The previous article ended with the paragraph that read, “The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.”
Tërkùr älíísh nàkàrà ghom âkàrà nùr, “Márríàjì nì tîtrí 313 yà représentì à gbáàlà márríàjì nì tîtrí nà àgbára pàpál pẹ̀lú Orílẹ̀-èdè Amẹ́ríkà—ọba àkọ́kọ́ láàárín ọba mẹ́wàá ti Ìfihàn kẹtàlá-dín-lọ́gbọ̀n; agbára oníwọ̀n méjì kan tí a fi àpẹẹrẹ hàn nípasẹ̀ agbára oníwọ̀n méjì ti Faranse. Ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú Clovis ní 496 tí ó sì yọrí ní ìkẹyìn sí àṣẹ Justinian ní 533 àti sí ìgbéga pàpásì sókè ní 538, dúró fún ìtàn 1989 títí dé òfin Ọjọ́ Àìkú.”
Ronald Reagan was typified by Clovis in 496 and Donald Trump is typified by Justinian in 533. Justinian’s decree came five years before the papacy ascended the throne in 538, and the Edict of Milan came eight years before the first Sunday law of 321. Both the decree and edict align as the waymark which precedes the Sunday law.
Ronald Reagan Clovis-a 496 zālai a ni, Donald Trump Justinian-a 533 zālai a ni. Justinian thupek chu 538-a papacy lalṭhutthlenga a chhuah hmain kum nga a lo ni a, Edict of Milan pawh 321-a Sunday dân hmasa ber a lo awm hmain kum riat a lo ni bawk. Thupek leh edict pahnihte chu Sunday dân hmaa lo kal waymark angin an inrem tláng a ni.
Reagan
ရီဂန်
In 1870, Italian troops captured Rome (20 September 1870). The Papal States ceased to exist as a territorial state, and Pope Pius IX became the “prisoner in the Vatican.” With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler. In October of 1951, President Harry S. Truman nominated General Mark W. Clark as U.S. Ambassador to the Vatican. Strong opposition quickly arose from many Protestant churches and organizations, who argued that the appointment violated the separation of church and state. In January of 1952 General Clark withdrew his name.
En 1870, las tropas italianas tomaron Roma (20 de septiembre de 1870). Los Estados Pontificios dejaron de existir como Estado territorial, y el papa Pío IX pasó a ser el “prisionero en el Vaticano”. Al no quedar ya ningún territorio papal reconocido como Estado soberano, los Estados Unidos (como muchos otros países) dejaron de mantener relaciones diplomáticas formales con el Papa en calidad de gobernante temporal. En octubre de 1951, el presidente Harry S. Truman nombró al general Mark W. Clark como embajador de los Estados Unidos ante el Vaticano. Pronto surgió una fuerte oposición de muchas iglesias y organizaciones protestantes, las cuales sostenían que el nombramiento violaba la separación entre la Iglesia y el Estado. En enero de 1952, el general Clark retiró su candidatura.
On January 10, 1984, President Ronald Reagan and Pope John Paul II formally agreed to establish full diplomatic relations between the United States and the Holy See. April 9, 1984 William A. Wilson (who had already been serving as Reagan’s personal representative) presented his credentials and became the first U.S. Ambassador to the Holy See.
1984 ဧပြီလ ၉ ရက်နေ့တွင် အမေရိကန်ပြည်ထောင်စုနှင့် သန့်ရှင်းရာပလ္လင်တော် (Holy See) အကြား အပြည့်အဝ သံတမန်ဆက်ဆံရေး တည်ထောင်ရန် သမ္မတ Ronald Reagan နှင့် Pope John Paul II တို့က တရားဝင် သဘောတူညီခဲ့ကြသည်။ Reagan ၏ ကိုယ်ပိုင်ကိုယ်စားလှယ်အဖြစ် ယခင်ကတည်းက တာဝန်ထမ်းဆောင်နေပြီးဖြစ်သော William A. Wilson သည် 1984 ဧပြီလ ၉ ရက်နေ့တွင် မိမိ၏ ခန့်အပ်လွှာကို တင်သွင်းကာ သန့်ရှင်းရာပလ္လင်တော်သို့ အမေရိကန်ပြည်ထောင်စု၏ ပထမဆုံး သံအမတ်ကြီး ဖြစ်လာခဲ့သည်။
Within the thirty-three years from 1951 until 1984 the resistance of Protestantism against Catholicism dissipated. The “arms” that stood for the papacy in 496 with Clovis typify Reagan in 1984 on through to 1989. Clovis represented the removal of the religion (paganism) that was restraining the papacy from rising back into power, and by 1984 the resistance of Protestantism to the rise of the papacy had been taken away. The “daily” (paganism) had been removed, and Paul describes that removing of the resistance of paganism to the papacy as a “falling away.”
