Article

# Panium - Number Twenty-One

Panium — Namba Makumi Mabiri na Imwe

The movement toward the Sunday law in the glorious land

Kukwira kwokufamba kunoenda kumutemo weSvondo munyika inobwinya

Author

Jeff Pippenger

Published

March 5, 2026

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The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.

Nhoroondo iri kubva pandima yegumi nenhanhatu kusvika pandima yemakumi maviri nembiri muna Danieri 11 inotanga uye inopera nemufananidzo unomiririra mutemo weSvondo. Kutanga nekuguma kwemutsara zvichinge zvakafanana, zvinoratidza chiratidzo chaKristu, saArfa naOmega. Muchiporofita zvinoda kuti ndima yegumi nenhanhatu ienzaniswe nendima yemakumi maviri nembiri. Kana izvi zvaitwa, zvinotamisa nhoroondo yenyika inobwinya, sezvainomiririrwa nemutsara wevaMakkabhi, ichiipinza munhoroondo yendima yegumi kusvika yegumi neshanu.

## The Maccabees

IWamakabi

The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.

Kupanduka kwa Wamakabayo kunawakilisha miaka ishirini na miwili iliyoanza mwaka 1776 na kuisha wakati Marekani ilipokuwa ufalme wa sita wa unabii wa Biblia mwaka 1798. Hili linaitambulisha namba ishirini na miwili kuwa ni historia iliyounganishwa moja kwa moja na wakati wa mwisho katika mwaka 1798, ambako ndiko aya ya arobaini ya Danieli kumi na moja inaanza.

The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.

Ubale bw’omuwendo amakumi abiri mu bubiri ne 1798 bwa mugaso nnyo okutegeera. Obujeemu bwa Maccabee, mu kulaga nga kabonero ak’Entalo y’Obwegassi ey’Amerika, butabagana n’entalo zombi ez’omu nsi ey’ekitiibwa (ey’amazima n’ey’omwoyo) ng’ento ezajeemera obukulembeze bw’ebyobufuzi obw’AbaSeleucid n’abakama b’e Bulaaya, era n’obukulembeze bw’ekkanisa obw’e Buyonaani n’e Rooma. Mu bujulirwa bwombi obw’ebyafaayo, Buyonaani ne Rooma byakiikirira kabaka ow’obukiikakkono.

The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”

Mutsara weMaccabees unomiririrwa mundima yemakumi maviri nenhatu, asi unomirira nhoroondo yakatanga makore makumi matatu nematatu mushure mePanium yendima yegumi neshanu, uye chinguva chinopfuura zvishoma makore zana pamberi paPompey wendima yegumi nenhanhatu. Mutsara uyu unoguma pakutongwa kwemuchinjikwa, kutongwa kwakawedzera kusvika muna 70 AD, kunyange hazvo nguva iyoyo yekutongwa ichingozivikanwa chete semuchinjikwa mundima yemakumi maviri nembiri. Muchiporofita, mutsara weMaccabees, unomirira nyika inobwinya kubva muna 1776, wozotevera 1798 neimba youmambo yeHasmonean, uyezve imba youmambo yeHerodian kusvika pamuchinjikwa uye muna 70 AD, unopera pandima yemakumi maviri nembiri uye unotanga nemakore makumi maviri nemaviri kubva muna 1776 kusvika muna 1798. Makore makumi maviri nemaviri kubva muna 1776 kusvika muna 1798 anomiririrawo, sechiratidzo, makore makumi maviri nemaviri kubva pa9/11 kusvika muna 2023, ayo akafananidzirwa semazuva makumi maviri nemaviri muna Danieri gumi. Mutsara weMaccabees unotanga uye unopera ne“makumi maviri nemaviri.”

## Four Roman Rulers

වරුන් හතර දෙනෙකු වූ රෝම ආණ්ඩුකාරයෝ

Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.

Mavhesi gumi nemaviri kusvika kumakumi maviri nemaviri anonyatsoratidza vatongi vana veRoma uye anomirira mumwe mutsetse mukati memavhesi acho. Mutsetse weMaccabean unorongwa maererano nomusimboti we“dzokorora uye wedzera,” uye mutsetse weRoma unomiririrwa zvakananga mumavhesi acho. Pompey akakunda zvipingamupinyi zviviri zvokutanga pazvitatu, apo Roma yakakwira pachigaro soumambo hwechina hwechiporofita cheBhaibheri pahondo yeActium muna 31 BC. Akateverwa naJulius Caesar, Augustus Caesar, naTiberias Caesar. Pompey akanga ari mukuru wehondo, uye zviratidzo zvitatu zvokupedzisira zvinosunganidzwa pamwechete savamambo veumambo.

The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.

Wane kati ya watawala hao wanne anakufa katika aya ya ishirini na mbili mahali ambapo Kristo alisulubiwa; kwa hiyo ni lazima tumrudishe huyo wa mwisho kati ya watawala hao wanne wa Rumi hadi kwenye sheria ya Jumapili ya aya ya kumi na sita. Tunapofanya hivyo, Pompey angewakilisha wa kwanza wa alama nne za mpito, ambapo alama ya nne na ya mwisho ya mpito inalingana na sheria ya Jumapili ya aya ya kumi na sita. Aya ya kumi na sita ingewakilishwa na Kaisari Tiberio, na vita vya Panium vya aya ya kumi na tano vingewakilishwa na Kaisari Augusto; vita vya Rafia katika aya ya kumi na moja vingekuwa Yulio Kaisari, na hivyo kumweka Jenerali Pompey kuwa aya ya kumi na 1989.

This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.

