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# Panium - Number Six

Panium – Nomer Enem

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

Tenger-Tenger Pratandha Kenabian ing Daniel 11: Rubuhe USSR, Undhang-Undhang Minggu, lan Munggahé Roma Modern

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.

Kanthi ambruké USSR ing taun 1989, ayat patang puluh saka Daniel sewelas kasembadan. Ayat patang puluh siji iku angger-angger Minggu ing Amerika Serikat, kaya dene ayat nembelas. Wiwit taun 1989 nganti tekan angger-angger Minggu ing Amerika Serikat, ayat patang puluh iku tanpa isi. Ambruké USSR ing taun 1989 uga wis diidentifikasi ana ing ayat sepuluh saka Daniel sewelas, kang wiwitané kasembadan déning Antiochus Magnus.

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

Antiochus III Magnus, “raja ing sisih lor” Seleukia, mrentah wiwit taun 223–187 SM lan ngupaya ngrebut bali wilayah-wilayah sing wis kasirnakaké déning para Ptolemaios (“raja ing sisih kidul”) sawisé Perang Siria Katelu (246–241 SM). Kampanyené ing Perang Siria Kaping Papat (219–217 SM) dimaksudaké kanggo ngrebut bali Coele-Syria, Fenisia, lan Palestina. Ing taun 219 SM Antiochus lumaku menyang kidul, ngrebut Seleucia-in-Pieria, Tirus, lan Ptolemais (Akko), sarta ngrebut bali benteng-benteng pesisir. Ing taun 218 SM dhèwèké maju luwih adoh manèh, ngrebut Philadelphia (Amman) lan terus meksa tumuju tapel wates Mesir, kanthi ancas ngrebut bali tanah-tanah Seleukia sing wus kasirnakaké nganti tekan Gaza. Antiochus mandhegaké pamedharé ing taun 218 SM, ngukuhaké kauntungan-kauntungané lan nyawisaké sawijining dorongan pungkasan sing nemtokaké. Ptolemaios IV Philopator, raja Ptolemaios, nglumpukaké bala perang kanggo ngadhepi dhèwèké, dikuataké déning pasukan Mesir. Ayat sepuluh saka Daniel bab sewelas ngandharaké gerakané Antiochus iki, kanthi mangkono ngramalaké luwih dhisik ambruké USSR ing taun 1989, lan dados pralambang tumrap ayat patang puluh.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Nanging para putrané bakal kasurung, lan bakal nglumpukaké sapasukan gedhé kang akèh banget; lan satunggal mesthi bakal teka, lan mbeblubet, lan nrajang ngliwati; banjur dhèwèké bakal bali, lan kasurung manèh, tekan ing bètèngé. Daniel 11:10.

When the king of the north in verse forty “overflows and passes over” it aligns with verse ten’s king of the north “overflowing and passing through.” In both verses it is the identical Hebrew words, that are simply translated a little differently. It is the same expression as found in Isaiah 8:8.

Nalika ratu saka lor ing ayat patang puluh “mbludag lan ngliwati,” prakara iku selaras karo ratu saka lor ing ayat sepuluh sing “mbludag lan ngliwati.” Ing loro-loroné ayat iku tembung Ibrani sing padha persis, sing mung dijarwakaké rada béda. Iku ungkapan sing padha kaya kang kapanggih ing Yesaya 8:8.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Lan dhèwèké bakal nyabrang tanah Yehuda; dhèwèké bakal nglimpah lan ngluwihi wates, nganti tumeka ing gulu; lan bentangan swiwiné bakal ngebaki sajembaring tanahmu, he Immanuel. Yesaya 8:8.

Each of the three verses is identifying a southern king being defeated by a northern king. Antiochus the northern king prevails over Ptolemy the southern king, just as Sennacherib prevailed over Judah the southern king, and just as the king of the north in verse forty swept away the USSR in 1989. Three verses along with the three historical fulfillments of those verses, identify the “time of the end” in 1989. Thus, verse ten is 1989 and verse sixteen is the Sunday law in the United States, as is verse forty-one.

