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# Panium - Number Six

Panium - Nambari Sita

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

Alama za njia za kinabii katika Danieli 11: Kusambaratika kwa Umoja wa Kisovyeti, Sheria ya Jumapili, na Kuinuka kwa Roma ya kisasa

Author

Jeff Pippenger

Published

March 9, 2025

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With the collapse of the USSR in 1989 verse forty of Daniel eleven was fulfilled. Verse forty-one is the Sunday law in the United States, as is verse sixteen. From 1989 until the Sunday law in the United States verse forty is empty. The collapse of the USSR in 1989 was also identified in verse ten of Daniel eleven, that was initially fulfilled by Antiochus Magnus.

Kwa kuanguka kwa USSR mwaka 1989, aya ya arobaini ya Danieli kumi na moja ilitimia. Aya ya arobaini na moja ni sheria ya Jumapili nchini Marekani, kama ilivyo aya ya kumi na sita. Kuanzia 1989 hadi sheria ya Jumapili nchini Marekani, aya ya arobaini ni tupu. Kuanguka kwa USSR mwaka 1989 pia kulitambuliwa katika aya ya kumi ya Danieli kumi na moja, ambayo hapo awali ilitimizwa na Antiochus Magnus.

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

Antiochus III Magnus, “mfalme wa kaskazini” wa Waseleukidi, alitawala kutoka 223–187 KK na alitaka kurejesha maeneo yaliyopotezwa kwa Waptolemai (“mfalme wa kusini”) baada ya Vita vya Tatu vya Siria (246–241 KK). Kampeni yake katika Vita vya Nne vya Siria (219–217 KK) ililenga kurejesha Coele-Syria, Phoenicia, na Palestina. Mnamo 219 KK Antiochus alisonga kusini, akiteka Seleucia-in-Pieria, Tyre, na Ptolemais (Acre), akirudisha ngome za pwani. Mnamo 218 KK alisonga zaidi, akiteka Philadelphia (Amman) na kusukuma kuelekea mpaka wa Misri, akiwa na nia ya kurejesha ardhi za Waseleukidi zilizopotea hadi Gaza. Antiochus alisimamisha mwendo wake mnamo 218 KK, akiimarisha mafanikio yake na kujiandaa kwa msukumo wa maamuzi. Ptolemy IV Philopator, mfalme wa Waptolemai, alikusanya jeshi kumkabili, likitiwa nguvu na wanajeshi wa Misri. Mstari wa kumi wa Danieli kumi na moja unaeleza harakati hii ya Antiochus, hivyo kuashiria mapema anguko la USSR mnamo 1989, na kuwa mfano wa mstari wa arobaini.

> 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.

> Lakini wanawe watachochewa, nao watakusanya vikosi vingi vyenye nguvu; na mmoja bila shaka atakuja, atafurika na kupita; kisha atarudi, naye atachochewa, hata kufikia ngome yake. Danieli 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.

Wakati mfalme wa kaskazini katika aya ya arobaini “anapofurika na kuvuka” hili linalingana na mfalme wa kaskazini wa aya ya kumi “akifurika na kupita.” Katika aya zote mbili ni maneno yaleyale ya Kiebrania, ambayo yametafsiriwa tu kwa namna tofauti kidogo. Ni usemi uleule unaopatikana katika 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.

> Naye atapitia Yuda; atafurika na kuvuka, atafika hata shingoni; na kuenea kwa mabawa yake kutajaza upana wa nchi yako, Ee Imanueli. 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.

Kila moja ya mistari mitatu inamtaja mfalme wa kusini anayeshindwa na mfalme wa kaskazini. Antiochus, mfalme wa kaskazini, anamshinda Ptolemy, mfalme wa kusini, kama vile Sennacherib alivyoshinda Judah, mfalme wa kusini, na kama vile mfalme wa kaskazini katika mstari wa arobaini alivyosambaratisha USSR mwaka 1989. Mistari mitatu, pamoja na utimilifu wao wa kihistoria mara tatu, vinatambua “wakati wa mwisho” mwaka 1989. Hivyo, mstari wa kumi ni mwaka 1989 na mstari wa kumi na sita ni sheria ya Jumapili nchini Marekani, vivyo hivyo mstari wa arobaini na moja.

