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.
Historia kuanzia aya ya kumi na sita mpaka ishirini na mbili katika Danieli kumi na moja huanza na kuishia kwa mfano wa sheria ya Jumapili. Mwanzo na mwisho wa mstari huo kuwa uleule hutambulisha alama ya Kristo, yaani Alfa na Omega. Kwa mtazamo wa kinabii, hili linahitaji aya ya kumi na sita ioanishwe na aya ya ishirini na mbili. Hili linapofanyika, linahamisha historia ya nchi tukufu, kama inavyowakilishwa na mstari wa Wamakabayo, kuingia katika historia ya aya za kumi hadi kumi na tano.
The Maccabees
Wamakabayo
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.
Uasi wa Wamakabayo unawakilisha kipindi cha miaka ishirini na miwili kilichoanza mwaka 1776 na kuishia mnamo 1798, wakati Muungano wa Marekani ulipokuwa ufalme wa sita katika unabii wa Biblia. Hili huitambulisha nambari ishirini na mbili kama kipindi cha kihistoria kilichoambatanishwa moja kwa moja na wakati wa mwisho mnamo 1798, ambapo ndipo aya ya arobaini ya Danieli sura ya kumi na moja inaanza.
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.
Ni muhimu kubainisha uhusiano wa nambari ishirini na mbili na mwaka 1798. Uasi wa Wamakabayo, kama kielelezo cha Mapinduzi ya Marekani, huyaoanisha mapinduzi yote mawili ya nchi tukufu (ya kihalisi na ya kiroho) kuwa mapinduzi yaliyokataa sanaa ya uendeshaji wa dola ya Waseleukidi na ya wafalme wa Ulaya, pamoja na sanaa ya uongozi wa kanisa ya Ugiriki na Roma. Katika mashuhuda yote mawili ya kihistoria, Ugiriki na Roma ziliwakilisha mfalme wa kaskazini.
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.”
Mstari wa Wamakabi umeakisiwa katika aya ya ishirini na tatu, lakini unawakilisha historia iliyoanza miaka thelathini na mitatu baada ya Panium ya aya ya kumi na tano, na zaidi kidogo ya miaka mia moja kabla ya Pompey katika aya ya kumi na sita. Mstari huo unakomea katika hukumu ya msalaba, hukumu iliyodumu hadi mwaka 70 BK, ijapokuwa kipindi hicho cha hukumu kimeainishwa tu kama msalaba katika aya ya ishirini na mbili. Kinabii, mstari wa Wamakabi, unaowakilisha nchi ya uzuri kuanzia 1776, kisha 1798 pamoja na nasaba ya Hasmonea, na baadaye nasaba ya Herode, mpaka msalaba na mwaka 70 BK, unakomea katika aya ya ishirini na mbili; nao unaanza kwa kipindi cha miaka ishirini na miwili kuanzia 1776 hadi 1798. Miaka ishirini na miwili ya 1776 hadi 1798 pia ni kielelezo cha miaka ishirini na miwili ya 9/11 hadi 2023, ambayo iliwakilishwa kwa mfano kama siku ishirini na mbili katika Danieli sura ya kumi. Mstari wa Wamakabi unaanza na kuishia kwa ‘ishirini na mbili’.
Four Roman Rulers
Watawala Wanne wa Kirumi
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.
Aya ya kumi na sita hadi ya ishirini na mbili zinawatambulisha moja kwa moja watawala wanne wa Kirumi na kuwakilisha mfululizo mwingine ndani ya aya hizo. Mstari wa Wamakabi umewekwa sambamba kwa mujibu wa kanuni ya ‘kurudia na kupanua,’ na mstari wa Kirumi umeakisiwa moja kwa moja katika aya hizo. Pompeo alishinda vikwazo viwili vya kwanza kati ya vitatu, wakati Roma ilipopanda kwenye kiti cha enzi kama ufalme wa nne wa unabii wa Biblia katika vita vya Aktio mnamo mwaka 31 K.K. Alifuatiwa na Yulio Kaisari, Augusto Kaisari na Tiberio Kaisari. Pompeo alikuwa jemadari, na alama tatu za mwisho zimefungamanishwa pamoja kama makaizari.
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 mwisho kati ya watawala wanne anakufa katika aya ya ishirini na mbili, ambako Kristo alisulubiwa, hivyo ni lazima turudishe wa mwisho kati ya watawala wanne wa Roma nyuma hadi sheria ya Jumapili ya aya ya kumi na sita. Tukifanya hivyo, Pompey angewakilisha alama ya kwanza kati ya alama nne za njia, ambapo alama ya nne na ya mwisho inalingana na sheria ya Jumapili ya aya ya kumi na sita. Aya ya kumi na sita ingewakilishwa na Tiberias Kaisari, na vita vya Panium vya aya ya kumi na tano vingewakilishwa na Augustus Kaisari, vita vya Raphia katika aya ya kumi na moja vingewakilishwa na Julius Kaisari, hivyo kumtambulisha Jenerali Pompey kama aya ya kumi na mwaka 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.
Hii inaonyesha kwamba “historia iliyofichwa” ya aya ya arobaini ya Danieli sura ya kumi na moja—historia inayoanzia kusambaratika kwa Umoja wa Kisovyeti mwaka 1989 hadi sheria ya Jumapili ya aya ya arobaini na moja—imewakilishwa na mistari mitatu ya unabii inayopatikana katika historia inayowakilishwa na aya ya kumi hadi ishirini na tatu. Wamakabayo, watawala wa Kirumi, na vita vitatu vya mamlaka za kiwakala za 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.
