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# Panium - Number Six

Паниум — Тоо Зургаа

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

Tanda-Tanda Nubuatan dalam Daniel 11: Keruntuhan USSR, Undang-Undang Hari Ahad, dan Kebangkitan Rom Moden

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.

Ka in e tlhaselwa ke USSR ka 1989 temana ya masome a mane ya Daniele lesome le motso o mongwe e ne ya diragadiwa. Temana ya masome a mane le nngwe ke molao wa Tshipi mo United States, jaaka go ntse le ka temana ya lesome le borataro. Go tloga ka 1989 go fitlha kwa molaong wa Tshipi mo United States temana ya masome a mane ga e na sepe. Go wa ga USSR ka 1989 gape go ne ga supiwa mo temaneng ya lesome ya Daniele lesome le motso o mongwe, e e neng ya diragadiwa la ntlha ke 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.

អង់ទីយ៉ូកុសទី៣ មហា ស្តេចសេលេអ៊ុយស៊ីត «ស្តេចខាងជើង» គ្រប់គ្រងពីឆ្នាំ 223–187 មុន គ.ស. ហើយបានស្វែងរកការយកដែនដីដែលបានបាត់បង់ទៅឲ្យពតូលេមី («ស្តេចខាងត្បូង») វិញ បន្ទាប់ពីសង្គ្រាមស៊ីរីលើកទីបី (246–241 មុន គ.ស.)។ យុទ្ធនាការរបស់គាត់ក្នុងសង្គ្រាមស៊ីរីលើកទីបួន (219–217 មុន គ.ស.) មានគោលបំណងដណ្តើមយកកូអេលេស៊ីរី ហ្វេនីស៊ី និងប៉ាឡេស្ទីនមកវិញ។ នៅឆ្នាំ 219 មុន គ.ស. អង់ទីយ៉ូកុសបានដង្ហែទៅទិសខាងត្បូង ដោយចាប់យកសេលេអ៊ុយស៊ីអា-អ៊ីន-ពៀរីយ៉ា ទីរ៉ូស និងពតូលេម៉ៃស (អាក្រេ) ហើយទទួលបានបន្ទាយរឹងមាំតាមឆ្នេរសមុទ្រមកវិញ។ នៅឆ្នាំ 218 មុន គ.ស. គាត់បានរុលទៅមុខបន្ថែមទៀត ដោយចាប់យកភីឡាឌែលហ្វիա (អាំម៉ង់) ហើយសង្កត់ទៅកាន់ព្រំដែនអេហ្ស៊ីប ដោយមានបំណងយកដែនដីសេលេអ៊ុយស៊ីតដែលបានបាត់បង់មកវិញរហូតដល់កាហ្សា។ អង់ទីយ៉ូកុសបានផ្អាកការដង្ហែរបស់គាត់នៅឆ្នាំ 218 មុន គ.ស. ដោយពង្រឹងការឈ្នះបាន និងរៀបចំសម្រាប់ការរុលច្រានសម្រេចចិត្តមួយ។ ពតូលេមីទី៤ ហ្វីឡូប៉ាទ័រ ស្តេចពតូលេមី បានប្រមូលផ្តុំកងទ័ពមួយដើម្បីប្រឈមមុខនឹងគាត់ ដោយបានពង្រឹងដោយកងទ័ពអេហ្ស៊ីប។ ខទីដប់នៃដានីយ៉ែលជំពូកដប់មួយ បានបង្ហាញចលនារបស់អង់ទីយ៉ូកុសនេះ ដូច្នេះហើយបានបង្ហាញជាមុនអំពីការរលំរលាយរបស់សហភាពសូវៀតនៅឆ្នាំ 1989 ហើយធ្វើជាគំរូនៃខទីសែសិប។

> 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.

> Lelapanya akan bangkit, lalu menghimpunkan sejumlah besar pasukan yang kuat; dan seorang daripadanya pasti akan datang, melanda seperti air bah dan melintasi; kemudian ia akan kembali, dan bangkit lagi, sampai ke kubunya. 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.