Izvi zvinoratidza kuti “nhoroondo yakavanzika” yendima yechina-neshumba yaDhanieri 11, iyo nhoroondo kubva pakudonha kweSoviet Union muna 1989 kusvikira pamutemo weSvondo wendima yechina-neshumba neimwe, inomiririrwa nemitsara mitatu yechiporofita inowanikwa munhoroondo inomiririrwa nendima gumi kusvika makumi maviri nenhatu. VaMaccabees, vatongi veRoma, nehondo nhatu dzemasimba aRoma aishandiswa semapurokisi.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Uku ndiko kusiza kwangu kwechitatu kwamuri. Neshoko remipupuri miviri kana mitatu, shoko rimwe nerimwe richasimbiswa. 2 VaKorinte 13:1.

## Three Proxy Wars

Sinnke Soore Asatu Rakkina Adda Adda Woraano

Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.

Ndima yegumi inoratidza kupera kweHondo yechina yeSiria yakaitika kubva muna 219 kusvika muna 217 BC, apo Antiochus III Magnus (Mukuru) akaunganazve mauto ake achigadzirira hondo yendima yegumi neimwe, iyo yaiva hondo yeRaphia yaizomiririrwa naJulius Caesar. Ndima yegumi inozivisa kuparara kweSoviet Union muna 1989 sezvinomiririrwa mundima yechina makumi mana, uye Pompey anoenderana nenhoroondo iyoyo. Ndima yegumi nenhanhatu inomiririra kukundwa kwenyika inobwinya yeJudha, zvichifananidzira mutemo weSvondo muUnited States, asi Pompey anoenderanawo na1989, uye muna 1989 Roma yemazuva ano yakakunda chipingamupinyi chayo chokutanga, asi pakuita kudaro, panguva imwe cheteyo yakakunda pamweya America yechiPurotesitendi apo yakanyengera Ronald Reagan kuti aumbe mubatanidzwa wakavanzika nenyika inobwinya. Mubatanidzwa namahure eRoma wakaitwa namambo unomirira upombwe hwepamweya.

1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.

1989 ndipo panali pamene hule la Roma linayamba kutuluka mu zaka zake makumi asanu ndi awiri kuti lichite chigololo ndi mafumu onse a dziko lapansi. Mfumu yoyamba ndi United States mu 1989, pakuti United States ikuyimiridwanso ndi Ahabu, amene anakwatira Yezebeli, amene ali hule la Turo mu Yesaya makumi awiri ndi atatu.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Uye zvichaitika nezuva iro, kuti Tiro richakanganwika makore makumi manomwe, maererano namazuva amambo mumwe; shure kwokuguma kwamakore makumi manomwe, Tiro richaimba sechifeve. Tora rudimbwa, ufambe-fambe muguta, iwe chifeve chakanga chakanganwika; ridza zvinonaka, imba nziyo zhinji, kuti urangarirwe. Uye zvichaitika shure kwokuguma kwamakore makumi manomwe, kuti Jehovha achashanyira Tiro, uye richadzokera kumubayiro waro, uye richaita upombwe noushe hwose hwenyika pamusoro pechiso chenyika. Isaya 23:15–17.

The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.

Hule huyo alisahaulika katika “wakati wa mwisho” mwaka 1798 alipopokea jeraha lake la mauti kama inavyowakilishwa katika aya ya arobaini ya Danieli kumi na moja. Katika “wakati wa mwisho” mwaka 1989 anaanza kipindi cha kuponywa kwa jeraha lake la mauti kwa kufanya uasherati na ufalme ambao utakuwa wa kwanza kutekeleza alama ya mamlaka yake. Ufalme huo uliwakilishwa na Ahabu, na na Ufaransa, ambao uliweka upapa juu ya kiti cha enzi cha dunia mwaka 538 na ulikuwa ufalme wa kwanza kabisa kuunga mkono kuinuka kwa mamlaka ya kipapa. Kwa sababu hii, wao huitwa “mzaliwa wa kwanza wa kanisa Katoliki,” vilevile “binti mkubwa wa kanisa Katoliki.” Ufaransa na Ahabu vyote viwili hushuhudia kuhusu nafasi ya Marekani tangu 1989 hata kufikia sheria ya Jumapili.

In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.

Mu Isaya makumi maviri nenhatu, hure reTire, iro ririwo hure reZvakazarurwa gumi nenomwe, rine pahuma yaro pakanyorwa kuti Bhabhironi Guru. Rinova “rakanganwika” munhoroondo yeUnited States, kutanga muna 1798, apo upapa hwakaguma kuva umambo hwechishanu hwechiporofita cheBhaibheri, chikara chegungwa cheZvakazarurwa gumi nenhatu. Ipapo United States yakatanga basa rayo seumambo hwechitanhatu hwechiporofita cheBhaibheri sechikara chenyika cheZvakazarurwa gumi nenhatu. Pakupedzisira United States inova mambo mukuru pakati pemadzimambo gumi eZvakazarurwa gumi nenomwe. Nhoroondo yekufananidzira yenguva ye“makore makumi manomwe,” iyo “mazuva omambo mumwe,” inomirira makore makumi manomwe Bhabhironi parakatonga seumambo hwokutanga hwechiporofita cheBhaibheri. Izvi zvinofananidzira nhoroondo yeUnited States kubva muna 1798 kusvikira pamutemo weSvondo apo mutsetse wokunze wenhoroondo yeAmerica unomiririrwa nenyanga yeRepublican, uye mutsetse womukati unomiririrwa nenyanga yePurotesitendi. Nyanga mbiri idzodzo dzinomirira moyo weBumbiro reMitemo unopa kupatsanurwa pakati pehutongi hwenyika nehutongi hwechechi, uye ndizvo zviri musoro wenyaya remangwana reAmerica.

Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.

