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.
Runtuhna USSR dina taun 1989 mangrupakeun kacumponan ayat kaopat puluh tina Daniel sabelas. Ayat kaopat puluh hiji nyaéta hukum Minggu di Amérika Sarikat, sakumaha ogé ayat ka genep belas. Ti taun 1989 nepi ka hukum Minggu di Amérika Sarikat, ayat kaopat puluh téh kosong. Runtuhna USSR dina taun 1989 ogé diidentipikasi dina ayat ka sapuluh tina Daniel sabelas, anu mimitina kacumponan ku Antiochus Magnus.
Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.
Antiokhus III Magnus, “raja kalér” ti wangsa Seleukid, ngawasa ti taun 223–187 SM sarta narékahan ngarebut deui wewengkon-wewengkon anu kungsi leungit ka Ptolemaios (éta “raja kidul”) sanggeus Perang Siria Katilu (246–241 SM). Kampanye-na dina Perang Siria Kaopat (219–217 SM) dipuseurkeun pikeun ngarebut deui Koelé-Siria, Fénisia, jeung Paléstina. Dina taun 219 SM Antiokhus maju ka kidul, ngarebut Seleukia-di-Pieria, Tirus, jeung Ptolemais (Akko), sahingga meunang deui benteng-benteng basisir. Dina taun 218 SM manéhna terus maju leuwih jauh, ngarebut Filadélfia (Amman) sarta ngadesek ka arah tapel wates Mesir, kalayan maksud ngarebut deui tanah-tanah Seleukid anu leungit nepi ka Gaza. Dina taun 218 SM Antiokhus ngeureunkeun gerak majuna, ngukuhkeun hasil-hasil anu geus dihontal sarta nyiapkeun dorongan anu nangtukeun. Ptolemaios IV Filopator, raja Ptolemaik, ngahimpun hiji pasukan pikeun nyanghareupan anjeunna, diperkuat ku bala Mesir. Ayat kasapuluh tina Daniel sabelas ngécéskeun gerakan Antiokhus ieu, ku kituna miheulaan runtuhna USSR dina taun 1989, sarta janten perlambang pikeun ayat opat puluh.
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.
Tapi putra-putrana bakal kagugah, sarta baris ngumpulkeun balaréa pasukan anu gedé; jeung salah saurang pasti bakal datang, ngaguludag kawas caah, tuluy nembus ngaliwatan; sanggeus éta manéhna bakal mulang deui, sarta kagugah deui, nepi ka bentengna. Daniel 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.
Nalika raja kalér dina ayat opat puluh “ngalimpas jeung ngaliwatan,” éta saluyu jeung raja kalér dina ayat sapuluh anu “ngalimpas jeung ngaliwatan.” Dina duanana ayat éta, kecap Ibrani anu dipaké téh sarua pisan, ngan saukur ditarjamahkeun rada béda. Éta téh ungkara anu sarua saperti anu kapanggih dina 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.
Jeung manéhna baris ngalangkung ngaliwatan Yuda; manéhna baris ngabahekeun jeung ngaliwat ngungkulan, nepi ka ngahontal beuheung; jeung ngamekarkeun jangjangna baris ngeusian sakuliah lébar tanah anjeun, he Immanuel. 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.
Masing-masing tina tilu ayat éta nunjukkeun hiji raja kidul anu dikalahkeun ku hiji raja kalér. Antiochus, raja kalér, ngéléhkeun Ptolemy, raja kidul, sakumaha Sennacherib ngéléhkeun Yuda, raja kidul, jeung sakumaha raja kalér dina ayat opat puluh nyapu jauh USSR dina taun 1989. Tilu ayat éta, babarengan jeung tilu panggenepan sajarah tina ayat-ayat éta, nandakeun “waktu ahir” dina taun 1989. Ku kituna, ayat sapuluh nyaéta 1989, jeung ayat genep welas nyaéta hukum Minggu di Amérika Sarikat, kitu deui ayat opat puluh hiji.
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.
