Article

# Panium - Number Six

ਪਾਨਿਯੂਮ — ਗਿਣਤੀ ਛੇ

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

Alama za Kinabii katika Danieli 11: Kuanguka kwa USSR, Sheria ya Jumapili, na Kuinuka kwa Rumi ya Kisasa

Author

Jeff Pippenger

Published

March 9, 2025

Formats

PDF
Word
Song MP3

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.

Pakudonha kweUSSR muna 1989, ndima yechina yegumi yaDanieri chitsauko chegumi nerimwe yakazadzikiswa. Ndima yechina negumi nerimwe ndiwo mutemo weSvondo muUnited States, sezvakangoitawo ndima yegumi nenhanhatu. Kubva muna 1989 kusvikira pamutemo weSvondo muUnited States, ndima yechina yegumi haina chinhu. Pakudonha kweUSSR muna 1989 kwakaziviswawo mundima yegumi yaDanieri chitsauko chegumi nerimwe, iyo yakatanga kuzadzikiswa naAntiochus 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 ម៉ាញុស ជា «ស្ដេចខាងជើង» នៃរាជវង្សសេលេវស៊ីត បានសោយរាជ្យពីឆ្នាំ 223–187 មុន គ.ស. ហើយបានខិតខំដើម្បីយកដែនដីដែលបានបាត់បង់ទៅឱ្យពតូលេមី (ជា «ស្ដេចខាងត្បូង») បន្ទាប់ពីសង្គ្រាមស៊ីរីលើកទីបី (246–241 មុន គ.ស.) ត្រឡប់មកវិញ។ យុទ្ធនាការរបស់គាត់ក្នុងសង្គ្រាមស៊ីរីលើកទីបួន (219–217 មុន គ.ស.) មានគោលបំណងដណ្ដើមយកកូអេលេស៊ីរី ហ្វេនីស៊ី និងប៉ាឡេស្ទីនត្រឡប់មកវិញ។ នៅឆ្នាំ 219 មុន គ.ស. អង់ទីយ៉ូកុសបានដង្ហែទ័ពចុះទៅខាងត្បូង ដោយកាន់កាប់សេលេវស៊ីអា-អិន-ភៀរីយ៉ា ទីរ៉ុស និងពតូលេម៉ៃស (អាក្រេ) វិញ ដោយបានយកបន្ទាយតាមឆ្នេរសមុទ្រត្រឡប់មកវិញ។ នៅឆ្នាំ 218 មុន គ.ស. គាត់បានរុលទៅមុខបន្ថែមទៀត ដោយកាន់កាប់ភីឡាដែលភៀ (អាំម៉ាន់) ហើយសង្កត់ទៅរកព្រំដែនរបស់អេហ្ស៊ីប ដោយមានបំណងដណ្ដើមយកដែនដីសេលេវស៊ីតដែលបានបាត់បង់ត្រឡប់មកវិញ រហូតដល់កាហ្សា។ អង់ទីយ៉ូកុសបានផ្អាកការដង្ហែទ័ពរបស់គាត់នៅឆ្នាំ 218 មុន គ.ស. ដើម្បីពង្រឹងអ្វីដែលបានឈ្នះ និងត្រៀមសម្រាប់ការរុញច្រានដ៏សម្រេចកាត់សេចក្ដីមួយ។ ពតូលេមីទី៤ ហ្វីឡូប៉ាទ័រ ជាស្ដេចពតូលេម៉ាយ បានប្រមូលផ្ដុំកងទ័ពមួយដើម្បីប្រឈមមុខនឹងគាត់ ដោយមានកងទ័ពអេហ្ស៊ីបគាំទ្រកម្លាំង។ ខទីដប់នៃដានីយ៉ែលជំពូកដប់មួយ បង្ហាញចលនារបស់អង់ទីយ៉ូកុសនេះ ដូច្នេះហើយបានទុកជារូបស្រមោលជាមុននៃការដួលរលំរបស់សហភាពសូវៀតនៅឆ្នាំ 1989 និងជាគំរូនៃខសែសិប។

> 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.

> Asi vanakomana vake vachamutswa, vakaunganidza uwandu hwamauto makuru; uye mumwe achauya zvirokwazvo, achafashukira, achipfuura; ipapo achadzoka, achamutswazve, kusvikira kunhare yake. Danieri 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.