Makore makumi manomwe akatarwa kuti chifeve cheTire chikanganwikwe, zvino kubva panguva yekuguma muna 1989 kusvika kumutemo weSvondo chinotanga kuimba. Chakatanga nemubatanidzwa wakavanzika apo chakatora chitendero cheAmerica yePurotesitendi uye chakawisira pasi chimiro chezvematongerwo enyika chamambo wokumaodzanyemba nekuputsika kweSoviet Union. Nguva yemakore makumi manomwe inopera munhoroondo umo Antiochus Mukuru amire pakati penguva yemakore gumi nemanomwe yakakamurwa kuita gumi nezvinomwe, izvo kana zvawandudzwa zvinobudisa “makumi manomwe.” Pakutanga kwemakore ekunze mazana maviri nemakumi mashanu akaguma pakati peRafiya nePaniumi, uporofita hwenguva hwemukati hwemakore zviuru zviviri nemazana matatu hunotanga ne“vhiki” makumi manomwe dzakatemerwa vanhu vaDanieri. Pakupera kwevhiki idzodzo makumi manomwe, muna 34 AD Israeri yekare yakarambwa naMwari nokusingaperi sevanhu vake vakasanangurwa vesungano, uye Mwari akanga zvino apinda muwanano nemwenga wake wechiKristu, uye akanga zvino achitambanudzira ruoko kuvaHedheni.

207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.

207 BC Antiochus amire pakati pe “makumi manomwe,” zvichiratidza kupera kwechimiro chenyika yakafarirwa cheumambo hwake se “nyika inobwinya” yaAkasarudza kumutsiridza mairi Israeri yemazuva ano. Kuguma kweUnited States sehumambo hwechitanhatu panguva yemutemo weSvondo ndiko kuguma kwe “makore makumi manomwe” aIsaya. Mutsara wemakore mazana maviri nemakumi mashanu waAntiochus uri kuratidza kupera kwenguva yenyasha yenyanga yeRepublican yeUnited States, nguva ichangotangira mutemo weSvondo wevhesi 16. Makore zviuru zviviri nemazana matatu akapera pakatanga kutongwa musi wa22 Gumiguru, 1844, anofananidzira nguva iyo kutongwa kunopera pamutemo weSvondo. Makore zviuru zviviri nemazana matatu anotanga nemavhiki makumi manomwe anoratidza kuguma kwaIsraeri chaiyo sevanhu vakasarudzwa vaMwari. Kuguma kwenguva yose yemakore zviuru zviviri nemazana matatu kunopedzisira nesangano rePurotesitendi richiguma sezvo sangano readvendi richiramba richienda mberi kusvikira kumutemo weSvondo. Apo suo rakavharwa ra1844 rinodzokororwa, masuo achavharirwa nyanga yeRepublican, nyanga yePurotesitendi, nechikara chehurumende.

For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.

Kuna Antioko kusimama kati ya kipindi cha kumi na saba ni kusimama mwishoni mwa wakati wake wa rehema; muda wa rehema kwa serikali ya Marekani, ambayo ni mnyama wa nchi, hufungwa katika sheria ya Jumapili, lakini muda wa rehema wa pembe ya Republican hufungwa kabla ya sheria ya Jumapili.

> Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Yesu akati kwaari, Handiti kwauri, Kusvikira kanomwe chete, asi kusvikira makumi manomwe akapetwa kanomwe. Mateo 18:22.

The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.

Msemo “mara sabini saba,” ndio mahali pekee katika Biblia ambamo hesabu zinaonyeshwa kwa namna hii ya kuzidishwa. “Mara sabini saba” ni ile miaka mia nne na tisini ambayo “imeamriwa” kwa watu wa Danieli. Hayo ndiyo majuma sabini yanayoanzia zile siku elfu mbili na mia tatu, na mwishoni mwa ile miaka mia mbili na hamsini kutoka mahali pale pale pa kuanzia, Antioko hufika katikati ya kumi na saba. Hapo Antioko Mkuu huchukua msimamo wake katika matendo ya mwisho ya simulizi lake ndani ya tamthilia takatifu ya pambano kuu.

The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.

Mnyango wakafungwa wa mwaka 1844 unawakilisha mnyango uliofungwa wa sheria ya Jumapili, na kabla ya sheria ya Jumapili ya mstari wa kumi na sita kipindi cha miaka saba huanza huku Antioko akiashiria mwisho wa ufalme wake, kisha ufalme wake hukoma mwishoni mwa miaka hiyo saba. Kipindi cha miaka saba kinawakilisha wakati wa kujaribiwa wa sanamu ya mnyama, na kipindi hicho huanza katika sheria ya kwanza ya Jumapili ya mwaka 321. Kabla ya sheria ya kwanza ya Jumapili, ambayo ni mfano wa sheria ya mwisho ya Jumapili, kuna kipindi cha miaka kumi kinachoanza kwa amri. Katika “amri” ya mwaka 313, jaribu linalowakilishwa na miaka kumi huanza, ndipo Antioko anapitisha sheria ya kwanza ya Jumapili na muda wa rehema wa pembe ya Kijamhuri unakoma. Mwishoni mwa miaka hiyo saba, Panium na sheria ya Jumapili hufika, na kuleta mgawanyiko wa mashariki na magharibi katika mwaka 330.

## Pompey

பொம்பேயு

Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.

Pompey akakunda nyika inobwinya mundima yegumi nenhanhatu, asi mukati menguva yemakore maviri kubva muna 65 kusvika muna 63 BC, Pompey, mukuzadzikiswa kwaDanieri 8 nendima 9, akatonyatsokunda “mabvazuva” nenyika “[inobwinya],” zvichifananidzira kukunda kwakapetwa kaviri kuri mundima yechina makumi mana uye muna 1989.

