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# Panium - Number Six

Paniumu — Nọ́mbà Ẹ̀fà

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

Àwọn Ààmì Ọ̀nà Àsọtẹ́lẹ̀ nínú Dáníẹ́lì 11: Ìṣubú USSR, Òfin Ọjọ́ Àìkú, àti Ìdìde Róòmù Òde-Òní

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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.

Pẹ̀lú ìṣubú USSR ní ọdún 1989, ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá ni a mú ṣẹ. Ẹsẹ̀ kọkànlélógójì ni òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà, gẹ́gẹ́ bí ẹsẹ̀ kẹrìndínlógún náà ṣe rí. Láti ọdún 1989 títí dé òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà, ẹsẹ̀ ogójì ṣófo. Ìṣubú USSR ní ọdún 1989 ni a tún dá mọ̀ nínú ẹsẹ̀ kẹwàá ti Dáníẹ́lì mọ́kànlá, èyí tí a kọ́kọ́ mú ṣẹ nípasẹ̀ 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, “ọba àríwá” ará Seleucid, jọba láti ọdún 223–187 ṣáájú Kristi, ó sì wá ọ̀nà láti gba àwọn agbègbè tí àwọn Ptolemy (“ọba gúúsù”) ti kó lọ padà lẹ́yìn Ogun Siria Kẹta (246–241 ṣáájú Kristi). Ìpolongo rẹ̀ nínú Ogun Siria Kẹrin (219–217 ṣáájú Kristi) ní ète láti tún gba Coele-Syria, Phoenicia, àti Palestine padà. Ní ọdún 219 ṣáájú Kristi Antiochus gòkè lọ sí gúúsù, ó sì gba Seleucia-in-Pieria, Tyre, àti Ptolemais (Acre), nípa bẹ́ẹ̀ tún gba àwọn ibi agbára etíkun padà. Ní ọdún 218 ṣáájú Kristi ó tẹ̀ síwájú sí i, ó gba Philadelphia (Amman), ó sì ń fi agbára tẹ̀ sí ààlà Ejibiti, pẹ̀lú èrò láti gba àwọn ilẹ̀ Seleucid tí ó sọnù padà títí dé Gaza. Antiochus dá ìrìnàjò ogun rẹ̀ dúró ní ọdún 218 ṣáájú Kristi, níwọ̀n bí ó ti ń mú àwọn ìṣègùn rẹ̀ dúró ṣinṣin, tí ó sì ń pèsè ara rẹ̀ sílẹ̀ fún ìlọsíwájú pàtàkì kan tí yóò pinnu ohun gbogbo. Ptolemy IV Philopator, ọba Ptolemaic, kó ọmọ-ogun jọ láti dojú kọ ọ́, tí a sì fi àwọn ọmọ-ogun Ejibiti fún un ní okun. Ẹsẹ̀ kẹwàá nínú Danieli mọ́kànlá ṣàfihàn ìṣísẹ̀ Antiochus yìí kalẹ̀, nípa bẹ́ẹ̀ ṣáájú-ṣàpẹẹrẹ ìṣubú USSR ní 1989, ó sì jẹ́ àpẹẹrẹ ti ẹsẹ̀ ogójì.

> 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.

> Ṣùgbọ́n àwọn ọmọkùnrin rẹ̀ yóò ru ara wọn sókè, wọn yóò sì kó ọ̀pọ̀lọpọ̀ agbára ńlá jọ: ẹnìkan nínú wọn yóò wá dájúdájú, yóò sì ṣàn kọjá bí ìkún omi, yóò sì gba kọjá: lẹ́yìn náà yóò padà, a ó sì tún ru ú sókè, àní títí dé ibi agbára rẹ̀. 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.

Nígbà tí ọba àríwá nínú ẹsẹ̀ ogójì “kún-ún bò ó sì kọjá lọ,” ó bá ẹsẹ̀ mẹ́wàá mu níbi tí ọba àríwá “ń kún-ún bò ó sì ń kọjá lọ.” Nínú ẹsẹ̀ méjèèjì, ọ̀rọ̀ Hébérù kan náà gan-an ni, tí a kàn túmọ̀ sí ní ọ̀nà tí ó yà díẹ̀. Òun náà ni ìsọ̀rọ̀ kan náà gẹ́gẹ́ bí a ti rí i nínú Isaiah 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.