Kana mambo wokumusoro ari mundima yamakumi mana “achifashukira nokupfuura,” zvinowirirana namambo wokumusoro womundima yegumi “achifashukira nokuyambuka.” Mumativi ose ari maviri, ndiwo mashoko echiHebheru mamwe chetewo, akangodudzirwa zvishoma nenzira yakasiyana. Ndiyo kutaura kumwe chete kunowanikwa muna Isaya 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.

> Uye achapfuura neJudha; achafashukira nokupfachukira, achasvika kunyange kusvikira pamutsipa; uye kutambanudzwa kwamapapiro ake kuchazadza upamhi hwenyika yako, iwe Emanueri. Isaya 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.

Imwe neimwe yendima nhatu idzi iri kuratidza mambo wokumaodzanyemba achikundwa namambo wokuchamhembe. Antiokosi, mambo wokuchamhembe, anokunda Ptolemy, mambo wokumaodzanyemba, sezvakangoitawo Senakeribhi paakakunda Judha, mambo wokumaodzanyemba, uye sezvakangoitawo mambo wokuchamhembe mundima makumi mana paakakukura USSR muna 1989. Ndima nhatu idzi, pamwe chete nokuzadzikiswa kwenhoroondo katatu kwadzo, zvinoratidza “nguva yokuguma” muna 1989. Naizvozvo, ndima yegumi ndi1989 uye ndima yegumi nenhanhatu ndiyo mutemo weSvondo muUnited States, sezvakaitawo ndima makumi mana neimwe.

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.

Ndima gumi neimwe kusvika gumi neshanu mutsetse weMagwaro, uyo unezve kuzadzikiswa kwenhoroondo kunozivisa zviratidzo zvenguva zvechiporofita zvakatsanangurika mukati menhoroondo yakavanzika yendima makumi mana. Mutemo weSvondo usati wavapo muUnited States, asi mushure ma1989, hondo yeRaphia nemigumisiro yayo zvinoratidzwa mundima gumi neimwe negumi nembiri, uye hondo yePanium inoratidzwa mundima gumi nenhatu kusvika gumi neshanu.

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.

Sunnudagsskipanin er hinn fyrirhugaði tími; því þar er hið banvæna sár páfadómsins læknað, og páfinn snýr aftur til hásætis jarðarinnar. Sú valdefling var fyrirboðuð með því þegar páfadæmið var sett í hásæti árið 538, og með því þegar heiðin Róm var sett í hásæti við orrustuna við Actium. Þegar heiðin Róm hafði einu sinni verið sett í hásæti samkvæmt spádómi, ríkti hún með æðsta valdi í 360 ár. Þegar páfadæmið hafði einu sinni verið sett í hásæti árið 538, ríkti það með æðsta valdi í eitt þúsund tvö hundruð og sextíu ár. Þegar hið banvæna sár er læknað við sunnudagsskipunina, mun páfadæmið ríkja með æðsta valdi í táknræna 42 mánuði.

> 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.

> Zvino ndakaona umwe wemisoro yacho sokunge wakanga warohwa kuti ufe; asi ronda rayo rinouraya rikaporeswa; nyika yose ikashamiswa ikatevera chikara. Uye vakanamata dhiragoni yakanga yapa chikara simba; vakazokunamatawo chikara, vachiti, Ndianiko akafanana nechikara? Ndianiko angagona kurwa nacho? Uye chakapiwa muromo wekutaura zvinhu zvikuru nokumhura; uye chakapiwa simba rokuti chirambe chiripo kwemwedzi makumi mana nemiviri. Zvakazarurwa 13:3–5.

Verse 27 says “both” of these kings:

Vhesi 27 rinoti “vose vari vaviri” vemadzimambo aya:

> 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.

> ꞌNa sal vúli vaa ma tupuꞌanga te moe vaaia, pea te la talanoa pepelo i he tēpile e taha; ka e lē lavameꞌa ia: he ko e ngataꞌanga ʻe kei hoko pē ʻi he taimi kuo kotofá. Taniela 11:27.

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

Madzimambo maviri ari mundima makumi maviri nechinomwe ndiwo madzimambo ataurwa mundima mbiri dzakapfuura, avo vakazozorwira hondo yeActium.

> 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.

