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# Panium - Number Six

IPaniyumi — Inombolo Yesithupha

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

Izimpawu Zesiprofetho kuDaniyeli 11: Ukuwa kwe-USSR, uMthetho weSonto, kanye nokuVuka kweRoma Yesimanje

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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.

Ngokuwa kwe-USSR ngowe-1989 kwagcwaliseka ivesi lamashumi amane likaDaniyeli ishumi lanye. Ivesi lamashumi amane lanye ngumthetho weSonto e-United States, njengalokhu kunjalo nangevesi leshumi lesithupha. Kusukela ngowe-1989 kuze kube ngumthetho weSonto e-United States, ivesi lamashumi amane alinalutho. Ukuwa kwe-USSR ngowe-1989 kwabuye kwakhonjwa evesini leshumi likaDaniyeli ishumi lanye, elagcwaliseka ekuqaleni ngu-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.

U-Antiochus III Magnus, “inkosi yasenyakatho” yamaSeleucid, wabusa kusukela ngowe-223 kuya kowe-187 BC futhi wafuna ukubuyisa izindawo ezalahleka kumaPtolemy (“inkosi yaseningizimu”) emva kweMpi Yesithathu YaseSiriya (246–241 BC). Umkhankaso wakhe eMpini Yesine YaseSiriya (219–217 BC) wawuhlose ukuphinde kuthathwe iCoele-Syria, iFenike, nePalestina. Ngo-219 BC u-Antiochus wamasha waya eningizimu, ethumba iSeleucia-in-Pieria, iTire, nePtolemais (Acre), ngaleyo ndlela ephinde ezuza izinqaba ezisogwini. Ngo-218 BC waqhubekela phambili kakhulu, ethatha iPhiladelphia (Amman) futhi ecindezela ebheke emngceleni waseGibhithe, ezimisele ukubuyisa amazwe alahlekile amaSeleucid kuze kufike eGaza. U-Antiochus wamisa ukumasha kwakhe ngo-218 BC, eqinisa inzuzo ayeyitholile futhi elungiselela ukuhlasela okunqumayo. UPtolemy IV Philopator, inkosi yamaPtolemy, waqoqa ibutho ukuze ahlangabezane naye, esekelwe amabutho aseGibhithe. Ivesi leshumi likaDaniyeli isahluko 11 libeka phambili lokhu kuhamba kuka-Antiochus, ngaleyo ndlela lifanekisele kusengaphambili ukuwa kwe-USSR ngo-1989, futhi libe wumfanekiso wevesi 40.

> 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.

> Kepha amadodana akhe ayakuvuswa, abuthele inqwaba yamabutho amakhulu; futhi impela oyedwa uyofika, aphuphume, adabule; khona-ke uyakubuya, avuswe futhi, kuze kube senqabeni yakhe. Daniyeli 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.

Lapho inkosi yasenyakatho evesini lamashumi amane “ikhukhula idlule,” kuvumelana nenkosi yasenyakatho yevesi leshumi “ekhukhulayo idabula.” Kuwo womabili amavesi kungamazwi esiHeberu afanayo kanye, ahunyushwe nje ngokwehlukana okuncane. Yileyo nkulumo efanayo etholakala ku-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.

> Uyakuqubula kwaJuda; uyakuchichima, wedlule, ufinyelele kuze kufike entanyeni; nokweluleka kwamaphiko akhe kuyakugcwalisa ububanzi bezwe lakho, O Imanuweli. U-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.

Ivesi ngalinye kulawa amathathu likhomba inkosi yaseningizimu inqotshwa yinkosi yasenyakatho. U-Antiyokusi, inkosi yasenyakatho, uyanqoba uPtolemy, inkosi yaseningizimu, njengalokhu uSaneheribi anqoba uJuda, umbuso waseningizimu, nanjengalokhu inkosi yasenyakatho evesini lamashumi amane yakhukhula i-USSR ngo-1989. Amavesi amathathu kanye nokugcwaliseka kwawo okuthathu emlandweni kwala mavesi, kukhomba “isikhathi sokuphela” ngo-1989. Ngakho-ke, ivesi leshumi lingu-1989, kanti ivesi leshumi nesithupha lingumthetho weSonto e-United States, njengoba kunjalo nangevesi lamashumi amane nanye.