I ngā tau e toru tekau mā toru mai i te 1951 tae noa ki te 1984, ka memeha haere te whakahē a te Hāhi Porotetani ki te Katorika. Ko ngā “ringa” i tū mō te mana pāpa i te tau 496 i raro i a Clovis he tohu mō Reagan i te tau 1984 tae atu ki te 1989. I tohu a Clovis i te tangohanga atu o te karakia (te whakapono tauiwi) i ārai nei i te mana pāpa kia kore e ara anō ki te mana, ā, nō te tau 1984 kua tangohia atu te whakahē a te Hāhi Porotetani ki te aranga ake o te mana pāpa. Kua whakakorea te “o ia rā” (te whakapono tauiwi), ā, e whakaahua ana a Paora i taua tangohanga atu o te whakahē a te whakapono tauiwi ki te mana pāpa hei “hinganga atu.”
The symbolic church of compromise represented by Constantine the Great and the history of 313 unto 538 represented a period when a church compromised itself and fell away. The religion represented by ‘508’ which had previously restrained the inroads of papal power, typified the falling away of the Protestants in the United States. Reagan was represented by Clovis. In 496 Clovis gave his “power” to the papacy, thus typifying the “unholy alliance” that was accomplished in the Reagan years. Clovis also represented the taking away of the “daily” in 508. 508 typified 1984.
Ay ekklēsia na simbolikong nakompromiso, na kinakatawan ni Constantine the Great, at ang kasaysayan mula 313 hanggang 538, ay kumakatawan sa isang yugto na ang isang ekklēsia ay nakipagkompromiso sa sarili nito at tumalikod. Ang relihiyong kinakatawan ng “508,” na noong una ay pumipigil sa mga pagsalakay ng kapangyarihang papal, ay tumitipo sa pagtalikod ng mga Protestante sa Estados Unidos. Si Reagan ay kinakatawan ni Clovis. Noong 496, ibinigay ni Clovis ang kaniyang “kapangyarihan” sa papasiya, sa gayon ay tumitipo sa “di-banal na alyansa” na naisakatuparan sa mga taon ni Reagan. Kinakatawan din ni Clovis ang pag-aalis ng “araw-araw” noong 508. Ang 508 ay tumitipo sa 1984.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Putuneha oikove paganism ihuan Cristianismo okitlalti itech nochi tlen mochijqui in ‘tlakatl tlen tlajtlakolli’, tlen itech tlachiyalistli tlen Dios okijto okitemachtiaya ken se tlen mopanextia iixpan Dios huan momahuistilia panok se Dios. Nopa hueyi tlanemachtili tlen istlakayotl itech religio yejua se obra tlen nel hueyi tlen ichikahualis Satanás—se monumento tlen itequipacholis para motlalia ipan in siutlajtol para tlanahuatis in tlaltipaktli kemi yaya kineki.” The Great Controversy, 50.
Reagan famously called the Soviet Union an “evil empire” in a 1983 speech and regarded atheistic communism as a profound moral and spiritual threat. He and John Paul II formed a close personal and political partnership against Soviet communism. Both men saw the struggle in moral and even providential terms; Reagan privately spoke of a “Divine Plan” to bring down communism. Reagan had an interest in the Fatima apparitions (the warning that “Russia would spread her errors”), and the two leaders discussed their shared sense that God had spared their lives (both survived assassination attempts in 1981) for a purpose connected to defeating communism.
Ρήγκαν περίφημα ἐκάλεσε τὴ Σοβιετικὴ Ἕνωση «αὐτοκρατορία τοῦ κακοῦ» σὲ ὁμιλία τοῦ 1983 καὶ ἐθεώρει τὸν ἄθεο κομμουνισμὸ ὡς βαθιὰ ἠθικὴ καὶ πνευματικὴ ἀπειλή. Αὐτὸς καὶ ὁ Ἰωάννης Παῦλος Β΄ διαμόρφωσαν στενὴ προσωπικὴ καὶ πολιτικὴ σύμπραξη ἐναντίον τοῦ σοβιετικοῦ κομμουνισμοῦ. Ἀμφότεροι οἱ ἄνδρες ἀντιλαμβάνονταν τὸν ἀγῶνα μὲ ἠθικοὺς καὶ ἀκόμη προνοιακοὺς ὅρους· ὁ Ρήγκαν ἐν ἰδίᾳ ἐμιλοῦσε γιὰ ἕνα «Θεῖο Σχέδιο» γιὰ τὴν κατάλυση τοῦ κομμουνισμοῦ. Ὁ Ρήγκαν ἔτρεφε ἐνδιαφέρον γιὰ τὶς ἐμφανίσεις τῆς Φατίμα (τὴν προειδοποίηση ὅτι «ἡ Ρωσία θὰ διαδώσῃ τὰ σφάλματά της»), καὶ οἱ δύο ἡγέτες συζήτησαν τὴν κοινὴ αἴσθησή τους ὅτι ὁ Θεὸς εἶχε διαφυλάξει τὴ ζωή τους (ἀμφότεροι ἐπέζησαν ἀπὸ ἀπόπειρες δολοφονίας τὸ 1981) γιὰ ἕναν σκοπὸ συνδεδεμένο μὲ τὴν ἥττα τοῦ κομμουνισμοῦ.
