂലിയസ് സീസർ റാഫിയയിൽ തോൽക്കാൻ പോകുന്നു; അന്ത്യോക്കസ് III തോറ്റതുപോലെയും, സെലൻസ്കിയും തോൽക്കുന്നതുപോലെയും തന്നേ. ജൂലിയസ് പതിനേഴാം വാക്യത്തിൽ നിന്ന് പത്തൊമ്പതാം വാക്യംവരെ ഉള്ള ഭാഗത്തിന്റെ വിഷയമാണ്; തുടർന്ന് നികുതി പിരിക്കുവാൻ ഉയിർത്തെഴുന്നേൽക്കുന്നവനായി ഔഗുസ്തസ് സീസർ നിലകൊള്ളുന്നു. ക്രൂശിന്റെ സമയത്ത് തിബേറിയസ് സീസർ ഭരിച്ചുകൊണ്ടിരിക്കുകയാണ്; ആകയാൽ തിബേറിയസ് പതിനാറാം വാക്യത്തിലെ ഞായറാഴ്ചാനിയമമാണ്.
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.
Ini menyelaraskan Augustus dengan Panium pada ayat lima belas, dan peperangan Raphia pada ayat sebelas dengan Julius. Peperangan Panium adalah perang dunia ketiga yang bermula tepat sebelum undang-undang Hari Ahad pada ayat enam belas, tetapi kemudian berubah menjadi peperangan Actium. Panium ialah peperangan darat (Amerika Syarikat) dan Actium ialah peperangan laut (dunia). Augustus diwakili di Panium dalam barisan empat pemerintah Rom, dan dialah pemimpin sebenar di Actium. Di Panium, Antiochus berurusan dengan Mesir, yang bersekutu dengan Rom, dan di Actium Augustus berurusan dengan Mesir (Cleopatra) yang bersekutu dengan Rom (Marc Antony). Ini bererti Pompey mewakili ayat empat puluh hingga tahun 1989 dan Tiberias mewakili undang-undang Hari Ahad pada ayat empat puluh satu. Julius Caesar tiba pada tahun 2014 ketika Perang Ukraine bermula sebagaimana ditipologikan oleh peperangan Raphia pada tahun 217 SM.
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.
Yei pe verse seventeen kosi twenty-two ko sɔre fi 1989 na etwa wɔ Sunday mmara no so, enti ɛno ne abakɔsɛm a ɛhyia “abakɔsɛm a ahintaw” a ɛwɔ verse forty no. Nkɔmhyɛ kwan a ɛfa Maccabees ho no nso hyia saa “abakɔsɛm a ahintaw” korɔ no ara. Roman sodifo no kwan no reka modern Rome ho asɛm, aboa no a ɔwɔ Revelation sixteen no mu, na Maccabeefo kwan no reka asase anuonyam no ho asɛm, nkɔmhyɛni atoro no a ɔwɔ Revelation sixteen no mu. Akono abiɛsa no kwan no kyerɛ nkonim a wonyae wɔ anafo hene no so, ɔtweaseɛ no a ɔwɔ Revelation sixteen no mu.
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.
គំនូសបីនោះតំណាងឲ្យអំណាចបីដែលដឹកនាំពិភពលោកទៅកាន់អើម៉ាគេដូន ហើយនៅក្នុងខទីសែសិប ពួកវាត្រូវបានតំណាងដោយ ស្តេចនៃខាងត្បូង នាគ ស្តេចនៃខាងជើង សត្វសាហាវ ហើយរទេះ សេះទ័ព និងនាវា គឺជាព្យាការីក្លែងក្លាយ។ គំនូសបីចាប់ពីខដប់ដល់ខម្ភៃបី កំពុងតំណាងឲ្យអំណាចបីនៅក្នុងប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខទីសែសិប ដែលមិនមែនជាអ្វីផ្សេងក្រៅពីជាការបង្ហាញជាបន្តបន្ទាប់នៃប្រធានបទបីដែលត្រូវបានតំណាងនៅក្នុងប្រវត្តិសាស្ត្របើកចំហនៃខទីសែសិប។
Verse One
Ditemana tsa ntlha
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.
Ayat satu hingga empat mengenal pasti “masa kesudahan” pada tahun 1989, serta lapan orang presiden Amerika Syarikat bermula dari titik permulaan itu, dan berakhir dengan presiden kelapan yang terakhir serta jauh lebih kaya. Dalam ayat empat, raja itu menjadi raja dunia, sebagaimana dilambangkan oleh Aleksander Agung, raja Ahab, sepuluh raja dalam Wahyu tujuh belas, sepuluh suku dalam Mazmur lapan puluh tiga, dan sepuluh bangsa yang dikemukakan sebagai lambang dunia dalam langkah yang pertama sekali dari perjanjian Allah dengan Abram dalam Kejadian 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.
Ayat satu hingga empat melambangkan sejarah dari 1989 hingga kesatuan tiga serangkai pada undang-undang Ahad dalam ayat empat puluh satu, dan oleh itu ayat-ayat tersebut sejajar dengan empat pemerintah Rom, garis orang Makabe, serta tiga peperangan dalam ayat sepuluh hingga lima belas yang bersama-sama membentuk sejarah tersembunyi bagi ayat empat puluh.
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.
Ayat lima hingga sembilan mengemukakan suatu garis nubuatan yang dengan sempurna menggambarkan sejarah dari 538 hingga 1798, serta memberikan logika historis dan nubuatan untuk memahami pentingnya waktu kesudahan dalam ayat empat puluh. Logika itu menjelaskan ayat sepuluh sebagai pembalasan atas sejarah ayat lima hingga sembilan, dan dengan demikian menetapkan logika tahun 1989. Ini berarti bahwa ayat satu hingga dua puluh tiga dari Daniel sebelas mewakili lima garis nubuatan yang disejajarkan dengan sejarah tersembunyi dari ayat empat puluh. Empat ayat pertama berbicara tentang Trump, presiden kedelapan yang berasal dari antara ketujuh itu, yang ditetapkan untuk menjadi raja atas sepuluh raja dalam kerajaan ketujuh dari Wahyu tujuh belas.
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.
Ayat lima hingga sepuluh mengenal pasti sejarah yang membawa kepada 1798 dan seterusnya kepada 1989, iaitu sejarah ayat empat puluh. Ayat sepuluh hingga lima belas mengenal pasti suatu sejarah tiga peperangan proksi yang bermula pada 1989, yang kedua bermula pada 2014, kemudian presiden yang terkaya bangkit pada 2015. Presiden yang terkaya itu dibunuh pada 2020, dan pada 2022 peperangan Raphia meningkat, lalu presiden yang terkaya itu kembali pada 2024, dan pada 2025 kepala binatang itu dan kepala patung binatang itu kedua-duanya dilantik.
We will continue these things in the next article.
Бид эдгээр зүйлсийг дараагийн өгүүлэлд үргэлжлүүлэн авч үзнэ.