Hii ndiyo mara ya tatu ninakuja kwenu. Kila neno lithibitishwe kwa kinywa cha mashahidi wawili au watatu. 2 Wakorintho 13:1.
Three Proxy Wars
Vita vitatu vya niaba
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.
Aya ya kumi inaashiria mwisho wa Vita vya Nne vya Siria vilivyotokea kuanzia mwaka 219 hadi 217 KK, wakati Antioko III Magnus (Mkubwa) alijipanga upya kabla ya vita vya aya ya kumi na moja, ambavyo vilikuwa Vita vya Rafia, ambavyo vingewakilishwa na Yulio Kaisari. Aya ya kumi inabainisha anguko la Umoja wa Kisovyeti mwaka 1989 kama linavyowakilishwa katika aya ya arobaini, na Pompeo analingana na historia hiyo. Aya ya kumi na sita inawakilisha utekaji wa nchi tukufu ya Yuda, ikiashiria sheria ya Jumapili nchini Marekani, lakini Pompeo pia analingana na mwaka 1989, na mwaka 1989 Roma ya kisasa ilishinda kikwazo chake cha kwanza; hata hivyo, kwa kufanya hivyo, kwa wakati huohuo aliishinda kiroho Amerika ya Kiprotestanti alipomshawishi Ronald Reagan kuunda agano la siri na nchi tukufu. Agano la mfalme na kahaba wa Roma linawakilisha uzinzi wa kiroho.
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.
Mwaka 1989 ndipo kahaba wa Roma alianza kutoka katika miaka yake sabini ili kufanya uzinzi na wafalme wote wa dunia. Mfalme wa kwanza ni Marekani mwaka 1989, kwa kuwa Marekani pia inawakilishwa na Ahabu, aliyemwoa Yezebeli, ambaye ndiye kahaba wa Tiro katika Isaya sura ya ishirini na tatu.
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.
Tena itakuwa katika siku hiyo, Tiro atasahaulika kwa muda wa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini, Tiro ataimba kama kahaba. Chukua kinubi, zunguka mjini, ewe kahaba uliyesahaulika; piga kwa utamu, imba nyimbo nyingi, ili upate kukumbukwa. Tena itakuwa, baada ya mwisho wa miaka sabini, ya kwamba Bwana atamwangalia Tiro, naye atarudia ujira wake, naye atafanya uasherati na falme zote za ulimwengu juu ya uso wa nchi. Isaya 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.
Kahaba alisahauliwa katika “wakati wa mwisho” mwaka 1798, alipopokea jeraha lake la mauti kama inavyowakilishwa katika Danieli sura ya kumi na moja, aya ya arobaini. Katika “wakati wa mwisho” mwaka 1989 anaanza kipindi cha uponyaji wa jeraha lake la mauti kwa kuzini na ufalme ambao ndio wa kwanza kulazimisha alama ya mamlaka yake. Ufalme huo uliwakilishwa na Ahabu, na pia na Ufaransa; Ufaransa ndiye aliyemweka Upapa juu ya kiti cha enzi cha dunia mwaka 538, na ulikuwa ufalme wa kwanza kuunga mkono kuibuka kwa mamlaka ya kipapa. Kwa sababu hiyo, Ufaransa huitwa “mzaliwa wa kwanza wa Kanisa la Katoliki,” pamoja na “binti mkubwa wa Kanisa la Katoliki.” Ufaransa na Ahabu wote wawili wanashuhudia kuhusu jukumu la Marekani kuanzia 1989 mpaka sheria ya Jumapili.
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.
Katika Isaya ishirini na tatu, kahaba wa Tiro, ambaye pia ndiye kahaba wa Ufunuo kumi na saba, paji la uso wake limeandikwa “Babeli iliyo kuu.” Inasahauliwa katika historia ya Marekani, kuanzia mwaka 1798, wakati upapa ulipokoma kuwa ufalme wa tano wa unabii wa Biblia, yaani mnyama wa baharini wa Ufunuo kumi na tatu. Kisha Marekani ikaanza wajibu wake kama ufalme wa sita wa unabii wa Biblia, akiwa mnyama wa nchi wa Ufunuo kumi na tatu. Hatimaye Marekani inakuwa kinara wa wale wafalme kumi wa Ufunuo kumi na saba. Historia ya mfano ya kipindi cha “miaka sabini,” “siku za mfalme mmoja” inawakilisha miaka sabini ambayo Babeli ilitawala kama ufalme wa kwanza wa unabii wa Biblia. Hii ni kielelezo cha historia ya Marekani kutoka 1798 hadi sheria ya Jumapili, ambapo mstari wa nje wa historia ya Marekani unawakilishwa na pembe ya kijamhuri na mstari wa ndani unawakilishwa na pembe ya Kiprotestanti. Pembe hizo mbili zinawakilisha kiini cha Katiba kinachotenga utawala wa dola na utawala wa kanisa, na ndizo mada ya mustakabali wa Amerika.
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.