The Disciples of Christ
ᎦᏃᎯ ᎤᏂᏍᏓᏩᏗᏍᎩ
Reagan was raised in the Disciples of Christ denomination whose founding fathers directly taught that the pope of Catholicism was the antichrist. Alexander Campbell, the most prominent early leader of the Disciples of Christ church repeatedly identified the papacy as the antichrist. In debates and writings, he argued that the little horn of Daniel 7, the beast of Revelation 13, and the man of sin of 2 Thessalonians 2 all pointed to the popes of Rome. He used these identifications in public debates (including with Catholic Bishop John B. Purcell in 1837). Barton W. Stone referred to the government of the Pope as the true antichrist and the “man of sin.” Walter Scott (another early evangelist of the movement) wrote that the man of sin, the Pope of Rome, would arise in the Christian church and exalt himself above God.
रेगनलाई डिसाइपल्स अफ क्राइस्ट सम्प्रदायमा हुर्काइयो, जसका संस्थापक पिताहरूले क्याथोलिक धर्मका पोप नै ख्रीष्टविरोधी हुन् भनी प्रत्यक्ष रूपमा शिक्षा दिएका थिए। डिसाइपल्स अफ क्राइस्ट मण्डलीका प्रारम्भिक कालका सबैभन्दा प्रमुख अगुवा अलेक्जेन्डर क्याम्पबेलले पापत्वलाई बारम्बार ख्रीष्टविरोधीका रूपमा पहिचान गरे। बहसहरू र लेखहरूमा उनले दानिएल ७ को सानो सीङ, प्रकाश १३ को पशु, र २ थिस्सलोनिकी २ को पापको मानिस—यी सबैले रोमका पोपहरूतर्फ संकेत गर्छन् भनी तर्क गरे। उनले यी पहिचानहरू सार्वजनिक बहसहरूमा पनि प्रयोग गरे (जसमा १८३७ मा क्याथोलिक बिशप जोन बी. पर्सेलसँग भएको बहस पनि समावेश थियो)। बार्टन डब्ल्यु. स्टोनले पोपको शासनलाई साँचो ख्रीष्टविरोधी तथा “पापको मानिस” भनेर उल्लेख गरे। वाल्टर स्कट (आन्दोलनका अर्का प्रारम्भिक सुसमाचार-प्रचारक) ले लेखे कि पापको मानिस, अर्थात् रोमका पोप, ख्रीष्टीय मण्डलीभित्र उठ्नेछ र आफूलाई परमेश्वरभन्दा माथि उचाल्नेछ।
Reagan’s mother Nelle, was a devout member of the Disciples of Christ denomination and was the main religious influence in his childhood. Reagan was baptized in the Disciples of Christ church in Dixon, Illinois, at age 11 and was active there as a teenager (including teaching Sunday school). He attended Eureka College, which was affiliated with the Disciples of Christ.
እናቱ ኔል የDisciples of Christ እምነተ ቤተ ክርስቲያን ታማኝ አባል ነበረች፣ በሕፃንነቱም ላይ ዋና የሃይማኖት ተጽእኖ ያሳደረችበት እሷ ነበረች። ሬገን በ11 ዓመቱ በኢሊኖይ ግዛት በዲክሰን ያለው የDisciples of Christ ቤተ ክርስቲያን ተጠመቀ፣ በወጣትነቱም በዚያ ንቁ ተሳታፊ ነበር (የእሁድ ትምህርት ማስተማርን ጨምሮ)። እርሱ ከDisciples of Christ ጋር የተቆራኘውን Eureka College ተማረ።
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world.” Kress Collection, 105.
“Iman chʼusaqkaptʼirinaka, arun amuytʼäwipan pantjasipki ukanaka, anticriston significado jan uñtʼapkani ukanakaxa, chiqapuniw anticriston ladoaparuw jiltʼayasipxani. Jichhax janiw pachax utjkiti aka mundompi mayachtʼasiñataki.” Kress Collection, 105.
Reagan was typified by Clovis and also the compromise of Constantine the Great. Reagan was also the first of the last eight presidents since the time of the end in 1989. As the first of the last eight presidents he typifies Donald Trump, who, like unto Reagan is profoundly confused about the true aims of the papacy, and who the papacy is.
