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.
Igihe Ubumwe bw’Abasoviyeti (USSR) bwasenyukaga mu 1989, umurongo wa mirongo ine wa Daniyeli cumi n’umwe warasohojwe. Umurongo wa mirongo ine n’umwe ni itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, nk’uko n’umurongo wa cumi na gatandatu ari ryo. Kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, umurongo wa mirongo ine nta kintu urimo. Isenyuka ry’Ubumwe bw’Abasoviyeti (USSR) mu 1989 ryamenyekanishijwe no mu murongo wa cumi wa Daniyeli cumi n’umwe, wabanje gusohozwa na Antiyokusi 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.
Antiyokusi wa III Magnus, “umwami w’amajyaruguru” w’Abaselewukiya, yategetse kuva mu wa 223–187 mbere ya Kristo kandi ashaka kongera kwisubiza intara yari yarambuwe n’Abatolemeyi (“umwami w’amajyepfo”) nyuma y’Intambara ya gatatu ya Siriya (246–241 mbere ya Kristo). Igitero cye mu Ntambara ya kane ya Siriya (219–217 mbere ya Kristo) cyari kigamije kongera gufata Kole-Siriya, Foyinike, na Palesitina. Mu wa 219 mbere ya Kristo, Antiyokusi yerekeje mu majyepfo, afata Selewukiya-ya-Piyeriya, Tiro, na Tolemayisi (Akre), bityo yongera kwisubiza ibihome byo ku nkombe. Mu wa 218 mbere ya Kristo yateye imbere kurushaho, afata Filadelifiya (Amani) kandi akomeza gusatira umupaka wa Egiputa, agamije kwisubiza ibihugu by’Abaselewukiya byari byaratakaye kugera i Gaza. Antiyokusi yahagaritse urugendo rwe rwo gutera mu wa 218 mbere ya Kristo, ashimangira ibyo yari amaze kugeraho kandi yitegura gusunika kwa nyuma gufite icyemezo. Tolemeyi wa IV Filopatori, umwami w’Abatolemeyi, yakoranyije ingabo zo kumusanganira, zishimangirwa n’ingabo z’Abanyegiputa. Umurongo wa cumi wa Daniyeli cumi n’umwe werekana uku kugenda kwa Antiyokusi, bityo ukabanza gushushanya mbere ugusenyuka kwa USSR mu 1989, kandi ukabera ishusho y’umurongo wa mirongo ine.
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.
Ariko abahungu be bazakanguka, bateranye ingabo nyinshi zikomeye; kandi umwe muri bo azaza koko, asandare, anyuremo; hanyuma azagaruka, yongere akanguke, ageze no ku gihome cye. Daniyeli 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.
Iyo umwami wo mu majyaruguru uvugwa mu murongo wa mirongo ine “arenze urugero kandi agaca hagati,” bihura n’umwami wo mu majyaruguru uvugwa mu murongo wa cumi “urenza urugero kandi agahita anyuramo.” Muri iyo mirongo yombi ni amagambo amwe y’Igiheburayo rwose, yahinduwe gusa mu buryo butandukanye ho gato. Ni imvugo imwe n’iyo iboneka muri Yesaya 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.
Kandi azanyura mu Buyuda; azasandara kandi asendereze, azagera no ku ijosi; kandi kurambura amababa ye kuzuzura ubugari bwose bw’igihugu cyawe, yewe Imanuweli. Yesaya 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.
Buri muri iyo mirongo itatu, havugwamo umwami wo mu majyepfo atsindwa n’umwami wo mu majyaruguru. Antiyokusi, umwami wo mu majyaruguru, anesha Ptolomeyi, umwami wo mu majyepfo, nk’uko Senakeribu yanesheje u Buyuda, ubwami bwo mu majyepfo, kandi nk’uko n’umwami wo mu majyaruguru uvugwa mu murongo wa mirongo ine yahanaguyeho Leta Zunze Ubumwe z’Abasoviyeti mu 1989. Iyo mirongo itatu, hamwe no gusohora kwayo mu mateka inshuro eshatu, igaragaza ko “igihe cy’imperuka” ari mu 1989. Bityo, umurongo wa cumi ni 1989, kandi umurongo wa cumi na gatandatu werekeza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, nk’uko bimeze no ku murongo wa mirongo ine n’umwe.