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.

Amavesi eshumi nanye kuya kweleshumi nanhlanu angumugqa womBhalo, futhi futhi anokugcwaliseka komlando okukhomba izimpawu zendlela zesiprofetho ezithile ngaphakathi komlando ofihlekile wevesi lamashumi amane. Ngaphambi komthetho weSonto e-United States, kodwa emva kuka-1989, impi yaseRaphia nemiphumela yayo kulotshwe emavesini eleshumi nanye nelelishumi nambili, kanti impi yasePanium kulotshwe emavesini eleshumi nantathu kuya kweleshumi nanhlanu.

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.

Umthetho weSonto yisikhathi esimisiwe; ngokuba kulapho isilonda esibulalayo sobupapa siphulukiswa khona, futhi upapa ubuyela esihlalweni sobukhosi bomhlaba. Lokho kunikezwa kwamandla kwafaniswa ngokungcweliswa kobukhosi kobupapa ngo-538, nangokungcweliswa kobukhosi beRoma lobuhedeni empini yase-Actium. Kwathi iRoma lobuhedeni selibekwe ngokwesiprofetho esihlalweni sobukhosi, labusa ngobukhosi obuphakeme iminyaka engama-360. Kwathi ubupapa sebubekwe esihlalweni sobukhosi ngo-538, babusa ngobukhosi obuphakeme iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Kwathi isilonda esibulalayo sesiphulukisiwe eMthethweni weSonto, ubupapa buyobusa ngobukhosi obuphakeme izinyanga ezingama-42 ezingokomfanekiso.

> 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.

> Ngase ngibona elinye lamakhanda ayo lingathi lilimele laze lafa; kepha inxeba lalo elibulalayo laphulukiswa; nomhlaba wonke wamangala walandela leso silo. Base bekhonza udrako owanika isilo amandla; bakhonza nesilo, bethi: Ngubani onjengesilo? ngubani onamandla okulwa naso na? Lasinikwa umlomo wokukhuluma izinto ezinkulu nezinhlamba; lanikwa namandla okuqhubeka izinyanga ezingamashumi amane nambili. IsAmbulo 13:3–5.

Verse 27 says “both” of these kings:

Ivesi 27 lithi “bobabili” kulawa makhosi:

> 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.

> Izinhliziyo zawo omabili la makhosi ziyakuba ngezokwenza okubi, futhi ayakukhuluma amanga etafuleni linye; kodwa lokho akuyikuphumelela, ngokuba ukuphela kuseyokuba ngesikhathi esimisiweyo. Daniyeli 11:27.

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

Amakhosi amabili evesini lamashumi amabili nesikhombisa angamakhosi akhulunywe ngawo emavesini amabili adlule, lawo okwathi emva kwalokho alwa impi yase-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.

> Uyovusa amandla akhe nesibindi sakhe amelane nenkosi yaseningizimu nebutho elikhulu; nenkosi yaseningizimu iyakuvuselwa impi ngebutho elikhulu kakhulu nelinamandla; kodwa kayiyikuma, ngokuba bayakuyicebela amacebo. Yebo, abadla esabelweni sokudla kwayo bayakuyibhubhisa, nebutho layo liyakuchichima; abaningi bayakuwa bebulewe. Daniyeli 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.

Ngakho-ke ivesi lamashumi amabili nesikhombisa lidala into engajwayelekile okudingeka iqondwe ngaphambi kokuba siqhubekele phambili. Evesini lamashumi amabili nane, “isikhathi” simele inkathi yeminyaka engamakhulu amathathu namashumi ayisithupha eqala empini yase-Actium futhi iphethe ngesikhathi esimisiwe ngonyaka ka-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.

Inkosi yaseningizimu empini kwakunguCleopatra, owayesebudlelwaneni bokuhlanganyela noMarc Antony. U-Octavius wayeyinkosi yasenyakatho eyayizobanqoba bobabili. Ngesikhathi esimisiwe (31 BC) amakhosi amabili ayekade ehlale ndawonye etafuleni linye futhi eqambelana amanga ayobhekana empini yase-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.