Miaka sabini imetengwa ili kahaba wa Tiro asahauliwe, kisha, kuanzia wakati wa mwisho mwaka 1989 hadi sheria ya Jumapili, yeye anaanza kuimba. Alianza kupitia muungano wa siri, alipoiteka dini ya Marekani ya Kiprotestanti na akaangusha mfumo wa kisiasa wa mfalme wa kusini kupitia kuporomoka kwa Umoja wa Kisovieti. Ni kipindi cha miaka sabini kinachohitimika katika historia ambamo Antioko Mkuu amesimama katikati ya kipindi cha miaka kumi na saba kilichogawanywa katika miaka kumi na miaka saba, ambavyo vinapozidishwa hutoa “sabini.” Mwanzoni mwa kipindi cha nje cha miaka mia mbili na hamsini kilichohitimia kati ya Raphia na Panium, unabii wa ndani wa wakati wa miaka elfu mbili na mia tatu unaanza kwa “wiki sabini” kutengwa juu ya watu wa Danieli. Mwisho wa hizo wiki sabini, mnamo mwaka 34 BK, Israeli ya kale ilitalikiwa milele na Mungu kama watu wake wa agano walioteuliwa, na wakati huo Mungu alikuwa ameingia katika ndoa na bibiarusi wake wa Kikristo, naye alikuwa akiwafikia Mataifa.
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.
Mnamo 207 K.K., Antioko anasimama katikati ya “sabini,” akibainisha mwisho wa hadhi ya kupendelewa kitaifa ya ufalme wake kama “nchi tukufu” ambamo Alichagua kuinua Israeli ya kisasa. Mwisho wa Marekani kama ufalme wa sita wakati wa sheria ya Jumapili ndio mwisho wa “miaka sabini” ya Isaya. Mstari wa miaka mia mbili na hamsini wa Antioko unabainisha kufungwa kwa muda wa rehema kwa pembe ya Kijamhuri ya Marekani, kabla tu ya sheria ya Jumapili ya aya ya kumi na sita. Miaka elfu mbili na mia tatu iliyokoma wakati hukumu ilipoanza Oktoba 22, 1844, inawakilisha kwa mfano wakati hukumu itakapofungwa katika sheria ya Jumapili. Hiyo miaka elfu mbili na mia tatu huanza kwa majuma sabini yanayobainisha mwisho wa Israeli halisi kama watu teule wa Mungu. Mwisho wa kipindi cha jumla cha miaka elfu mbili na mia tatu hukamilika kwa harakati ya Kiprotestanti kukoma, huku harakati ya Adventi ikiendelea hadi sheria ya Jumapili. Wakati mlango uliofungwa wa 1844 utakapojirudia, milango itafungwa juu ya pembe ya Kijamhuri, pembe ya Kiprotestanti, na mnyama wa serikali.
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.
Kusimama kwa Antioko kati ya kipindi cha kumi na kile cha saba ni kusimama mwishoni mwa kipindi chake cha rehema; mlango wa rehema hufungwa kwa serikali ya Marekani, ambayo ndiyo mnyama wa nchi, wakati wa sheria ya Jumapili, lakini mlango wa rehema wa pembe ya kijamhuri hufungwa kabla ya sheria ya Jumapili.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Yesu akamwambia, Sikuambii, mpaka mara saba; bali mpaka mara sabini mara saba. Mathayo 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.
Usemi "sabini mara saba" ndilo mahali pekee katika Biblia ambamo nambari zinaelezwa kwa namna ya kuzidisha kama hivi. "Sabini mara saba" ni miaka mia nne na tisini iliyoamriwa kwa ajili ya watu wa Danieli. Ni yale majuma sabini yanayoanzisha zile elfu mbili na mia tatu, na mwishoni mwa miaka mia mbili na hamsini kutoka katika mwanzo uleule, Antioko anawasili katikati ya kumi na ya saba. Hapo Antioko Mkuu anachukua msimamo wake katika hatua za mwisho za historia yake katika tamthilia takatifu ya pambano kuu.
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.
Mlango uliofungwa wa mwaka 1844 unawakilisha mlango uliofungwa wa sheria ya Jumapili, na kabla ya sheria ya Jumapili ya aya ya kumi na sita, kipindi cha miaka saba huanza kwa Antiochus akiashiria mwisho wa ufalme wake, kisha ufalme wake unakoma mwishoni mwa miaka hiyo saba. Kipindi cha miaka saba kinawakilisha wakati wa kujaribiwa wa sanamu ya mnyama, nacho kipindi hicho kinaanza kwa sheria ya kwanza ya Jumapili ya mwaka 321. Kabla ya sheria ya kwanza ya Jumapili, ambayo ni kielelezo cha sheria ya mwisho ya Jumapili, kuna kipindi cha miaka kumi kinachoanza kwa ‘amri’. Katika ‘amri’ ya mwaka 313 kujaribiwa kunakowakilishwa na miaka kumi huanza, kisha Antiochus anapitisha sheria ya kwanza ya Jumapili na muda wa rehema wa pembe ya Kirepubliki unakoma. Mwishoni mwa miaka saba, Panium na sheria ya Jumapili vinawadia, na kusababisha mgawanyiko wa Mashariki na Magharibi mwaka 330.
Pompey
Pompeo
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 aliteka nchi ya uzuri katika mstari wa kumi na sita, lakini ndani ya kipindi cha miaka miwili kuanzia 65 hadi 63 K.K., Pompey, katika utimilifu wa Danieli sura ya nane, mstari wa tisa, kwa kweli aliteka “mashariki” na “nchi [ya uzuri],” ikiashiria ushindi maradufu katika mstari wa arobaini na mwaka 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.