Apabila raja utara dalam ayat empat puluh “melimpah lalu melintas,” hal itu selaras dengan raja utara dalam ayat sepuluh yang “melimpah dan melintasi.” Dalam kedua-dua ayat itu, digunakan kata-kata Ibrani yang sama, yang hanya diterjemahkan dengan sedikit berbeza. Itulah ungkapan yang sama seperti yang terdapat dalam 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.

> Lefi ó tla tšhabela Juda; ó tla penologa, ó fetela pele, a fihla gaešita le molaleng; gomme go atlollwa ga diphego tša gagwe go tla tlatša bophara bja naga ya gago, wena Imanuele. Jesaya 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.

Гурван эшлэл бүр өмнөдийн хаан хойд зүгийн хаанд ялагдаж байгааг тодорхойлж байна. Хойд зүгийн хаан Антиох өмнөдийн хаан Птолемейг дийлсэнтэй адил, хойд зүгийн хаан Сеннахериб өмнөдийн хаан болох Иудаг дийлсэн бөгөөд, мөн дөчдүгээр эшлэл дэх хойд зүгийн хаан 1989 онд ЗХУ-ыг хаман одуулсан билээ. Эдгээр гурван эшлэл, тэдгээрийн түүхэн биеллүүдийн хамт, “эцсийн цаг”-ийг 1989 онд зааж өгдөг. Иймээс аравдугаар эшлэл нь 1989 он мөн бөгөөд арван зургаадугаар эшлэл ч, дөчин нэгдүгээр эшлэл ч адилхан, Америкийн Нэгдсэн Улс дахь Ням гаргийн хуулийг заана.

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 sebelas hingga lima belas merupakan satu rangkaian Kitab Suci yang juga mempunyai penggenapan sejarah, yang mengenal pasti penanda-penanda nubuatan tertentu dalam sejarah tersembunyi ayat empat puluh. Sebelum undang-undang Ahad di Amerika Syarikat, tetapi selepas 1989, peperangan Raphia dan akibatnya dikemukakan dalam ayat sebelas dan dua belas, dan peperangan Panium dikemukakan dalam ayat tiga belas hingga lima belas.

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

Molao wa Sontaga ke nako e e beetsweng; gonne ke gone fa ntho e e gobatsang ya bopapa e alafiwang, mme mopapa o boela mo sedulong sa bogosi sa lefatshe. Thatafalo eo e ne ya tshwantshiwa ka go bewa ga bopapa mo sedulong sa bogosi ka 538, le ka go bewa ga Roma ya boheitane mo sedulong sa bogosi kwa ntweng ya Actium. Fa Roma ya boheitane e sena go bewa mo sedulong sa bogosi ka boporofeti e ne ya busa ka bogolo jotlhe ka dingwaga di le 360. Fa bopapa bo sena go bewa mo sedulong sa bogosi ka 538, bo ne jwa busa ka bogolo jotlhe ka dingwaga di le sekete le makgolo a mabedi le masome a marataro. Fa ntho e e gobatsang e alafadiwa mo Molaong wa Sontaga, bopapa bo tla busa ka bogolo jotlhe ka dikgwedi di le 42 tsa sesupo.

> 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.

> Bona mongwe wa ditlhogo tsa gagwe e kete o ne a ntsweletse ntho e e mo gobatsang go isa losong; mme ntho eo e e mo gobatsang ya bolaya ya fola; mme lefatshe lotlhe la gakgamala la sala sebatana morago. Mme ba obamela kgogela e e neng ya naya sebatana maatla; mme ba obamela sebatana, ba re: Ke mang yo o tshwanang le sebatana? ke mang yo o ka kgonang go lwa le sone? Mme sa newa molomo o o buang dilo tse dikgolo le dikgobo; mme sa newa maatla a go tswelela dikgwedi di le masome a manè le bobedi. Tshenolo 13:3–5.

Verse 27 says “both” of these kings:

Ayat 27 menyebut “kedua-dua” raja ini:

> 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.