The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.

Thibelo ya boraro ya Roma ya bohedene e ne e tla phethagatswa ke Augusto Kesare, yo a itsegeng ka go tlhoma Triumvirate ya ntlha ya semmuso ya Roma, e emelang kopano ya ntlha ya semmuso ya dikarolo tse tharo mo Roma. Ke fa go waymark ya boraro ya baeteledipele ba Roma mo kopano ya dikarolo tse tharo e tshwaiwang ka semmuso mo hisitoring ya Roma. Ke fa molaong wa Tshipi mo temaneng ya lesome le borataro moo kopano ya dikarolo tse tharo ya noga, sebatana le moporofeti wa maaka e tlhomiwang teng, mme morago nonyane ya boikepo e busediwa mo lefelong la yone kwa Shinare, jaaka go beilwe pele ke Sekarea.

Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.

Ogastus Kesari akaumba Triumvirate yekutanga yepamutemo yeRoma, asi vanyori venhoroondo vanoiti Triumvirate yeChipiri, nokuti Julius Kesari akamboumbawo Triumvirate, asi yakanga isiri Triumvirate yepamutemo yehurumende yeRoma. Hukama hwaJulius naOgastus Kesari semifananidzo yesungano yetatu yeshato, chikara, nomuprofita wenhema pamutemo weSvondo uri kuuya nokukurumidza, hunofananidzirwa naJulius pakutanga kwesangano rokumanikidza mutemo weSvondo uye naOgastus pakuguma kwaro. Hukama hwechiporofita uhwu hunomirirwawo nokukombwa kwaCestius muna 67, uko kwakazoteverwa nokukombwa kwaTito. Julius ndiCestius uye Ogastus ndiTito. Julius naOgastus vanomirira sungano yetatu, uye Cestius naTito vanomirira kukombwa.

The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.

Nguva iyo sangano rekusundidzira mutemo weSvondo rinotanga muchiporofita muna 313, riri pachirevo cheMilan. Zvino muna 321, pakati penguva yemakore gumi namanomwe, panosvika mutemo weSvondo wokutanga. Danho rechitatu rokuparadzaniswa kwoumambo kuva kumabvazuva nokumadokero, rinomirira kuparadzaniswa kuri muUnited States pakati paavo vanogamuchira nechiratidzo chechikara navasingachigamuchiri, kana chisimbiso chaMwari, raiva muna 330. Kune nhevedzano yemitemo yeSvondo inotungamirira kumutemo weSvondo, uye 321 inomirira mutemo weSvondo wokutanga, unotungamirira kumutemo weSvondo wokupedzisira wa330.

Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.

Zvakasiyana nemakore mazana maviri nemakumi mashanu aAntiochus, makore mazana maviri nemakumi mashanu aNero anoratidza nguva yemakore masere, nzvimbo yepakati yeSunday law yokutanga, uyezve makore mapfumbamwe. Mutsetse pamusoro pomutsetse, Antiochus naNero vanoratidza nguva mbiri dzinomiririrwa nezviratidzo zvitatu zvenguva. Mumitsetse yose iri miviri, zviratidzo zvenguva zvokutanga nezvokupedzisira zvakafanana: chirevo pakutanga chakaiswa chiratidzo newanano yakaguma nokurambana, uye kurwa pakati pamambo wokumusoro namambo wokumaodzanyemba pakutanga nepamagumo. Sunday law yokutanga ya321 iri pakati inofanira kuva ndipo panomira Antiochus. Anomira pakuguma kwenguva yokuedzwa inomiririrwa namakore gumi, uye nguva yokuedzwa inoratidza Antiochus sowechisere unobva mune vanomwe apo anoumba mufananidzo wechikara, iye wechisere unobva mune vanomwe. Panguva imwe cheteyo vane zana namakumi mana nezvina zvuru vanopfuura nenguva yokuedzwa uye vanoshandurwa kubva kuchechi yechinomwe yeLaodicea kuenda kuchechi yechisere neyePhiladelphia.

At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.

Pa murawo weSondo wokutanga, kuvakwa kwechifananidzo kunotanga, uye kunoguma pamurawo weSondo waZvakazarurwa 13:11, ndima inopesanisa kutanga kweUnited States segwayana nekuguma kwayo seshato. Gumi netatu chiratidzo chekumukira, uye chiratidzo chekumukira muchirevo chendima 11, pamwe nekutaura kweUnited States seshato, ndicho chiratidzo chechikara; asiwo, chiratidzo chaavo vane chisimbiso chaMwari inhamba gumi neimwe. Zvakazarurwa 13:11 inoratidza kupatsanurwa kwaavo vanogamuchira chiratidzo chechikara kana chisimbiso chaMwari pamurawo weSondo apo United States inotaura seshato.

The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.

Nthawi ya mayesero ya fano la chilombo ili ndi zizindikiro zenizeni zosonyeza kufika kwake, pamodzimodziyo likuimira mapeto ake. Kuyambira kwa Nowa kufikira pa phwando la malipenga, Mulungu sasanduka konse; nthawi zonse amalengeza pasadakhale nthawi ya mayesero isanafike. Zolengeza zake zimapezeka m’mawu ake a uneneri. A Adventist ambiri (ndikuganiza choncho) sadziwa kuti panali kuzingidwa kawiri pa chiwonongeko cha Yerusalemu, kapena kuti tsiku la chiwonongeko chomaliza linali tsiku lomwelo la chaka limene Nebukadinezara anawononga Yerusalemu ndi kachisi koyamba—nthawi ya alfa. Angakhalenso osadziwa kuti kuzingidwako kunayamba pa maphwando opatulika ndipo kunatha pa phwando lopatulika, kapena kuti nthawi ya kuzingidwako inali zaka zitatu ndi theka. Ngati sadziwa mfundo zimenezo, ndiye kuti zikuoneka zosatheka kuti adzaone kuti Yuliyo Kaisara ndiye chizindikiro cha chiyambi cha nthawi ya mayesero ya fano la chilombo m’kuimiridwa kwake kwangwiro koposa. Mwa “kuimiridwa kwangwiro,” ndikutanthauza kukwaniritsidwa kwake komaliza.