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.

Mistari ya kumi na moja hadi kumi na tano ni mfululizo wa Maandiko, wenye pia utimilifu wa kihistoria unaotambua alama mahususi za kinabii ndani ya historia iliyofichika ya mstari wa arobaini. Kabla ya sheria ya Jumapili nchini Marekani, lakini baada ya mwaka 1989, vita vya Rafia na matokeo yake vinaelezewa katika mistari ya kumi na moja na kumi na mbili, na vita vya Panium vinaelezewa katika mistari ya kumi na tatu hadi kumi na tano.

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.

Sheria ya Jumapili ndiyo wakati uliowekwa; kwa maana ni hapo ndipo jeraha la mauti la upapa linapoponywa, na papa anarudi kwenye kiti cha enzi cha dunia. Uwezeshaji huo uliwakilishwa kwa mfano na kutawazwa kwa upapa mnamo mwaka 538, na kutawazwa kwa Roma ya kipagani katika vita vya Actium. Mara tu ilipotawazwa kinabii, Roma ya kipagani ilitawala kwa mamlaka ya juu kabisa kwa miaka 360. Mara tu upapa ulipotawazwa mnamo mwaka 538, ulitawala kwa mamlaka ya juu kabisa kwa miaka 1,260. Mara tu jeraha la mauti litakapoponywa wakati wa sheria ya Jumapili, upapa utatawala kwa mamlaka ya juu kabisa kwa miezi 42 ya mfano.

> 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.

> Nikaona moja ya vichwa vyake kana kwamba kimejeruhiwa hata kufa; na jeraha lake la mauti likapona; na dunia yote ikashangaa ikamfuata yule mnyama. Nao wakamsujudia yule joka aliyempa yule mnyama mamlaka; nao wakamsujudia yule mnyama, wakisema, Ni nani aliye kama yule mnyama? Nani awezaye kufanya vita naye? Naye akapewa kinywa cha kusema maneno makuu na makufuru; naye akapewa mamlaka ya kuendelea kwa miezi arobaini na miwili. Ufunuo 13:3-5.

Verse 27 says “both” of these kings:

Mstari wa 27 unasema "wote wawili" wa wafalme hawa:

> 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.

> Na mioyo ya wafalme hawa wawili itakuwa ya kutenda hila, nao watasema uongo wakiwa mezani pamoja; lakini haitafanikiwa; kwa maana mwisho utakuwa wakati uliowekwa. Danieli 11:27.

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

Wafalme wawili katika aya ya ishirini na saba ndio wafalme katika aya mbili zilizotangulia ambao baadaye walipigana vita vya Actium.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.

> Naye atachochea nguvu zake na ujasiri wake dhidi ya mfalme wa kusini akiwa na jeshi kubwa; na mfalme wa kusini atachochewa kuingia vitani akiwa na jeshi kubwa sana lenye nguvu; lakini hatasimama imara; kwa kuwa watapanga njama dhidi yake. Naam, wale wanaokula sehemu ya chakula chake watamwangamiza, na jeshi lake litasambaratishwa; na wengi wataanguka wameuawa. Danieli 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.

Aya ya ishirini na saba, hivyo basi, inaleta jambo lisilo la kawaida linalohitaji kueleweka kabla hatujaendelea. Katika aya ya ishirini na nne, "muda" unawakilisha kipindi cha miaka 360 kinachoanza wakati wa vita vya Actium na kutamatika wakati uliowekwa katika mwaka wa 330.