> Me marena ao dipelo tša dikgoši tše di tla ba tša go dira bobe, gomme di tla bolela maaka tafoleng e tee; eupša seo se ka se atlege, gobane bofelo bo sa letetše nako ye e beilwego. Daniele 11:27.

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

Mafumu awiri amene akutchulidwa m’ndime ya makumi awiri ndi zisanu ndi ziwiri ndiwo mafumu amene akutchulidwa m’ndime ziwiri zapitazo, amene pambuyo pake anamenya nkhondo ya ku 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.

> Ламсана нери-беди чанграк багъатләри иле җәнуб падишаһына қарши өз қудрити вә жүръитини қозғайтти; җәнуб падишаһиму наһайити чоң вә қудрәтлик бир қошун иле урушқа қозғитилиду; бирақ у туралмайду, чүнки улар униңға қарши һийлә-мәккәрликләрни тәйярлайду. Һә, униң тааминиң үлүшидин йәйдиғанлар уни һаләк қилиду, униң қошуни ташқандәк еқип кетиду; вә нурғунлири өлтүрүлүп жиқилиду. Даниял 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.

O ntemana ya mashome mabedi le supa ka jalo e tlhola sengwe se se sa tlwaelegang se se tlhokang go tlhaloganngwa pele re tswelela. Mo temaneng ya mashome mabedi le bone, “nako” e emela paka ya dingwaga di le 360 e e simololang kwa ntweng ya Actium mme e khutlela kwa nakong e e beilweng mo ngwageng wa 330.

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

Kgosi ya borwa mo ntweng e ne e le Cleopatra, yo o neng a le mo kgolaganong le Marc Antony. Octavius e ne e le kgosi ya bokone e e neng e tla ba fenya ka bobedi. Ka nako e e beilweng (31 BC) dikgosi tse pedi tse pele di neng di kile tsa nna fa tafoleng e le nngwe mme tsa bolelelana maaka di ne di tla lebana mo ntweng ya 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.

Ataba vua vhukati ka tafula va fambisana ni matimu ya nyimpi ya Panium (tindzimana ta 13 ku ya eka ta 15), laha a ku ri ni ntwanano exikarhi ka Antiochus Magnus na Phillip wa le Macedon. Ntwanano wolowo wa matimu wu fambisana ni ntwanano wa xikombiso lowu yimeleriwaka hi vito ra Panium enkarhini wa Kriste—Caesarea Philippi. Ntwanano wolowo wu tlhela wu yimeleriwa eka ndzimana ya makume mune loko USSR yi kukuriwile yi suka hi 1989 hi ku tirhisa ntwanano exikarhi ka Reagan na mupapa John Paul II. Tihosi leti timbirhi ti byelana mavunwa emahlweni ka 31 BC, leswi fambisanaka ni nawu wa Sonto eUnited States, hikwalaho mavunwa ya tona ma humelela emahlweni ka ndzimana ya 16, enkarhini wa matimu lowu yimeleriwaka hi tindzimana ta 13 ku ya eka ta 15 leti hetisekeke enyimpini ya Panium malembe ya khume na nkombo endzhaku ka nyimpi ya Raphia, ni malembe ya dzana na makume manharhu na nkombo emahlweni ka loko Pompey a hlula Yerusalema eku hetisekeni ka ndzimana ya 16.

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.

Dalam ayat dua puluh lapan, Octavius, pemenang ke atas kedua-dua Cleopatra (raja negeri selatan) dan Mark Antony, “akan kembali ke negerinya dengan kekayaan yang besar; dan hatinya akan menentang perjanjian yang kudus; dan ia akan melakukan perkara-perkara besar, lalu kembali ke negerinya sendiri.” Uriah Smith mengenal pasti kedua-dua kemenangan ini sebagai Actium pada tahun 31 SM dan kebinasaan Yerusalem pada tahun 70 TM. Oleh itu, ayat dua puluh lapan sedang mengenal pasti suatu sejarah yang bermula pada pertempuran Actium, yang merupakan permulaan 360 tahun itu, serta kebinasaan Yerusalem pada tahun 70 TM.