Saben saka telung ayat mau ngenali sawijining ratu kidul sing dikalahaké déning sawijining ratu lor. Antiokhus, ratu lor, ngungkuli Ptolemaios, ratu kidul, kaya déné Sanherib ngungkuli Yehuda, ratu kidul, lan kaya déné ratu lor ing ayat patang puluh nyapu sirna USSR ing taun 1989. Telung ayat bebarengan karo telung panggeneping sajarah saka ayat-ayat mau, ngenali “wektu wekasan” ing taun 1989. Mulané, ayat sepuluh iku taun 1989 lan ayat nembelas iku hukum Minggu ing Amérika Sarékat, kaya déné ayat patang puluh siji.

Verses eleven through fifteen is a line of Scripture, which also has a historical fulfillment that identifies specific prophetic waymarks within the hidden history of verse forty. Before the Sunday law in the United States, but after 1989 the battle of Raphia and its aftermath is set forth in verses eleven and twelve, and the battle of Panium is set forth in verses thirteen to fifteen.

Ayat sewelas ngantos gangsal welas punika satunggaling runtutan Kitab Suci, ingkang ugi kagungan kasembadan sajarah ingkang nandhesaken tetenger-tetenger dalan kenabian tartamtu wonten ing sajarah kasamaran ayat patang puluh. Sadèrèngipun undhang-undhang Minggu ing Amérika Sarékat, nanging sasampunipun taun 1989, peperangan Raphia lan akibat-akibatipun kaandharaken wonten ing ayat sewelas lan rolas, déné peperangan Panium kaandharaken wonten ing ayat tigang welas ngantos gangsal welas.

The Sunday law is the time appointed; for it is there that the deadly wound of the papacy is healed, and the pope returns to the throne of the earth. That empowerment was typified by the enthronement of the papacy in 538, and by the enthronement of pagan Rome at the battle of Actium. Once prophetically enthroned pagan Rome ruled supremely for 360 years. Once the papacy was enthroned in 538, she ruled supremely for twelve hundred and sixty years. Once the deadly wound is healed at the Sunday law the papacy will rule supremely for a symbolic 42 months.

Hukum Minggu iku wektu kang wus katemtokake; awit ana ing kono tatu matèni tumrap kapapaan iku waras, lan paus bali menyang dhamparing bumi. Panguwasa mau dilambangaké déning pangujenggané kapapaan ing taun 538, lan déning pangujenggané Roma kapir nalika perang Actium. Sawisé kanthi profètis Roma kapir dijumenengaké ing dhampar, Roma kapir mrentah kanthi paling luhur sajroning 360 taun. Sawisé kapapaan dijumenengaké ing dhampar ing taun 538, dhèwèké mrentah kanthi paling luhur sajroning sèwu rong atus sawidak taun. Sawisé tatu matèni iku waras nalika hukum Minggu, kapapaan bakal mrentah kanthi paling luhur sajroning 42 sasi simbolis.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Lan aku weruh salah siji saka endhas-endhasé kaya-kaya kataton nganti pati; lan tatoné kang nyebabaké pati iku waras manèh; lan sakèhé donya padha gumun ngetutaké kéwan buas iku. Lan wong-wong padha nyembah naga kang maringi kuwasa marang kéwan buas iku; lan padha nyembah kéwan buas iku, sarta ngucap, Sapa sing padha karo kéwan buas iki? sapa sing bisa perang nglawan dhèwèké? Lan diparingi marang dhèwèké cangkem kang ngucap prakara-prakara gedhé lan pitenah-pitenah; lan kuwasa diparingaké marang dhèwèké supaya terus tumindak patang puluh loro sasi. Wahyu 13:3–5.

Verse 27 says “both” of these kings:

Ayat 27 nyariosaken “loro-loroné” para ratu punika:

> 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.

