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# Panium - Number Six

Panium - Lamba Ta Shida

Prophetic Waymarks in Daniel 11: The Collapse of the USSR, the Sunday Law, and the Rise of Modern Rome

Alamomin Hanyar Annabci a cikin Daniyel 11: Rushewar Tarayyar Soviet, Dokar Lahadi, da Tashin Roma ta Zamani

Author

Jeff Pippenger

Published

March 9, 2025

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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.

Da rushewar Tarayyar Soviet (USSR) a shekarar 1989, aya ta arba’in na Daniyel sura ta goma sha ɗaya ta cika. Aya ta arba’in da ɗaya ita ce dokar Lahadi a cikin Amurka, kamar yadda aya ta goma sha shida ma take. Daga 1989 har zuwa dokar Lahadi a cikin Amurka, aya ta arba’in babu abin da yake cikinta. Rushewar Tarayyar Soviet (USSR) a shekarar 1989 an kuma gane ta a aya ta goma ta Daniyel sura ta goma sha ɗaya, wadda da farko Antiochus Magnus ne ya cika ta.

Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.

Antiochus III Magnus, sarkin Seleucid “na arewa,” ya yi mulki daga 223–187 K.Z., kuma ya nemi maido da yankunan da ya rasa ga Ptolemyawa (“sarkin kudu”) bayan Yaƙin Siriya na Uku (246–241 K.Z.). Yaƙin neman zaɓensa a Yaƙin Siriya na Huɗu (219–217 K.Z.) ya kasance da nufin ƙwace Coele-Syria, Phoenicia, da Palestine. A shekara ta 219 K.Z. Antiochus ya nufi kudu da yaƙi, ya ƙwace Seleucia-in-Pieria, Tyre, da Ptolemais (Acre), yana sake samun sansanonin gabar teku masu ƙarfi. A shekara ta 218 K.Z. ya ci gaba da kaiwa gaba, ya ƙwace Philadelphia (Amman), yana matsawa zuwa kan iyakar Masar, da nufin dawo da ƙasashen Seleucid da aka rasa har zuwa Gaza. Antiochus ya dakatar da cigabansa a shekara ta 218 K.Z., yana tabbatar da abin da ya samu tare da shirin kai farmaki na ƙarshe mai yanke hukunci. Ptolemy IV Philopator, sarkin Ptolemyawa, ya tattara runduna domin ya tarye shi, kuma sojojin Masar suka ƙarfafa ta. Aya ta goma ta Daniyel goma sha ɗaya ta bayyana wannan motsi na Antiochus, ta haka tana riga tana nuni da rushewar Tarayyar Soviet a shekara ta 1989, kuma tana zama misalin aya ta arba’in.

> 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.

> Amma ’ya’yansa za su tashi da ƙarfi, su kuma tara taron manyan rundunoni masu yawa; ɗaya kuwa lalle zai zo, ya yi ambaliya, ya ratsa; sa’an nan zai komo, ya tashi da ƙarfi, har zuwa ga kagararsa. Daniyel 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.

Sa’ad da sarkin arewa a aya ta arba’in “ya yi ambaliya ya kuma ketare,” wannan ya yi daidai da sarkin arewa na aya ta goma wanda “ya yi ambaliya ya kuma wuce ta ciki.” A cikin ayoyin biyu kalmomin Ibrananci ɗaya ne tak, waɗanda aka fassara ne kawai da ɗan bambanci kaɗan. Wannan shi ne irin wannan furuci da ake samu a cikin Ishaya 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.

> Kuma zai ratsa cikin Yahuza; zai yi ambaliya ya kuma ketare, har ma ya kai ga wuya; kuma shimfiɗar fikafikansa za ta cika fāɗin ƙasarka, ya Immanuwel. Ishaya 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.