> Yóò sì là kọjá ní Júdà; yóò kún àkúnya, yóò sì ṣàn kọjá; yóò dé àyàfi ọrùn; ìtànkálẹ̀ ìyẹ́ rẹ̀ yóò sì kún gbogbo ìwọ̀n ilẹ̀ rẹ, ìwọ Immanuẹli. Isaiah 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.

Ọ̀kọ̀ọ̀kan nínú àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà ń fi hàn pé ọba kan láti gúúsù ni ọba kan láti àríwá ṣẹ́gun. Antíókùsì, ọba àríwá, ṣẹ́gun Pítólémì, ọba gúúsù, gẹ́gẹ́ bí Sénákéríbù ṣe borí Júdà, ọba gúúsù, àti gẹ́gẹ́ bí ọba àríwá nínú ẹsẹ̀ ogójì ṣe gbá USSR kúrò ní ọ̀nà ní ọdún 1989. Àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà, pẹ̀lú àwọn ìmúṣẹ ìtàn mẹ́tẹ̀ẹ̀ta ti àwọn ẹsẹ̀ wọ̀nyí, ń tọ́ka sí “àkókò ìkẹyìn” ní ọdún 1989. Nítorí náà, ẹsẹ̀ mẹ́wàá ni 1989, ẹsẹ̀ kẹrìndínlógún sì ni òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, bẹ́ẹ̀ gẹ́gẹ́ bí ẹsẹ̀ kọkànlélógójì pẹ̀lú.

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.

Ẹsẹ̀ mọ́kànlá títí dé mẹ́ẹ̀ẹ́dógún jẹ́ ìlà Ìwé Mímọ́ kan, tí ó tún ní ìmúṣẹ́ ìtàn kan tí ń fi àwọn àmì ọ̀nà àsọtẹ́lẹ̀ pàtó hàn nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì. Ṣáájú òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ṣùgbọ́n lẹ́yìn ọdún 1989, ogun Raphia àti àbájáde rẹ̀ ni a fi hàn nínú ẹsẹ̀ mọ́kànlá àti méjìlá, a sì fi ogun Panium hàn nínú ẹsẹ̀ mẹ́tàlá títí dé mẹ́ẹ̀ẹ́dógún.

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.

Òfin ọjọ́ Àìkú ni àkókò tí a yàn; nítorí ibẹ̀ ni a ti wo ọgbẹ́ ikú ti pápáṣì lára, tí pòòpù sì tún padà sí orí ìtẹ́ ayé. Ìfúnnilágbára yẹn ni a fi ṣe àpẹẹrẹ nípasẹ̀ ìgòkè pápáṣì sórí ìtẹ́ ní ọdún 538, àti nípasẹ̀ ìgòkè Róòmù keferi sórí ìtẹ́ ní ogun Actium. Lẹ́yìn tí a ti fi Róòmù keferi jókòó lórí ìtẹ́ ní ìsọtẹ́lẹ̀, ó jọba lórí gbogbo rẹ̀ fún ọdún 360. Lẹ́yìn tí a ti fi pápáṣì jókòó lórí ìtẹ́ ní ọdún 538, ó jọba lórí gbogbo rẹ̀ fún ẹgbẹ̀rún ọdún lọ́nà ọgọ́ta. Lẹ́yìn tí a bá ti wo ọgbẹ́ ikú náà lára ní òfin ọjọ́ Àìkú, pápáṣì yóò jọba lórí gbogbo rẹ̀ fún oṣù méjìlélógójì àpẹẹrẹ.

> 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.

> Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a ti ṣègbé dé ikú; a sì wo ọgbẹ́ ikú rẹ̀ sàn: gbogbo ayé sì yà á lẹ́nu, wọ́n sì tọ̀ ẹranko náà lẹ́yìn. Wọ́n sì foríbalẹ̀ fún dragoni náà tí ó fi agbára fún ẹranko náà: wọ́n sì foríbalẹ̀ fún ẹranko náà, wí pé, Ta ni ó dàbí ẹranko náà? ta ni ó lè bá a jagun? A sì fi ẹnu kan fún un láti máa sọ ohun ńláńlá àti ọ̀rọ̀-òdì sí Ọlọ́run; a sì fi agbára fún un láti máa bá a lọ fún oṣù méjìlélógójì. Ìfihàn 13:3–5.