> Iye achamutsa simba rake noushingi hwake kuti arwise mambo wokumaodzanyemba nehondo huru; uye mambo wokumaodzanyemba achamutuswawo kurwa nehondo huru kwazvo ine simba; asi haangamiri, nokuti vachamurongera mano. Zvirokwazvo, avo vanodya mugove wezvokudya zvake vachamuparadza, uye hondo yake ichafashukira; vazhinji vachawa vaurayiwa. Danieri 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.

Nokudaro vhesi remakumi maviri nemanomwe rinoumba chinhu chisina kujairika chinoda kunzwisiswa tisati taenderera mberi. Muvhesi remakumi maviri nemana, “nguva” inomirira nguva yemakore mazana matatu nemakumi matanhatu, inotangira pahondo yeActium uye ichiguma panguva yakatarwa mugore ra330.

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.

Mambo wa kusini katika vita alikuwa Kleopatra, ambaye alikuwa katika muungano na Marko Antoni. Oktavio alikuwa mfalme wa kaskazini ambaye angewashinda wote wawili. Kwa wakati uliowekwa (31 KK), wafalme hawa wawili ambao hapo awali walikuwa wameketi pamoja mezani na kuambiana uongo, wangekabiliana katika vita vya 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.

Madzimambo maviri ari patafura anowirirana nenhoroondo yehondo yePanium (ndima 13 kusvika 15), apo pakanga pane mubatanidzwa waAntiochus Magnus naPhillip weMacedon. Mubatanidzwa iwoyo wenhoroondo unopindirana nomubatanidzwa wokufananidzira unomiririrwa muzita rePanium munguva yaKristu—Caesarea Philippi. Mubatanidzwa wacho unomiririrwawo mundima makumi mana apo USSR inokukurwa muna 1989 kubudikidza nomubatanidzwa pakati paReagan napapa John Paul II. Madzimambo maviri aya anonyepedzana 31 BC isati yasvika, izvo zvinowirirana nomutemo weSvondo muUnited States, naizvozvo nhema dzawo dzinoitika ndima 16 isati yasvika, mukati menhoroondo inomiririrwa nendima 13 kusvika 15 dzakazadzikiswa pahondo yePanium makore gumi nemanomwe mushure mehondo yeRaphia, uye makore zana nemakumi matatu namanomwe Pompey asati akunda Jerusarema mukuzadzikiswa kwendima 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.

Mundima 28, Octavius, akunda pamusoro paCleopatra (mambo wokumaodzanyemba) naMarc Antony, “achadzokera kunyika yake ane fuma zhinji; uye mwoyo wake uchapesana nesungano tsvene; uye achaita mabasa makuru, ndokuzodzokera kunyika yake.” Uriah Smith anotsanangura kukunda uku kuviri sehondo yeActium muna 31 BC nokuparadzwa kweJerusarema muna 70 AD. Naizvozvo, mundima 28 muri kuratidzwa nhoroondo inotanga pahondo yeActium, inova ndiko kutanga kwemakore 360 pamwe nokuparadzwa kweJerusarema muna 70 AD.

> 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.

> Ndipo iye achadzokera kunyika yake ane fuma zhinji; uye moyo wake uchapesana nesungano tsvene; uye achaita zviito zvikuru, odzokerazve kunyika yake. Danieri 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.

Ikigambo cya nyuma cy’umurongo wa makumyabiri n’ine (ndetse kugeza igihe) kigenda gikomereza ku murongo w’amateka watangiye mu mwaka wa 31 Mbere ya Kristo kandi ukarangirira ku kigambo cya nyuma cy’umurongo wa makumyabiri n’umwe (bazashyiraho igiteye ishozi gituma habaho kurimbuka), cyasohoye mu mwaka wa 538. Uwo murongo utangirira ku ntambara ya Actium, ari na yo iranga itangira ry’ubutegetsi bw’ikirenga bwa Roma ya gipagani mu gihe cy’imyaka magana atatu na mirongo itandatu. Uwo murongo urangira mu mwaka wa 538, ubwo Roma ya gipapa yatangiraga gutegeka ku buryo bw’ikirenga mu gihe cy’imyaka igihumbi magana abiri na mirongo itandatu. Muri iyo mirongo no mu mateka yasohoreje iyo mirongo, igihe cyagenwe cyo mu mwaka wa 330 kigereranya igabanyuka mu mateka ya Roma ya gipagani nk’ubwami bwa kane bw’ubuhanuzi bwa Bibiliya. Nyuma y’igihe cya mbere cyo gutegeka ku buryo bw’ikirenga mu myaka magana atatu na mirongo itandatu, hakurikiraho imyaka magana abiri n’umunani yo gusenyuka kw’ingoma, mbere y’uko ubupapa bwicara ku ntebe y’ubwami mu murongo wa makumyabiri n’umwe mu mwaka wa 538. Mu ruhererekane rw’iyo mirongo umunani, umurongo wa makumyabiri n’irindwi wonyine ni wo ugaragaza isohozwa ry’amateka ryabaye mbere y’intambara ya Actium yo mu mwaka wa 31 Mbere ya Kristo.