Reagan ojehechauka vaʼekue Clovis rehegua ha avei Constantino Guasu ñemboykeʼỹgua rehegua. Reagan avei pe peteĩha umi pahapy paʼũme oĩva umi poapy mburuvicha guasu pahápegua apytégui, ára paha guive 1989-pe. Péicha, peteĩha ramo umi poapy pahapegua apytépe, haʼe ohechauka Donald Trump-pe, haʼéva, Reagan-icha, tuichaite oñembotavyvaʼekue papado rembiapokue añeteguáre, ha mávapa pe papado.
Can two walk together, except they be agreed? Amos 3:3.
¿Pueden dos caminar juntos si no están de acuerdo? Amós 3:3.
The sixth and final treaty marriage in Daniel chapter eleven occurs in the history that begins at the time of the end in 1989, and ends in the history of Donald Trump.
Daniël hoofstuk elf se sesde en laaste verbonds-huwelik vind plaas in die geskiedenis wat in 1989, die tyd van die einde, begin en in die geskiedenis van Donald Trump eindig.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Wɔ nkɔso a ɛrekɔ so seisei wɔ United States mu de pɛ sɛ wonya ɔman no mmoa ma asafo no ahyehyɛde ne ne amanneɛbɔ mu no, Protestantfo redi papistfo akyi. Bio nso, wɔrebue ɔpon ama Papacy no asan anya tumi a ɛkorɔn wɔ Protestant America mu, tumi a wahwere wɔ Old World no mu.” The Great Controversy, 573.
The marriage treaty of 313 and the Edict of Milan aligns with the history of 533, and the decree of Justinian in 533 will again be implemented by a professed Christian administration, that no longer understands that to identify the papal power as a Christian institution is an oxymoron at best, and a fatal delusion at worst.
Ang kasabutan sa kaminyoon sang 313 kag ang Edict of Milan nagakauyon sa kasaysayan sang 533, kag ang dekreto ni Justinian sang 533 ipatuman naman liwat sang isa ka administrasyon nga nagapakilala nga Kristiyano, nga wala na nakahangop nga ang pag-ila sa gahum sang kapapahan bilang isa ka Kristiyano nga institusyon isa ka oxymoron sa pinakamaayo na lamang, kag isa ka makamatay nga pagpalalang sa pinakagrabe.
Church and State
Iglesia y Estado
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Anno 457 a.C., o terceiro decreto de Artaxerxes restituiu a soberania nacional tanto para a autoridade política quanto para a religiosa.
And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:25, 26.
Na we, Ezra, tere nyansa a w’Agya Nyankopɔn de ahyɛ wo nsa no so, yi atemmufo ne atɛntreneefo si hɔ, na wɔnnbu atɛn mma nnipa a wɔwɔ asu no akyi no nyinaa, wɔn a wonim wo Nyankopɔn mmara nyinaa; na monkyerɛ wɔn a wonnim no no. Na obiara a ɔrenni wo Nyankopɔn mmara ne ɔhene no mmara so no, momma wɔnto atɛn ntɛm ara ngu no so, sɛ́ ɛyɛ owuo anaa ɔman mu pɛrepɛre, anaa ahode so agye, anaa afiase. Ezra 7:25, 26.
The third decree provided authority to execute judgment and punishment for both the laws of God and the laws of the king. That decree marked the beginning of the twenty-three-hundred-year prophecy which concluded on October 22, 1844 when Christ suddenly came to His temple. It also marked the beginning of a two-hundred-and-fifty-year prophecy that ended in 207 BC, in the history between the battles of Raphia in 217 BC and Panium in 200 BC. The restoration of both civil and religious sovereignty in 457 BC identifies a twofold alpha that finds two omega fulfillment's. Both omega fulfillment's represent a closed door; one for the Protestant horn and the other for the Republican horn.