Kowace daga cikin ayoyi ukun tana nuna wani sarkin kudu ne da wani sarkin arewa ya ci. Antiochus, sarkin arewa, ya rinjayi Ptolemy, sarkin kudu, kamar yadda Sennacherib ya rinjayi Yahuza, sarkin kudu, haka kuma kamar yadda sarkin arewa a aya ta arba’in ya share Tarayyar Soviet (USSR) a shekarar 1989. Ayoyi uku tare da cikar tarihinsu guda uku na waɗannan ayoyin, suna gano “lokacin ƙarshe” a shekarar 1989. Saboda haka, aya ta goma ita ce 1989, kuma aya ta goma sha shida ita ce dokar Lahadi a cikin Amurka, kamar yadda aya ta arba’in da ɗaya take.

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.

Ayoyi goma sha ɗaya zuwa goma sha biyar wani sashe ne na Nassi, wanda kuma yake da cikar tarihi da ke bayyana takamaiman alamomin annabci a cikin ɓoyayyen tarihin aya ta arba’in. Kafin dokar Lahadi a cikin Amurka, amma bayan 1989, an gabatar da yaƙin Raphia da abin da ya biyo bayansa a cikin ayoyi goma sha ɗaya da goma sha biyu, kuma an gabatar da yaƙin Panium a cikin ayoyi goma sha uku zuwa goma sha biyar.

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.

Dokar Lahadi ita ce ƙayyadadden lokaci; gama a can ne aka warkar da mummunar raunin mutuwa na papanci, kuma shugaban Kirista ya koma kan kursiyin duniya. An misalta wannan ba da iko ta wurin naɗa papanci a kan karagar mulki a shekara ta 538, da kuma naɗa Roma ta arna a kan karagar mulki a yaƙin Actium. Da zarar an naɗa Roma ta arna a bisa annabci, ta yi mulki mafi girma na tsawon shekaru 360. Da zarar aka naɗa papanci a kan karagar mulki a shekara ta 538, ta yi mulki mafi girma na tsawon shekaru dubu ɗaya da ɗari biyu da sittin. Da zarar an warkar da mummunar raunin mutuwa a lokacin dokar Lahadi, papanci za ta yi mulki mafi girma na watanni 42 na alama.

> 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.

> Sai na ga ɗaya daga cikin kawunansa kamar an yi masa rauni har mutuwa; amma aka warkar da rauninsa na kisa. Sai dukan duniya ta yi mamakin bin dabbar. Suka yi sujada ga macijin, wanda ya ba dabbar iko; suka kuma yi wa dabbar sujada, suna cewa, Wane ne yake kama da dabbar? Wane ne kuma zai iya yin yaƙi da ita? Kuma aka ba ta baki mai faɗin manyan al’amura da saɓo; aka kuma ba ta iko ta ci gaba har wata arba’in da biyu. Ru’ya ta Yohanna 13:3–5.

Verse 27 says “both” of these kings:

Aya ta 27 ta ce “dukansu” game da waɗannan sarakuna biyu:

> 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.

> Zukatan waɗannan sarakuna biyu kuma za su karkata ga aikata mugunta, kuma za su yi ƙarya a kan teburi ɗaya; amma ba zai yi nasara ba: gama har yanzu ƙarshe yana nan a lokacin da aka ƙayyade. Daniyel 11:27.

The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.

Sarakuna biyu da ake magana a kai a aya ta ashirin da bakwai su ne sarakunan da aka ambata a ayoyi biyun da suka gabata, waɗanda daga baya suka yi yaƙin 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.

> Kuma zai tayar da ƙarfinsa da gwarzantakarsa gāba da sarkin kudu tare da babban runduna; sarkin kudu kuma za a tayar da shi zuwa yaƙi da runduna mai girma ƙwarai da ƙarfi; amma ba zai tsaya ba, gama za su ƙulla masa makirce-makirce. I, waɗanda suke cin rabon abincinsa za su hallaka shi, rundunarsa kuma za ta malala ta bazu; mutane da yawa kuma za su fāɗi a kashe. Daniyel 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.

Saboda haka, aya ta ashirin da bakwai tana haifar da wani saɓani da ya wajaba a fahimce shi kafin mu ci gaba. A aya ta ashirin da huɗu, “lokacin” yana wakiltar tsawon shekaru 360, wanda ya fara da yaƙin Actium kuma ya ƙare a ƙayyadadden lokaci a shekara ta 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.