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.
Umurongo wa cumi na rimwe kugeza ku wa cumi na gatanu ni igice cy’Ibyanditswe gifite no gusohora kwo mu mateka, kigaragaza ibimenyetso byihariye by’ubuhanuzi biri mu mateka ahishwe y’umurongo wa mirongo ine. Mbere y’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, ariko nyuma ya 1989, intambara ya Raphia n’ingaruka zayo zigaragazwa mu mirongo ya cumi na rimwe na cumi na kabiri, kandi intambara ya Panium igaragazwa mu mirongo ya cumi na gatatu kugeza ku wa cumi na gatanu.
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.
Itegeko ryo ku Cyumweru ni ryo gihe cyagenwe; kuko ari ho igikomere cyica cy’ubupapa gikira, kandi papa akongera gusubira ku ntebe y’ubutegetsi bw’isi. Uko guhabwa ubushobozi kwagereranyijwe mbere n’ishyirwa ku ntebe y’ubutegetsi ry’ubupapa mu mwaka wa 538, kandi n’ishyirwa ku ntebe y’ubutegetsi rya Roma ya gipagani mu rugamba rwa Actium. Roma ya gipagani, imaze gushyirwa ku ntebe y’ubutegetsi mu buryo bw’ubuhanuzi, yategetse mu bushobozi busesuye imyaka 360. Ubupapa, bumaze gushyirwa ku ntebe y’ubutegetsi mu mwaka wa 538, bwategetse mu bushobozi busesuye imyaka igihumbi na magana abiri na mirongo itandatu. Igikomere cyica nikimara gukira ku itegeko ryo ku Cyumweru, ubupapa buzategeka mu bushobozi busesuye amezi 42 y’ikigereranyo.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Nuko mbona umwe mu mitwe yayo nk’uwakomeretse urupfu; ariko igikomere cyayo cyica kirakira: maze isi yose itangazwa n’iyo nyamaswa. Basenga ikiyoka cyahaye iyo nyamaswa ubutware; kandi basenga iyo nyamaswa, bavuga bati: “Ni nde uhwanye n’iyo nyamaswa? Ni nde wabasha kuyirwanya mu ntambara?” Nuko ihabwa akanwa kavuga amagambo akomeye n’ibitutsi byo gutuka Imana; ihabwa n’ubutware bwo gukomeza amezi mirongo ine n’abiri. Ibyahishuwe 13:3–5.
Verse 27 says “both” of these kings:
Umurongo wa 27 uvuga “bombi” kuri aba bami:
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.
Kandi imitima y’abo bami bombi izaba igambiriye gukora ibibi, kandi bazabeshyerana ku meza amwe; ariko ntibizagirira umumaro, kuko iherezo rizagera mu gihe cyagenwe. Daniyeli 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Abami bombi bavugwa mu murongo wa makumyabiri na karindwi ni bo bami bavuzwe mu mirongo ibiri ibanziriza uwo, ari na bo nyuma y’aho barwanye intambara ya 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.
Kandi azakangura imbaraga ze n’ubutwari bwe arwanye umwami wo mu majyepfo, afatanyije n’ingabo nyinshi cyane; kandi umwami wo mu majyepfo azakangurirwa kujya ku rugamba, azanye ingabo nyinshi cyane kandi zikomeye; ariko ntazahagarara, kuko bazamugambanira imigambi. Koko rero, abarya ku mugabane w’ibyokurya bye bazamurimbura, kandi ingabo ze zizarengera nk’umwuzure; kandi benshi bazagwa bishwe. Daniyeli 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.
Ni yo mpamvu umurongo wa makumyabiri n’irindwi utera ikidasanzwe gikeneye gusobanurwa mbere y’uko dukomeza. Mu murongo wa makumyabiri n’ine, “igihe” kigereranya igihe cy’imyaka 360 gitangira ku rugamba rwa Actium kandi kigasozwa mu gihe cyagenwe mu mwaka wa 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.