ᎦᏍᎩᏁᎦ ᎤᏁᎬ ᎤᏁᎳᏅᎯ ᎠᎴ ᎤᎬᏫᏳᎯ ᎤᏍᏗᏱ ᎤᏍᏓᏱᏗ ᎠᎴ ᎤᏓᏅᏙ ᎤᏂᏍᏛᏗ ᎤᎵᏍᎪᎸᏗ ᎤᏓᏁᎬ ᎠᏎ ᎤᏁᎳᎩ ᎠᏓᏅᏙᎢ ᎠᏓᎪᎵᏰᏗ ᎤᏂᏁᎬᎢ. Ꮎ ᎤᏁᎬ ᏧᏓᎴᎩᏍᎨ ᏔᎵᏧ ᏦᎠᏍᎪᎯ ᎠᎴ ᏦᎠᏍᎪᎯ ᎾᏕᏘᏴᏛ ᏧᎾᏙᎴᎰᎯ ᎠᏙᎴᣙᎢ ᎤᎵᏍᏆᏛᎢ ᎠᏍᎪᎯ 22, 1844 ᎤᏕᏒᎢ, ᎿᎭᏉ ᎦᎶᏁᏛ ᎤᏍᏆᏂᎪᏔᏅ ᎤᏤᎵ ᎤᏤᎸ ᎠᏓᏁᎸᎢ. ᎠᎴ Ꮎ ᏗᏓᎴᎩᏍᎨ ᏔᎵᏧ ᎯᏍᎩᏍᎪᎯ ᎠᎴ ᎯᏍᎩᏍᎪᎯ ᎾᏕᏘᏴᏛ ᎠᏙᎴᎰᎯ ᎤᎵᏍᏆᏛᎢ 207 BC, ᏗᏂᎪᎵᏰᏗ ᎠᎴ ᎢᏳᏍᏗ Ꮎ ᎠᏰᎵ ᎫᎵ 217 BC ᎠᎴ Panium 200 BC ᎠᏁᎬ ᎠᏰᎵ ᎠᏓᏍᏗᏱ ᎠᏁᎲᎢ. 457 BC ᎤᎵᏍᏆᏛᎢ ᎠᏰᎵ ᎤᏂᎦᎸᏉᏗ ᎤᏍᏗ ᎠᎴ ᎤᎾᏓᏅᏙ ᏔᎵᎢ ᎠᎦᏟᏌᏅ alpha ᎬᏗ ᎠᏍᏛ ᏔᎵᎢ omega ᎤᏂᎧᎿᎭᏩᏗᏍᎬᎢ. ᎠᏂᏔᎵ omega ᎤᏂᎧᎿᎭᏩᏗᏍᎬ ᎠᎴ ᎤᏍᏚᎩ ᎦᎶᎯᏍᏗ ᏚᏳᎪᏛ; ᎠᏏᏴᏫᏯ ᏧᏁᎳ Protestant horn ᎠᎴ ᏐᎢ Republican horn ᏧᏁᎳ.
The first prophecy of twenty-three hundred years represented God’s laws, and the two-hundred-and-fifty-year prophecy represented the king’s laws. The two prophecies identify the horn of Protestantism and the horn of Republicanism upon the earth beast of Revelation thirteen. The Republican horn of the earth beast is placed into the middle of verses eleven through sixteen of Daniel eleven. The seventeen-year period between Raphia and Panium is intersected by one horn from the dual prophecy of the third decree in 457 BC. The twofold prophecy identifies both the judgment of the final covenant people and also the judgment of the nation where that covenant people find their roots.
Labra'a ra ngamin du'an-pulu-tallu atausaran taun mapagambaraq Hukum Allah, ra ngamin du'a-ratus lima-pulu taun mapagambaraq hukum raja. Du'a nubuat idi nanda'i tanduk Protestantisme ra tanduk Republikanisme di atas binatang bumi ba'a Wahyu pasal 13. Tanduk Republikan dari binatang bumi idi dipatengnga ke dalam ayat sabelas sampe anam-belas ba'a Daniel pasal 11. Masa tuju-belas taun antara Raphia ra Panium dipatemu'i ba'a sawe tanduk dari nubuat ganda dari dekret katallu ba'a taun 457 SM. Nubuat dua rupa idi nanda'i, du'a-du'ana, pehakiman umat perjanjian terakhir ra pehakiman bangsa di mana umat perjanjian idi manggala akarna.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Và Ngài phán cùng Áp-ram rằng: Hãy biết chắc rằng dòng dõi ngươi sẽ làm khách lạ trong một xứ không thuộc về mình, sẽ phục dịch dân ở đó; và họ sẽ hà hiếp dòng dõi ấy trong bốn trăm năm. Còn dân tộc mà dòng dõi ngươi sẽ phục dịch đó, Ta cũng sẽ đoán xét; rồi sau ấy họ sẽ ra khỏi đó với nhiều của cải. Sáng-thế Ký 15:13, 14.
In the book of Ezekiel, October 22, 1844 is typified by October 22, 573 BC. One date identifies the beginning of the investigative judgment and the other identifies the sounding of the Jubilee trumpet at both the beginning and the conclusion of the judgment process. Both dates align, and both identify a closed door. 1844 represents the closing of the door of the holy place, as Christ moved into the Most Holy Place. 573 BC identifies the close of human probation where the slaves of sin who have been redeemed are given their freedom, and a new earth to dwell in.
Ekitabo kya Ezekieri, Okitobba 22, 1844 kiragibwa na Okitobba 22, 573 BC. Ennaku zino emu eraga okutandika kw’omusango ogw’okunoonyereza, ate endala eraga okuvuga kw’ekkondeere erya Yubireyo ku ntandikwa era ne ku nkomerero y’omulimu gw’omusango. Ennaku zombi zikwatagana, era zombi ziraga oluggi oluggaddwa. 1844 ekiikirira okuggalwa kw’oluggi olw’Ekifo Ekitukuvu, nga Kristo yali asengukira mu Kifo Ekisingira Obutukuvu. 573 BC eraga enkomerero y’ekiseera ky’okugezesebwa kw’abantu, gye bali abaddu b’ekibi abananulibwa baweebwa obwanjulu bwabwe, n’ensi empya okubeerangamu.