> 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.

> “මෙසේ ඔහු මහත් වස්තු සමඟ තමාගේ දේශයට ආපසු යන්නේය; ඔහුගේ සිත ශුද්ධ ගිවිසුමට විරුද්ධ වන්නේය; ඔහු ක්‍රියා කරනු ඇත, ඉන්පසු තමන්ගේම දේශයට ආපසු යන්නේය.” දානියෙල් 11:28.

The last phrase of verse twenty-four (even for a time) onward represents a historical line which began in 31 BC and concludes in the last phrase of verse thirty-one (shall place the abomination that maketh desolate) which was fulfilled in 538. The line begins with the battle of Actium, which marks the beginning of pagan Rome ruling supremely for three hundred and sixty years. The line ends in 538 with papal Rome beginning to rule supremely for twelve hundred and sixty years. Within the verses and the history which fulfilled the verses the time appointed in 330 represents a division in the history of pagan Rome as the fourth kingdom of Bible prophecy. After the initial period of ruling supremely for three hundred and sixty years, there follows two hundred and eight years of disintegration of the empire in advance of the papacy taking the throne in verse thirty-one in the year 538. In the sequence of those eight verses only verse twenty-seven identifies a historical fulfillment that occurred before the battle of Actium in 31 BC.

Frasa terakhir ayat dua puluh empat (“bahkan untuk suatu masa”) dan seterusnya melambangkan suatu garis sejarah yang bermula pada tahun 31 SM dan berakhir pada frasa terakhir ayat tiga puluh satu (“mereka akan menegakkan kekejian yang membinasakan”), yang digenapi pada tahun 538. Garis itu bermula dengan peperangan Actium, yang menandai permulaan Roma kafir memerintah secara mutlak selama tiga ratus enam puluh tahun. Garis itu berakhir pada tahun 538 apabila Roma kepausan mula memerintah secara mutlak selama seribu dua ratus enam puluh tahun. Di dalam ayat-ayat itu dan sejarah yang menggenapi ayat-ayat itu, masa yang ditentukan pada tahun 330 melambangkan suatu pembahagian dalam sejarah Roma kafir sebagai kerajaan keempat dalam nubuatan Alkitab. Selepas tempoh awal memerintah secara mutlak selama tiga ratus enam puluh tahun, menyusul dua ratus lapan tahun perpecahan empayar sebelum kepausan mengambil takhta dalam ayat tiga puluh satu pada tahun 538. Dalam urutan lapan ayat itu, hanya ayat dua puluh tujuh mengenal pasti suatu penggenapan sejarah yang berlaku sebelum peperangan Actium pada tahun 31 SM.

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

Ayat dua puluh tujuh mengenal pasti suatu pertemuan antara dua raja sebelum “waktu yang ditetapkan”, dan ayat dua puluh sembilan pula mengenal pasti suatu “waktu yang ditetapkan”. “Waktu yang ditetapkan” dalam ayat dua puluh tujuh ialah permulaan tempoh tiga ratus enam puluh tahun, dan “waktu yang ditetapkan” dalam ayat dua puluh sembilan ialah pengakhiran tempoh tiga ratus enam puluh tahun itu. Permulaan dan pengakhiran itu mewakili suatu “waktu yang ditetapkan”.

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

Go matlafatšwa ga Roma wa boheitene go thomile ge e fentše lepheko la boraro la lefelo bjalo ka ge le emetšwe go Daniele 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.

> Ug naba ka kanila, mibutho ang usa ka gamayng sungay, nga mitubo ug hilabihan ka daku, ngadto sa habagatan, ug ngadto sa sidlakan, ug ngadto sa maanindot nga yuta. 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.

Go matlafatšwa go simologile ntweng ya Actium, le go laolwa mo go latelang ga kgosi ya borwa (Egepeto) mo temaneng ya borobongwe ya kgaolo ya borobedi.

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.