> Lan atiné raja loro iku bakal kebak niyat ala, lan wong loro iku bakal ngucap goroh ana ing satunggaling méja; nanging iku ora bakal kasil, amarga wekasané isih bakal tumeka ing wektu kang wus katetepaké. Daniel 11:27.

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

Rong ratu ing ayat kaping pitulikur iku yaiku para ratu kang kasebut ing rong ayat sadurungé, kang sawisé iku banjur perang ana ing paprangan 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.

> Lan dhèwèké bakal nggerakaké kakuwatané lan wanié nglawan ratu ing sisih kidul kalawan wadyabala gedhé; lan ratu ing sisih kidul bakal kagugah kanggo perang kalawan wadyabala sing banget gedhé lan rosa; nanging dhèwèké ora bakal bisa ngadeg, awit bakal ana sing ngrancang akal ala marang dhèwèké. Malah, wong-wong sing mangan saka pérangan panganané bakal numpes dhèwèké, lan wadyabalané bakal mbrebeg; lan akèh wong bakal rubuh katumpes. Daniel 11:25, 26.

Verse twenty-seven therefore creates an anomaly that needs to be understood before we proceed. In verse twenty-four the “time” represents a 360-year period beginning at the battle of Actium and concluding at the appointed time in the year 330.

Mulané ayat kaping pitulikur nimbulaké sawijiné anomali kang kudu dimangertèni dhisik sadurungé kita nerusaké. Ing ayat kaping patlikur, “wektu” iku makili sawijining mangsa 360 taun kang diwiwiti ing perang Actium lan dipungkasi ing wektu kang wis katetepaké, yaiku ing taun 330.

The king of the south in the battle was Cleopatra, who was in an alliance with Marc Antony. Octavius was the king of the north who would defeat them both. At the time appointed (31 BC) the two kings who had previously sat down at one table and told lies to one another would confront each other at the battle of Actium.

Ratu ing sisih kidul sajrone paprangan iku Cleopatra, kang ana ing prajanjèn aliansi karo Marc Antony. Octavius iku ratu ing sisih lor, kang bakal ngalahaké wong loro mau. Ing mangsa kang wus katetepaké (31 SM), ratu loro kang sadurungé tau lenggah bebarengan ing sawiji méja lan padha celathu goroh siji marang sijiné, bakal padha adhep-adhepan ing paprangan ing 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.

Loro raja ing méja iku selaras karo sajarah paprangan ing Panium (ayat 13 nganti 15), ing ngendi ana sawijining aliansi antara Antiochus Magnus lan Phillip saka Macedon. Aliansi sajarah iku cocog karo aliansi simbolis kang kaawakili ana ing jeneng Panium ing jaman Kristus—Caesarea Philippi. Aliansi iku uga kaawakili ing ayat patang puluh nalika USSR kasapu sirna ing taun 1989 lumantar sawijining aliansi antara Reagan lan Paus Yohanes Paulus II. Loro raja iku padha ngucap goroh siji marang sijiné sadurungé 31 SM, kang selaras karo hukum Minggu ing Amérika Sarékat, lan mulané goroh-gorohé iku dumadi sadurungé ayat nembelas, sajrone sajarah kang kaawakili déning ayat 13 nganti 15, kang kasembadani ana ing paprangan Panium pitulas taun sawisé paprangan Raphia, lan satus telung puluh pitu taun sadurungé Pompey nelukaké Yerusalem minangka kasampurnaning ayat nembelas.

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.

Ing ayat kaping wolulikur, Octavius, sing menang nglawan Cleopatra (raja sisih kidul) lan Marc Antony, “bali menyang negarane kanthi bandha kang gedhé; lan atiné bakal nglawan prajanjian suci; lan dhèwèké bakal nindakaké tumindak-tumindak kang pinunjul, banjur bali menyang negarane dhéwé.” Uriah Smith netepaké loro kamenangan iki minangka Actium ing taun 31 SM lan karusakané Yerusalem ing taun 70 M. Mulané, ayat kaping wolulikur ngenali sawijining sajarah kang diwiwiti saka peperangan Actium, yaiku wiwitaning 360 taun, lan karusakané Yerusalem ing taun 70 M.

> Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. Daniel 11:28.

> Banjur dhèwèké bakal bali menyang nagarané kanthi kasugihan kang akèh; lan atiné bakal nentang prajanjian suci; lan dhèwèké bakal nindakaké prakara-prakara kang pinunjul, banjur bali menyang nagarané dhéwé. 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.

Ukara pungkasan ing ayat kaping patlikur (malah nganti sawatara mangsa) lan sabanjuré nggambarake sawijining garis sajarah kang diwiwiti ing taun 31 SM lan dipungkasi ing ukara pungkasan ayat kaping telung puluh siji (bakal masang kanisthan kang ndadèkaké karusakan), kang kawujud ing taun 538. Garis iku diwiwiti kanthi perang Actium, kang nandhani wiwitaning Roma kapir mrentah kanthi kadhaulatan kang paling dhuwur sajrone telung atus suwidak taun. Garis iku dipungkasi ing taun 538 nalika Roma kapausan wiwit mrentah kanthi kadhaulatan kang paling dhuwur sajrone sèwu rong atus suwidak taun. Ing sajroning ayat-ayat mau lan sajarah kang nglantarake kawujudan ayat-ayat kasebut, wektu kang wus katetepake ing taun 330 nggambarake sawijining pamisahan ing sajarah Roma kapir minangka karajan kaping papat ing ramalan Kitab Suci. Sawisé mangsa wiwitan mrentah kanthi kadhaulatan kang paling dhuwur sajrone telung atus suwidak taun, banjur ana rong atus wolung taun karuntuhaning kakaisaran sadurunge kapausan njupuk dhampar ing ayat kaping telung puluh siji, ing taun 538. Ing runtutan wolung ayat kasebut, mung ayat kaping rong puluh pitu kang nandhani sawijining kawujudan sajarah kang dumadi sadurunge perang Actium ing taun 31 SM.

Verse twenty-seven identifies a meeting between two kings in advance of the “appointed time” and verse twenty-nine identifies an “appointed time.” Verse twenty-seven’s “appointed time” is the beginning of the three hundred and sixty year period and the “appointed time” of verse twenty-nine is the ending of the three hundred and sixty year period. The beginning and ending represent an “appointed time.”

Ayat kaping rong puluh pitu nandhesake ana sawijining patemon antarane loro ratu sadurungé “wektu kang wis katetepaké,” lan ayat kaping rong puluh sanga nandhesake sawijining “wektu kang wis katetepaké.” “Wektu kang wis katetepaké” ing ayat kaping rong puluh pitu iku wiwitané mangsa telung atus sewidak taun, lan “wektu kang wis katetepaké” ing ayat kaping rong puluh sanga iku pungkasané mangsa telung atus sewidak taun. Wiwitan lan pungkasan iku makili sawijining “wektu kang wis katetepaké.”

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

Pangwasaing Roma kapir wiwit dipangwaosaké nalika bangsa iku ngrebut alangan géografis kang katelu, kaya kang dipralambangaké ing 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.

> Lan saka salah sijiné metu sungu cilik, kang saya dadi gedhé banget, tumuju ing sisih kidul, lan tumuju ing sisih wétan, sarta tumuju ing tanah kang endah. Daniel 8:9.

The empowerment began at the battle of Actium, and the subsequent subjection of the king of the south (Egypt) in verse nine of chapter eight.

Pangwènèhan kakuwatan iku diwiwiti nalika perang Actium, lan panaklukan salajengipun marang ratu ing sisih kidul (Mesir) ing ayat sanga bab wolu.

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.

Pungkasaning pamaréntahan Roma kapir minangka karajan kaping papat ing ramalan Kitab Suci rampung ing taun 538 nalika Roma kapapal ngungkuli alangan géografis kateluné. Sakabèhé mangsa limang atus sewidak wolu taun wiwit saka peperangan Actium nganti taun 538 diwiwiti nalika Roma kapir ngalahaké alangan kateluné lan dadi karajan kaping papat ing ramalan Kitab Suci, lan pungkasané nalika Roma kapapal ngalahaké alangan géografis kateluné.