Verse 27 says “both” of these kings:

Ẹsẹ 27 sọ pé “àwọn méjèèjì” àwọn ọba wọ̀nyí:

> 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.

> Ọkàn àwọn ọba méjèèjì wọ̀nyí yóò sì wà láti hùwà ibi, wọn yóò sì máa sọ èké ní tábìlì kan náà; ṣùgbọ́n kì yóò ṣàṣeyọrí: nítorí pé ìkẹyìn náà ṣì wà fún àkókò tí a yàn. 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.

Àwọn ọba méjèèjì tí a mẹ́nuba nínú ẹsẹ̀ kẹtàlélógún ni àwọn ọba tí a ti mẹ́nuba nínú ẹsẹ̀ méjì tó ṣáájú, àwọn ẹni tí wọ́n sì lẹ́yìn náà jagun Ogun 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.

> Yóò sì ru agbára rẹ̀ àti ìgboyà rẹ̀ sókè sí ọba gúúsù pẹ̀lú ogun ńlá; ọba gúúsù náà yóò sì dìde fún ogun pẹ̀lú ogun tí ó tóbi gan-an tí ó sì lágbára; ṣùgbọ́n kì yóò dúró: nítorí wọn yóò gbèrò èrò ọ̀tẹ̀ sí i. Bẹ́ẹ̀ ni, àwọn tí ń jẹ nínú ìpín oúnjẹ rẹ̀ yóò pa á run, ogun rẹ̀ yóò sì kún yí ká: ọ̀pọ̀lọpọ̀ ni a ó sì ṣubú ní pípà. 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.

Nítorí náà, ẹsẹ̀ kẹtàlélógún [27] dá àìlétò kan sílẹ̀ tí ó yẹ kí a lóye kí a tó tẹ̀síwájú. Nínú ẹsẹ̀ kẹrìnlélógún [24], “àkókò” náà dúró fún àkókò ọdún 360 tí ó bẹ̀rẹ̀ ní ogun Actium, tí ó sì parí ní àkókò tí a yàn ní ọdún 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.

Ọba gúúsù nínú ogun náà ni Kílíópátírà, ẹni tí ó wà nínú àdéhùn pẹ̀lú Máàkù Áńtónì. Ọ̀kítévíọ̀sì ni ọba àríwá, ẹni tí yóò ṣẹ́gun àwọn méjèèjì. Ní àkókò tí a yàn (31 Ṣ.K.) àwọn ọba méjèèjì tí wọ́n ti tẹ́lẹ̀ jókòó ní tábìlì kan, tí wọ́n sì ti purọ́ fún ara wọn, yóò dojú kọ ara wọn nínú ogun Ákítíọ̀mù.

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.

Àwọn ọba méjèèjì tí wọ́n jókòó lẹ́bà tábìlì náà bá ìtàn ogun Panium mu (ẹsẹ̀ 13 sí 15), níbi tí ìṣọ̀kan kan wà láàárín Antiochus Magnus àti Phillip ti Macedon. Ìṣọ̀kan ìtàn náà ní ìbámu pẹ̀lú ìṣọ̀kan àmì tí a ṣojú fún nínú orúkọ Panium ní àkókò Kristi—Caesarea Philippi. A tún ṣojú fún ìṣọ̀kan náà nínú ẹsẹ̀ ogójì nígbà tí a gbá USSR lọ ní 1989 nípasẹ̀ ìṣọ̀kan láàárín Reagan àti póòpù John Paul II. Àwọn ọba méjèèjì náà ń parọ́ fún ara wọn ṣáájú 31 BC, èyí tí ó bá òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà mu, nítorí náà irọ́ wọn ṣẹlẹ̀ ṣáájú ẹsẹ̀ kẹrìndínlógún, ní àkókò ìtàn tí àwọn ẹsẹ̀ 13 sí 15 ṣojú fún, tí a mú ṣẹ ní ogun Panium ní ọdún mẹ́tàlá-dín-lógún lẹ́yìn ogun Raphia, àti ní ọdún ọgọ́rùn-ún kan àti mẹ́tàlélọ́gbọ̀n ṣáájú kí Pompey ṣẹ́gun Jerusalẹmu ní ìmúṣẹ ẹsẹ̀ kẹrìndínlógún.