Umwami wo mu majyepfo muri urwo rugamba yari Cleopatra, wari mu isezerano ry’ubufatanye na Marc Antony. Octavius ni we wari umwami wo mu majyaruguru wari kubanesha bombi. Mu gihe cyari cyaragenwe (31 mbere ya Kristo), abo bami bombi bari barigeze kwicarana ku meza amwe bakabwirana ibinyoma, bari guhangana mu rugamba rw’i Actium.
The two kings at the table align with the history of the battle of Panium (verses 13 through 15), where there was an alliance of Antiochus Magnus and Phillip of Macedon. That historical alliance corresponds with the symbolic alliance represented in the name of Panium in the time of Christ—Caesarea Philippi. The alliance is also represented in verse forty when the USSR is swept away in 1989 through an alliance between Reagan and pope John Paul II. The two kings tell lies to each other before 31 BC, which aligns with the Sunday law in the United States, and therefore their lies occur before verse sixteen, during the history represented by verses thirteen to fifteen which were fulfilled at the battle of Panium seventeen years after the battle of Raphia, and one hundred and thirty-seven years before Pompey conquered Jerusalem in fulfillment of verse sixteen.
Abami babiri bari ku meza bahura n’amateka y’intambara ya Panium (imirongo ya 13 kugeza ku wa 15), aho habaye ubufatanye bwa Antiochus Magnus na Filipo w’i Makedoniya. Uwo mubano wabayeho mu mateka uhuye n’ubufatanye bw’ikigereranyo bugaragazwa mu izina rya Panium mu gihe cya Kristo—Kayisariya ya Filipo. Uwo mubano kandi ugaragazwa no mu murongo wa mirongo ine, igihe Leta Zunze Ubumwe z’Abasoviyeti zahanagurwagaho mu 1989 binyuze mu bufatanye hagati ya Reagan na Papa Yohani Pawulo wa II. Abo bami bombi babwirana ibinyoma mbere ya 31 BC, bikaba bihura n’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika; bityo rero ibinyoma byabo bibaho mbere y’umurongo wa cumi na gatandatu, mu gihe cy’amateka kigereranywa n’imirongo ya 13 kugeza ku wa 15, yasohorejwe ku ntambara ya Panium imyaka cumi n’irindwi nyuma y’intambara ya Raphia, n’imyaka ijana na mirongo itatu n’irindwi mbere y’uko Pompey yigarurira Yerusalemu mu isohozwa ry’umurongo wa cumi na gatandatu.
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.
Mu murongo wa makumyabiri n’umunani, Octavius, uwatsinze bombi Kleopatra (umwami w’ikusi) na Mariko Antonio, “azasubira mu gihugu cye azanye ubutunzi bwinshi; kandi umutima we uzaba urwanyije isezerano ryera; kandi azakora ibikomeye, maze asubire mu gihugu cye.” Uriah Smith agaragaza ko izi ntsinzi zombi ari iz’i Actium mu wa 31 mbere ya Kristo no kurimburwa kwa Yerusalemu mu wa 70 nyuma ya Kristo. Bityo, umurongo wa makumyabiri n’umunani werekana amateka atangirira ku ntambara y’i Actium, ari na yo ntangiriro y’iyo myaka 360, ndetse no kurimburwa kwa Yerusalemu mu wa 70 nyuma ya Kristo.
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.
Nuko azasubira mu gihugu cye ajyanye ubutunzi bwinshi; kandi umutima we uzaba urwanya isezerano ryera; kandi azakora ibikorwa bikomeye, maze asubire mu gihugu cye. Daniyeli 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.