Ayat sabelas nepi ka lima belas téh mangrupa runtuyan Kitab Suci, anu ogé miboga panggenapan sajarah nu nandaan patokan-patokan nubuat anu tangtu dina sajarah anu nyumput dina ayat opat puluh. Saméméh hukum Minggu di Amérika Sarikat, tapi sanggeus 1989, perang Rafia jeung kajadian-kajadian satuluyna ditepikeun dina ayat sabelas jeung dua belas, ari perang Panium ditepikeun dina ayat tilu belas nepi ka lima belas.
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.
Hukum Minggu téh mangrupa waktu anu geus ditangtukeun; sabab di dinya tatu maot kapausan téh diubaran, sarta paus mulang deui kana tahta bumi. Pangawasa éta geus dilambangkeun ku pengangkatan kapausan kana tahta dina taun 538, jeung ku pengangkatan Roma kapir dina perang Actium. Sanggeus sacara nabi dilenggahkeun dina tahta, Roma kapir maréntah kalawan pangluhurna salila 360 taun. Sanggeus kapausan dilenggahkeun dina tahta dina taun 538, manéhna maréntah kalawan pangluhurna salila sarébu dua ratus genep puluh taun. Sanggeus tatu maot téh diubaran dina Hukum Minggu, kapausan bakal maréntah kalawan pangluhurna salila 42 bulan simbolis.
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.
Tuluy kuring nempo salah sahiji hulu-na saolah-olah katatu nepi ka maot; tapi tatu-na anu matak-maot téh cageur deui; sarta sakuliah dunya ngarasa héran tuluy nuturkeun éta sato galak. Maranéhna nyembah ka naga anu geus méré kakawasaan ka éta sato galak; maranéhna ogé nyembah ka éta sato galak, bari pokna, “Saha nu sarua jeung éta sato galak? saha anu sanggup merangan anjeunna?” Jeung ka anjeunna dipaparinkeun sungut pikeun ngucapkeun perkara-perkara anu agung jeung pitenah-pitenah; sarta kakawasaan dipaparinkeun ka anjeunna pikeun neruskeun salila opat puluh dua bulan. Wahyu 13:3–5.
Verse 27 says “both” of these kings:
Ayat 27 nyebutkeun “duanana” ieu raja:
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.
Jeung hate duanana raja ieu bakal condong kana kajahatan, sarta maranéhna bakal nyarita bohong di hiji méja; tapi éta moal hasil, sabab tungtungna kénéh bakal lumangsung dina waktos anu geus ditangtukeun. Daniel 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Raja anu dua dina ayat ka dua puluh tujuh téh nyaéta raja-raja anu kasebut dina dua ayat saméméhna, anu satuluyna perang dina perang 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.
Sarta anjeunna bakal ngagerakkeun kakawasaanana jeung kawani-na ngalawan raja kidul kalawan hiji pasukan anu gedé; jeung raja kidul bakal kagugah pikeun perang ku hiji pasukan anu kacida gedé jeung kuatna; tapi anjeunna moal bisa nangtung: sabab maranéhna bakal ngarencanakeun muslihat ngalawan anjeunna. Malah, jalma-jalma anu dahar tina bagian kadaharanana bakal ngancurkeun anjeunna, jeung pasukanana bakal ngagulidag maju: sarta loba anu bakal ragrag paéh kabunuh. Daniel 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.
Ku kituna, ayat ka-dua puluh tujuh nyiptakeun hiji kaanehan anu kudu kahartos heula saméméh urang neruskeun. Dina ayat ka-dua puluh opat, “waktu” ngagambarkeun hiji mangsa 360 taun anu dimimitian ku perang Actium jeung dipungkas dina waktu anu geus ditangtukeun dina taun 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.
Raja kidul dina perang éta nyaéta Cleopatra, anu aya dina pakumpulan jeung Marc Antony. Octavius nyaéta raja kalér anu bakal ngéléhkeun maranéhna duaan. Dina waktu anu geus ditangtukeun (31 SM), dua raja anu saméméhna kungsi calik dina hiji méja sarta silih bohong bakal silih adu dina perang 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.