Kizuizi cha tatu kwa Roma ya kipagani kingetimizwa na Augusto Kaisari, anayejulikana kwa kuunda Triumvirati ya kwanza rasmi ya Kirumi, inayowakilisha muungano wa kwanza rasmi wa watatu katika Roma. Ni katika alama ya njia ya tatu ya viongozi wa Kirumi kwamba muungano wa watatu unawekwa rasmi katika historia ya Kirumi. Ni katika sheria ya Jumapili katika aya ya kumi na sita kwamba muungano wa watatu wa joka, mnyama na nabii wa uongo unaanzishwa, kisha ndege wa uovu anarejeshwa mahali pake huko Shinari, kama ilivyoelezwa na Zekaria.
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.
Augusto Kaisari aliunda Triumvirate ya kwanza rasmi ya Kirumi, lakini wanahistoria huiita Triumvirate ya Pili, kwa kuwa Yulio Kaisari naye aliunda Triumvirate, lakini haikuwa Triumvirate rasmi ya serikali ya Kirumi. Uhusiano wa Yulio na Augusto Kaisari kama alama za muungano wa utatu wa joka, mnyama na nabii wa uongo katika sheria ya Jumapili inayokaribia kutokea, umetiwa mfano na Yulio mwanzoni mwa harakati za kutekeleza sheria za Jumapili, na Augusto mwishoni. Uhusiano huo wa kinabii pia unawakilishwa na mzingiro wa Cestius mwaka 67, uliokuja kufuatwa na mzingiro wa Tito. Yulio ni Cestius na Augusto ni Tito. Yulio na Augusto wanawakilisha ule muungano wa utatu, na Cestius na Tito wanawakilisha mzingiro.
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.
Kipindi ambacho harakati za kupitishwa kwa sheria ya Jumapili huanza kinabii ni mwaka 313, katika Amri ya Milano. Kisha, mwaka 321, katikati ya kipindi cha miaka kumi na saba, sheria ya kwanza ya Jumapili hutangazwa. Hatua ya tatu ya mgawanyiko wa ufalme katika mashariki na magharibi, inayowakilisha mgawanyiko nchini Marekani kati ya wanaopokea na wasioipokea chapa ya mnyama au muhuri wa Mungu, ilikuwa mwaka 330. Kuna mfululizo wa sheria za Jumapili zinazopelekea sheria ya Jumapili, na mwaka 321 unawakilisha sheria ya kwanza ya Jumapili, inayoongoza hadi sheria ya mwisho ya Jumapili ya mwaka 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.
Tofauti na miaka mia mbili na hamsini ya Antioko, miaka mia mbili na hamsini ya Nero hutambua kipindi cha miaka minane, nukta ya kati ikiwa ni sheria ya kwanza ya Jumapili, kisha miaka tisa. Mstari juu ya mstari, Antioko na Nero hutambulisha vipindi viwili vinavyoakilishwa na alama tatu za njia. Katika mistari yote miwili, alama ya kwanza na ya mwisho ni zilezile: mwanzoni, amri iliyotiwa alama na ndoa iliyoishia kwa talaka; na mwanzoni na mwishoni, vita kati ya mfalme wa kaskazini na mfalme wa kusini. Sheria ya kwanza ya Jumapili ya mwaka 321 iliyoko katikati, ni mahali ambapo lazima Antioko anasimama. Anasimama katika hitimisho la mchakato wa majaribu unaowakilishwa na miaka kumi, na mchakato huo wa majaribu humdhihirisha Antioko kuwa wa nane, aliye miongoni mwa wale saba, anapounda mfano wa mnyama ambaye ni wa nane, aliye miongoni mwa wale saba. Wakati uo huo, wale elfu mia moja arobaini na nne hupitia mchakato wa majaribu na hubadilika kutoka kanisa la saba la Laodikia kuwa la nane, la 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.
Katika sheria ya kwanza ya Jumapili, kusimamishwa kwa sanamu kunaanza, na hukamilika katika sheria ya Jumapili ya Ufunuo kumi na tatu, aya ya kumi na moja, aya inayopambanua mwanzo wa Marekani kama mwana-kondoo na mwisho wake kama joka. Kumi na tatu ni ishara ya uasi, na—katika muktadha wa aya ya kumi na moja—Marekani kunena kama joka ndiyo chapa ya mnyama; ilhali ishara ya wale walio na muhuri wa Mungu ni nambari kumi na moja. Ufunuo 13:11 hutambulisha utenganisho wa wale wapokeao chapa ya mnyama au muhuri wa Mungu katika sheria ya Jumapili, wakati ambapo Marekani inanena kama joka.
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.
Wakati wa jaribu wa sanamu ya mnyama una ishara mahsusi zinazoashiria ujio wake, huku pia ukitoa kielelezo cha mwisho wake. Kuanzia Nuhu hadi Sikukuu ya Baragumu, Mungu habadiliki kamwe; daima hutangaza mapema kipindi cha jaribu kabla ya kuwasili kwa kipindi hicho. Matangazo yake yanapatikana katika Neno lake la kinabii. Waadventista wengi (nadhani) hawajui kwamba kulikuwa na mizingiro miwili katika uharibifu wa Yerusalemu, au kwamba siku ya uharibifu wa mwisho ilikuwa siku ile ile ya mwaka ambayo Nebukadneza aliiharibu Yerusalemu na Hekalu mara ya kwanza, alfa. Huenda pia wasiwe na habari kwamba mizingiro hiyo ilianza katika sikukuu takatifu na ikaishia katika sikukuu takatifu, au kwamba kipindi cha mzingiro kilikuwa miaka mitatu na nusu. Ikiwa hawajui ukweli huo, basi inaonekana haitakuwa rahisi kwao kuona kwamba Yulio Kaisari anaashiria mwanzo wa wakati wa jaribu wa sanamu ya mnyama katika uwakilishi wake ulio kamilifu kabisa. Kwa kusema “uwakilishi ulio kamilifu,” ninamaanisha utimilifu wake wa mwisho.