Interuro ya nyuma y’umurongo wa makumyabiri na kane (ndetse kugeza igihe runaka) ikomeza igaragaza umurongo w’amateka watangiye mu mwaka wa 31 mbere ya Kristo, ukarangirira mu nteruro ya nyuma y’umurongo wa mirongo itatu n’umwe (kandi bazashyiraho ikizira giteza umusaka), cyasohoye mu mwaka wa 538. Uwo murongo utangirana n’intambara ya Actium, iranga itangira ry’ubutegetsi bw’ikirenga bwa Roma ya gipagani mu gihe cy’imyaka magana atatu na mirongo itandatu. Uwo murongo urangirana mu mwaka wa 538, ubwo Roma ya gipapa yatangiraga gutegeka mu buryo bw’ikirenga mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu. Mu mirongo no mu mateka yasohoye iyo mirongo, igihe cyagenwe cyo mu mwaka wa 330 kigaragaza ugucikamo ibice mu mateka ya Roma ya gipagani nk’ubwami bwa kane bw’ubuhanuzi bwa Bibiliya. Nyuma y’igihe cya mbere cyo gutegeka mu buryo bw’ikirenga imyaka magana atatu na mirongo itandatu, hakurikiraho imyaka magana abiri n’umunani yo gusenyuka kw’ubwami, mbere y’uko ubupapa bujya ku ntebe y’ubutegetsi mu murongo wa mirongo itatu n’umwe mu mwaka wa 538. Mu rukurikirane rw’iyo mirongo umunani, umurongo wa makumyabiri na karindwi wonyine ni wo werekana isohora ry’amateka ryabaye mbere y’intambara ya Actium yo mu mwaka wa 31 mbere ya Kristo.
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.”
Umurongo wa makumyabiri na karindwi ugaragaza inama ihuza abami babiri mbere y’“igihe cyagenwe,” kandi umurongo wa makumyabiri n’icyenda ugaragaza “igihe cyagenwe.” “Igihe cyagenwe” cyo mu murongo wa makumyabiri na karindwi ni intangiriro y’igihe cy’imyaka magana atatu na mirongo itandatu, kandi “igihe cyagenwe” cyo mu murongo wa makumyabiri n’icyenda ni iherezo ry’igihe cy’imyaka magana atatu na mirongo itandatu. Intangiriro n’iherezo byombi bihagarariye “igihe cyagenwe.”
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Gukomezwa kwa Roma ya gipagani kwatangiye igihe yanesheje inzitizi ya gatatu y’akarere nk’uko igereranywa muri Daniyeli 8:9.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Kandi muri zo hasohokamo ihembe rito, rikomeza gukura cyane rwose, ryerekeza mu majyepfo, no mu burasirazuba, no mu gihugu cyiza. Daniyeli 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.
Gukomezwa kwatangiye ku rugamba rw’i Actium, no kugandukishwa kwakurikiyeho k’umwami wo mu majyepfo (Egiputa) kuvugwa mu murongo wa cyenda w’igice cya munani.
The ending of pagan Rome’s rules as the fourth kingdom of Bible prophecy ended in 538 when papal Rome overcame its third geographical obstacle. The entire five-hundred and sixty-eight year period from the battle of Actium unto 538 begins with pagan Rome conquering it’s third obstacle and becoming the fourth kingdom of Bible prophecy, and it ends when papal Rome conquers it’s third geographical obstacle.
Iherezo ry’ubutegetsi bwa Roma ya gipagani nk’ubwami bwa kane bwo mu buhanuzi bwa Bibiliya ryasojwe mu mwaka wa 538, ubwo Roma y’ubupapa yanesheje inkomyi yayo ya gatatu y’akarere. Igihe cyose cy’imyaka magana atanu na mirongo itandatu n’umunani, uhereye ku rugamba rwa Actium kugeza mu wa 538, gitangirana n’uko Roma ya gipagani inesha inkomyi yayo ya gatatu maze igahinduka ubwami bwa kane bwo mu buhanuzi bwa Bibiliya, kandi kigasozwa n’uko Roma y’ubupapa inesha inkomyi yayo ya gatatu y’akarere.
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.