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

Mfalme wa kusini katika vita alikuwa Cleopatra, aliyekuwa katika muungano na Marc Antony. Octavius alikuwa mfalme wa kaskazini ambaye angewashinda wote wawili. Kwa wakati uliowekwa (31 KK) wafalme hao wawili ambao hapo awali walikuwa wameketi meza moja 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.

Wafalme wawili mezani wanalingana na historia ya vita vya Panium (aya ya kumi na tatu hadi kumi na tano), ambapo kulikuwa na muungano wa Antioko Mkuu na Filipo wa Makedonia. Muungano huo wa kihistoria unalingana na muungano wa mfano unaowakilishwa katika jina la Panium wakati wa Kristo—Kesarea Filipi. Muungano huo pia unaonekana katika aya ya arobaini wakati USSR inafagiliwa mwaka 1989 kupitia muungano kati ya Reagan na Papa Yohane Paulo wa Pili. Wafalme hao wawili huambiana uongo kabla ya 31 KK, jambo linalolingana na sheria ya Jumapili nchini Marekani, na hivyo uongo wao hutokea kabla ya aya ya kumi na sita, katika historia inayowakilishwa na aya ya kumi na tatu hadi kumi na tano ambazo zilitimizwa katika vita vya Panium miaka kumi na saba baada ya vita vya Rafia, na miaka mia moja thelathini na saba kabla ya Pompeo kuiteka Yerusalemu katika utimilifu wa aya ya kumi na sita.

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.

Katika aya ya ishirini na nane, Octavius, mshindi juu ya wote wawili Cleopatra (mfalme wa kusini) na Marc Antony, “atarudi kwenda nchi yake pamoja na mali nyingi; na moyo wake utakuwa kinyume cha agano takatifu; naye atatenda mambo makuu, kisha atarudi kwenda nchi yake mwenyewe.” Uriah Smith anazitambua hizi ushindi mbili kuwa ni Actium mwaka 31 KK na kuharibiwa kwa Yerusalemu mwaka 70 BK. Kwa hiyo aya ya ishirini na nane inatambulisha historia inayoanza katika vita vya Actium, ambavyo ni mwanzo wa miaka 360, na kuharibiwa kwa Yerusalemu mwaka 70 BK.

> 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.

> Kisha atarudi katika nchi yake akiwa na mali nyingi; na moyo wake utakuwa kinyume cha agano takatifu; naye atafanya mambo makuu, kisha atarudi katika nchi yake mwenyewe. Danieli 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.

Kauli ya mwisho ya mstari wa ishirini na nne (hata kwa muda) kuendelea inaonyesha mlolongo wa kihistoria ulioanza mwaka 31 KK na kuhitimika katika kauli ya mwisho ya mstari wa thelathini na moja (ataweka chukizo lifanyalo ukiwa) uliotimia mwaka 538. Mlolongo huo huanza na vita vya Actium, vinavyoashiria mwanzo wa Roma ya kipagani kutawala kwa mamlaka kuu kwa miaka 360. Mlolongo huo unamalizika mwaka 538 huku Roma ya kipapa ikianza kutawala kwa mamlaka kuu kwa miaka 1260. Ndani ya mistari hiyo na historia iliyoitimiza, wakati uliowekwa mwaka 330 unawakilisha mgawanyiko katika historia ya Roma ya kipagani kama ufalme wa nne wa unabii wa Biblia. Baada ya kipindi cha awali cha kutawala kwa mamlaka kuu kwa miaka 360, kulifuata miaka 208 ya kusambaratika kwa himaya kabla ya upapa kuchukua kiti cha enzi kama ilivyo katika mstari wa thelathini na moja mwaka 538. Katika mfuatano wa mistari hiyo minane, ni mstari wa ishirini na saba tu unaobainisha utimilifu wa kihistoria uliotokea kabla ya vita vya Actium mnamo 31 KK.