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.

Minangka karajan kaping papat ing ramalan Kitab Suci, sajarah sing digambarake iku mratelakake rong mangsa wektu: kang kapisan nalika Roma ngluhurake awake dhewe, banjur diterusake déning sawijining mangsa sing nggambarake ambruké Roma. Wiwitaning mangsa kapisan saka pangluhuran iku uga dadi wiwitaning kabèh mangsa nalika Roma kapir mrentah minangka karajan kaping papat ing ramalan Kitab Suci. Mangsa kapisan saka pangluhurané Roma diwiwiti lan dipungkasi déning wektu sing wis katetepake, lan uga diwiwiti kanthi manunggaling karajan lor lan karajan kidul. Mangsa iku dipungkasi kanthi pamérangan dadi karajan wétan lan karajan kulon. Diwiwiti lan dipungkasi déning wektu sing wis katetepake, sarta wiwitan lan pungkasane nggambarake papat pamérangan karajané Aleksander.

The two appointed times of verses twenty-seven and twenty-nine represent a beginning and ending waymark describing the period when Rome rules supremely. At the Sunday law in the United States in fulfillment of verse forty-one and verse sixteen of Daniel eleven the period for modern Rome to rule supremely for forty-two symbolic months begins. The first appointed time of verse twenty-seven is the Sunday law in the United States and the second appointed time represents when the last nation on earth follows the example of the United States and enforces the last Sunday law and in so doing identifies the worldwide enforcement of the idol sabbath.

Loro wektu kang wus katetepaké ing ayat kaping rong puluh pitu lan kaping rong puluh sanga iku nggambaraké sawijining tenger wiwitan lan pungkasan kang nerangaké mangsa nalika Roma mrentah kanthi kakuwasan kang paling luhur. Nalika angger-angger Minggu ditetepaké ing Amérika Sarékat minangka panggenapaning ayat kaping patang puluh siji lan ayat kaping nembelas saka Daniel sewelas, mula diwiwiti mangsa patang puluh loro sasi simbolis tumrap Roma modhèrn supaya mrentah kanthi kakuwasan kang paling luhur. Wektu kang katetepaké kapisan ing ayat kaping rong puluh pitu iku yaiku angger-angger Minggu ing Amérika Sarékat, lan wektu kang katetepaké kapindho nggambaraké wektu nalika bangsa pungkasan ing bumi ngetutaké tuladha Amérika Sarékat lan ngetrapaké angger-angger Minggu kang pungkasan, lan kanthi mangkono netepaké paksaning jagad kabèh tumrap sabat brahala.

Those two prophetic waymarks are the Sunday law in the United States unto the world Sunday law enforcement, and those two Sunday laws are the two appointed times in verse twenty-seven and twenty-nine. The first appointed time of verse twenty-seven was also typified by Constantine’s Sunday law in 321, and the papal Sunday law at the Counsel of Orleans in 538 represents the worldwide Sunday law.

Kaloro pratandha dalan kenabian mau yaiku undhang-undhang Minggu ing Amérika Sarékat tumuju marang penegakan undhang-undhang Minggu saindenging jagad, lan kaloro undhang-undhang Minggu mau iku kaloro wektu kang wis katetepaké ing ayat rong puluh pitu lan rong puluh sanga. Wektu kang wis katetepaké kapisan ing ayat rong puluh pitu uga dipralambangaké déning undhang-undhang Mingguné Konstantinus ing taun 321, lan undhang-undhang Minggu kapausan ing Konsili Orléans taun 538 nglambangaké undhang-undhang Minggu saindenging jagad.

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.