Nk’ubwami bwa kane bw’ubuhanuzi bwa Bibiliya, amateka ashushanyijwe agaragaza ibihe bibiri: icya mbere ni igihe Roma yishyira hejuru, kigakurikirwa n’igihe gisobanura kugwa kwa Roma. Itangiriro ry’igihe cya mbere cyo kwishyira hejuru ni na ryo tangiriro ry’igihe cyose Roma ya gipagani yategetse nk’ubwami bwa kane bw’ubuhanuzi bwa Bibiliya. Igihe cya mbere cyo kwishyira hejuru kwa Roma gitangira kandi kikarangirana n’igihe cyagenwe, kandi gitangirana no kwifatanya kw’ubwami bwo mu majyaruguru n’ubwo mu majyepfo. Kikarangirana no kugabanywamo ubwami bwo mu burasirazuba n’ubw’uburengerazuba. Gutangira no kurangira n’igihe cyagenwe, kandi intangiriro n’iherezo, bishushanya ibice bine by’ubwami bwa Alekisandere.
The two appointed times of verses twenty-seven and twenty-nine represent a beginning and ending waymark describing the period when Rome rules supremely. At the Sunday law in the United States in fulfillment of verse forty-one and verse sixteen of Daniel eleven the period for modern Rome to rule supremely for forty-two symbolic months begins. The first appointed time of verse twenty-seven is the Sunday law in the United States and the second appointed time represents when the last nation on earth follows the example of the United States and enforces the last Sunday law and in so doing identifies the worldwide enforcement of the idol sabbath.
Ibihe bibiri byagenwe bivugwa mu mirongo ya makumyabiri n’irindwi n’iya makumyabiri n’icyenda bigaragaza ibimenyetso by’intangiriro n’iherezo bisobanura igihe Roma itegekana ububasha bw’ikirenga. Ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, mu isohozwa ry’umurongo wa mirongo ine n’umwe n’umurongo wa cumi na gatandatu byo muri Daniyeli cumi n’umwe, hatangira igihe Roma ya none izategekana ububasha bw’ikirenga mu gihe cy’amezi mirongo ine n’abiri y’ikigereranyo. Igihe cya mbere cyagenwe cyo mu murongo wa makumyabiri n’irindwi ni itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, kandi igihe cya kabiri cyagenwe kigaragaza igihe ishyanga rya nyuma risigaye ku isi rikurikira urugero rwa Leta Zunze Ubumwe z’Amerika maze rigashyiraho itegeko rya nyuma ryo ku Cyumweru, bityo rikagaragaza ishyirwa mu bikorwa ku isi hose ry’isabato y’igishushanyo.
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.
Ibyo bimenyetso bibiri by’ubuhanuzi ni itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika rigana ku ishyirwa mu bikorwa kw’itegeko ryo ku Cyumweru ku isi yose, kandi ayo mategeko yombi yo ku Cyumweru ni yo bihe bibiri byagenwe bivugwa mu murongo wa makumyabiri na karindwi no mu wa makumyabiri n’icyenda. Igihe cya mbere cyagenwe cyo mu murongo wa makumyabiri na karindwi na cyo cyashushanyijwe mbere n’itegeko rya Konstantino ryo ku Cyumweru ryo mu 321, kandi itegeko rya gipapa ryo ku Cyumweru ryo mu Nama y’i Orleans ryo mu 538 rihagarariye itegeko ryo ku Cyumweru ryo ku isi yose.
In the context of verses thirteen through fifteen the battle of Panium is the history that precedes the Sunday law of verse sixteen. Within that history the meeting of the two kings who lie to each other is fulfilled. Verse thirteen through fifteen are part of the history represented in verses ten through sixteen. The verses identify the fourth Syrian War in verse ten, the battle of Raphia in verse eleven, and the aftermath of that battle in verse twelve. Verses thirteen through fifteen represent the history of the year 200 BC when the battle of Panium was fulfilled, and when pagan Rome represented as the robbers of thy people enter the prophetic narrative.