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.”

Ndima ya makumi maviri namanomwe inoratidza kusangana pakati pamadzimambo maviri kusati kwasvika “nguva yakatarwa,” uye ndima ya makumi maviri nepfumbamwe inoratidza “nguva yakatarwa.” “Nguva yakatarwa” iri mundima ya makumi maviri namanomwe ndiyo kutanga kwenguva yemakore mazana matatu nemakumi matanhatu, uye “nguva yakatarwa” iri mundima ya makumi maviri nepfumbamwe ndiyo kuguma kwenguva yemakore mazana matatu nemakumi matanhatu. Kutanga nekuguma zvinomirira “nguva yakatarwa.”

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

Kusimbiswa kwesimba leRoma yabeZizwe kwaqala lapho inqoba isithiyo sesithathu sendawo, njengoba simelwe kuDaniyeli 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.

> Kubva pane rimwe radzo pakabuda runyanga ruduku, rukazokura zvikuru kwazvo, rwakananga kurutivi rwezasi, nokurutivi rwokumabvazuva, nokunyika inofadza. Danieri 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.

Kupewa nguvu huko kulianza katika vita vya Actium, na kutiishwa kwa mfalme wa kusini (Misri) kulikofuata, kama ilivyo katika aya ya tisa ya sura ya nane.

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.

Kupera kwekutonga kweRoma yechihedheni samambo hwechina hwechiporofita cheBhaibheri kwakaitika muna 538 apo Roma yepapa yakakunda chipingamupinyi chayo chechitatu chenzvimbo. Nguva yose yemakore mazana mashanu namakumi matanhatu nesere, kubva pahondo yeActium kusvikira muna 538, inotanga neRoma yechihedheni ichikunda chipingamupinyi chayo chechitatu uye ichiva umambo hwechina hwechiporofita cheBhaibheri, uye inopera apo Roma yepapa inokunda chipingamupinyi chayo chechitatu chenzvimbo.

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.

Saoumambo hwa bone ya nne ya unabii wa Biblia, historia inayowakilishwa hutambulisha vipindi viwili: cha kwanza ni wakati ambapo Rumi hujiinua, kikifuatiwa na kipindi kinachoeleza kuanguka kwa Rumi. Mwanzo wa kipindi hicho cha kwanza cha kujiinua pia ndio mwanzo wa kipindi chote ambacho Rumi ya kipagani ilitawala kama ufalme wa nne wa unabii wa Biblia. Kipindi cha kwanza cha kujiinua kwa Rumi huanza na kuishia kwa wakati uliowekwa, na pia huanza kwa kuunganishwa kwa falme za kaskazini na kusini. Huishia kwa kugawanyika kuwa ufalme wa mashariki na ufalme wa magharibi. Kuanza na kuishia kwa wakati uliowekwa, na mwanzo na mwisho huo, huwakilisha migawanyiko minne ya ufalme wa Aleksanda.

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

Nthawi ziwiri zoikidwiratu za mavesi makumi awiri ndi asanu ndi awiri ndi makumi awiri ndi asanu ndi anayi zikuimira zizindikiro zoyambira ndi zomaliza zofotokoza nyengo imene Roma ilamulira mwapamwamba. Pa lamulo la Lamlungu ku United States, pokwaniritsa vesi makumi anayi ndi limodzi ndi vesi khumi ndi limodzi la Danieli 11, nyengo ya Roma yamakono yolamulira mwapamwamba kwa miyezi makumi anayi ndi iwiri yophiphiritsa imayamba. Nthawi yoyamba yoikidwiratu ya vesi makumi awiri ndi asanu ndi awiri ndiyo lamulo la Lamlungu ku United States, ndipo nthawi yachiwiri yoikidwiratu ikuimira pamene mtundu wotsiriza pa dziko lapansi utsatira chitsanzo cha United States ndi kukakamiza lamulo lomaliza la Lamlungu, ndipo pochita zimenezo udzazindikiritsa kukakamizidwa kwa Sabata la fano padziko lonse.