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

Aya ya ishirini na saba inataja mkutano kati ya wafalme wawili kabla ya "wakati uliowekwa" na aya ya ishirini na tisa inataja "wakati uliowekwa." "Wakati uliowekwa" wa aya ya ishirini na saba ni mwanzo wa kipindi cha miaka mia tatu na sitini na "wakati uliowekwa" wa aya ya ishirini na tisa ni mwisho wa kipindi cha miaka mia tatu na sitini. Mwanzo na mwisho vinawakilisha "wakati uliowekwa."

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

Kuongezeka kwa nguvu za Roma ya kipagani kulianza ilipokishinda kizuizi cha tatu cha kijiografia kama ilivyoonyeshwa katika Danieli 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.

> Na katika mojawapo yao ilitoka pembe ndogo, ambayo ikazidi kuwa kubwa mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya kupendeza. Danieli 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.

Kupata mamlaka kulianza katika vita vya Actium, na kutiishwa kulikofuata kwa mfalme wa kusini (Misri) 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.

Mwisho wa utawala wa Roma ya kipagani kama ufalme wa nne wa unabii wa Biblia ulifika mwaka 538 wakati Roma ya kipapa iliposhinda kikwazo chake cha tatu cha kijiografia. Kipindi chote cha miaka mia tano na sitini na nane kuanzia vita vya Actium hadi mwaka 538 huanza wakati Roma ya kipagani inaposhinda kikwazo chake cha tatu na kuwa ufalme wa nne wa unabii wa Biblia, na kinakamilika wakati Roma ya kipapa inaposhinda kikwazo chake cha tatu cha kijiografia.

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.

Kama ufalme wa nne katika unabii wa Biblia, historia inayowakilishwa inatambua vipindi viwili: cha kwanza ni wakati Roma inajitukuza, kisha kikifuatiwa na kipindi kinachoelezea anguko la Roma. Mwanzo wa kipindi cha kwanza cha kutukuka kwa Roma pia ndio mwanzo wa kipindi chote ambacho Roma ya kipagani ilitawala kama ufalme wa nne katika unabii wa Biblia. Kipindi cha kwanza cha kutukuka kwa Roma kinaanza na kuishia kwa wakati uliowekwa, na pia kinaanza kwa kuunganishwa kwa falme za kaskazini na kusini. Kinamalizika kwa kugawanywa kuwa ufalme wa mashariki na ufalme wa magharibi. Kuanza na kuisha kwa wakati uliowekwa, na mwanzo na mwisho huo, vinawakilisha 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.

Nyakati mbili zilizowekwa za mistari ishirini na saba na ishirini na tisa zinawakilisha alama za njia za mwanzo na mwisho zinazoelezea kipindi ambacho Roma inatawala kwa mamlaka ya juu kabisa. Wakati wa sheria ya Jumapili nchini Marekani, katika utimizo wa mstari wa arobaini na moja na wa kumi na sita wa Danieli kumi na moja, kipindi cha Roma ya kisasa kutawala kwa mamlaka ya juu kabisa kwa miezi arobaini na miwili ya mfano kinaanza. Wakati wa kwanza uliowekwa wa mstari wa ishirini na saba ni sheria ya Jumapili nchini Marekani, na wakati wa pili uliowekwa unaonyesha wakati ambapo taifa la mwisho duniani linafuata mfano wa Marekani na kutekeleza sheria ya mwisho ya Jumapili, na kwa kufanya hivyo hutambulisha utekelezaji wa sabato ya sanamu ulimwenguni kote.

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.

Alama zile mbili za njia za kinabii ni sheria ya Jumapili nchini Marekani hadi utekelezaji wa sheria ya Jumapili duniani kote, na sheria hizo mbili za Jumapili ndizo nyakati mbili zilizowekwa katika mstari wa ishirini na saba na wa ishirini na tisa. Muda wa kwanza uliowekwa wa mstari wa ishirini na saba pia ulionyeshwa kwa mfano na sheria ya Jumapili ya Konstantino mwaka 321, na sheria ya Jumapili ya kipapa katika Baraza la Orleans mwaka 538 inawakilisha sheria ya Jumapili ya ulimwengu mzima.