Mu rwego rw’imirongo ya cumi na itatu kugeza kuri cumi na gatanu, intambara ya Panium ni amateka abanziriza itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu. Muri ayo mateka ni ho ishyirwa mu bikorwa ry’ihura ry’abami babiri babeshyana. Umurongo wa cumi na gatatu kugeza kuri cumi na gatanu ni igice cy’amateka agaragazwa mu mirongo ya cumi kugeza kuri cumi na gatandatu. Iyo mirongo igaragaza intambara ya kane y’Abasiriya mu murongo wa cumi, intambara ya Raphia mu murongo wa cumi n’umwe, n’ingaruka zakurikiye iyo ntambara mu murongo wa cumi na kabiri. Imirongo ya cumi na gatatu kugeza kuri cumi na gatanu igaragaza amateka yo mu mwaka wa 200 Mbere ya Kristo, igihe intambara ya Panium yasohoraga, kandi igihe Roma ya gipagani, ihagarariwe nk’abanyazi b’ubwoko bwawe, yinjiraga mu nkuru y’ubuhanuzi.
Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”
Daniyeli 11:40 hagaragaza gusenyuka kwa USSR mu 1989, kandi umurongo wa 16 ugagaragaza itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Ihuriro ry’abami babiri babwirana ibinyoma hagati yabo mbere y’igihe cyagenwe, ari ryo ntambara ya Actium, ribaho mu mateka y’umurongo wa 40 akurikira igihe cy’iherezo mu 1989 kandi agasozwa n’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Umurongo wa 27 ni ikimenyetso cy’inzira mu mateka ahishwe y’umurongo wa 40, kibaho nyuma ya 1989, ariko mbere y’itegeko ryo ku Cyumweru. “Ihuriro” ryo mu murongo wa 27 ni ikimenyetso cy’inzira kibanziriza guhabwa ububasha kwa Roma ku itegeko ryo ku Cyumweru. Hari ibimenyetso by’inzira byinshi biganisha ku guhabwa ububasha kwa papa mu 538, kandi ibyo bimenyetso by’inzira na byo bibaho mbere y’igihe cyagenwe. Kimwe muri ibyo bimenyetso by’inzira by’ubuhanuzi ni itegeko rya Justinian mu 533, ryasohoje ibyo umurongo wa 30 uvuga byo “kumvikana n’abata amasezerano.”
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.
Ibindi bimenyetso by’inzira biganisha ku gihe cyagenwe mu mateka ya Roma ya gipagani ni umwaka wa 330, ubwo Roma ya gipagani yahirikaga kandi icyarimwe igaha ubutware bwa gipapa “intebe.” Mu 496, Clovis yahaye ubupapa “imbaraga” ze. Mu isohozwa rya Daniyeli 7, Roma ya gipagani yakuriyeho ubupapa “amahembe atatu,” irya nyuma rikaba ari ukurandurwa kw’Abostrogoti mu murwa wa Roma mu 538. Mu 508, idini rya gipagani ryakuweho nk’idini ryemewe n’amategeko mu bwami maze risimbuzwa Gatolika. Umwaka wa 538 ugereranya itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe, kandi 496 ugereranya 1989 ubwo Reagan, kimwe na Clovis, yeguriye imbaraga ze papa wa Roma. Umwaka wa 330 werekana itegeko ryo ku Cyumweru, kuko ari ho ubupapa bwongera gusubira ku ntebe y’ubutware.
This identifies that both 538 and 330 represent the time appointed, which is verses sixteen and forty-one. 496 represents 1989 fulfilled verse ten and verse forty in Daniel eleven and Isaiah 8:8. 508 identifies when the religion of the realm is set aside for Catholicism. Beginning with Clovis in 496 through 508, a progressive removal and replacement of the legal religion of the realm was illustrated. In the history beginning in 330 a progressive demise of Western Rome is represented by the first four trumpets, thus identifying progressive destruction that begins at the Sunday law in the United States.
Ibi biragaragaza ko 538 na 330 byombi bihagarariye igihe cyagenewe, ari cyo mirongo cumi n’itandatu na mirongo ine n’umwe. 496 ihagarariye 1989, isohora umurongo wa cumi n’umurongo wa mirongo ine byo muri Daniyeli 11 no muri Yesaya 8:8. 508 igaragaza igihe idini ry’ubwami rishyirwa ku ruhande kugira ngo hasimburwe Gatolika. Guhera kuri Clovis mu 496 kugeza mu 508, herekanywe ikurwaho rikorwa buhoro buhoro n’isimburwa ry’idini ryemewe n’amategeko ry’ubwami. Mu mateka atangirira mu 330, gusenyuka kwa Roma y’Iburengerazuba kugenda buhoro buhoro guhagararirwa n’amakondera ane ya mbere, bityo bikagaragaza irimbuka rigenda buhoro buhoro ritangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika.