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.
Kipindi hicho hicho kinawakilishwa kuanzia 1888 hadi sheria ya Jumapili, na kisha tena kuanzia 9/11 hadi sheria ya Jumapili, lakini utimizo mkamilifu wa kipindi cha kinabii cha kusimamishwa kwa sanamu ya mnyama, kama kilivyowakilishwa na Konstantino Mkuu katika kipindi cha 313 hadi 330, unaanza katika kipindi cha urais wa rais wa nane tangu wakati wa mwisho mnamo 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.
Kuanzia sheria ya kwanza ya Jumapili, kipindi cha kujaribiwa kuhusu Sabato na Jumapili hujitokeza ndani ya kipindi kinachowakilishwa na miaka saba ya Antioko. Miaka saba ya mstari wa Antioko, ikizidishwa kwa miaka tisa ya mstari wa Nero, ni sawa na sitini na tatu; na katika mwaka wa 63 K.K., Pompey aliteka nchi ya uzuri, katika utimilifu wa mstari wa kumi na sita wa Danieli kumi na moja. Kwa sheria ya Jumapili, wafalme tisa watalitambua Marekani kuwa mfalme mkuu wa wale wafalme kumi wanaokubali kumpa ufalme wao kahaba wa Tiro, ambaye kisha atazini na wafalme wote wa dunia.
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.
Kwa mujibu wa muundo wa kinabii wa mfano wa wanawali kumi, ndoa ya mnyama na nabii wa uongo ilitimizwa mwaka 1989, lakini katika sheria ya Jumapili ndoa hiyo hutimizwa kikamilifu. Fraktali ya historia hiyo ni kipindi cha hukumu ya walio hai kilichoanza mwaka 2001, tarehe 11 Septemba. Kuanzia wakati huo hadi sheria ya Jumapili, katika kipindi cha kujaribiwa cha sanamu ya mnyama, ambacho pia ni wakati wa kutiwa muhuri wa wale laki moja na arobaini na nne elfu, hukumu inatimizwa juu ya watu wa agano la Mungu, na juu ya nchi walimoishi katika kutimia kwa unabii wa agano la Ibrahimu. Katika kipindi hicho kanisa la Waadventista Wasabato la Laodikia huhukumiwa, kisha wale wanaokiri kuwa wanawali huhukumiwa. Hivyo, pembe ya Kiprotestanti huhukumiwa, nayo inahukumiwa katika kipindi ambacho kwanza Chama cha Democratic cha pembe ya Kijamhuri kilihukumiwa hadi mwaka 2024, wakati ambapo sasa hukumu ya Warepublican wa pembe ya Kijamhuri inaendelea. Serikali ya kikatiba ni mnyama anayebeba pembe mbili, na huhukumiwa katika sheria ya Jumapili.
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.
Kipindi cha kuanzia 1989 hadi sheria ya Jumapili kinawakilishwa katika fraktali ya kuanzia 9/11 hadi sheria ya Jumapili, lakini utimilifu mkamilifu wa kusimamishwa kwa sanamu ya mnyama upo katika rais wa nane, aliye wa wale saba. Miaka kumi na saba ya Nero ni fraktali ya historia ya kuanzia 9/11 hadi sheria ya Jumapili. Miaka kumi na saba ya Antioko ni vivyo hivyo. Ndoa ya Reagan na muungano wa siri hukamilishwa kwa muungano wa wazi katika kipindi cha urais cha yule rais wa nane. Ya kwanza kati ya ndoa za Alfa na Omega ilionyeshwa kwa ishara na Patriot Act mwaka 2001, wakati sheria ya Uingereza ilipobadilishwa kuwa sheria ya Kirumi. Ndoa ya Amri ya Milan huashiria mwanzo wa utimilifu mkamilifu wa kusimamishwa kwa sanamu ya mnyama. Muundo wake unategemea muundo wa arusi ya wanawali kumi, nao unawakilisha arusi bandia itokeayo wakati wa arusi ya kweli.
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.
Wakati wa kujaribiwa wa picha ya mnyama unawakilisha "jaribio" ambalo sharti tulipite kabla ya "kutiwa muhuri". Nyumba ya Mungu inahukumiwa kwanza, na kisha, katika sheria ya Jumapili, walioko nje ya nyumba ya Mungu wanahukumiwa. Kipindi cha hukumu ya mwisho, kwanza katika nyumba ya Mungu kisha katika umati mkubwa, kinaanza kwa sheria ya kwanza ya Jumapili. Kutakuwa na sheria ya kwanza ya Jumapili nchini Marekani, ambayo itaashiria mwanzo wa utimilifu kamili na wa mwisho wa kipindi cha kujaribiwa cha picha ya mnyama; na baada ya hapo kitaishia katika sheria ya Jumapili inayotimiza Ufunuo 13:11. Sheria hiyo ya Jumapili ndiyo sheria ya mwisho ya Jumapili katika nchi ya uzuri. Sheria ya mwisho ya Jumapili katika nchi ya uzuri ndiyo sheria ya kwanza ya Jumapili ulimwenguni, ikiashiria wakati wa kujaribiwa wa picha ya mnyama kwa ulimwengu. Wakati wa kujaribiwa wa ulimwengu unaanza kwa sheria ya Jumapili nchini Marekani iliyotajwa katika mstari wa kumi na moja wa sura ya kumi na tatu. Marekani "itanena" kama joka katika sheria ya Jumapili inayokuja upesi; ndipo mistari ya kumi na mbili na kuendelea katika sura hiyo inawakilisha wakati wa kujaribiwa wa picha ya mnyama kwa ulimwengu.