The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.

Nguva imwe cheteyo inomiririrwa kubva muna 1888 kusvikira kumutemo weSvondo, uyezve zvakare kubva pa9/11 kusvikira kumutemo weSvondo, asi kuzadzikiswa kwakakwana kwenguva yechiporofita yekumiswa kwechifananidzo chechikara, sezvinomiririrwa naConstantine Mukuru munguva ya313 kusvika muna 330, kunotanga muhutungamiri hwemutungamiri wechisere kubva panguva yokuguma muna 1989.

From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.

Kubva pamutemo weSvondo wokutanga, nguva yokuedzwa pamusoro peSabata neSvondo inovhurika munguva inomiririrwa nemakore manomwe aAntiochus. Mutsetse wemakore manomwe aAntiochus, wakawedzerwa nemutsetse wemakore mapfumbamwe aNero, unoita makumi matanhatu nenhatu, uye muna 63 BC Pompey akakunda nyika inobwinya mukuzadzika kwevhesi regumi nenhanhatu raDanieri gumi neimwe. Pamutemo weSvondo, madzimambo mapfumbamwe achabvuma United States samambo mukuru wamadzimambo gumi anobvumirana kupa umambo hwawo kuhure reTire, iro panguva iyoyo richaita upombwe nemadzimambo ose enyika.

In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.

Mukuwirirana nechimiro chechiprofita chemufananidzo wemhandara gumi, muchato wechikara nemuporofita wenhema wakaitwa muna 1989, asi pamutemo weSvondo muchato wacho unopedziswa. Fractal yenhoroondo iyoyo inguva yekutongwa kwevapenyu yakatanga muna 2001, pa9/11. Kubva panguva iyoyo kusvika pamutemo weSvondo, iyo nguva yekuyedzwa yemufananidzo wechikara, inova zvakare nguva yekuiswa chisimbiso kwezana nemakumi mana nezvina ezviuru, kutongwa kunoitwa pamusoro pevanhu vaMwari vesungano, nenyika yavakagara mairi mukuzadzikiswa kwechiprofita chesungano yaAbrahama. Munguva iyoyo kereke yeLaodhikia yeSeventh-day Adventist inotongwa, uye zvino avo vanozviti imhandara vanotongwa. Saka nyanga yechiPurotesitendi inotongwa, uye inotongwa mukati menguva umo kutanga bato reDemocratic renyanga yeRepublican rakatongwa kusvikira muna 2024, apo kutongwa kwemaRepublican enyanga yerepublican kwava kuitika. Hurumende yebumbiro remitemo ndicho chikara chinotakura nyanga mbiri uye chinotongwa pamutemo weSvondo.

From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.

Kubva muna 1989 kusvika kumutemo weSvondo, zvinomiririrwa mufractal kubva pa9/11 kusvikira kumutemo weSvondo, asi kuzadziswa kwakakwana kwekumisikidzwa kwemufananidzo wechikara kuri mumutungamiri wechisere anobva kune vanomwe. Makore gumi nemanomwe aNero ifractal yenhoroondo kubva pa9/11 kusvika kumutemo weSvondo. Makore gumi nemanomwe aAntiochus akafanana saizvozvo. Muchato waReagan nemubatanidzwa wakavanzika unozadziswa nemubatanidzwa wakazaruka munguva yemutungamiri wechisere. Wokutanga wemichato yealpha neomega wakafananidzirwa nePatriot Act muna 2001, apo mutemo weChirungu wakashandurwa kuva mutemo weRoma. Muchato wemurayiro weMilan unorondedzera kutanga kwekuzadziswa kwakakwana kwekumisikidzwa kwemufananidzo wechikara. Chimiro chawo chakavakirwa pamusoro pechimiro chemuchato wevasikana gumi, uye chinomiririra muchato wokunyepedzera unoitika panguva yemuchato wechokwadi.

The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.

Mufananidzo wechikara panguva yokuedzwa unomiririra “muedzo” watinofanira kupfuura nawo tisati “tasimbiswa nechisimbiso.” Imba yaMwari ndiyo inotongwa kutanga, uye zvino pamutemo weSvondo, avo vari kunze kweimba yaMwari ndivo vanotongwa. Nguva yokutongwa kwokupedzisira, zvose muimba yaMwari uyezve muboka guru revanhu vazhinji, inotanga nomutemo weSvondo wokutanga. Kuchava nomutemo weSvondo wokutanga muUnited States uyo uchacherechedza kutanga kwokuzadzikiswa kwakakwana uye kwokupedzisira kwenguva yokuedzwa yomufananidzo wechikara, iyo pashure pacho inoguma pamutemo weSvondo unozadzisa Zvakazarurwa 13:11. Mutemo iwoyo weSvondo ndiwo mutemo wokupedzisira weSvondo munyika inobwinya. Mutemo wokupedzisira weSvondo munyika inobwinya ndiwo mutemo weSvondo wokutanga munyika yose, uchicherechedza nguva yokuedzwa yomufananidzo wechikara yenyika yose. Nguva yokuedzwa kwenyika inotanga pamutemo weSvondo muUnited States mundima yegumi neimwe yechitsauko chegumi nenhatu. Apo United States “rinotaura” seshato pamutemo weSvondo uri kuuya nokukurumidza, ndima yegumi nembiri zvichienda mberi muchitsauko ichocho dzinomiririra nguva yokuedzwa yomufananidzo wechikara yenyika yose.