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.

Katika muktadha wa mistari ya kumi na tatu hadi kumi na tano, vita vya Panium ndivyo historia inayotangulia sheria ya Jumapili ya mstari wa kumi na sita. Ndani ya historia hiyo, mkutano wa wafalme wawili wanaoambiana uongo unatimilika. Mistari ya kumi na tatu hadi kumi na tano ni sehemu ya historia inayowakilishwa katika mistari ya kumi hadi kumi na sita. Mistari hiyo inatambua Vita vya Nne vya Siria katika mstari wa kumi, vita vya Raphia katika mstari wa kumi na moja, na matokeo ya vita hivyo katika mstari wa kumi na mbili. Mistari ya kumi na tatu hadi kumi na tano inawakilisha historia ya mwaka 200 KK, wakati vita vya Panium vilipotimia, na wakati Roma ya kipagani, iliyowakilishwa kama wezi wa watu wako, inaingia katika simulizi ya kinabii.

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.”

Danieli kumi na moja mstari wa arobaini unatambua anguko la Umoja wa Kisovyeti mwaka 1989, na mstari wa kumi na sita unatambua sheria ya Jumapili nchini Marekani. Mkutano kati ya wafalme wawili wanaoambiana uongo kabla ya wakati uliowekwa, ambao ulikuwa vita vya Actium, hufanyika ndani ya historia ya mstari wa arobaini inayofuata wakati wa mwisho mwaka 1989 na kuhitimishwa katika sheria ya Jumapili nchini Marekani. Mstari wa ishirini na saba ni alama ya njia katika historia iliyofichwa ya mstari wa arobaini, inayotokea baada ya 1989, lakini kabla ya sheria ya Jumapili. "Mkutano" wa mstari wa ishirini na saba ni alama ya njia kabla ya kupewa mamlaka kwa Roma wakati wa sheria ya Jumapili. Kuna alama kadhaa za njia zinazoelekea kwenye kupewa mamlaka kwa upapa mwaka 538, na alama hizi pia hutokea kabla ya wakati uliowekwa. Moja ya alama hizo za kinabii ni amri ya Justinian mwaka 533, iliyotimiza rejeo la mstari wa thelathini kuhusu kuwa na "maelewano na wale waachao agano."

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.

Alama nyingine za njia zinazoelekeza hadi wakati uliowekwa katika historia ya Roma ya kipagani ni mwaka 330, wakati Roma ya kipagani ilipoporomoka na wakati huohuo ikatoa “kiti cha enzi” kwa mamlaka ya kipapa. Mwaka 496 Clovis aliikabidhi “nguvu” yake kwa upapa. Katika utimilifu wa Danieli sura ya saba, Roma ya kipagani iliondoa “pembe tatu” kwa ajili ya upapa, ya mwisho ikiwa ni kuondolewa kwa Waostrogoth kutoka mji wa Roma mwaka 538. Mwaka 508 dini ya upagani iliwekwa kando kama dini halali ya himaya na ikabadilishwa na Ukatoliki. Mwaka 538 unawakilisha sheria ya Jumapili ya aya ya arobaini na moja, na 496 unawakilisha 1989, wakati Reagan, kama alivyofanya Clovis, aliikabidhi mamlaka yake kwa papa wa Roma. Mwaka 330 unaonyesha sheria ya Jumapili, kwa maana hapo ndipo upapa unaporudi kwenye makao ya mamlaka.

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.