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.
Kugwa buhoro buhoro kwa Roma ya gipagani kwakurikiye itegeko rya Konstante wategetse umunsi wa Ku Cyumweru mu mwaka wa 321, kugaragaza kugwa kwa Leta Zunze Ubumwe z’Amerika nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya bugera ku itegeko ryo ku Cyumweru. Hanyuma imanza z’amakondera ane zizanwa kuri Leta Zunze Ubumwe z’Amerika, nk’uko Sister White yabigaragaje igihe avuga ko “ubuhakanyi bw’igihugu buzaherekezwa no kurimbuka kw’igihugu.” Ezekiyeli na we yongeraho ubuhamya bw’igihano gikubye kane.
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.
Ijambo ry’Uwiteka ryongeye kunzaho, rivuga riti: Mwana w’umuntu, igihugu nikinyobera kingacumura kuri jye bikomeye, nzakiramburaho ukuboko kwanjye, menagure inkoni y’umugati wacyo, nkoherezemo inzara, kandi nkarimburamo abantu n’amatungo. Naho aba bagabo batatu, Nowa, Daniyeli, na Yobu, baba barimo, bakirwanaho ubugingo bwabo bwite gusa kubwo gukiranuka kwabo, ni ko Uwiteka Imana ivuga. Nintuma inyamaswa z’inkazi zinyura muri icyo gihugu zikagisenya, ku buryo kiba umusaka, ku buryo hatagira umuntu ugicamo kubera izo nyamaswa; naho aba bagabo batatu baba barimo, ndahiye ubugingo bwanjye, ni ko Uwiteka Imana ivuga, ntibazarokora abahungu cyangwa abakobwa; bo bonyine ni bo bazarokoka, ariko igihugu kizaba umusaka. Cyangwa nizanira inkota kuri icyo gihugu nkavuga nti: Inkota, genda unyure muri icyo gihugu; ku buryo nkarimburamo abantu n’amatungo; naho aba bagabo batatu baba barimo, ndahiye ubugingo bwanjye, ni ko Uwiteka Imana ivuga, ntibazarokora abahungu cyangwa abakobwa, ahubwo bo bonyine ni bo bazarokoka. Cyangwa ninohereza icyorezo muri icyo gihugu, nkarisukaho uburakari bwanjye mu kumena amaraso, kugira ngo nkarimburamo abantu n’amatungo; naho Nowa, Daniyeli, na Yobu, baba barimo, ndahiye ubugingo bwanjye, ni ko Uwiteka Imana ivuga, ntibazarokora umuhungu cyangwa umukobwa; bazarokora gusa ubugingo bwabo kubwo gukiranuka kwabo. Kuko Uwiteka Imana ivuga itya iti: Mbese bizagenda bite cyane kurushaho ubwo nzohereza ku Yerusalemu imanza zanjye enye zikomeye, ari zo inkota, n’inzara, n’inyamaswa z’inkazi, n’icyorezo, kugira ngo nkarimburamo abantu n’amatungo? Nyamara dore, hazasigaramo abasigaye bazavanwamo, abahungu n’abakobwa; dore bazabasanga, kandi muzabona inzira zabo n’ibikorwa byabo; maze muhumurizwe ku bw’ibibi nazaniye Yerusalemu, ari byo byose nayizaniyeho. Kandi bazabahumuriza nimubona inzira zabo n’ibikorwa byabo; maze muzamenya yuko ibyo nakoze byose muri yo ntabikoze nta mpamvu, ni ko Uwiteka Imana ivuga. Ezekiyeli 14:12–23.
We will continue these considerations in the next article.
Tuzakomeza ibi bisuzumwa mu ngingo ikurikira.