Sarkin kudu a yaƙin shi ne Cleopatra, wadda take cikin ƙawance da Marc Antony. Octavius kuwa shi ne sarkin arewa wanda zai yi nasara a kansu duka biyun. A lokacin da aka ƙayyade (31 BC) sarakuna biyun nan da a dā suka zauna a tebur guda suna yi wa juna ƙarya za su fuskanci juna a yaƙin 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.

Sarakuna biyu da suke a teburin sun yi daidai da tarihin yaƙin Panium (ayoyi 13 zuwa 15), inda aka yi ƙawance tsakanin Antiochus Magnus da Phillip na Macedon. Wannan ƙawancen na tarihi ya yi daidai da ƙawancen alama da aka wakilta a cikin sunan Panium a zamanin Kristi—Caesarea Philippi. Haka kuma an wakilci wannan ƙawancen a aya ta arba’in sa’ad da aka share USSR a shekara ta 1989 ta wurin ƙawance tsakanin Reagan da Paparoma John Paul II. Sarakunan biyu suna yi wa juna ƙarya kafin 31 BC, abin da ya yi daidai da dokar Lahadi a Amurka, sabili da haka ƙaryarsu tana faruwa kafin aya ta goma sha shida, a cikin tarihin da ayoyi 13 zuwa 15 suka wakilta, waɗanda suka cika a yaƙin Panium shekaru goma sha bakwai bayan yaƙin Raphia, da kuma shekaru ɗari da talatin da bakwai kafin Pompey ya ci Urushalima da yaƙi cikin cikar aya ta goma sha shida.

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.

A aya ta ashirin da takwas, Octavius, mai nasara a kan duka Cleopatra (sarkin kudu) da Marc Antony, “ya koma ƙasarsa da manyan dukiyoyi; zuciyarsa kuma za ta kasance gāba da alkawari mai tsarki; zai kuma aikata manyan ayyuka, sa’an nan ya koma ƙasarsa.” Uriah Smith ya bayyana waɗannan nasarori biyu a matsayin Actium a shekara ta 31 K.H. da kuma hallakar Urushalima a shekara ta 70 A.H. Saboda haka, aya ta ashirin da takwas tana fayyace tarihin da ya fara daga yaƙin Actium, wanda shi ne farkon shekaru 360, da kuma hallakar Urushalima a shekara ta 70 A.H.

> 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.

> Sa’an nan zai komo ƙasarsa da dukiya mai yawa; zuciyarsa kuwa za ta kasance gāba da alkawari mai tsarki; zai kuma aikata manyan abubuwa, sa’an nan ya komo ƙasarsa. 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.

Ƙarshen jimlar aya ta ashirin da huɗu (har zuwa wani lokaci) zuwa gaba yana wakiltar wani layin tarihi wanda ya fara a 31 BC, kuma ya ƙare a ƙarshen jimlar aya ta talatin da ɗaya (za su kafa abin ƙyama mai kawo hallaka) wanda ya cika a shekara ta 538. Layin ya fara da yaƙin Actium, wanda yake nuna farkon mulkin Roma arna cikin cikakken iko na tsawon shekaru ɗari uku da sittin. Layin ya ƙare a shekara ta 538, lokacin da Roma ta Paparoma ta fara mulki cikin cikakken iko na tsawon shekaru dubu ɗaya da ɗari biyu da sittin. A cikin ayoyin da tarihin da ya cika ayoyin, lokacin da aka ƙayyade a 330 yana wakiltar wani rarrabuwa a tarihin Roma arna a matsayin masarauta ta huɗu ta annabcin Littafi Mai Tsarki. Bayan farkon lokacin mulki cikin cikakken iko na tsawon shekaru ɗari uku da sittin, sai kuma shekaru ɗari biyu da takwas na wargajewar daular kafin fafaroma ta hau karagar mulki a aya ta talatin da ɗaya a shekara ta 538. A cikin jerin waɗannan ayoyi takwas, aya ta ashirin da bakwai kaɗai ce take nuna cikawar tarihi wadda ta faru kafin yaƙin Actium a 31 BC.