Pengakhiran pemerintahan Rom kafir sebagai kerajaan keempat dalam nubuat Alkitab berakhir pada tahun 538 ketika Rom kepausan mengatasi halangan geografinya yang ketiga. Seluruh tempoh lima ratus enam puluh lapan tahun dari peperangan Actium hingga tahun 538 bermula dengan Rom kafir menakluk halangannya yang ketiga dan menjadi kerajaan keempat dalam nubuat Alkitab, dan tempoh itu berakhir apabila Rom kepausan menakluk halangan geografinya yang ketiga.

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.

Ntɔkwa a ɛtɔ so anan a nkɔmhyɛ a ɛwɔ Bible mu ka ho no, abakɔsɛm a wɔgyina hɔ ma no kyerɛ mmere abien: nea edi kan no, bere a Roma ma ne ho so, na ɛno akyi no, bere bi a ɛka Roma ahwe ase ho. Bere a edi kan yi a Roma ahomaso fi ase no, ɛno ara ne mfiase a bere nyinaa a Roma abosonsom mu dii tumi sɛ nkɔmhyɛ a ɛwɔ Bible mu no mu ahenni a ɛtɔ so anan no fii ase. Bere a edi kan a Roma ma ne ho so yi fi ase na ɛba awiei wɔ bere a wɔahyɛ ato hɔ bi mu, na ɛsan nso fi ase bere a atifi fam ne anafo fam ahenni no de wɔn ho bom no mu. Ɛba awiei wɔ bere a wɔkyekyɛ no mu ma ɛyɛ apuei fam ahenni ne atɔe fam ahenni. Sɛnea efi ase na ɛba awiei wɔ bere a wɔahyɛ ato hɔ bi mu, na mfiase no ne awiei no gyina hɔ ma Aleksanda ahenni no mpaapaemu anan no.

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.

اوقاتو ہن دؤ مقرّر، جیڑے آیت ستّائی اتے اونتی وچ ہن، اک شروع تے اک ختم ہون والا نشان راہ نوں ظاہر کردے نیں، جو اُس دور نوں بیان کردا اے جدوں روم کامل بالادستی نال حکمرانی کردا اے۔ ریاستہائے متحدہ وچ اتوار دے قانون دے نافذ ہون نال، جو آیت اکتالیس اتے دانی ایل گیارہ دی آیت سولہ دی تکمیل وچ ہوندا اے، جدید روم دے بیالیس علامتی مہینیاں تک کامل بالادستی نال حکمرانی کرن دا دور شروع ہوندا اے۔ آیت ستّائی دا پہلا مقرّر وقت ریاستہائے متحدہ دا اتوار دا قانون اے، تے دوجا مقرّر وقت اُس ویلے نوں ظاہر کردا اے جدوں زمین اُتے آخری قوم وی ریاستہائے متحدہ دی مثال دی پیروی کردے ہوئے آخری اتوار دے قانون نوں نافذ کردی اے، تے ایس طرح پوری دنیا وچ بُت نما سبت دے نفاذ دی شناخت کردی اے۔

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.

Tse pedi tša boporofeta tše pedi ke molao wa Lamorena kua United States go fihla phethagatšong ya molao wa Lamorena wa lefase ka moka, gomme melao yeo ye mebedi ya Lamorena ke dinako tše pedi tše di beilwego temaneng ya masomepedi-šupa le masomepedi-senyane. Nako ya pele ye e beilwego temaneng ya masomepedi-šupa le yona e ile ya swantšhwa ka molao wa Lamorena wa Constantine ka 321, gomme molao wa bopapa wa Lamorena Kopanong ya Orleans ka 538 o emela molao wa Lamorena wa lefase ka moka.

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.

Dalam konteks ayat tiga belas hingga lima belas, pertempuran Panium merupakan sejarah yang mendahului undang-undang hari Minggu pada ayat enam belas. Di dalam sejarah itu, tergenapilah pertemuan kedua raja yang saling berdusta. Ayat tiga belas hingga lima belas merupakan bagian dari sejarah yang dilambangkan dalam ayat sepuluh hingga enam belas. Ayat-ayat itu mengidentifikasi Perang Siria keempat pada ayat sepuluh, pertempuran Raphia pada ayat sebelas, dan akibat dari pertempuran itu pada ayat dua belas. Ayat tiga belas hingga lima belas melambangkan sejarah tahun 200 SM ketika pertempuran Panium digenapi, dan ketika Roma kafir, yang digambarkan sebagai para perampas bangsamu, memasuki narasi nubuatan.