And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the Lord your God. Leviticus 25:54, 55.
Ug kung siya dili matubos niining mga tuiga, nan mogawas siya sa tuig sa jubileo, siya ug ang iyang mga anak uban kaniya. Kay alang kanako ang mga anak sa Israel mga ulipon; sila akong mga ulipon nga akong gipagula gikan sa yuta sa Egipto: Ako mao si Jehova nga inyong Dios. Levitico 25:54, 55.
Both October 22’s represent the closed door of the soon-coming Sunday law. The period of probation given to Adventism began in 1844 and ends at the soon-coming Sunday law, and the period of probation given to the United States also ends at the soon-coming Sunday law. Both endings align with October 22’s two witnesses of 2,300 years and two hundred and fifty years.
Ne October 22 biinu he kɔm ni a wɔato mu no gyina hɔ ma Benada mmara a ɛrenkyɛ na aba no. Ahwɛyiye bere a wɔde maa Adventism no fii ase wɔ 1844 mu, na ɛba awiei wɔ Benada mmara a ɛrenkyɛ na aba no so; na ahwɛyiye bere a wɔde maa United States nso ba awiei wɔ Benada mmara a ɛrenkyɛ na aba no so. Awiei abien no nyinaa hyia October 22 ne ne adansefo baanu a wɔwɔ mfeɛ apem ahannu ne ahaasa (2,300) ne mfeɛ ahannu ne aduonum (250) no mu.
The two hundred and fifty years that ends in the history between Raphia and Panium divides the period of the two battles into two symbolic numbers, which together possess their own peculiar meaning. Ten years after Raphia, meaning borderland and seven years before Panium which was a battle fought upon a plain and ended at a siege. Ten and seven as a symbol identify the dragon power upon several witnesses. 207 BC places Trump, the symbol of the earth beast in between verse eleven and fifteen of Daniel eleven prophetically preparing to speak as a dragon, as represented by the combination of the number ten and the number seven.
La dúcientos cincuenta añus que acaba na historia ente Rafia y Panium divide’l periodu de les dos batalles en dos númberos simbólicos, que xuntos poseen el so propiu significáu peculiar. Diez añus dempués de Rafia, que significa frontera, y siete añus enantes de Panium, que foi una batalla llibrada nuna llanura y rematada nun asediu. Diez y siete, como símbolu, identifiquen el poder del dragón sobre dellos testigos. El 207 a. C. asitia a Trump, el símbolu de la bestia de la tierra, ente’l versículu once y el quince de Daniel once, preparando proféticamente pa falar como un dragón, según se representa pola combinación del númberu diez y del númberu siete.
Seventeen is also symbolic and it expands the history of Raphia to Panium beyond Panium and also before Raphia. Ptolemy IV Philopator reigned as king of Ptolemaic Egypt from 221 BC to 204 BC, and he defeated Antiochus Magnus at Raphia in 217 BC. Ptolemy began to reign before Raphia, and he reigned for ‘seventeen’ years. The number seventeen represents a historical period which begins prior to Raphia, and that extends beyond the battle of Panium and the siege of Sidon unto the close of human probation as represented by the year 330. The two-hundred-and-fifty-year prophecy for the period of the church of Smyrna began in the 64 and ended at the Edict of Milan and the marriage treaty of 313.
ЖегӀиъур и символикӀэу гъэхьэзыр, Рафие и тхыдэм Паниум къызэфӀэкӀуэгъуэм ящыщ, Паниум и нэужькӀэ псынщӀэу, ащ фӀэкӀа Рафие япэу и кӀэрыт. Птолемей IV Филопатор Птолемейхэм я Мысыр лъэпкъым и падишахъуэу бгъэдэлъхукӀэ 221 BC-рэ 204 BC-мрэ къыздэбжьэу ирагъэлъэгъуащ, 217 BC-м Рафием Антиох Магнус къыдигъэпцӀащ. Птолемей Рафие япэу падишахъуэу къыщӀидзащ, и падишахъуагъэр «жегӀиъур» илъэс къызэрыщыбжьэм ирагъэлъэгъуащ. ЖегӀиъурым и нымэкӀуэныгъэр тарихым и зэман къыхуэгъэщӀэ, Рафие япэу къыщызэфӀэщӀэр, Паниум и зауэмрэ Сидон и къэлъэталъэмрэ я нэужькӀэ къызытетыр, адэм улъэныгъэм и мыгъуэ щыӀэу 330 илъэсым къыхэщӀэу ирагъэлъэгъуащ. Смирна чиркэм и зэманым щхьэусыгъуэу къызэрыгъэпсыж 250 илъэсыфӀым и пророчествор 64-м къызэфӀэщӀащ, Милан и Эдиктрэ 313-м щыӀэ бзэлъхьэныгъэу щыт къызыхэгъэщӀа лъэхъэнэрэ ащ къыхэщӀащ.