For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.

Noo sababtan aawadeed, wax sii sheegidda laba boqol iyo kontonka sano ee Nero, oo ku dhammaanaysa toddoba iyo tobankii sano ee ka bilaabmay amarkii 313, dabadeedna ay xigtay sharcigii ugu horreeyey ee Axadda ee 321, ka dibna kala qaybsanaantii bari iyo galbeed ee 330, waa arrin muhiim ah in la arko. Saddexda tallaabo ee xariiqa Nero waxay ku saabsan yihiin silicdil, iyadoo Nero uu yahay astaanta silicdilka, muddada 250-ka sano ahina ay u taagan tahay kiniisadda Smyrna oo ku dhammaatay 313 markii ay timid kiniisaddii tanaasulka. Tallaabada saddexaad waxay calaamad u tahay dhammaadka boqortooyo, sidaas darteed marka lagu dabaqo Maraykanka waxay ka dhigan tahay sharciga Axadda iyo kala guurka boqortooyada lixaad una gudbaysa boqortooyooyinka toddobaad iyo siddeedaad. Marka dunida lagu dabaqo, waymark-ga saddexaad waa xidhitaanka wakhtiga imtixaanka ee aadanaha, kaas oo lagu tusaaleeyey xidhitaankii wakhtiga imtixaanka ee Maraykanka bilowgii muddada tijaabada dunida ee sawirka bahalka.

This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.

Ichi ndicho chikonzero Augusto Kesari, wechitatu pavatongi vana veRoma vanotungamirira kumutemo weSvondo, anomiririrwa nemuchinjikwa, sezvakaratidzwa mundima yechimakumi maviri nembiri, achigona kumiririra muchinjikwa, kunyange zvazvo achizoteverwa naTiberio, uyo anomiririrawo muchinjikwa. Nguva yokuedzwa yomufananidzo wechikara, iedzo yakapetwa kaviri inotanga yaedza nyika, yozotevera gungwa. Nyika iUnited States uye gungwa inyika yose.

The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.

Chifaniziro chemhuka chinobudisa kupetwa kaviri kwezviratidzo; apo alpha yenguva yechipiri iriwo omega yenguva yokutanga. 321 waive mutemo weSvondo wokutanga munhoroondo yechiporofita, uye mumakore gumi namanomwe anozivisa nguva yokuedzwa kwechifaniziro chemhuka, 321 ndiwo mutemo weSvondo wokutanga muUnited States unotungamirira kumutemo weSvondo weomega wenguva yokuedzwa kwechifaniziro chemhuka munyika inobwinya. Asiwo 321 ndiwo mutemo weSvondo wokutanga wenyika yose, saka gore ra321 rinoratidza pakati pezvose zviri zviviri, kutanga nokuguma kwenguva yokuedzwa kwechifaniziro chemhuka. 313 ndiro kutanga, uye kutanga igwaro romurayiro, rinofananidzira mutemo weSvondo. Makore gumi namanomwe aNero anozivisa nguva yokukwira-kukwira kwemitemo yeSvondo kusvikira pakupera kwenguva yokunzwirwa tsitsi kwavanhu.

The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.

Murayiro uyu unofananidzira mutemo weSvondo wokutanga unotungamirira kuvharwa kwemukana wokuyedzwa. Pompey akatora Judha mundima yegumi nenhanhatu, achifananidzira mutemo weSvondo, uye Julius Caesar akaumba Triumvirate yokutanga; kunyange zvazvo yaiva kubatana kwematatu kusiri kwepamutemo, vanyori venhoroondo vachiri kuiratidza seyakanga iri yokutanga. Kufananidzira kwaJulius Caesar kwemubatanidzwa wematatu womutemo weSvondo kwakafananidzira Triumvirate yaAugustus Caesar yepamutemo, yakazoteverwa naTiberias pamuchinjikwa. Vatongi vose vana veRoma vanofananidzira mutemo weSvondo, sezvinoitawo matanho ose matatu emakore gumi namanomwe aNero.

Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.

Pompey anowirirana na 1989; Julius anowirirana nendima yechigumi nerimwe; Augustus anowirirana nendima yechigumi neshanu uye Tiberias nendima yechigumi nenhanhatu. Nyaya yaJulius mundima idzodzo inosanganisira kupinda kwake muEgipita naCleopatra. Nhoroondo yacho inodzokororwa naMarc Antony. Marc Antony ndiye aiva mukuru wemauto aJulius Caesar panguva yakapondwa Julius nokubayiwa mapanga makumi maviri nematatu. Makumi maviri nematatu anomirira mutemo weSvondo, uye kufa kwaJulius nokuda kwemaronda makumi maviri nematatu ndihwo umambo hunoguma pamutemo weSvondo. Marc Antony, Augustus Caesar naMarcus Lepidas vakazobva vaumba Triumvirate yokutanga yepamutemo kuti vatsive rufu rwake. Imwe yemasimba iwayo matatu, Marc Antony, aizozo dzokorora kusangana kwaJulius neEgipita naCleopatra.

Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.