Amakhosi amabili etafuleni ahambisana nomlando wempi yasePanium (amavesi 13 kuya ku-15), lapho kwakukhona khona umfelandawonye ka-Antiochus Magnus noPhillip waseMakedoniya. Lowo mfelandawonye womlando uhambisana nomfelandawonye ongokomfanekiso omelwe egameni elithi Panium esikhathini sikaKristu—iKhesariya Filipi. Lowo mfelandawonye ubuye umelelwe nasevesini lamashumi amane lapho i-USSR ikhukhulwa ngo-1989 ngomfelandawonye phakathi kukaReagan noPapa John Paul II. Lawo makhosi amabili aqambelana amanga ngaphambi kuka-31 BC, okuhambisana nomthetho weSonto e-United States, ngakho-ke amanga awo enzeka ngaphambi kwevesi 16, ngesikhathi somlando omelwe amavesi 13 kuya ku-15, agcwaliseka empini yasePanium eminyakeni eyishumi nesikhombisa emva kwempi yaseRaphia, nangeminyaka eyikhulu namashumi amathathu nesikhombisa ngaphambi kokuba uPompey anqobe iJerusalema ekugcwalisekeni kwevesi 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.

Evesini lamashumi amabili nesishiyagalombili u-Octavius, umnqobi phezu kukaCleopatra (inkosi yaseningizimu) kanye noMarc Antony, “ubuyela ezweni lakhe enengcebo enkulu; nenhliziyo yakhe iyakuba imelene nesivumelwano esingcwele; uyakwenza izimangaliso, abese ebuyela ezweni lakhe.” U-Uriah Smith ubona lezi zinqoba ezimbili njenge-Actium ngo-31 BC kanye nokubhujiswa kweJerusalema ngo-70 AD. Ngakho-ke ivesi lamashumi amabili nesishiyagalombili likhomba umlando oqala empini yase-Actium, okuyisiqalo seminyaka engama-360, kanye nokubhujiswa kweJerusalema ngo-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.

> Khona-ke uyakubuyela ezweni lakhe enengcebo enkulu; inhliziyo yakhe iyakumelana nesivumelwano esingcwele; futhi uyakwenza izenzo ezinkulu, abuyele ezweni lakhe. Daniyeli 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.

Umusho wokugcina wevesi lamashumi amabili nane (ngisho nangesikhathi esithile) kuya phambili umele umugqa womlando owaqala ngo-31 BC futhi uphethe emshweni wokugcina wevesi lamashumi amathathu nanye (bayakumisa isinengiso esenza incithakalo) owagcwaliseka ngo-538. Lowo mugqa uqala ngempi yase-Actium, ephawula ukuqala kokubusa kweRoma lobuhedeni ngobukhosi obuphakeme iminyaka engamakhulu amathathu namashumi ayisithupha. Lowo mugqa uphela ngo-538 lapho iRoma lobupapa liqala ukubusa ngobukhosi obuphakeme iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Ngaphakathi kwamavesi kanye nomlando owagcwalisa lawo mavesi, isikhathi esimisiwe ngo-330 simele ukwahlukana emlandweni weRoma lobuhedeni njengombuso wesine wesiprofetho seBhayibheli. Emva kwesikhathi sokuqala sokubusa ngobukhosi obuphakeme iminyaka engamakhulu amathathu namashumi ayisithupha, kulandela iminyaka engamakhulu amabili nesishiyagalombili yokubhidlika kombuso ngaphambi kokuba ubupapa buthathe isihlalo sobukhosi evesini lamashumi amathathu nanye ngonyaka ka-538. Ekuhlelekeni kwalawo mavesi ayisishiyagalombili, ivesi lamashumi amabili nesikhombisa kuphela elikhomba ukugcwaliseka komlando okwenzeka ngaphambi kwempi yase-Actium ngo-31 BC.

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.”