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.
Kwa sababu hii, unabii wa Nero wa miaka mia mbili na hamsini unaohitimishwa na kipindi cha miaka kumi na saba kinachoanza kwa amri ya mwaka 313, ukifuatiwa na sheria ya kwanza ya Jumapili mwaka 321, kisha mgawanyiko wa mashariki na magharibi mwaka 330, ni muhimu kutambua. Hatua tatu za mstari wa kinabii wa Nero zinahusu mateso, Nero akiwa ishara ya mateso, na kipindi cha miaka mia mbili na hamsini kikiwakilisha kanisa la Smirna, kilichokoma mwaka 313 wakati kanisa la maafikiano lilipoingia. Hatua ya tatu inaashiria mwisho wa ufalme; hivyo, inapotumika kwa Marekani, inawakilisha sheria ya Jumapili na mpito kutoka ufalme wa sita hadi ufalme wa saba na wa nane. Inapotumika kwa ulimwengu, alama ya njia ya tatu ni kufungwa kwa mlango wa rehema kwa wanadamu, kulikowakilishwa kwa mfano na kufungwa kwa mlango wa rehema kwa Marekani mwanzoni mwa kipindi cha kujaribiwa kwa ulimwengu kuhusiana na sanamu ya mnyama.
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.
Hii ndiyo sababu Kaisari Augusto, wa tatu kati ya watawala wanne wa Kirumi wanaoongoza kuelekea sheria ya Jumapili, waliowakilishwa na msalaba, kama ilivyowekwa bayana katika aya ya ishirini na mbili, anaweza kuwakilisha msalaba, ijapokuwa atafuatwa na Tiberias, ambaye naye pia anawakilisha msalaba. Kipindi cha kujaribiwa cha picha ya mnyama ni jaribio lenye vipengele viwili ambalo kwanza huijaribu ardhi kisha bahari. Ardhi ni Marekani na bahari ni ulimwengu.
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.
Jaribio la sanamu ya mnyama huleta uonyeshaji wa ishara maradufu; ambapo alfa ya kipindi cha pili pia ni omega ya kipindi cha kwanza. Mwaka 321 ulikuwa sheria ya kwanza ya Jumapili katika historia ya kinabii, na katika miaka kumi na saba inayotambulisha kipindi cha mtihani wa sanamu ya mnyama, 321 ni sheria ya kwanza ya Jumapili nchini Marekani inayosababisha sheria ya Jumapili ya omega ya kipindi cha mtihani wa sanamu ya mnyama katika nchi tukufu. Hata hivyo 321 pia ni sheria ya kwanza ya Jumapili kwa ulimwengu, hivyo mwaka 321 unaashiria sehemu ya katikati ya mwanzo na pia ya mwisho wa kipindi cha mtihani wa sanamu ya mnyama. 313 ndio mwanzo, na mwanzo huo ni amri ya kifalme, ambayo huwakilisha kielelezo cha sheria ya Jumapili. Miaka kumi na saba ya Nero inabainisha kipindi cha kuongezeka kwa sheria za Jumapili hadi kufikia kufungwa kwa mlango wa rehema wa wanadamu.
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.
Amri hiyo ni kielelezo cha sheria ya kwanza ya Jumapili inayoleta kufungwa kwa mlango wa rehema. Pompey aliiteka Yuda katika aya ya kumi na sita, akiwa kielelezo cha sheria ya Jumapili, naye Yulio Kaisari akaunda muungano wa kwanza wa watawala watatu; ijapokuwa ulikuwa muungano usio rasmi wa watatu, wanahistoria bado huihesabu kuwa wa kwanza. Uwakilishi wa Yulio Kaisari kama kielelezo cha muungano wa watatu wa sheria ya Jumapili ulifananisha muungano rasmi wa watawala watatu wa Agusto Kaisari, uliofuatwa na Tiberias pale msalabani. Watawala wote wanne wa Kirumi ni vielelezo vya sheria ya Jumapili, na vivyo hivyo hatua zote tatu za miaka kumi na saba ya 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 anawiana na 1989; Julius anawiana na aya ya kumi na moja; Augustus anawiana na aya ya kumi na tano, na Tiberia na aya ya kumi na sita. Kisa cha Julius katika aya hizo kinajumuisha uvamizi wake katika Misri na Cleopatra. Historia inajirudia kupitia Marc Antony. Marc Antony alikuwa jemadari mkuu wa Julius Caesar wakati ambapo Julius aliuawa kwa majeraha ishirini na matatu ya kuchomwa. Ishirini na tatu inawakilisha sheria ya Jumapili, na kifo cha Julius kwa majeraha 23 ni ufalme unaokoma katika sheria ya Jumapili. Kisha Marc Antony, Augustus Caesar na Marcus Lepidas wakaunda utatu wa kwanza rasmi wa watawala ili kulipiza kisasi kifo chake. Mmoja wa mamlaka hizo tatu, Marc Antony, alikuwa atarudia kukutana kwa Julius na Misri na 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.