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.”

Aya ta ashirin da bakwai ta bayyana wani haɗuwa tsakanin sarakuna biyu kafin “ƙayyadadden lokaci,” kuma aya ta ashirin da tara ta bayyana “ƙayyadadden lokaci.” “Ƙayyadadden lokaci” na aya ta ashirin da bakwai shi ne farkon zamanin shekaru ɗari uku da sittin, kuma “ƙayyadadden lokaci” na aya ta ashirin da tara shi ne ƙarshen zamanin shekaru ɗari uku da sittin. Farko da ƙarshe suna wakiltar “ƙayyadadden lokaci.”

The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.

Ƙarfafa ikon Roma ta arna ya fara ne sa’ad da ta yi nasara a kan cikas na uku na yanki kamar yadda aka wakilta a cikin 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.

> Kuma daga ɗaya daga cikinsu sai wani ƙaramin ƙaho ya fito, wanda ya ƙasaita ƙwarai, wajen kudu, da wajen gabas, da wajen ƙasa mai daraja. Daniyel 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.

Ƙarfafawar ta fara ne a yaƙin Actium, da kuma biyayya da aka sa wa sarkin kudu (Masar) daga baya, kamar yadda yake a aya ta tara ta babi na takwas.

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.

Ƙarshen mulkin Roma arna a matsayin mulki na huɗu na annabcin Littafi Mai Tsarki ya ƙare a shekara ta 538 sa’ad da Roma ta papanci ta rinjayi cikas na uku na ƙasa da ya hana ta. Dukan tsawon lokacin nan na shekaru ɗari biyar da sittin da takwas daga yaƙin Actium har zuwa 538 ya fara ne da Roma arna ta ci nasara a kan cikas nata na uku, ta kuma zama mulki na huɗu na annabcin Littafi Mai Tsarki; kuma ya ƙare ne sa’ad da Roma ta papanci ta rinjayi cikas nata na uku na ƙasa.

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.

A matsayin mulki na huɗu na annabcin Littafi Mai Tsarki, tarihin da aka wakilta yana bayyana lokaci biyu, na fari lokacin da Roma ta ɗaukaka kanta, sannan ya biyo da wani lokaci da ke bayyana fāɗuwar Roma. Farkon wannan lokaci na farko na ɗaukaka shi ne kuma farkon dukan zamanin da Roma arna ta yi mulki a matsayin mulki na huɗu na annabcin Littafi Mai Tsarki. Lokaci na farko na ɗaukakar Roma yana farawa kuma yana ƙarewa da ƙayyadadden lokaci, haka kuma yana farawa da haɗewar masarautun arewa da kudu. Yana ƙarewa da rarrabuwa zuwa masarautar gabas da masarautar yamma. Farawa da ƙarewa da ƙayyadadden lokaci, da kuma farawa da ƙarewa, suna wakiltar rabe-raben huɗu na masarautar Aleksanda.

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.

Lokutan da aka ƙayyade guda biyu na ayoyi na ashirin da bakwai da na ashirin da tara suna wakiltar alamar hanya ta farko da ta ƙarshe, wadda take bayyana lokacin da Roma take mulki cikin cikakken iko. A lokacin dokar Lahadi a Amurka, cikin cikar aya ta arba’in da ɗaya da kuma aya ta goma sha shida na Daniyel goma sha ɗaya, lokacin da Roma ta zamani za ta yi mulki cikin cikakken iko har na watanni arba’in da biyu na alama yana farawa. Lokaci na farko da aka ƙayyade a aya ta ashirin da bakwai shi ne dokar Lahadi a Amurka, kuma lokaci na biyu da aka ƙayyade yana wakiltar lokacin da ƙasa ta ƙarshe a duniya za ta bi misalin Amurka ta kuma tilasta dokar Lahadi ta ƙarshe, kuma ta yin haka tana bayyana tilastawar Asabar ta gunki a faɗin duniya.

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.