Iwe angava Julius kana Marc Antony, vose vari zviratidzo zveRoma, uye Cleopatra akanga ari chiratidzo cheEgipita neGiriki. Aimiririra hutongi hwechiGiriki muEgipita, zvose zviri zviviri zviratidzo zvedhiragoni, nepo Julius naMarc Antony vari zviratidzo zvechikara. Sa mukadzi muhukama ihwohwo, Cleopatra aive kereke, zvichiita kuti Julius naMarc Antony vave hurumende. Cleopatra anomiririra mukadzi anopatsanurwa kaviri kubva kuvanodikanwa vake veRoma vane umambo; kutanga muna 1798, uyezve pakupera kwemukana wenyasha apo anosvika kumugumo wake pasina anomubatsira. Kuparara kwake kwekupedzisira kuri pahondo yeActium muna 31 BC. Mukundi pahondo yeActium akanga ari Augustus Caesar, saka tinoona kuti Pompey akafira muEgipita, Julius akava nekusangana naCleopatra muEgipita, uye izvi zvakapetwazve munhoroondo yaMarc Antony; ipapo Augustus Caesar akagumisa hukama ihwohwo paActium. Actium inoratidza mutemo weSvondo, nokuti pahondo yeActium ndipo pakabviswa chipingamupinyi chechitatu cheRoma, uye Roma yechihedheni yeumambo yakatanga kutonga kwemakore mazana matatu nemakumi matanhatu, mukuzadzika kwaDanieri 11:24.

Pompey took the first two obstacles and Augustus the third.

Pompey akatora zvipingamupinyi zviviri zvokutanga, uye Augustus akatora chechitatu.

> 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.

> Uye kubva kune rimwe rawo kwakabuda runyanga ruduku, rwakazokura zvikuru kwazvo, ruchienda kurutivi rwezasi, nokurutivi rwokumabvazuva, uye kunyika inofadza. Danieri 8:9.

Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.

Pompey ndi 1989, chizindikiro choyamba cha m’njira mwa maulamuliro andale atatu amene ayenera kugonjetsedwa ndi Roma yamakono pamene chilonda chake chakupha chikuchiritsidwa. Soviet Union, yotsatiridwa ndi United States komanso United Nations mu vesi la makumi anayi ndi limodzi la Danieli khumi ndi chimodzi. Nkhondo ya mphamvu ya upapa ndi ya ndale komanso ya chipembedzo, ndipo mwa uneneri mphamvu ya chipembedzo ya United States inagonjetsedwa pamene mgwirizano wachinsinsi wa Reagan ndi papa Yohane Paulo II unakwaniritsidwa. Cholinga cha upapa chimaphatikizapo zopinga zitatu za ndale ndi mphamvu zitatu za chipembedzo. Mu 1989 chimodzi mwa mphamvu zitatu za ndale chinachotsedwa, Chiprotestanti, monga liwu lenileni lotanthauza kutsutsa Roma, chinachotsedwanso ndi purezidenti wa United States m’mbiri yomweyi. Mphamvu zitatu za ndale ndi Soviet Union, United States, ndi United Nations, ndipo zolinga za chipembedzo ndi Chiprotestanti, pamodzi ndi zipembedzo zosiyanasiyana za chinjoka, zomwe zonse zimawerengedwa kukhala uzimu. Zipembedzo zitatu zimene zimatsogolera dziko ku Armagedoni ndi Chiprotestanti chopanduka, Chikatolika, ndi uzimu; ndipo mikangano yamkati ya mphamvu ya upapa pakati pa maganizo a ukadaulo wosunga mwambo ndi a ufulu m’kati mwa mpingo wawo, pamodzi ndi magawano a Chikatolika cha Orthodox, ndi chopinga cha chipembedzo, ndipo zopinga zina ziwiri za chipembedzo zimene Chikatolika chiyenera kugonjetsa ndi Chiprotestanti chopanduka ndi uzimu. Chiprotestanti chinachotsedwa mu 1989.

If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.

Kana nhimbe dzemukati meChechi yeKaturike, sezvinomiririrwa muzviporofita zvakasiyana zveKaturike zvinobva mumashoko eFatima, zvikaparadzaniswa nekuedza kwayo kukunda masimba ezvitendero zviri kunze kwechitendero chayo, ipapo kukunda kwayo kwekutanga pamusoro pechiPurotesitendi kwakanga kuri mubatanidzwa wakavanzika waReagan, uye kukunda kwayo kwekupedzisira kwakanga kuri mubatanidzwa wakazaruka wa2025. Nhimbe dzayo nemachechi eOrthodox dzinoratidzwawo kubva pakukunda kwekutanga muna 1989 kusvikira pakukunda kwekupedzisira paPanium.

Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.

Pompey anowirirana na 1989, ndipo kupambana kwake kuwiri pa “kum’mawa ndi dziko lokoma,” monga Danieli akuzitchulira mu chaputala eyiti ndi vesi lachisanu ndi chinayi, kukuyimira kupambana kwauzimu ndi kwandale kwa upapa pa dziko lakale la Soviet Union, pamodzi ndi kupambana kwauzimu pa dziko laufulu la Chiprotestanti chovomerezedwa. Julius Caesar adzagonjetsedwa ku Raphia, monga Antiochus III anagonjetsedwera, ndiponso monga Zelenskyy adzagonjetsedwera. Julius ndiye mutu wa mavesi khumi ndi asanu ndi awiri kufikira khumi ndi asanu ndi anayi, ndipo pamenepo Augustus Caesar ayimirira monga wokweza misonkho. Tiberias Caesar akulamulira pa nthawi ya mtanda, choncho Tiberias ndiye lamulo la Lamlungu la vesi la khumi ndi chisanu ndi chimodzi.

This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.