Constantine the Great represents the history of the church of Pergamos, and that history began in 313 and ended in 538. The first ‘seventeen’ years after the conclusion of the two-hundred-and-fifty-year prophecy in 313 possesses three waymarks. 313 was the Edict of Milan, 321 was the first Sunday law and the division of the empire is marked in 330. 330 represents the final Sunday law which marks the close of human probation. The number seventeen therefore begins before Raphia and ends well after the military campaign of Panium and Sidon. Verse sixteen in Daniel eleven represents the Sunday law in the United States
कन्स्टैन्टिन महान् पर्गमुस की कलीसिया के इतिहास का प्रतिनिधित्व करता है, और वह इतिहास 313 में आरम्भ होकर 538 में समाप्त हुआ। 313 में दो सौ पचास वर्षीय भविष्यवाणी की समाप्ति के पश्चात् के प्रथम ‘सत्रह’ वर्षों में तीन मार्गचिह्न हैं। 313 मिलान की आज्ञप्ति थी, 321 प्रथम रविवार-विधि थी, और 330 में साम्राज्य का विभाजन चिह्नित होता है। 330 उस अन्तिम रविवार-विधि का प्रतिनिधित्व करता है जो मनुष्य के अनुग्रह-अवसर की समाप्ति को चिह्नित करती है। अतः सत्रह की संख्या राफिया से पूर्व आरम्भ होती है और पानियम तथा सिदोन के सैन्य अभियान के बहुत बाद जाकर समाप्त होती है। दानिय्येल ग्यारह का पद सोलह संयुक्त राज्य अमेरिका में रविवार-विधि का प्रतिनिधित्व करता है।
The Smyrna prophecy identifies the sign of the siege that is the very heart of Ezekiel’s warning message. The waymark that precedes the Sunday law, as represented by the two illustrations of the destruction of Jerusalem is the siege, but it is also the Edict of Milan, which begins the formation of the image of the beast.
Smyrna kyhyjhaman profecíaja uñachtʼayi sitiashina chimpupa, ukasti Ezequielan amtayäwipana qhipa chuymapawa. Domingo leyiru nayrïrjam jutki uka waymarka, Jerusalén markan tukjatäwipa pä uñachtʼäwinakamp uñachtʼayata, ukasti sitiowa; ukampirus Edicto de Milán ukhamarakiwa, ukasti qallti uywan uñtasit imagenan uttʼayasiñapa.
At the siege a treaty marriage procession will occur. It is a fractal of the marriage procession that began with Reagan, as typified by Clovis in 496, but the final procession unto the marriage begins at the siege aligning with Justinian’s decree of 533, and with the Edict of Milan in 313. Both waymarks precede the Sunday law. 313 preceded the first Sunday law of 321, and the decree of 533 preceded the Sunday law at the third Counsel of Orleans in 538. Some type of legislation will fulfill the prophetic characteristics of both the decree of Justinian and the Edict of Milan, while some type of a symbolic treaty marriage will be put in place.
Îsê ku li dora bajêr were kirin, pêvajoyek zewaca peymanê dê pêk were. Ev fraktalek ji pêvajoya zewacê ye ku bi Reagan dest pê kir, wek ku di 496-an de bi Clovis tê nimûnekirin; lê pêvajoya dawîn a ber bi zewacê ve di wê dorpêçkirinê de dest pê dike, bi fermana Justinian a 533-an û bi Fermana Milanê ya 313-an re hevrêz dibe. Herdu nîşaneyên rêyê berî yasa Yekşemê ne. 313 berî yekem yasa Yekşemê ya 321-an bû, û fermana 533-an berî yasa Yekşemê ya li Şûra sêyemîn a Orléansê di 538-an de bû. Cureyek qanûnê dê taybetmendiyên pêxemberî yên hem fermana Justinian û hem jî Fermana Milanê pêk bîne, dema ku cureyek zewaca peymanê ya sembolîk jî dê were danîn.
When that decree is made it is too late to get ready, for the door of probation is closed upon the Protestant horn as surely as it closed at the first Passover in Egypt. Thereafter the Sunday law, the next waymark identifies not simply that the image of the beast has been fully formed, but also the enforcement of the mark of the beast. The Sunday law marks the end of probation for the Republican horn, the earth beast of Revelation thirteen as certainly as Pharaoh and his host died in the Red Sea after the Passover.