Ivesi lamashumi amabili nesikhombisa likhomba ukuhlangana phakathi kwamakhosi amabili ngaphambi “kwesikhathi esimisiweyo,” kanti ivesi lamashumi amabili nesishiyagalolunye likhomba “isikhathi esimisiweyo.” “Isikhathi esimisiweyo” sevesi lamashumi amabili nesikhombisa siyisiqalo sesikhathi seminyaka engamakhulu amathathu namashumi ayisithupha, kanti “isikhathi esimisiweyo” sevesi lamashumi amabili nesishiyagalolunye siyisiphetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisithupha. Isiqalo nesiphetho kumelela “isikhathi esimisiweyo.”

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

Ukuqina kwamandla eRoma yobuqaba 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.

> Kwase kuphuma kolunye lwazo uphondo oluncane, olwakhula lwaba lukhulu kakhulu, lwaya ngaseningizimu, nangasempumalanga, nangasezweni elihle. Daniyeli 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.

Ukuphiwa amandla kwaqala empini yase-Actium, kanye nokunqotshwa okwalandela kwenkosi yaseningizimu (iGibhithe) evesini lesishiyagalolunye lesahluko sesishiyagalombili.

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.

Ukuphela kokubusa kweRoma lobuqaba njengombuso wesine wesiprofetho seBhayibheli kwafika ngo-538 lapho iRoma yobupapa inqoba isithiyo sayo sesithathu sendawo. Sonke leso sikhathi seminyaka engamakhulu amahlanu namashumi ayisithupha nesishiyagalombili, kusukela empini yase-Actium kuze kube ngu-538, siqala ngokuthi iRoma lobuqaba inqobe isithiyo sayo sesithathu futhi ibe ngumbuso wesine wesiprofetho seBhayibheli, bese siphela lapho iRoma yobupapa inqoba isithiyo sayo sesithathu sendawo.

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.

Njengombuso wesine wesiprofetho seBhayibheli, umlando omelelweyo ukhomba izikhathi ezimbili: esokuqala lapho iRoma iziphakamisa khona, silandelwe yisikhathi esichaza ukuwa kweRoma. Ukuqala kwesikhathi sokuqala sokuphakanyiswa futhi kuyisiqalo sayo yonke inkathi iRoma lobuhedeni eyabusa ngayo njengombuso wesine wesiprofetho seBhayibheli. Isikhathi sokuqala sokuphakanyiswa kweRoma siqala futhi siphela ngesikhathi esimisiwe, futhi futhi siqala ngokuhlanganiswa kwemibuso yasenyakatho neyaseningizimu. Siphela ngokwehlukaniswa kwaba umbuso wasempumalanga nombuso wasentshonalanga. Ukuqala nokuphela ngesikhathi esimisiwe, kanye nokuqala nokuphela, kumele izigaba ezine zombuso ka-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.

Izikhathi ezimbili ezimisiwe zamavesi angamashumi amabili nesikhombisa nangamashumi amabili nesishiyagalolunye zimelela uphawu lokuqala nolokuphela oluchaza inkathi lapho iRoma ibusa ngobukhosi obuphelele. Emthethweni weSonto e-United States ekugcwalisekeni kwevesi lamashumi amane nanye nevesi leshumi nesithupha likaDaniyeli ishumi nanye, kuqala inkathi yokuba iRoma yesimanje ibuse ngobukhosi obuphelele izinyanga ezingokomfanekiso ezingamashumi amane nambili. Isikhathi sokuqala esimisiwe sevesi lamashumi amabili nesikhombisa singumthetho weSonto e-United States, kanti isikhathi sesibili esimisiwe simelela isikhathi lapho isizwe sokugcina emhlabeni silandela isibonelo se-United States futhi siphoqelela umthetho wokugcina weSonto, futhi ngokwenza kanjalo sikhomba ukuphoqelelwa emhlabeni wonke kweSabatha lesithombe.

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.

Lezo zimpawu ezimbili ezingokwesiprofetho zomgwaqo zingumthetho weSonto e-United States kuze kube sekuphoqelelweni komthetho weSonto emhlabeni wonke, futhi leyo mithetho emibili yeSonto iyizona zikhathi ezimbili ezimisiweyo evesini lamashumi amabili nesikhombisa nelamashumi amabili nesishiyagalolunye. Isikhathi sokuqala esimisiweyo sevesi lamashumi amabili nesikhombisa saphinde safanekiswa ngumthetho weSonto kaConstantine ngo-321, futhi umthetho weSonto wobupapa eMkhandlwini wase-Orleans ngo-538 umele umthetho weSonto womhlaba wonke.