Izvi zvinobatanidza Augustus nePanium yendima yegumi neshanu, uye hondo yeRaphia yendima yegumi neimwe naJulius. Hondo yePanium ndiyo hondo yenyika yose yechitatu inotanga nguva pfupi isati yasvika mutemo weSvondo wendima yegumi nenhanhatu, asi zvino inoshanduka kuva hondo yeActium. Panium yaiva hondo yepanyika (United States) uye Actium yaiva hondo yegungwa (nyika yose.) Augustus anomiririrwa paPanium mumutsara wevatongi vana veRoma, uye ndiye akanga ari mutungamiri chaiye paActium. PaPanium Antiochus akabata neIjipiti, yakanga yakabatana neRoma, uye paActium Augustus akabata neIjipiti (Cleopatra) yakabatana neRoma (Marc Antony). Izvi zvinoreva kuti Pompey anomiririra ndima yemakumi mana kusvika muna 1989 uye Tiberias anomiririra mutemo weSvondo wendima yemakumi mana neimwe. Julius Caesar akasvika muna 2014 pakatanga Hondo yeUkraine, sezvakaratidzirwa pamberi ne hondo yeRaphia muna 217 BC.

This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.

Izvi zvinoratidza kuti mavhesi gumi nemanomwe kusvika makumi maviri nemaviri anotanga muna 1989 uye anopera pamutemo weSvondo, saka ndiwo nhoroondo inowirirana ne“nhoroondo yakavanzika” yevhesi makumi mana. Mutsetse wechiporofita weMaccabees unowiriranawo neiyo imwe cheteyo “nhoroondo yakavanzika.” Mutsetse wevatongi veRoma uri kuratidza Roma yemazuva ano, chikara cheZvakazarurwa gumi nenhanhatu, uye mutsetse wevaMaccabee uri kutsanangura nyika inobwinya, muporofita wenhema weZvakazarurwa gumi nenhanhatu. Mutsetse wehondo nhatu unoratidza kukunda mambo wokumaodzanyemba, dhiragoni reZvakazarurwa gumi nenhanhatu.

Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.

Mitsara telo ireo dia maneho ireo hery telo izay mitarika izao tontolo izao ho any Armagedona, ary aseho ao amin’ny andininy faha-efapolo izy ireo ho mpanjakan’ny atsimo, ilay dragona, mpanjakan’ny avaratra, ilay bibidia, ary ny kalesy sy ny mpitaingin-tsoavaly ary ny sambo no mpaminany sandoka. Ny mitsara telo manomboka amin’ny andininy faha-folo ka hatramin’ny faha-telo amby roa-polo dia maneho ireo hery telo ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo, izay tsy inona na tsy akory fa fanoharana mitohy momba ireo lohahevitra telo aseho ao amin’ny tantara misokatra ao amin’ny andininy faha-efapolo.

## Verse One

Vhesi Rokutanga

Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.

Mavesi yekutanga kusvika kune rechina anozivisa “nguva yokuguma” muna 1989, pamwe chete navatungamiri vasere veUnited States kubva panguva iyoyo yokutanga, zvichiguma nomutungamiri wokupedzisira, wechisere, akapfuma zvikuru. Muvhesi rechina mambo iyeye anova mambo wenyika, sezvinomiririrwa naAleksanda Mukuru, mambo Ahabhu, madzimambo gumi eZvakazarurwa gumi namanomwe, marudzi gumi aMapisarema makumi masere nematatu, uye ndudzi gumi dzakaiswa pamberi sechiratidzo chenyika mudanho rokutanga chairo resungano yaMwari naAbrama muna Genesisi 15:18–21.

Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.

Mavhesi rimwe kusvikira mana anomiririra nhoroondo kubva muna 1989 kusvika kumubatanidzwa wakapetwa katatu pa mutemo weSvondo uri mundima makumi mana neimwe, saka anoenderana nevatongi vana veRoma, mutsara wavaMaccabees, pamwe nehondo nhatu dziri mundima gumi kusvika gumi neshanu, izvo pamwe chete zvinoumba nhoroondo yakavanzika yendima makumi mana.

Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.

Ndima shanu kusvika repfumbamwe dzinoburitsa mutsara wechiporofita unomiririra zvakakwana nhoroondo ya538 kusvika muna 1798, uye dzinopa pfungwa yenhoroondo neyechiporofita yokunzwisisa kukosha kwenguva yokuguma iri mundima makumi mana. Pfungwa iyoyo inotsanangura ndima yegumi sechitsividzo chenhoroondo yendima shanu kusvika repfumbamwe, uye mukuita kudaro inotsanangura pfungwa ya1989. Izvi zvinoreva kuti ndima yekutanga kusvika kune yechigumi nenhatu yaDhanieri 11 inomiririra mitsara mishanu yechiporofita yakarongedzwa pamwe chete nenhoroondo yakavanzika yendima makumi mana. Ndima ina dzokutanga dzinotaura nezvaTrump, mutungamiri wechisere anobva kune vanomwe, uyo akagadzirirwa kuva mambo wamadzimambo gumi muumambo hwechinomwe hwaZvakazarurwa 17.

Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.

Ndima shanu kusvika pagumi dzinoratidza nhoroondo inotungamirira kuna 1798 uye ichienda mberi kusvika kuna 1989, inova ndiyo nhoroondo yendima makumi mana. Ndima gumi kusvika pagumi neshanu dzinoratidza nhoroondo yehondo nhatu dzevamiririri dzakatanga muna 1989, yechipiri ichitanga muna 2014; ipapo mutungamiri akapfuma zvikuru akasimuka muna 2015. Mutungamiri iyeye akapfuma zvikuru akaurayiwa muna 2020, uye muna 2022 hondo yeRaphia yakawedzera, uye ipapo mutungamiri akapfuma zvikuru akadzoka muna 2024, uye muna 2025 musoro wechikara nomusoro wemufananidzo wechikara vakagadzwa vose vari vaviri.

We will continue these things in the next article.

Titaenderera na mambo haya katika makala inayofuata.

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