Dua raja di méja éta saluyu jeung sajarah perang Panium (ayat 13 nepi ka 15), nalika aya pasékan antara Antiochus Magnus jeung Phillip ti Macedon. Pasékan sajarah éta sarua jeung pasékan simbolis anu digambarkeun dina ngaran Panium dina mangsa Kristus—Caesarea Philippi. Pasékan éta ogé digambarkeun dina ayat opat puluh nalika USSR disapu leungit dina taun 1989 ngaliwatan hiji pasékan antara Reagan jeung paus John Paul II. Dua raja éta silih ngabohong saméméh 31 BC, anu saluyu jeung hukum Minggu di Amérika Sarikat, ku kituna kabohongan maranéhna lumangsung saméméh ayat genep belas, dina mangsa sajarah anu digambarkeun ku ayat 13 nepi ka 15, anu kacumponan dina perang Panium tujuh belas taun sanggeus perang Raphia, jeung saratus tilu puluh tujuh taun saméméh Pompey nalukkeun Yerusalem dina kacumponan ayat genep belas.
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.
Dina ayat dua puluh dalapan, Octavius, anu unggul ngalawan duanana, Cleopatra (raja kidul) jeung Marc Antony, “mulih ka nagarana kalayan banda anu loba; sarta haténa bakal ngalawan kana perjangjian anu suci; sarta manéhna bakal ngalakukeun kalakuan-kalakuan anu agung, tuluy mulih deui ka nagarana sorangan.” Uriah Smith ngaidentipikasi dua kameunangan ieu minangka Actium dina taun 31 SM jeung karuksakan Yerusalem dina taun 70 M. Ku kituna, ayat dua puluh dalapan keur nétélakeun hiji sajarah anu dimimitian ku perang Actium, anu mangrupa awal tina 360 taun, sarta ku karuksakan Yerusalem dina taun 70 M.
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.
Geus anjeunna bakal mulang ka nagarana kalayan kabeungharan anu gedé; haténa bakal nentang kana perjangjian anu suci; anjeunna bakal ngalakukeun perkara-perkara anu kuat, tuluy mulang deui ka nagarana sorangan. Daniel 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.
Frasa panungtung ayat ka-dua puluh opat (malah ngan ukur pikeun hiji mangsa) satuluyna ngagambarkeun hiji runtuyan sajarah anu dimimitian dina taun 31 SM sarta ditungtungan dina frasa panungtung ayat ka-tilu puluh hiji (bakal nempatkeun kajijikan anu nyieun jadi suwung), anu kalaksanakeun dina taun 538. Runtuyan éta dimimitian ku perang Actium, anu nandaan awal kakawasaan Roma kapir maréntah kalayan kadaulatan pinuh salila tilu ratus genep puluh taun. Runtuyan éta ditungtungan dina taun 538 ku Roma kapausan mimiti maréntah kalayan kadaulatan pinuh salila sarébu dua ratus genep puluh taun. Dina ayat-ayat éta jeung dina sajarah anu ngalaksanakeun éta ayat-ayat, waktu anu geus ditangtukeun dina taun 330 ngagambarkeun hiji kabagian dina sajarah Roma kapir salaku karajaan kaopat dina nubuat Alkitab. Sanggeus mangsa awal maréntah kalayan kadaulatan pinuh salila tilu ratus genep puluh taun, tuluy aya dua ratus dalapan taun masa ruksakna kakaisaran saméméh kapausan nyekel tahta dina ayat ka-tilu puluh hiji dina taun 538. Dina runtuyan dalapan ayat éta, ngan ukur ayat ka-dua puluh tujuh anu nandaan hiji kalaksanakeun sajarah anu lumangsung saméméh perang Actium dina taun 31 SM.
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.”
Ayat dua puluh tujuh ngaidentifikasi hiji patepungan antara dua raja sateuacan “waktu anu geus ditangtukeun,” sarta ayat dua puluh salapan ngaidentifikasi hiji “waktu anu geus ditangtukeun.” “Waktu anu geus ditangtukeun” dina ayat dua puluh tujuh téh mangrupa awal tina mangsa tilu ratus genep puluh taun, sedengkeun “waktu anu geus ditangtukeun” dina ayat dua puluh salapan téh mangrupa ahir tina mangsa tilu ratus genep puluh taun. Awal jeung ahir éta ngagambarkeun hiji “waktu anu geus ditangtukeun.”