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.

Nínú ẹsẹ̀ kejìdínlọ́gbọ̀n, Octavius, ẹni tí ó ṣẹ́gun lórí Cleopatra méjèèjì (ọba gúúsù) àti Marc Antony, “ó padà sí ilẹ̀ rẹ̀ pẹ̀lú ọrọ̀ púpọ̀; ọkàn rẹ̀ yóò sì dojú kọ májẹ̀mú mímọ́; yóò sì ṣe iṣẹ́ agbára, lẹ́yìn náà yóò sì padà sí ilẹ̀ tirẹ̀.” Uriah Smith dá àwọn ìṣẹ́gun méjèèjì wọ̀nyí mọ̀ gẹ́gẹ́ bí Actium ní ọdún 31 ṣáájú ìbí Kristi àti ìparun Jerúsálẹ́mù ní ọdún 70 lẹ́yìn ìbí Kristi. Nítorí náà, ẹsẹ̀ kejìdínlọ́gbọ̀n ń tọ́ka sí ìtàn kan tí ó bẹ̀rẹ̀ ní ogun Actium, èyí tí í ṣe ìbẹ̀rẹ̀ ọdún 360 náà, àti ìparun Jerúsálẹ́mù ní ọdún 70 lẹ́yìn ìbí Kristi.

> 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.

> Nígbà náà ni yóò padà sí ilẹ̀ rẹ̀ pẹ̀lú ọrọ̀ púpọ̀; ọkàn rẹ̀ yóò sì lòdì sí májẹ̀mú mímọ́; yóò sì ṣe iṣẹ́ agbára, kí ó sì padà sí ilẹ̀ ara rẹ̀. Dáníẹ́lì 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.

Gbolóhùn ìkẹyìn ẹsẹ̀ kẹrìnlélógún (àní títí fún àkókò kan) lọ síwájú ń ṣojú ìlà ìtàn kan tí ó bẹ̀rẹ̀ ní ọdún 31 ṣáájú ìbí Kristi, tí ó sì parí ní gbolóhùn ìkẹyìn ẹsẹ̀ kọkànlélógún (yóò sì gbé ìríra tí ń mú ìdahoro kalẹ̀), èyí tí a mú ṣẹ ní ọdún 538. Ìlà náà bẹ̀rẹ̀ pẹ̀lú ogun Aktiumu, èyí tí ó samisi ìbẹ̀rẹ̀ ìṣàkóso gíga jùlọ ti Róòmù keferi fún ọdún ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta. Ìlà náà sì parí ní ọdún 538 nígbà tí Róòmù papal bẹ̀rẹ̀ sí í ṣàkóso gíga jùlọ fún ọdún ẹgbẹ̀rún kan, igba méjì, àti ọgọ́ta. Nínú àwọn ẹsẹ̀ náà àti ìtàn tí ó mú àwọn ẹsẹ̀ náà ṣẹ, àkókò tí a yàn ní ọdún 330 ń ṣojú ìpín kan nínú ìtàn Róòmù keferi gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì. Lẹ́yìn ìgbà àkọ́kọ́ tí wọ́n fi ṣàkóso gíga jùlọ fún ọdún ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta, ọdún igba méjì àti mẹ́jọ ti ìtúká ìjọba náà tẹ̀ lé e, kí papacy tó gba ìtẹ́ nínú ẹsẹ̀ kọkànlélógún ní ọdún 538. Nínú ọ̀nà àtẹ̀lé àwọn ẹsẹ̀ mẹ́jọ wọ̀nyí, ẹsẹ̀ kẹtàdínlógún nìkan ni ó tọ́ka sí ìmúṣẹ ìtàn kan tí ó ṣẹlẹ̀ kí ogun Aktiumu tó wáyé ní ọdún 31 ṣáájú ìbí Kristi.

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.”