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.”

Daniri ebi du nkron mu aduonum kyerɛ USSR no hwehwe ase wɔ afe 1989 mu, na nkyekyem du nsia nso kyerɛ Kwasida mmara a ɛwɔ United States no. Ahemfo baanu a wɔhyia na wɔka atosɛm kyerɛ wɔn ho wɔn ho ansa na bere a wɔahyɛ ato hɔ no adu, a na ɛyɛ Actium ko no, yɛ saa wɔ nkyekyem aduonum no abakɔsɛm mu, a edi bere a awiei no fii ase wɔ 1989 mu akyi, na ɛba awiei wɔ Kwasida mmara no so wɔ United States. Nkyekyem aduonu nson yɛ nsɛnkyerɛnne bi a ɛwɔ nkyekyem aduonum no abakɔsɛm a ahintaw no mu; ɛba akyiri wɔ 1989 akyi, nanso ansa na Kwasida mmara no aba. “Nhyehyɛe” anaa “hyiam” a ɛwɔ nkyekyem aduonu nson mu no yɛ nsɛnkyerɛnne bi a ɛba ansa na wɔde tumi ama Roma wɔ Kwasida mmara no mu. Nsɛnkyerɛnne pii wɔ hɔ a edi anim kɔsi papacy no tumi a ɛbaa afe 538 mu no so, na saa nsɛnkyerɛnne yi nso ba ansa na bere a wɔahyɛ ato hɔ no adu. Saa nkɔmhyɛ mu nsɛnkyerɛnne no mu baako ne Justinian ahyɛde a ɔde mae wɔ afe 533 mu, a ɛmaa nkyekyem aduasa no asɛm a ɛka sɛ wonya “nimdeɛ ne wɔn a wɔpo apam no” baa mu.

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.

Tindledzi tin'wana leti yisaka enkarhini lowu vekiweke ematin'wini ya Rhoma ya vugandzeri bya swikwembu i lembe ra 330, loko Rhoma ya vugandzeri bya swikwembu yi wisa ehansi naswona hi nkarhi wun'we yi nyika matimba ya vupfhumba, “xiluvelo,” eka matimba ya vupapa. Hi 496 Clovis u nyikile “matimba” yakwe eka vupapa. Hi ku hetisisa ka Daniyele 7 Rhoma ya vugandzeri bya swikwembu yi susile “timhondzo tinharhu” hikwalaho ka vupapa, leyi yo hetelela ku ri ku susiwa ka va-Ostrogoth edorobeni ra Rhoma hi 538. Hi 508 vukhongeri bya vugandzeri bya swikwembu byi vekiwile etlhelo tanihi vukhongeri lebyi nga enawini bya mfumo, naswona byi siviwile hi Vukatoliki. 538 yi yimela nawu wa Sonto wa ndzimana ya 41, naswona 496 yi yimela 1989 loko Reagan, kukotisa Clovis, a nyiketele matimba yakwe eka papa wa Rhoma. Lembe ra 330 ri kombisa nawu wa Sonto, hikuva hi kona laha vupapa byi tlhelelaka exiluvelweni xa vulawuri.

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.

Nci ci hrilh a ni a, 538 leh 330 te hian hun ruat chu an entîr a, chu chu chang 16 leh 41 te a ni. 496 hian 1989 a entîr a, Daniel bung 11 leh Isaiah 8:8 ah chang 10 leh chang 40 a famkimna a ni. 508 hian ram sakhua chu Catholic sakhua tâna hnutchhiah a nih hun a entîr. 496-a Clovis-aṭanga 508 thleng khân, ram dân anga sakhua awm chu hrilhfiah zuiin lak bo a ni a, a thlâkna pawh a awm zui bawk tih chu entîr a ni. 330-a tan chanchin-ah chuan, Western Rome tla chhe zui zêlna chu trumpet pali hmasa berte hmangin a entîr a, chutiang chuan progressive destruction, United States-a Sunday law atanga ṭan tûr chu, a hrilhfiah bawk a ni.