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Panguatan kakawasaan Rum kapir mimiti nalika éta nalukkeun halangan géografis nu katilu sakumaha digambarkeun dina Daniel 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.
Sarta tina salah sahiji maranéhna mucunghul hiji tanduk leutik, anu jadi kacida gedéna, ka kidul, ka wetan, jeung ka nagri anu endah. Daniel 8:9.
The empowerment began at the battle of Actium, and the subsequent subjection of the king of the south (Egypt) in verse nine of chapter eight.
Panguatan téh dimimitian dina perang Actium, sarta terasna panundukan raja kidul (Mesir) dina ayat salapan tina pasal dalapan.
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.
Pangtungtungna kakawasaan Roma kapir minangka karajaan kaopat dina nubuat Alkitab réngsé dina taun 538 nalika Roma kapapaan ngéléhkeun halangan géografisna anu katilu. Sakabéh période lima ratus genep puluh dalapan taun ti perang Actium nepi ka taun 538 dimimitian ku Roma kapir nalukkeun halanganana anu katilu sarta jadi karajaan kaopat dina nubuat Alkitab, sarta éta période ditungtungan nalika Roma kapapaan nalukkeun halangan géografisna anu katilu.
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.
Salaku karajaan kaopat dina nubuat Alkitab, sajarah anu dilambangkeun éta nandeskeun dua mangsa: nu kahiji nalika Roma ngangkat dirina sorangan, tuluy disusul ku hiji mangsa anu ngagambarkeun ragragna Roma. Mimiti mangsa kahiji pangluhurna Roma téh ogé mangrupa awal tina sakabéh mangsa nalika Roma kapir maréntah salaku karajaan kaopat dina nubuat Alkitab. Mangsa kahiji pangluhurna Roma dimimitian jeung dipungkas ku hiji waktu anu geus ditangtukeun, sarta éta ogé dimimitian ku ngahijina karajaan kalér jeung karajaan kidul. Eta mangsa dipungkas ku kabagiana jadi karajaan wétan jeung karajaan kulon. Dimimitian jeung dipungkas ku hiji waktu anu geus ditangtukeun, sarta awal jeung ahirna ngawakilan opat babagian karajaan Aleksander.
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.
Dua waktu anu geus ditangtukeun dina ayat dua puluh tujuh jeung dua puluh salapan ngawakilan hiji titinggal awal jeung titinggal ahir anu ngajelaskeun mangsa nalika Roma maréntah kalayan kakawasaan pangluhurna. Dina hukum Minggu di Amérika Sarikat, dina minuhan ayat opat puluh hiji jeung ayat genep belas tina Daniel sabelas, mangsa pikeun Roma modéren maréntah kalayan kakawasaan pangluhurna salila opat puluh dua bulan simbolis dimimitian. Waktu anu kahiji anu geus ditangtukeun dina ayat dua puluh tujuh nyaéta hukum Minggu di Amérika Sarikat, jeung waktu anu kadua anu geus ditangtukeun ngawakilan nalika bangsa panungtung di bumi nuturkeun conto Amérika Sarikat jeung ngalaksanakeun hukum Minggu anu pamungkas, sarta ku kituna nandaan panerapan sakuliah dunya kana sabat brahala.
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.
Éta dua pananda nubuat téh nyaéta hukum Minggu di Amérika Sarikat nepi ka palaksanaan hukum Minggu sedunya, sarta éta dua hukum Minggu téh nyaéta dua waktu anu geus ditangtukeun dina ayat dua puluh tujuh jeung dua puluh salapan. Waktu anu kahiji anu geus ditangtukeun dina ayat dua puluh tujuh ogé dipapandekeun ku hukum Minggu Konstantinus dina taun 321, sarta hukum Minggu kapapaan dina Konsili Orléans dina taun 538 ngawakilan hukum Minggu sadunya.