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.

Izvo dva proročka putokaza jesu zakon o nedelji u Sjedinjenim Državama do sprovođenja svetskog zakona o nedelji, a ta dva zakona o nedelji jesu dva određena vremena u stihovima dvadeset sedam i dvadeset devet. Prvo određeno vreme iz stiha dvadeset sedam takođe je bilo predočeno Konstantinovim zakonom o nedelji iz 321. godine, a papski zakon o nedelji na saboru u Orléansu 538. godine predstavlja svetski zakon o nedelji.

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.

Mu mamiriro endima yegumi netatu kusvika yegumi neshanu, hondo yePanium ndiyo nhoroondo inotangira mutemo weSvondo wendima yegumi nenhanhatu. Mukati menhoroondo iyoyo, kusangana kwemadzimambo maviri anonyepedzana kunozadzikiswa. Ndima yegumi netatu kusvika yegumi neshanu chikamu chenhoroondo inomiririrwa mundima yegumi kusvika yegumi nenhanhatu. Ndima idzodzo dzinoratidza Hondo yechina yeSiria mundima yegumi, hondo yeRaphia mundima yegumi neimwe, nemigumisiro yehondo iyoyo mundima yegumi nembiri. Ndima yegumi netatu kusvika yegumi neshanu dzinomiririra nhoroondo yegore ra200 BC apo hondo yePanium yakazadzikiswa, uye apo Roma yechihedheni, inomiririrwa sevapambi vevanhu vako, inopinda murondedzero yechiporofita.

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.”

Dhanieri chitsauko chegumi nerimwe ndima yemakumi mana inoratidza kuparara kweUSSR muna 1989, uye ndima yegumi nenhanhatu inoratidza mutemo weSvondo muUnited States. Kusangana kwemadzimambo maviri vanotaurirana nhema kune mumwe nomumwe nguva yakatarwa isati yasvika, uko kwaiva kurwa kweActium, kunoitika mukati menhoroondo yendima yemakumi mana inotevera nguva yokuguma muna 1989 uye inopera pamutemo weSvondo muUnited States. Ndima yemakumi maviri nenomwe chiratidzo chenzira munhoroondo yakavanzika yendima yemakumi mana, ichiitika mushure ma1989, asi mutemo weSvondo usati wavapo. “Kusangana” kwendima yemakumi maviri nenomwe chiratidzo chenzira chisati chapiwa simba kuRoma pamutemo weSvondo. Pane zviratidzo zvenzira zvinoverengeka zvinotungamirira kukupiwa simba kwehupapa muna 538, uye zviratidzo zvenzira izviwo zvinoitika nguva yakatarwa isati yasvika. Chimwe chezviratidzo zvenzira zvouporofita ndicho chirevo chaJustinian muna 533, chakazadzisa chirevo chendima yemakumi matatu chokuti “vakabatana nouchenjeri naavo vanosiya sungano.”

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.

Zvimwe zviratidzo zvenguva zvinotungamirira kunguva yakatarwa munhoroondo yeRoma yechihedheni ndezvegore ra330, apo Roma yechihedheni yakawisira pasi uye panguva imwe cheteyo ikapa “chigaro” kusimba rechechi yepapa. Muna 496, Clovis akapa “simba” rake kuhupapa. Mukuzadziswa kwaDanieri 7, Roma yechihedheni yakabvisa “nyanga nhatu” nokuda kwehupapa, yekupedzisira yacho iri kubviswa kwavaOstrogoth muguta reRoma muna 538. Muna 508, chitendero chechihedheni chakaiswa parutivi sechitendero chepamutemo choumambo, chikatsiviwa neKatorike. Gore ra538 rinomirira mutemo weSvondo wendima makumi mana neimwe, uye 496 rinomirira 1989 apo Reagan, sezvakaita Clovis, akatsaurira simba rake kupapa yeRoma. Gore ra330 rinoratidza mutemo weSvondo, nokuti ipapo ndipo panodzokera hupapa pachigaro chesimba.

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.