Ẹsẹ̀ kẹtàdínlọ́gbọ̀n tọ́ka sí ìpàdé láàárín ọba méjì ṣáájú “àkókò tí a yàn,” àti ẹsẹ̀ kọkàndínlọ́gbọ̀n tọ́ka sí “àkókò tí a yàn.” “Àkókò tí a yàn” nínú ẹsẹ̀ kẹtàdínlọ́gbọ̀n ni ìbẹ̀rẹ̀ àkókò ọdún ọ̀ọ́ta lé lọ́ọ́dúnrún mẹ́ta, àti “àkókò tí a yàn” nínú ẹsẹ̀ kọkàndínlọ́gbọ̀n ni òpin àkókò ọdún ọ̀ọ́ta lé lọ́ọ́dúnrún mẹ́ta náà. Ìbẹ̀rẹ̀ àti òpin jẹ́ aṣojú “àkókò tí a yàn.”

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

Ìmúgbòòrò agbára Romu aláìmọ̀sìn bẹ̀rẹ̀ nígbà tí ó ṣẹ́gun ìdènà agbègbè kẹta gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Dáníẹ́lì 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.

> Láti inú ọ̀kan nínú wọn sì ni ìwo kékeré kan ti jáde wá, èyí tí ó di títóbi gidigidi síhà gúúsù, àti síhà ìlà-oòrùn, àti sí ilẹ̀ ẹlẹ́wà. 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.

Ìfúnni ní agbára bẹ̀rẹ̀ ní ogun Actium, àti ní ìtẹ̀lé rẹ̀, ìtẹríba ọba gúúsù (Íjíbítì) gẹ́gẹ́ bí ó ti wà nínú ẹsẹ̀ kẹsàn-án ti orí kẹjọ.

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.

Ìparí ìṣàkóso Róòmù abọ̀rìṣà gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì dé ní ọdún 538 nígbà tí Róòmù Pápà borí ìdènà ilẹ̀-ayé kẹta rẹ̀. Gbogbo àkókò ọdún ẹgbẹ̀rún márùn-ún, ọgọ́ta-dín-lọ́gọ́rin náà láti ogun Actium títí dé 538 bẹ̀rẹ̀ pẹ̀lú Róòmù abọ̀rìṣà tí ń ṣẹ́gun ìdènà kẹta rẹ̀ tí ó sì di ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì, ó sì parí nígbà tí Róòmù Pápà ṣẹ́gun ìdènà ilẹ̀-ayé kẹta rẹ̀.

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.

Gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì, ìtàn tí a ṣàfihàn ń tọ́ka sí àkókò méjì: àkọ́kọ́ ni nígbà tí Róòmù gbé ara rẹ̀ ga, lẹ́yìn èyí sì ni àkókò kan tí ó ń ṣàpèjúwe ìṣubú Róòmù. Ìbẹ̀rẹ̀ àkókò àkọ́kọ́ yìí ti ìgbéga jẹ́ pẹ̀lú ìbẹ̀rẹ̀ gbogbo àkókò tí Róòmù aláìgbọ́ràn sí Ọlọ́run ṣe àkóso gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì. Àkókò àkọ́kọ́ ti ìgbéga Róòmù bẹ̀rẹ̀, ó sì parí pẹ̀lú àkókò tí a ti yàn kalẹ̀, ó sì tún bẹ̀rẹ̀ pẹ̀lú ìṣọ̀kan àwọn ìjọba àríwá àti gúúsù. Ó parí pẹ̀lú ìpín sí ìjọba ìlà oòrùn àti ìjọba ìwọ̀ oòrùn. Bíbẹ̀rẹ̀ àti bíparí pẹ̀lú àkókò tí a ti yàn kalẹ̀, àti ìbẹ̀rẹ̀ àti òpin náà, ń ṣàfihàn àwọn ìpín mẹ́rin ìjọba Alexander.

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.