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.
Dina kontéks ayat tilu welas nepi ka lima welas, perang Panium téh mangrupa sajarah anu miheulaan hukum Minggu dina ayat genep welas. Dina éta sajarah, patepungan dua raja anu silih bohongan téh kaeusi. Ayat tilu welas nepi ka lima welas mangrupa bagian tina sajarah anu digambarkeun dina ayat sapuluh nepi ka genep welas. Ayat-ayat éta nandakeun perang Siria kaopat dina ayat sapuluh, perang Raphia dina ayat sabelas, jeung kajadian saatos éta perang dina ayat dua welas. Ayat tilu welas nepi ka lima welas ngawakilan sajarah taun 200 SM nalika perang Panium kaeusi, sarta nalika Roma kapir, anu digambarkeun minangka para garong ti bangsamu, asup kana narasi nubuat.
Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”
Daniel pasal sabelas ayat opat puluh nandakeun runtuhna USSR dina taun 1989, sarta ayat genep welas nandakeun hukum Minggu di Amérika Sarikat. Pasamoan antara dua raja anu silih bohongi sateuacan waktos anu geus ditangtukeun, nyaéta perang Actium, lumangsung dina sajarah ayat opat puluh anu nuturkeun waktos ahir dina taun 1989 sarta mungkas dina hukum Minggu di Amérika Sarikat. Ayat dua puluh tujuh mangrupikeun hiji waymark dina sajarah nu nyumput tina ayat opat puluh, kajadian sanggeus 1989, tapi saméméh hukum Minggu. “Pasamoan” dina ayat dua puluh tujuh mangrupikeun hiji waymark saméméh pangberdayaan Roma dina hukum Minggu. Aya sababaraha waymark anu nungtun kana pangberdayaan kapausan dina taun 538, sarta waymark-waymark ieu ogé kajadian saméméh waktos anu geus ditangtukeun. Salah sahiji waymark nubuat éta nyaéta dekrit Yustinianus dina taun 533, anu minuhan rujukan ayat tilu puluh ngeunaan miboga “pamahaman jeung jalma-jalma anu ninggalkeun perjangjian.”
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.
Tanda-tanda jalan séjén anu ngarah ka waktu anu geus ditangtukeun dina sajarah Roma kapir nyaéta taun 330 nalika Roma kapir ngaragragkeun sarta dina waktos anu sarua maparin “korsi,” ka kakawasaan kapapaan. Dina taun 496 Clovis maparin “kakawasaan”-na ka kapapaan. Dina minuhan Daniel tujuh, Roma kapir ngaleungitkeun “tilu tanduk” pikeun kapapaan, anu panungtungna nyaéta ngaleungitkeun bangsa Ostrogoth ti kota Roma dina taun 538. Dina taun 508 agama kapir disisihkeun salaku agama resmi karajaan sarta digantikeun ku Katolik. Taun 538 ngalambangkeun hukum Minggu dina ayat opat puluh hiji, sarta taun 496 ngalambangkeun 1989 nalika Reagan, sakumaha Clovis, ngahaturkeun kakawasaanana ka paus Roma. Taun 330 nandakeun hukum Minggu, sabab di dinya kapapaan mulang deui ka korsi kakawasaan.
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.
Ieu nandakeun yén boh 538 boh 330 ngalambangkeun waktu nu geus ditangtukeun, nyaéta ayat genep welas jeung opat puluh hiji. 496 ngalambangkeun taun 1989, minuhan ayat sapuluh jeung ayat opat puluh dina Daniel sabelas jeung Yesaya 8:8. 508 nandakeun iraha agama karajaan dipiceun pikeun Katolik. Mimitian ti Clovis dina taun 496 nepi ka 508, aya gambaran ngeunaan panyabutan jeung panggantian agama légal karajaan sacara bertahap. Dina sajarah nu dimimitian dina taun 330, kamunduran Roma Kulon sacara bertahap diwakilan ku opat tarompét kahiji, sahingga nandakeun karuksakan bertahap nu dimimitian dina hukum Minggu di Amérika Serikat.