Ing sajroning konteks ayat telulas nganti limalas, perang Panium iku minangka sajarah sing ndhisiki undhang-undhang Minggu ing ayat nembelas. Ing sajroning sajarah iku, kapenuhaning pasrawungan antarané raja loro sing padha goroh siji marang sijiné kelakon. Ayat telulas nganti limalas iku kalebu pérangan saka sajarah sing dipralambangaké ing ayat sepuluh nganti nembelas. Ayat-ayat iku netepaké Perang Siria kaping papat ing ayat sepuluh, perang Raphia ing ayat sewelas, lan akibat sawisé perang iku ing ayat rolas. Ayat telulas nganti limalas nggambarake sajarah taun 200 SM nalika perang Panium kelakon, lan nalika Roma kafir, sing dipralambangaké minangka para begal umatmu, mlebu ing narasi kenabian.

Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”

Daniel pasal sewelas ayat patang puluh ngenali ambruké USSR ing taun 1989, lan ayat nembelas ngenali undhang-undhang Minggu ing Amerika Sarékat. Patemon antarané rong raja sing padha ngucap goroh siji marang sijiné sadurungé wektu sing wis katetepaké, yaiku perang Actium, dumadi ana ing sajroning sajarah ayat patang puluh sing ndhèrèk sawisé wekdal pungkasan ing taun 1989 lan pungkasané tekan marang undhang-undhang Minggu ing Amerika Sarékat. Ayat rong puluh pitu iku sawijining tenger dalan ing sajarah sing kasamaran saka ayat patang puluh, dumadi sawisé 1989, nanging sadurungé undhang-undhang Minggu. “Patemon” ing ayat rong puluh pitu iku sawijining tenger dalan sadurungé panguwasa Roma diparingi kakuwatan nalika undhang-undhang Minggu. Ana sawetara tenger dalan sing nuntun marang diparingaké kakuwatan marang kapausan ing taun 538, lan tenger-tenger dalan iki uga dumadi sadurungé wektu sing wis katetepaké. Salah siji saka tenger dalan nabi iku yaiku dekret Justinianus ing taun 533, sing ngleksanani panggenané ayat telung puluh bab anané “pangertèn bebarengan karo wong-wong sing nilar prejanjian.”

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.

Tenger panandha liyane kang nuntun marang wektu kang wus katetepaké ing sajarah Roma kafir iku yaiku taun 330, nalika Roma kafir ngasoraké lan ing wektu kang padha maringaké “dhampar” marang kakuwatan kapausan. Ing taun 496 Clovis maringaké “kakuwatané” marang kapausan. Minangka panggeneping Daniel pitu, Roma kafir nyingkiraké “telung sungu” kanggo kapausan, kang pungkasan yaiku disingkiraké wong Ostrogoth saka kutha Roma ing taun 538. Ing taun 508 agama paganisme disisihaké minangka agama resmi kang sah ing karajan lan diganti karo Katulik. Taun 538 nglambangaké undhang-undhang Minggu ing ayat patang puluh siji, lan taun 496 nglambangaké taun 1989 nalika Reagan, kaya déné Clovis, ngaturaké kakuwatané marang paus ing Roma. Taun 330 nandhani undhang-undhang Minggu, awit ana ing kono kapausan bali menyang dhampar panguwasa.

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.

Bab punika nedahaken bilih 538 lan 330 kalihipun makili wekdal ingkang sampun katetepaken, inggih punika ayat nembelas lan patang puluh satunggal. 496 makili taun 1989 ingkang netepi ayat sepuluh lan ayat patang puluh wonten ing Daniel sewelas lan Yesaya 8:8. 508 nedahaken wekdal nalika agamiing karajan kasisihaké kanggé Katolik. Wiwit saking Clovis ing taun 496 dumugi 508, wonten gambaran panyingkiran lan panggentosan sethithik-sethithik tumrap agami legaling karajan. Ing sajarah ingkang wiwit taun 330, wonten gambaran rubuhipun Rum Kulon kanthi sethithik-sethithik lumantar sekawan kalasangka kapisan, mila nedahaken karusakan sethithik-sethithik ingkang kawiwitan nalika hukum Minggu wonten ing Amérika Sarékat.

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.