Hii inaonyesha kwamba 538 na 330 zote zinawakilisha wakati uliowekwa, yaani mistari wa kumi na sita na wa arobaini na moja. 496 inaonyesha kwamba mwaka 1989 ulitimiza mstari wa kumi na ule wa arobaini katika Danieli 11 na Isaya 8:8. 508 inaonyesha wakati ambapo dini ya ufalme iliwekwa kando ili ipishe Ukatoliki. Kuanzia kwa Clovis mwaka 496 hadi 508, kuondolewa kwa hatua kwa hatua na kubadilishwa kwa dini ya kisheria ya ufalme kulionyeshwa. Katika historia inayoanza mwaka 330, kudhoofika kwa hatua kwa hatua kwa Roma ya Magharibi kunawakilishwa na tarumbeta nne za kwanza, hivyo kutambua uharibifu wa hatua kwa hatua unaoanza kwa sheria ya Jumapili nchini Marekani.

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.

Anguko la hatua kwa hatua la Roma ya kipagani kufuatia sheria ya Jumapili ya Konstantino mnamo mwaka 321 linaonyesha anguko la Marekani kama ufalme wa sita wa unabii wa Biblia unaofikia sheria ya Jumapili. Kisha hukumu nne za tarumbeta zinaletwa juu ya Marekani kama Dada White alivyobainisha anaposema kwamba "uasi wa kitaifa utafuatiwa na maangamizi ya kitaifa." Ezekieli pia anathibitisha adhabu ya mara nne.

> 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, na kusema, Mwana wa adamu, nchi itakapotenda dhambi juu yangu kwa kutenda uasi mkubwa, ndipo nitakaponyosha mkono wangu juu yake, nitaivunja fimbo ya mkate wake, na kuleta njaa juu yake, na kumkatilia mbali mwanadamu na mnyama kutoka ndani yake. Hata ijapokuwa watu hawa watatu, Nuhu, Danieli, na Ayubu, wakiwamo ndani yake, wangejiokoa nafsi zao tu kwa haki yao, asema Bwana MUNGU. Ikiwa nitaleta wanyama wabaya wapite katika nchi, nao wakaifanya ukiwa, hata asiwepo apitaye kwa sababu ya hao wanyama; hata ijapokuwa watu hawa watatu wakiwamo ndani yake, kama niishivyo, asema Bwana MUNGU, hawataokoa wana wala binti; wao tu wataokolewa, bali nchi itakuwa ukiwa. Au nikileta upanga juu ya nchi hiyo, na kusema, Ee upanga, pita kati ya nchi; hata nikamkatilia mbali mwanadamu na mnyama kutoka ndani yake; hata ijapokuwa watu hawa watatu wakiwamo ndani yake, kama niishivyo, asema Bwana MUNGU, hawataokoa wana wala binti, bali wao tu wataokolewa wenyewe. Au nikituma tauni katika nchi hiyo, na kuimiminia ghadhabu yangu juu yake kwa damu, ili nimkatilie mbali kutoka ndani yake mwanadamu na mnyama; ijapokuwa Nuhu, Danieli, na Ayubu wakiwamo ndani yake, kama niishivyo, asema Bwana MUNGU, hawataokoa mwana wala binti; ila watajiokoa nafsi zao kwa haki yao. Kwa maana Bwana MUNGU asema hivi; Je, si zaidi nitakapotuma hukumu zangu nne kali juu ya Yerusalemu, upanga, na njaa, na mnyama mbaya, na tauni, ili nimkatilie mbali kutoka ndani yake mwanadamu na mnyama? Walakini, tazama, humo watabaki mabaki yatakayotolewa nje, wana na binti; angalieni, watakuja kwenu, nanyi mtaona njia zao na matendo yao; nanyi mtafarijika kwa habari ya uovu niliouleta juu ya Yerusalemu, yaani kwa habari ya yote niliyoyaleta juu yake. Nao watawafariji, mtakapoona njia zao na matendo yao; nanyi mtajua ya kuwa sikufanya bila sababu yote niliyoyafanya ndani yake, asema Bwana MUNGU. Ezekieli 14:12-23.

We will continue these considerations in the next article.

Tutaendelea na mazingatio haya katika makala ijayo.

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