Izvi zvinoratidza kuti zvose 538 na330 zvinomirira nguva yakatarwa, inova ndima yegumi nenhanhatu neye makumi mana neimwe. 496 inomirira 1989, ichizadzisa ndima yegumi nendima yemakumi mana muna Danieri 11 naIsaya 8:8. 508 inoratidza nguva iyo chitendero chehumambo chinobviswa chichitsiviwa nechiKatorike. Kutanga naClovis muna 496 kusvika muna 508, kubviswa nekutsiviwa zvishoma nezvishoma kwechitendero chepamutemo chehumambo kwakaratidzwa. Munhoroondo inotanga muna 330, kuparara kunopfuurira kweRoma yekuMadokero kunomiririrwa nehwamanda ina dzokutanga, nokudaro zvichiratidza kuparadzwa kunopfuurira kunotanga pamutemo weSvondo muUnited States.

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.

Kudonha kunopfuurira kweRoma yechihedheni kwakatevera mutemo waConstantine weSvondo muna 321 kunoratidza kudonha kweUnited States soumambo hwechitanhatu hwechiporofita cheBhaibheri hunosvika pamutemo weSvondo. Ipapo kutonga kwezvirango zvehwamanda zvina kunouyiswa pamusoro peUnited States, sezvakaziviswa naSister White paanoti “kuramba kutenda kwenyika kuchateverwa nokuparara kwenyika.” Ezekieri anowedzera uchapupu hwechirango chakapetwa kana.

> 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.

> Neno la BWANA likanijia tena, kusema, Mwanadamu, nchi itakapofanya dhambi juu yangu kwa kukosa uaminifu kwa uzito, ndipo nitaunyoosha mkono wangu juu yake, na kuivunja tegemeo la mkate wake, nami nitatuma njaa juu yake, na kukatilia mbali mwanadamu na mnyama watoke ndani yake. Ingawa watu hawa watatu, Nuhu, Danieli, na Ayubu, wangalikuwamo ndani yake, wangejiokoa roho zao wenyewe tu kwa haki yao, asema Bwana MUNGU. Nikisababisha wanyama wakali wapite katika nchi, nao waiharibu, hata ikawa ukiwa, asiwepo mtu wa kupita kwa sababu ya wanyama hao; ingawa watu hawa watatu wangalikuwamo ndani yake, kama niishivyo, asema Bwana MUNGU, wasingeokoa wana wala binti; wao wenyewe tu ndio wangeokolewa, lakini nchi ingekuwa ukiwa. Au nikileta upanga juu ya nchi hiyo, na kusema, Upanga, pita katika nchi; hata nikakatilia mbali mwanadamu na mnyama watoke ndani yake; ingawa watu hawa watatu wangalikuwamo ndani yake, kama niishivyo, asema Bwana MUNGU, wasingeokoa wana wala binti, bali wao wenyewe tu ndio wangeokolewa. Au nikituma tauni katika nchi hiyo, na kuimwaga ghadhabu yangu juu yake katika damu, ili kuwatenga kutoka ndani yake mwanadamu na mnyama; ingawa Nuhu, Danieli, na Ayubu wangalikuwamo ndani yake, kama niishivyo, asema Bwana MUNGU, wasingeokoa mwana wala binti; wangeziokoa roho zao wenyewe tu kwa haki yao. Kwa maana BWANA MUNGU asema hivi; Itakuwaje zaidi nitakapozileta hukumu zangu nne zenye ukali juu ya Yerusalemu, yaani, upanga, na njaa, na mnyama mkali, na tauni, ili kuwatenga kutoka ndani yake mwanadamu na mnyama? Lakini, tazama, watakaosalia humo wataachwa, watakaotolewa nje, wana na binti pia; tazama, watatoka na kuja kwenu, nanyi mtaziona njia zao na matendo yao; nanyi mtafarijiwa kwa habari ya maovu niliyoleta juu ya Yerusalemu, naam, kwa habari ya yote niliyoleta juu yake. Nao watawafariji, mtakapoona njia zao na matendo yao; nanyi mtajua ya kuwa sikufanya pasipo sababu yote niliyoyafanya ndani yake, asema Bwana MUNGU. Ezekieli 14:12–23.

We will continue these considerations in the next article.

Tizapitiriza kulingalira zinthu izi m’nkhani yotsatira.

Back to Articles