Àwọn àkókò méjì tí a yàn nínú ẹsẹ̀ mẹ́ẹ̀ẹ́dógún lé lọ́gbọ̀n àti ẹsẹ̀ mẹ́sàn-án-dín-lọ́gbọ̀n jẹ́ àmì ọ̀nà ìbẹ̀rẹ̀ àti ìparí tí ń ṣàpèjúwe àkókò tí Róòmù ń jọba lọ́nà gíga jù lọ. Ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà ní ìmúṣẹ ẹsẹ̀ kọkànlélógójì àti ẹsẹ̀ kẹrìndínlógún ti Dáníẹ́lì mọ́kànlá, àkókò fún Róòmù òde-òní láti jọba lọ́nà gíga jù lọ fún oṣù àmì méjìlélógójì bẹ̀rẹ̀. Àkókò àkọ́kọ́ tí a yàn nínú ẹsẹ̀ mẹ́ẹ̀ẹ́dógún lé lọ́gbọ̀n ni òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, àti àkókò kejì tí a yàn dúró fún ìgbà tí orílẹ̀-èdè ìkẹyìn lórí ilẹ̀ ayé bá tẹ̀lé àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà, tí yóò sì fi òfin Ọjọ́ Àìkú ìkẹyìn múlẹ̀, àti nípa ṣíṣe bẹ́ẹ̀ ni yóò fi ìfipámúlẹ̀ sábáàtì òrìṣà káàkiri ayé hàn.

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.

Àwọn àmì ọ̀nà wòlíì méjèèjì wọ̀nyẹn ni òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà títí dé ìfipámúlẹ̀ òfin Ọjọ́-ìsinmi káàkiri ayé; àwọn òfin Ọjọ́-ìsinmi méjèèjì náà sì ni àwọn àkókò tí a yàn méjèèjì nínú ẹsẹ̀ méjìlélógún-dín-lọ́gbọ̀n àti mọ́kàndínlọ́gbọ̀n. Àkókò àkọ́kọ́ tí a yàn nínú ẹsẹ̀ méjìlélógún-dín-lọ́gbọ̀n ni a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ òfin Ọjọ́-ìsinmi ti Constantine ní ọdún 321, àti òfin Ọjọ́-ìsinmi ti póòpù ní Ìgbìmọ̀ Orleans ní ọdún 538 dúró fún òfin Ọjọ́-ìsinmi káàkiri ayé.

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.

Nínú àyíká àwọn ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún, ogun Panium ni ìtàn tí ó ṣáájú òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún. Nínú ìtàn náà ni ìpàdé àwọn ọba méjì tí wọ́n ń purọ́ fún ara wọn ti ṣẹ. Ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún jẹ́ apá kan nínú ìtàn tí a ṣàfihàn nínú ẹsẹ̀ kẹwàá sí kẹrìndínlógún. Àwọn ẹsẹ̀ náà tọ́ka sí Ogun Síríà kẹrin nínú ẹsẹ̀ kẹwàá, ogun Raphia nínú ẹsẹ̀ kẹkọ̀ọ́kanlá, àti ohun tí ó tẹ̀ lé ogun náà nínú ẹsẹ̀ kejìlá. Ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún ṣàpẹẹrẹ ìtàn ọdún 200 BC nígbà tí ogun Panium ṣẹ, àti nígbà tí Róòmù keferi, tí a ṣojú rẹ̀ gẹ́gẹ́ bí àwọn ọlọ́ṣà ènìyàn rẹ, wọ inú ìtàn àsọtẹ́lẹ̀.

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.”

Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì ń tọ́ka sí ìṣubú USSR ní ọdún 1989, ẹsẹ̀ kẹrìndínlógún sì ń tọ́ka sí òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ìpàdé láàárín àwọn ọba méjì tí wọ́n ń purọ́ fún ara wọn ṣáájú àkókò tí a yàn, èyí tí ó jẹ́ ogun Actium, wáyé nínú ìtàn ẹsẹ̀ ogójì tí ó tẹ̀lé àkókò ìparí ní 1989, tí ó sì parí sí òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ẹsẹ̀ ọdún méje lẹ́yìn ogún jẹ́ àmì-ọ̀nà nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, ó sì ṣẹlẹ̀ lẹ́yìn 1989, ṣùgbọ́n kí ó tó dé òfin Ọjọ́ Àìkú. “Ìpàdé” inú ẹsẹ̀ ọdún méje lẹ́yìn ogún jẹ́ àmì-ọ̀nà kan ṣáájú fífún Romu ní agbára ní òfin Ọjọ́ Àìkú. Àwọn àmì-ọ̀nà púpọ̀ wà tí ń darí sí fífún papacy ní agbára ní 538, àwọn àmì-ọ̀nà wọ̀nyí sì tún ṣẹlẹ̀ ṣáájú àkókò tí a yàn. Ọ̀kan lára àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ wọ̀nyí ni àṣẹ Justinian ní 533, tí ó mú kí ìtọ́kasí ẹsẹ̀ ọgbọ̀n ṣẹ nípa “níní ìmọ̀ pẹ̀lú àwọn tí ó kọ májẹ̀mú náà sílẹ̀.”