Waɗannan alamomin annabci biyu su ne dokar Lahadi a Amurka har zuwa aiwatar da dokar Lahadi ta duniya, kuma waɗannan dokokin Lahadi biyu su ne lokatai biyu da aka ƙayyade a aya ta ashirin da bakwai da ta ashirin da tara. Lokacin farko da aka ƙayyade na aya ta ashirin da bakwai kuma an misalta shi ta wurin dokar Lahadi ta Constantine a shekara ta 321, kuma dokar Lahadi ta papacy a Majalisar Orleans a shekara ta 538 tana wakiltar dokar Lahadi ta duniya.

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.

A cikin mahallin ayoyi na goma sha uku zuwa goma sha biyar, yaƙin Panium shi ne tarihin da ya rigayi dokar Lahadi ta aya ta goma sha shida. A cikin wannan tarihin ne aka cika haɗuwar sarakuna biyun da suke yi wa juna ƙarya. Ayoyi na goma sha uku zuwa goma sha biyar ɓangare ne na tarihin da aka wakilta a ayoyi na goma zuwa goma sha shida. Ayoyin sun fayyace Yaƙin Siriya na huɗu a aya ta goma, yaƙin Raphia a aya ta goma sha ɗaya, da abin da ya biyo bayan wannan yaƙi a aya ta goma sha biyu. Ayoyi na goma sha uku zuwa goma sha biyar suna wakiltar tarihin shekarar 200 K.H.K., lokacin da aka cika yaƙin Panium, kuma lokacin da Roma ta arna, wadda aka wakilta a matsayin ’yan fashin mutanenka, ta shiga cikin labarin annabci.

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.”

Daniyel sura goma sha ɗaya aya ta arba’in tana bayyana rushewar Tarayyar Soviet (USSR) a shekara ta 1989, kuma aya ta goma sha shida tana bayyana dokar Lahadi a Amurka. Taron tsakanin sarakuna biyu waɗanda suke yi wa juna ƙarya kafin lokacin da aka ƙayyade, wanda shi ne yaƙin Actium, yana faruwa ne a cikin tarihin aya ta arba’in wanda yake biye da lokacin ƙarshe a 1989 kuma yana ƙarewa da dokar Lahadi a Amurka. Aya ta ashirin da bakwai alamar hanya ce a cikin ɓoyayyen tarihin aya ta arba’in, tana faruwa bayan 1989, amma kafin dokar Lahadi. “Taron” da ke cikin aya ta ashirin da bakwai alamar hanya ce kafin ba Roma iko a dokar Lahadi. Akwai alamu na hanya da dama da suke kaiwa ga ba papanci iko a shekara ta 538, kuma waɗannan alamu na hanya ma suna faruwa ne kafin lokacin da aka ƙayyade. Ɗaya daga cikin waɗannan alamun hanya na annabci shi ne dokar Justinian a shekara ta 533, wadda ta cika batun da aya ta talatin ta ambata game da “yin fahimta tare da waɗanda suka yashe alkawari.”

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.

Sauran alamomin hanya da suke kaiwa ga ƙayyadadden lokaci a tarihin Roma ta arna su ne shekarar 330, lokacin da Roma ta arna ta kifar kuma a lokaci guda ta ba da “kujerar mulki” ga ikon papacy. A shekara ta 496, Clovis ya ba da “ikon sa” ga papacy. Cikin cikar annabcin Daniyel bakwai, Roma ta arna ta cire “ƙahoni uku” domin papacy, ta ƙarshe kuwa ita ce kawar da Ostrogoths daga birnin Roma a shekara ta 538. A shekara ta 508, an ajiye addinin arna a gefe a matsayin addinin doka na masarauta, aka maye gurbinsa da Katolika. Shekara ta 538 tana wakiltar dokar Lahadi ta aya ta arba’in da ɗaya, kuma shekara ta 496 tana wakiltar 1989 lokacin da Reagan, kamar yadda Clovis ya yi, ya sadaukar da ikonsa ga fafaroma na Roma. Shekara ta 330 tana nuna dokar Lahadi, gama a can ne papacy ta koma kujerar iko.

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.