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.

Esimweni samavesi eshumi nantathu kuya kweleshumi nanhlanu, impi yasePanium ingumlando owandulela umthetho weSonto wevesi leshumi nesithupha. Kulo mlando kugcwaliseka ukuhlangana kwamakhosi amabili aqambelanayo amanga. Ivesi leshumi nantathu kuya kweleshumi nanhlanu ayingxenye yomlando omelwe emavesini eshumi kuya kweleshumi nesithupha. La mavesi aveza impi yesine yaseSiriya evesini leshumi, impi yaseRaphia evesini leshumi nanye, kanye nemiphumela yaleyo mpi evesini leshumi nambili. Amavesi eshumi nantathu kuya kweleshumi nanhlanu amelela umlando wonyaka ka-200 BC lapho kugcwaliseka impi yasePanium, nalapho iRoma yobuqaba, emelwe njengezigebengu zabantu bakho, ingena ekulandisweni kwesiprofetho.

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.”

UDaniyeli isahluko seshumi nanye ivesi lamashumi amane lukhomba ukuwa kwe-USSR ngo-1989, kanti ivesi leshumi nesithupha likhomba umthetho weSonto e-United States. Umhlangano phakathi kwamakhosi amabili akhulumana amanga komunye nomunye ngaphambi kwesikhathi esimisiweyo, owawuyimpi yase-Actium, wenzeka ngaphakathi emlandweni wevesi lamashumi amane olandela isikhathi sokuphela ngo-1989 futhi uphethe ngomthetho weSonto e-United States. Ivesi lamashumi amabili nesikhombisa liyisibonakaliso sendlela emlandweni ofihlekile wevesi lamashumi amane, livela emva kuka-1989, kodwa ngaphambi komthetho weSonto. “Umhlangano” wevesi lamashumi amabili nesikhombisa uyisibonakaliso sendlela esandulela ukunikwa amandla kweRoma emthethweni weSonto. Kunezibonakaliso zendlela eziningana eziholela ekunikweni amandla kobupapa ngo-538, futhi lezi zibonakaliso zendlela nazo zenzeka ngaphambi kwesikhathi esimisiweyo. Esinye salezo zibonakaliso ezingokwesiprofetho yisimemezelo sikaJustinian ngo-533, esagcwalisa ukubhekiswa kwevesi lamashumi amathathu ekubeni “nokuzwana nalabo abashiya isivumelwano.”

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.

Ezinye izimpawu zendlela eziholela esikhathini esimisiweyo emlandweni weRoma yobuqaba yilezi: unyaka ka-330 lapho iRoma yobuqaba yalahla phansi, futhi ngesikhathi esifanayo yanika amandla obupapa “isihlalo” saso. Ngo-496 uClovis wanika upapa “amandla” akhe. Ekugcwalisekeni kukaDaniyeli isahluko sesikhombisa, iRoma yobuqaba yasusa “izimpondo ezintathu” ngenxa yobupapa, esokugcina kwaba ukususwa kwama-Ostrogoths emzini waseRoma ngo-538. Ngo-508 inkolo yobuqaba yabekwa eceleni njengenkolo esemthethweni yombuso, yathathelwa indawo ubuKatolika. U-538 umelela umthetho weSonto wendima yamashumi amane nanye, kanti u-496 umelela u-1989 lapho uReagan, njengakuClovis, enikela amandla akhe kupapa waseRoma. Unyaka ka-330 ukhomba umthetho weSonto, ngoba kulapho ubupapa bubuyela khona esihlalweni sobukhosi.

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.