Rubuhing Roma kapir kanthi progresif sawisé undhang-undhang Minggu Konstantinus ing taun 321 nggambarake rubuhing Amérika Sarékat minangka karajan kaping nem ing ramalan Kitab Suci sing tekan ing undhang-undhang Minggu. Banjur paukumaning papat slomprèt katibakaké marang Amérika Sarékat kaya sing wis diidentifikasi déning Sister White nalika piyambakipun nyarios bilih “murtading bangsa bakal katut déning karusakaning bangsa.” Yehezkiel nambah paseksi babagan paukuman kaping papat.

> 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.

> Pangandikané Pangéran tumuli rawuh manèh marang aku, mangkéné, Hé anaking manungsa, manakala sawijining nagara gawé dosa marang Aku srana nerak kalawan abot, mula Aku bakal ngelungaké astaningSun marang nagara iku, lan bakal medhot panyokonging roti ana ing kono, sarta ngutus pailan marang nagara iku, lan ngilangaké manungsa lan kéwan saka ing kono: Sanadyan ana wong telu iki ana ing kono, yaiku Nuh, Daniel, lan Ayub, wong-wong mau mung bakal ngluwari nyawané dhéwé srana kabenerané, mangkono pangandikané Pangéran Allah. Manawa Aku ndadèkaké kéwan galak lumaku ngliwati nagara iku, lan kéwan-kéwan iku ngrusak nagara iku, temah dadi sepi tanpa wong kang bisa liwat marga saka kéwan-kéwan mau: sanadyan wong telu iki ana ing kono, demi kauripaningsun, mangkono pangandikané Pangéran Allah, wong-wong mau ora bakal ngluwari anak-anaké lanang utawa wadon; mung wong-wong mau dhéwé kang bakal kapitulungan slamet, nanging nagara iku bakal dadi sepi. Utawa manawa Aku nekakaké pedhang marang nagara iku, lan ngandika, Hé pedhang, lumakua ngliwati nagara iku; nganti Aku ngilangaké manungsa lan kéwan saka ing kono: sanadyan wong telu iki ana ing kono, demi kauripaningsun, mangkono pangandikané Pangéran Allah, wong-wong mau ora bakal ngluwari anak-anaké lanang utawa wadon, nanging mung wong-wong mau dhéwé kang bakal kapitulungan slamet. Utawa manawa Aku ngutus pageblug menyang nagara iku, lan ngesokaké bebenduningSun marang nagara iku ana ing getih, kanggo ngilangaké manungsa lan kéwan saka ing kono: sanadyan Nuh, Daniel, lan Ayub ana ing kono, demi kauripaningsun, mangkono pangandikané Pangéran Allah, wong-wong mau ora bakal ngluwari anak lanang utawa anak wadon; wong-wong mau mung bakal ngluwari nyawané dhéwé srana kabenerané. Awit kaya mangkéné pangandikané Pangéran Allah: Kapriye manèh manawa Aku ngutus papat paukumaningsun kang abot marang Yérusalèm, yaiku pedhang, lan pailan, lan kéwan galak, lan pageblug, kanggo ngilangaké manungsa lan kéwan saka ing kono? Nanging lah, ana sésa wong kang bakal kari ana ing kono, kang bakal digawa metu, yaiku anak-anak lanang lan wadon; lah, wong-wong mau bakal metu marani kowé, lan kowé bakal weruh lakuné lan panggawéné; lan kowé bakal kaénakaké atimu bab piala kang wus Daktibakaké marang Yérusalèm, yaiku bab samubarang kang wus Daktibakaké marang kutha iku. Lan wong-wong mau bakal nglipur kowé, manawa kowé weruh lakuné lan panggawéné; lan kowé bakal ngerti yèn samubarang kang Daklakoni ana ing kutha iku ora tanpa sebab, mangkono pangandikané Pangéran Allah. Yéheskiel 14:12–23.

We will continue these considerations in the next article.

Kita badhé nerusaké pamriksan-pamriksan punika wonten ing artikel salajengipun.

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