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.

Àwọn àmì ọ̀nà mìíràn tí ń tọ́ka sí àkókò tí a yàn nínú ìtàn Róòmù keferi ni ọdún 330 nígbà tí Róòmù keferi sọ̀ kalẹ̀, ní àkókò kan náà sì fi “àga” náà fún agbára póòpù. Ní 496 Kílófísì fi “agbára” rẹ̀ fún ẹ̀sìn póòpù. Gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì méje, Róòmù keferi yọ “ìwo mẹ́ta” kúrò nítorí ẹ̀sìn póòpù, èyí tí ó kẹ́yìn jù lọ ni yíyọ àwọn Ọsitírógóòtì kúrò ní ìlú Róòmù ní 538. Ní 508 ni a fi ẹ̀sìn keferi sílẹ̀ gẹ́gẹ́ bí ẹ̀sìn ìlànà ìjọba ilẹ̀ náà, a sì rọ́pò rẹ̀ pẹ̀lú Kátólíìkì. 538 dúró fún òfin Ọjọ́-Àìkú ti ẹsẹ̀ kọkànlélógójì, 496 sì dúró fún 1989 nígbà tí Reagan, gẹ́gẹ́ bí ó ti rí pẹ̀lú Kílófísì, ya agbára rẹ̀ sọ́tọ̀ fún póòpù Róòmù. Ọdún 330 ń tọ́ka sí òfin Ọjọ́-Àìkú, nítorí níbẹ̀ ni ẹ̀sìn póòpù ti padà sí ibi ìjókòó àṣẹ.

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.

Èyí fi hàn pé méjèèjì, 538 àti 330, ń ṣojú àkókò tí a ti yàn, èyí tí í ṣe ẹsẹ kẹrìndínlógún àti ẹsẹ kọkànlélógójì. 496 ń ṣojú 1989 gẹ́gẹ́ bí ìmúṣẹ ẹsẹ mẹ́wàá àti ẹsẹ ogójì nínú Dáníẹ́lì 11 àti Aísáyà 8:8. 508 fi hàn ìgbà tí a fi ẹ̀sìn ìjọba náà sílẹ̀ fún Kátólíìkì. Bẹ̀rẹ̀ láti ọ̀dọ̀ Clovis ní 496 títí dé 508, a ṣàfihàn ìyọkúrò díẹ̀díẹ̀ àti ìpòpadà ẹ̀sìn ìlànà ìjọba náà. Nínú ìtàn tí ó bẹ̀rẹ̀ ní 330, ìparun díẹ̀díẹ̀ ti Róòmù Ìwọ̀-Oòrùn ni a ṣojú rẹ̀ nípasẹ̀ ipè mẹ́rin àkọ́kọ́, báyìí ni a ṣe fi hàn ìparun díẹ̀díẹ̀ tí ó bẹ̀rẹ̀ ní òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.

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.

Ìṣubú ìlọsíwájú ti Romu keferi lẹ́yìn òfin Ọjọ́ Àìkú ti Constantine ní ọdún 321 ń ṣàfihàn ìṣubú Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì tí ó dé sí òfin Ọjọ́ Àìkú. Lẹ́yìn náà ni a mú àwọn ìdájọ́ kàkàkí mẹ́rin náà wá sórí Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí Sister White ti ṣàfihàn nígbà tí ó sọ pé, “ìpẹ̀yìndà orílẹ̀-èdè yóò tẹ̀lé e nípa ìparun orílẹ̀-èdè.” Ezekiel sì tún fi ẹ̀rí kún un nípa ìjíyà onílọ́po mẹ́rin.

> 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.

> Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, nígbà tí ilẹ̀ bá ṣẹ̀ sí mi nípa ìrékọjá tí ó burú gidigidi, nígbà náà ni èmi yóò na ọwọ́ mi sí i, èmi yóò sì fọ ọ̀pá oúnjẹ rẹ̀, èmi yóò sì rán ìyàn sí i, èmi yóò sì pa ènìyàn àti ẹranko kúrò nínú rẹ̀: Bí ó tilẹ̀ jẹ́ pé àwọn ọkùnrin mẹ́tẹ̀ẹ̀ta wọ̀nyí, Noa, Danieli, àti Jobu, bá wà nínú rẹ̀, wọ́n kì yóò gbà bí kò ṣe ọkàn ara wọn nìkan nípa òdodo wọn, ni Olúwa Ọlọ́run wí. Tí mo bá mú ẹranko búburú kọjá ilẹ̀ náà, tí wọ́n sì ba á jẹ́, títí yóò fi di ahoro, tí kò sì ní sí ẹni tí yóò kọjá lọ nítorí àwọn ẹranko náà: Bí ó tilẹ̀ jẹ́ pé àwọn ọkùnrin mẹ́tẹ̀ẹ̀ta wọ̀nyí wà nínú rẹ̀, bí mo ti wà láàyè, ni Olúwa Ọlọ́run wí, wọn kì yóò gbà ọmọkùnrin tàbí ọmọbìnrin; àwọn nìkan ni a ó gbà, ṣùgbọ́n ilẹ̀ náà yóò di ahoro. Tàbí tí mo bá mú idà wá sórí ilẹ̀ náà, tí mo sì wí pé, Idà, rìn kọjá ilẹ̀ náà; títí èmi yóò fi pa ènìyàn àti ẹranko kúrò nínú rẹ̀: Bí ó tilẹ̀ jẹ́ pé àwọn ọkùnrin mẹ́tẹ̀ẹ̀ta wọ̀nyí wà nínú rẹ̀, bí mo ti wà láàyè, ni Olúwa Ọlọ́run wí, wọn kì yóò gbà ọmọkùnrin tàbí ọmọbìnrin, ṣùgbọ́n àwọn nìkan ni a ó gbà fúnra wọn. Tàbí tí mo bá rán àjàkálẹ̀-àrùn sí ilẹ̀ náà, tí mo sì da ìbínú mi jáde sórí rẹ̀ nínú ẹ̀jẹ̀, láti pa ènìyàn àti ẹranko kúrò nínú rẹ̀: Bí ó tilẹ̀ jẹ́ pé Noa, Danieli, àti Jobu, wà nínú rẹ̀, bí mo ti wà láàyè, ni Olúwa Ọlọ́run wí, wọn kì yóò gbà ọmọkùnrin tàbí ọmọbìnrin; wọn yóò gbà ọkàn ara wọn nìkan nípa òdodo wọn. Nítorí báyìí ni Olúwa Ọlọ́run wí; mélòó mélòó ni yóò burú tó nígbà tí mo bá rán àwọn ìdájọ́ mi líle mẹ́rin sórí Jerusalẹmu, idà, àti ìyàn, àti ẹranko búburú, àti àjàkálẹ̀-àrùn, láti pa ènìyàn àti ẹranko kúrò nínú rẹ̀? Síbẹ̀, wò ó, a ó fi ìyókù sílẹ̀ nínú rẹ̀, tí a ó mú jáde, àti àwọn ọmọkùnrin àti àwọn ọmọbìnrin: kíyèsi i, wọn yóò jáde wá sọ́dọ̀ yín, ẹ ó sì rí ọ̀nà wọn àti iṣẹ́ wọn: a ó sì tù yín nínú nípa ibi tí mo ti mú wá sórí Jerusalẹmu, àní nípa gbogbo ohun tí mo ti mú wá sórí rẹ̀. Wọn yóò sì tu yín nínú, nígbà tí ẹ bá rí ọ̀nà wọn àti iṣẹ́ wọn: ẹ ó sì mọ̀ pé kì í ṣe láìnídìí ni mo ṣe gbogbo ohun tí mo ṣe nínú rẹ̀, ni Olúwa Ọlọ́run wí. Ezekieli 14:12–23.

We will continue these considerations in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn àkíyèsí wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

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