Iwapo ni Julius au Marc Antony, wote wawili ni alama za Rumi, na Cleopatra alikuwa alama ya Misri na Ugiriki. Alikuwa mwakilishi wa utawala wa Kiyunani katika Misri, wote wakiwa alama za yule joka, ilhali Julius na Marc Antony ni alama za yule mnyama. Cleopatra, akiwa mwanamke katika uhusiano huo, alikuwa kanisa, hivyo Julius na Marc Antony wakawa dola. Cleopatra anawakilisha mwanamke ambaye ametenganishwa mara mbili na wapenzi wake wa Kirumi wa kifalme; kwanza mwaka 1798 na kisha mwishoni mwa wakati wa rehema atakapofikia mwisho wake pasipo kuwa na wa kumsaidia. Anguko lake la mwisho ni katika vita vya Actium mwaka 31 KK. Mshindi wa vita vya Actium alikuwa Augusto Kaisari, kwa hiyo tunaona kwamba Pompey alikufa katika Misri, Julius alipata mkutano na Cleopatra katika Misri, jambo hilo likarudiwa maradufu katika historia ya Marc Antony, na kisha Augusto Kaisari akakatiza uhusiano huo huko Actium. Actium inatambulisha sheria ya Jumapili, kwa maana ni katika vita vya Actium ndipo kizuizi cha tatu kwa Rumi kiliondolewa, na Rumi ya kipagani ya kifalme ikaanza kutawala kwa muda wa miaka mia tatu na sitini, katika utimilifu wa Danieli 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompey alishinda vikwazo viwili vya kwanza, na Augustus kizuizi cha tatu.
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.
Na katika mojawapo yao ilitoka pembe ndogo, ambayo ikazidi kuwa kubwa mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya kupendeza. 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.
Pompey ni mwaka 1989, alama ya kwanza ya njia miongoni mwa nguvu tatu za kisiasa zitakazoshindwa na Roma ya kisasa kadiri jeraha lake la mauti linavyoponywa. Hizo ni Umoja wa Kisovyeti, kisha Marekani, na pia Umoja wa Mataifa, kama ilivyo katika mstari wa arobaini na moja wa Danieli sura ya kumi na moja. Vita vya mamlaka ya kipapa ni vya kisiasa na vya kidini, na kinabii, nguvu ya kidini ya Marekani ilishindwa wakati muungano wa siri kati ya Reagan na Papa Yohane Paulo wa Pili ulipotimizwa. Shabaha ya Upapa inajumuisha vikwazo vitatu vya kisiasa na nguvu tatu za kidini. Mwaka 1989 mojawapo ya nguvu hizo tatu za kisiasa ilifagiliwa mbali; Uprotestanti, neno lenyewe likimaanisha kuipinga Roma, pia ulifagiliwa mbali na rais wa Marekani katika historia hiyohiyo. Nguvu hizo tatu za kisiasa ni Umoja wa Kisovyeti, Marekani na Umoja wa Mataifa, na malengo ya kidini ni Uprotestanti, pamoja na dini mbalimbali za yule Joka, ambazo zote huchukuliwa kuwa Uspiritizimu. Dini tatu zinazouongoza ulimwengu kuelekea Har-Magedoni ni Uprotestanti uliopotoka, Ukatoliki na Uspiritizimu; na mapambano ya ndani ya mamlaka ya kipapa kati ya itikadi za kihafidhina na za kiliberali ndani ya kanisa lao, pamoja na migawanyiko ya Ukatoliki wa Kiorthodoksi, ni kikwazo cha kidini, na vikwazo vingine viwili vya kidini ambavyo Ukatoliki unapaswa kuvishinda ni Uprotestanti uliopotoka na Uspiritizimu. Uprotestanti ulifagiliwa mbali mwaka 1989.
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.
Ikiwa mapambano ya ndani ya Ukatholiki, kama yanavyowakilishwa katika unabii mbalimbali wa Kikatoliki uliotokana na ujumbe wa Fatima, yatatenganishwa na juhudi zake za kushinda nguvu za kidini zilizo nje ya dini yake yenyewe, basi ushindi wake wa alfa dhidi ya Uprotestanti ulikuwa muungano wa siri wa Reagan, na ushindi wake wa omega ulikuwa muungano wa wazi wa mwaka 2025. Mapambano yake na makanisa ya Kiorthodoksi pia yanaonyeshwa kuanzia ushindi wa awali mwaka 1989 hadi ushindi wa mwisho huko 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.
Pompey analingana na mwaka 1989, na ushindi wake mara mbili dhidi ya “mashariki na nchi ya kupendeza,” kama Danieli anavyovitaja katika sura ya nane, aya ya tisa, unawakilisha ushindi wa kiroho na wa kisiasa wa upapa juu ya Umoja wa Kisovieti wa zamani, pamoja na ushindi wa kiroho unaoandamana nao juu ya nchi ya uzuri ya wanaodai kuwa Waprotestanti. Yulio Kaisari atashindwa huko Rafia, kama vile Antioko III alivyoshindwa, na vivyo hivyo atakavyoshindwa Zelenskyy. Yulio ndiye mhusika wa aya ya kumi na saba hadi kumi na tisa, kisha Augusto Kaisari anasimama kama mwenye kupandisha kodi. Tiberio Kaisari anatawala wakati wa msalaba, kwa hiyo Tiberio ndiye sheria ya Jumapili ya aya ya kumi na sita.
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.