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.
Ragragna ragragna Roma kapir tumut kana pagan sanggeus hukum Minggu ti Konstantinus dina taun 321 ngagambarkeun ragragna Amérika Sarikat minangka karajaan kagenep dina nubuat Alkitab anu ngahontal kana hukum Minggu. Satuluyna, opat panghukuman tarompét ditimpakeun ka Amérika Sarikat sakumaha ku Sister White geus diidéntifikasi waktu anjeunna nyatakeun yén “murtadna bangsa bakal dituturkeun ku karuksakan bangsa.” Yehezkiel nambahan kasaksian ngeunaan hiji panghukuman anu opat rupa.
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.
Firman PANGERAN sumping deui ka kaula, saur-Na, “Eh anak manusa, lamun hiji nagri dosa ka Kami ku jalan ngalanggar kalawan beurat pisan, tangtu Kami ngalegaan panangan Kami ka dinya, sarta megatkeun tongkat roti-na, ngirimkeun kalaparan ka dinya, jeung mupus ti dinya manusa jeung sasatoan. Sanajan tilu jelema ieu, Nuh, Daniel, jeung Ayub, aya di jerona, maranéhna ku kabeneran maranéhna ngan bakal nyalametkeun nyawana sorangan wungkul, saur Gusti ALLAH. Lamun Kami ngabalukarkeun sato galak anu matak cilaka ngaliwatan nagri éta, nepi ka maruksakna, sahingga jadi sepi taya nu nyorang ku sabab aya sato-sato éta, sanajan tilu jelema ieu aya di jerona, demi hirup Kami, saur Gusti ALLAH, maranéhna moal nyalametkeun boh anak lalaki boh anak awéwé; ngan maranéhna sorangan anu bakal salamet, tapi nagri éta bakal jadi sepi. Atawa lamun Kami mawa pedang ka nagri éta, sarta ngandika, ‘He pedang, ngaliwatan ieu nagri,’ nepi ka Kami mupus ti dinya manusa jeung sasatoan, sanajan tilu jelema ieu aya di jerona, demi hirup Kami, saur Gusti ALLAH, maranéhna moal nyalametkeun boh anak lalaki boh anak awéwé, tapi ngan maranéhna sorangan anu bakal salamet. Atawa lamun Kami ngirimkeun pageblug ka nagri éta, sarta ngucurkeun amarah Kami ka dinya dina getih, pikeun mupus ti dinya manusa jeung sasatoan, sanajan Nuh, Daniel, jeung Ayub aya di jerona, demi hirup Kami, saur Gusti ALLAH, maranéhna moal nyalametkeun boh anak lalaki boh anak awéwé; ku kabeneran maranéhna, maranéhna ngan bakal nyalametkeun nyawana sorangan. Sabab kieu saur Gusti ALLAH: komo deui lamun Kami ngirim ka Yerusalem opat hukuman Kami anu matak pikanyerieun, nya éta pedang, kalaparan, sato galak anu matak cilaka, jeung pageblug, pikeun mupus ti dinya manusa jeung sasatoan? Tapi, tenjo, bakal aya anu kari, hiji sesa anu bakal dibawa kaluar, boh anak lalaki boh anak awéwé; tenjo, maranéhna bakal kaluar datang ka maranéh, sarta maranéh bakal ningali lampahna jeung kalakuanana; tuluy maranéh bakal kahibur ngeunaan musibat anu ku Kami didatangkan ka Yerusalem, nya éta ngeunaan sagala anu ku Kami didatangkan ka dinya. Jeung maranéhna bakal ngahibur maranéh, lamun maranéh ningali lampahna jeung kalakuanana; sarta maranéh bakal nyaho yén sagala anu ku Kami dipigawe di jerona téh lain tanpa sabab, saur Gusti ALLAH.” Yehezkiel 14:12–23.
We will continue these considerations in the next article.
Urang baris neruskeun ieu panimbang-paningal dina artikel salajengna.