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.

Kejatuhan berperingkat Roma pagan setelah undang-undang Ahad Konstantinus pada tahun 321 menggambarkan kejatuhan Amerika Syarikat sebagai kerajaan keenam dalam nubuatan Alkitab yang sampai kepada undang-undang Ahad. Kemudian empat penghakiman sangkakala didatangkan ke atas Amerika Syarikat sebagaimana Sister White telah kenal pasti apabila beliau menyatakan bahawa “kemurtadan nasional akan diikuti oleh kebinasaan nasional.” Yehezkiel menambahkan kesaksian tentang hukuman yang berlipat empat.

> 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.

> Apo tiam ka Lalpa wanrah sawngsangna ka hnenah a lo thleng leh a, “Mihring Fapa, ram chuan ka chungah sual a tih a, nasa taka bawhchhiatna a nei chuan, chu ram chunga ka kut ka phar ang a, a chaw ei tûr kawngka chu ka tihchhe ang, rilruam ka thawn ang a, mi leh ran ka ti bo ang. Noah, Daniel, leh Job, mi pathumte kha a chhûngah an awm pawh ni se, an felna avângin anmahni nun chauh an chhandam ang,” tiin Lalpa Pathian chuan a sawi. “Tin, ran sawisêlte chu ram kal tlang tûrin ka tir a, chu ram chu an tichhe a, tu mah kal theih lohna ram awm lo takah an siam chuan; mi pathumte kha a chhûngah an awm pawh ni se, ka nung reng angin,” tiin Lalpa Pathian chuan a sawi, “fapa mah, fanu mah an chhandam dâwn lo; anmahni chauh an chhandam ang, ram erawh chu a tihral a ni ang. “Emavângin, chu ram chunga chemkawng ka thlen a, ‘Chemkawng, ram kal tlang rawh,’ tiin ka sawi a, mi leh ran ka ti bo chuan; mi pathumte kha a chhûngah an awm pawh ni se, ka nung reng angin,” tiin Lalpa Pathian chuan a sawi, “fapa mah, fanu mah an chhandam dâwn lo; anmahni chauh an chhandam ang. “Emavângin, chu ramah hri leng ka thawn a, thisen hmanga ka thinur ka chhuah chuan, mi leh ran ka ti bo ang; Noah, Daniel, leh Job kha a chhûngah an awm pawh ni se, ka nung reng angin,” tiin Lalpa Pathian chuan a sawi, “fapa mah, fanu mah an chhandam dâwn lo; an felna avâng chauhin anmahni nun an chhandam ang. “Lalpa Pathian chuan heti hian a sawi: Ka rorêlna nasa tak pali—chemkawng, rilruam, ran sawisêl, leh hri leng—Jerusalem chunga ka thawn a, mi leh ran ka ti bo ang chuan, a nasa zâwk dâwn em! “Nimahsela, ngai teh u, a chhûngah chuan a la awm ang a, chu mi bangte chu hruai chhuah an ni ang, fapate leh fanute pahnih vek; ngai teh u, an lo chhuak dâwn che u a, an lampui leh an thiltihte in hmuh ang; tichuan Jerusalem chunga thil ṭha lo ka thlentîr avânga in rilru a muang ang, a chungah ka thlen zawng zawng avângin. “Tin, an lampui leh an thiltihte in hmuh hunah anin an lo thlamuan ang che u; tichuan a chhûngah thil ka tih zawng zawng hi chhan lova ka tih a ni lo tih in hre ang,” tiin Lalpa Pathian chuan a sawi. Ezekiel 14:12–23.

We will continue these considerations in the next article.

Кънъйы удукел кьал омтен-ойдал эта маслалтешым полшем статьяштем.

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