Hili linamlinganisha Augusto na Panium ya aya ya kumi na tano, na vita vya Raphia vya aya ya kumi na moja na Julius. Vita vya Panium ni vita ya tatu ya ulimwengu vinavyoanza muda mfupi kabla ya sheria ya Jumapili ya aya ya kumi na sita, lakini kisha hubadilika na kuwa vita vya Actium. Panium ilikuwa vita ya nchi kavu (Marekani), na Actium ilikuwa vita ya baharini (ulimwengu.) Augusto anawakilishwa katika Panium katika mstari wa watawala wanne wa Kirumi, naye alikuwa kiongozi halisi katika Actium. Huko Panium Antioko alishughulika na Misri, ambaye alikuwa ameshirikiana na Rumi, na huko Actium Augusto alishughulika na Misri (Kleopatra) aliyeshirikiana na Rumi (Marko Antonio). Hii ina maana kwamba Pompey anawakilisha aya ya arobaini hadi mwaka 1989 na Tiberio anawakilisha sheria ya Jumapili ya aya ya arobaini na moja. Julius Kaisari aliwasili mwaka 2014 wakati Vita vya Ukraine vilipoanza kama ilivyofananishwa kwa njia ya kivuli na vita vya Raphia mwaka 217 KK.
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.
Hii inabainisha kwamba aya ya kumi na saba hadi ishirini na mbili zinaanza mwaka 1989 na kuishia katika Sheria ya Jumapili, na kwa hiyo aya hizo zinawakilisha historia inayoambatana na “historia iliyofichwa” ya aya ya arobaini. Mstari wa kinabii wa Wamakabi pia unaambatana na hiyo hiyo “historia iliyofichwa.” Mstari wa watawala wa Kirumi unabainisha Roma ya kisasa, yule mnyama wa Ufunuo kumi na sita; na mstari wa Wamakabi unaelezea nchi ya uzuri, yule nabii wa uongo wa Ufunuo kumi na sita. Mstari wa vita vitatu unabainisha ushindi dhidi ya mfalme wa kusini, yule joka wa Ufunuo kumi na sita.
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.
Mistari ile mitatu inawakilisha zile nguvu tatu zinazouongoza ulimwengu hadi Har-Magedoni; katika aya ya arobaini, nguvu hizo zinawakilishwa kama mfalme wa kusini, joka; mfalme wa kaskazini, mnyama; na magari ya vita, wapanda farasi na merikebu ni nabii wa uongo. Mistari ile mitatu kuanzia aya ya kumi hadi ishirini na tatu inawakilisha zile nguvu tatu katika historia fiche ya aya ya arobaini, ambazo si kitu kingine wala pungufu ila taswira endelevu ya mada zile tatu zinazowakilishwa katika historia iliyo wazi ya aya ya arobaini.
Verse One
Aya ya Kwanza
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.
Mistari ya kwanza hadi ya nne hutambua “wakati wa mwisho” mwaka 1989, pamoja na marais wanane wa Marekani kuanzia mwanzo huo, na yanahitimia kwa rais wa nane, wa mwisho na kwa mbali tajiri zaidi. Katika mstari wa nne mfalme huyo anakuwa mfalme wa ulimwengu, kama anavyowakilishwa na Aleksanda Mkuu, mfalme Ahabu, wale wafalme kumi wa Ufunuo sura ya kumi na saba, makabila kumi ya Zaburi sura ya themanini na tatu, na mataifa kumi yaliyoainishwa kama ishara ya ulimwengu katika hatua ya kwanza kabisa ya agano la Mungu na Abramu katika Mwanzo 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.
Aya ya kwanza hadi ya nne zinawakilisha historia inayoanzia mwaka 1989 hadi kufikia muungano wa mara tatu katika sheria ya Jumapili, uliotajwa katika aya ya arobaini na moja; na hivyo zinawiana na watawala wanne wa Kirumi, mfululizo wa Wamakabayo, na vita vitatu vya aya ya kumi hadi kumi na tano, ambavyo kwa pamoja vinaunda historia fiche ya aya ya arobaini.
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.
Aya ya tano hadi ya tisa yanawasilisha mstari wa kinabii unaowakilisha kwa ukamilifu historia ya kuanzia mwaka 538 hadi 1798, na yanatoa mantiki ya kihistoria na ya kinabii ya kuelewa umuhimu wa wakati wa mwisho katika aya ya arobaini. Mantiki hiyo yaeleza kwamba aya ya kumi ni tendo la kulipiza kisasi dhidi ya historia ya aya ya tano hadi ya tisa, na kwa kufanya hivyo hufafanua mantiki ya mwaka 1989. Hii inamaanisha kwamba aya ya kwanza hadi ya ishirini na tatu za Danieli sura ya kumi na moja zinawakilisha mistari mitano ya kinabii iliyo sambamba na historia iliyofichika ya aya ya arobaini. Aya nne za kwanza zinamhusu Trump, rais wa nane aliye wa wale saba, ambaye amekusudiwa kuwa mfalme juu ya wafalme kumi katika ufalme wa saba wa Ufunuo sura ya kumi na saba.
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.
Aya ya tano hadi ya kumi zinaainisha historia iliyoelekea hadi 1798 na kuendelea hadi 1989, ambayo ndiyo historia ya aya ya arobaini. Aya ya kumi hadi ya kumi na tano zinaainisha historia ya vita vitatu vya niaba vilivyoanza mwaka 1989, cha pili kikianzia mwaka 2014, kisha rais tajiri zaidi akasimama mwaka 2015. Rais huyo tajiri zaidi aliuawa mwaka 2020, na mwaka 2022 vita vya Rafia vikakithiri, kisha rais huyo tajiri zaidi akarudi mwaka 2024, na mwaka 2025 kichwa cha mnyama na kichwa cha sanamu ya mnyama viliapishwa vyote.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala ijayo.