Lokhu kuveza ukuthi kokubili u-538 no-330 kumelela isikhathi esimisiwe, okuyivesi leshumi nesithupha nelamashumi amane nanye. U-496 umelela u-1989, wagcwalisa ivesi leshumi nevesi lamashumi amane kuDaniyeli 11 naku-Isaya 8:8. U-508 ukhomba isikhathi lapho inkolo yombuso ibekelwa eceleni ngenxa yobuKatolika. Kuqalwa ngoClovis ngo-496 kuze kube ngu-508, kwaboniswa ukususwa okuqhubekayo nokushintshwa kwenkolo esemthethweni yombuso. Emlandweni oqala ngo-330, ukuwa okuqhubekayo kweRoma laseNtshonalanga kumelwa amacilongo amane okuqala, ngaleyo ndlela kukhonjiswe ukubhujiswa okuqhubekayo okuqala ngomthetho weSonto e-United 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.

Ukuwa ngokuwa kancane kancane kweRoma yamaqaba ngemva komthetho kaConstantine weSonto ngo-321 kufanekisa ukuwa kwe-United States njengombuso wesithupha wesiprofetho seBhayibheli ofinyelela emthethweni weSonto. Khona-ke izahlulelo ezine zamacilongo zilethwa phezu kwe-United States njengoba uDadewethu White ekuchazile lapho ethi “ukuhlubuka kukazwelonke kuyolandelwa ukubhujiswa kukazwelonke.” UHezekeli wengeza ubufakazi besijeziso esiphindwe kane.

> 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.

> Izwi leNkosi lafika kimi futhi, lathi: Ndodana yomuntu, lapho izwe lona kimi ngokona okukhulu, khona ngiyokwelulela isandla sami phezu kwalo, ngiphule induku yesinkwa salo, ngithumele indlala phezu kwalo, nginqume kulo abantu nezilwane; noma laba bantu abathathu, uNowa, noDaniyeli, noJobe, babekhona kulo, babeyakusindisa imiphefumulo yabo kuphela ngokulunga kwabo, usho kanje uJehova uNkulunkulu. Uma ngidlulisa izilwane ezimbi kulelo zwe, zilonakalise, lize libe yincithakalo, kungabi khona odlula kulo ngenxa yalezo zilwane; noma laba bantu abathathu babekhona kulo, njengokuba ngiphila, usho kanje uJehova uNkulunkulu, bebengayikusindisa amadodana namadodakazi; bona bodwa bayakusindiswa, kepha izwe liyakuba yincithakalo. Noma uma ngiletha inkemba phezu kwalelo zwe, ngithi: Nkemba, dlula ezweni; ukuze nginqume kulo abantu nezilwane; noma laba bantu abathathu babekhona kulo, njengokuba ngiphila, usho kanje uJehova uNkulunkulu, bebengayikusindisa amadodana namadodakazi, kepha bona bodwa bayakusindiswa. Noma uma ngithumela isifo kulelo zwe, ngithulule ukufutheka kwami phezu kwalo ngegazi, ukuze nginqume kulo abantu nezilwane; noma uNowa, noDaniyeli, noJobe, babekhona kulo, njengokuba ngiphila, usho kanje uJehova uNkulunkulu, bebengayikusindisa indodana nendodakazi; bayakusindisa imiphefumulo yabo kuphela ngokulunga kwabo. Ngokuba usho kanje uJehova uNkulunkulu: Kangakanani-ke lapho ngithumela izahlulelo zami ezine ezimbi phezu kweJerusalema, inkemba, nendlala, nesilwane esibi, nesifo, ukuze nginqume kulo abantu nezilwane? Nokho bheka, kuyakushiywa kulo insali eyakukhishwa, amadodana namadodakazi; bheka, bayakuphuma beze kini, nibone indlela yabo nezenzo zabo; khona niyaduduzwa ngobubi engibulethile phezu kweJerusalema, yebo, ngakho konke engikulethile phezu kwalo. Bayakuniduduza lapho nibona izindlela zabo nezenzo zabo; khona niyakukwazi ukuthi angikwenzanga ngaphandle kwesizathu konke engikwenzile kulo, usho kanje uJehova uNkulunkulu. Hezekeli 14:12–23.

We will continue these considerations in the next article.

Sizoqhubeka nalezi zicabangelo esihlokweni esilandelayo.

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