Wannan ya nuna cewa duka 538 da 330 suna wakiltar lokacin da aka ƙayyade, wato ayoyi na goma sha shida da na arba’in da ɗaya. 496 yana wakiltar 1989, wanda ya cika aya ta goma da kuma aya ta arba’in a cikin Daniel 11 da Ishaya 8:8. 508 yana bayyana lokacin da aka ajiye addinin doka na masarautar gefe domin Katolika. Tun daga Clovis a 496 har zuwa 508, an nuna kawarwa a hankali da kuma maye gurbin addinin doka na masarautar. A cikin tarihin da ya fara a 330, fāɗuwar Roma ta Yamma a hankali tana wakilta ta ƙaho huɗu na farko, ta haka tana bayyana hallaka a hankali wadda ta fara da dokar Lahadi a Amurka.

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.

Faɗuwar Roma arna a hankali bayan dokar Lahadi ta Constantine a shekara ta 321 tana misalta faɗuwar Amurka a matsayin mulki na shida na annabcin Littafi Mai Tsarki da ya kai ga dokar Lahadi. Sa’an nan kuma hukuncin ƙaho huɗu za a kawo a kan Amurka, kamar yadda Sister White ta bayyana sa’ad da ta ce, “biyayya baya ta ƙasa za ta biyo bayan halakar ƙasa.” Ezekiyel kuma ya ƙara shaida game da horo mai ninki huɗu.

> 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.

> Maganar Ubangiji ta sāke zuwa gare ni, tana cewa, Ɗan mutum, sa’ad da ƙasa ta yi mini zunubi ta wurin yin babban cin amana, sa’an nan zan miƙa hannuna a kanta, in karya sandar abincinta, in aika yunwa a kanta, in kuma datse mutum da dabba daga cikinta. Ko da waɗannan mutane uku, Nuhu, Daniyel, da Ayuba, suna cikinta, za su ceci rayukansu kaɗai ne ta wurin adalcinsu, in ji Ubangiji Allah. In na sa mugayen namomin jeji su bi ta cikin ƙasar, su lalatar da ita, har ta zama kufai, ba kuwa mai wucewa ta cikinta saboda namomin ba: Ko da waɗannan mutane uku suna cikinta, ina raye, in ji Ubangiji Allah, ba za su ceci ’ya’ya maza ko ’ya’ya mata ba; su kaɗai ne za a ceci, amma ƙasar za ta zama kufai. Ko kuwa in na kawo takobi a kan waccan ƙasa, in ce, Takobi, ka bi ta cikin ƙasar; har in datse mutum da dabba daga cikinta: Ko da waɗannan mutane uku suna cikinta, ina raye, in ji Ubangiji Allah, ba za su ceci ’ya’ya maza ko ’ya’ya mata ba, sai dai su kaɗai ne za a ceci kansu. Ko kuwa in na aika annoba cikin waccan ƙasa, in zubo fushina a kanta cikin jini, domin in datse mutum da dabba daga cikinta: Ko da Nuhu, Daniyel, da Ayuba suna cikinta, ina raye, in ji Ubangiji Allah, ba za su ceci ɗa ko ’ya ba; za su ceci rayukansu kaɗai ne ta wurin adalcinsu. Gama ga abin da Ubangiji Allah ya ce; Ballantana kuma sa’ad da na aika hukuncena huɗu masu tsanani a kan Urushalima, wato takobi, da yunwa, da mugun namin jeji, da annoba, domin in datse mutum da dabba daga cikinta? Duk da haka, ga shi, za a bar saura a cikinta waɗanda za a fito da su, maza da mata: ga shi, za su fito zuwa gare ku, za ku ga halayensu da ayyukansu; za a kuwa ta’azantar da ku game da muguntar da na kawo a kan Urushalima, wato dukan abin da na kawo a kanta. Za su kuwa ta’azantar da ku sa’ad da kuka ga halayensu da ayyukansu: za ku kuma sani cewa ban yi dukan abin da na yi a cikinta ba sai da dalili, in ji Ubangiji Allah. Ezekiel 14:12–23.

We will continue these considerations in the next article.

Za mu ci gaba da waɗannan tunane-tunane a maƙala ta gaba.

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