ꯃꯁꯤ ꯗꯤꯀ꯭ꯔꯤ ꯁꯦꯝꯒꯗꯕꯗꯤ, ꯁꯦꯝꯁꯤꯟꯕ ꯍꯟꯅ ꯃꯈꯣꯏ ꯃꯇꯝ ꯂꯩꯇꯦ; ꯃꯔꯝꯗꯤ ꯄ꯭ꯔꯣꯕꯦꯁꯟꯒꯤ ꯃꯥꯡꯂꯣꯟ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟꯠ ꯍꯣꯔꯟꯗ ꯑꯁꯨꯝ ꯂꯣꯏꯅ ꯊꯤꯡꯕꯥ ꯂꯥꯛꯄ꯭ꯔꯦ, ꯑꯗꯨꯒꯨꯝꯕꯨ ꯏꯖꯤꯞꯇꯇ ꯑꯍꯥꯟꯕꯥ ꯄꯥꯁꯣꯕꯔꯒꯤ ꯃꯇꯨꯡꯗ ꯂꯣꯏꯅ ꯊꯤꯡꯈꯤꯕꯥ ꯑꯃꯗꯤ ꯆꯥꯟꯅꯕꯥ ꯑꯣꯏꯅꯥ꯫ ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗꯤ, ꯅꯣꯡꯃꯥꯏꯖꯤꯡ ꯂꯥꯎ, ꯃꯊꯪꯒꯤ ꯋꯦꯃꯥꯔꯛꯅ ꯈꯪꯍꯜꯂꯤꯕꯁꯤ ꯁꯥꯅꯕꯥꯒꯤ ꯁꯥꯈꯤ ꯃꯄꯨꯟ ꯈꯪꯗꯕꯅꯤꯗꯁꯨ ꯅꯠꯇꯦ, ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯁꯥꯅꯕꯥꯒꯤ ꯃꯥꯔꯛ ꯆꯥꯠꯊꯣꯛꯄꯥꯒꯤ ꯑꯦꯟꯐꯣꯔꯁꯃꯦꯟꯇꯁꯨ ꯑꯣꯏ꯫ ꯅꯣꯡꯃꯥꯏꯖꯤꯡ ꯂꯥꯎꯅ ꯔꯤꯄꯕ꯭ꯂꯤꯀꯟ ꯍꯣꯔꯟ, Revelation thirteen ꯒꯤ ꯃꯥꯂꯦꯝꯒꯤ ꯁꯥꯟꯅꯕꯥꯒꯤ ꯄ꯭ꯔꯣꯕꯦꯁꯟ ꯂꯣꯏꯕꯥ ꯑꯃꯥꯗꯤ ꯈꯪꯍꯜꯂꯤ, ꯑꯗꯨꯒꯨꯝꯕꯨ ꯄꯥꯁꯣꯕꯔꯒꯤ ꯃꯇꯨꯡꯗ ꯐꯦꯔꯣ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯟꯃꯤ ꯄꯨꯝꯅꯃꯛ ꯔꯦꯠ ꯁꯤꯗꯥꯗ ꯁꯤꯕꯥ ꯑꯗꯨꯒꯨꯝꯅ ꯆꯥꯟꯅꯕꯥ ꯑꯣꯏꯅꯥ꯫
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump, as represented by Antiochus Magnus preparing for the upcoming campaign that begins on the plain of Panium and ends with the siege of Sidon. After the Battle of Panium, the Ptolemaic commander Scopas of Aetolia fled with about 10,000 surviving troops to the city of Sidon. Antiochus pursued him and laid ‘siege’ to Sidon. The Ptolemaic government in Alexandria sent a relief force, but it failed. Facing starvation, Scopas surrendered the city. Antiochus allowed Scopas to leave; Scopas later returned to Egypt, where he was eventually executed on charges of treason and embezzlement. The siege of Sidon completed Antiochus’s conquest of Coele-Syria after Panium.
Miaka roky folo amby dimampolo sy roanjato izay mifarana amin’ny 207 tal. J.K. dia manondro an’i Donald Trump, araka ny anehoana azy ao amin’i Antiochus Magnus miomana ho amin’ilay fampielezan-kevitra ho avy izay manomboka eo amin’ny lemak’i Panium ary mifarana amin’ny fahirano an’i Sidona. Taorian’ny Adin’i Panium, i Scopas avy any Aetolia, komandy ptolemaika, dia nandositra niaraka tamin’ny miaramila velona tokony ho 10 000 ho any amin’ny tanànan’i Sidona. Nanenjika azy i Antiochus ary nanao ‘fahirano’ an’i Sidona. Ny governemanta ptolemaika tany Aleksandria dia nandefa hery mpamonjy, saingy tsy nahomby izany. Noho ny hanoanana nananontanona, dia natolotr’i Scopas ny tanàna. Navelan’i Antiochus hiala i Scopas; tatỳ aoriana dia niverina tany Egypta i Scopas, izay niafara tamin’ny famonoana azy noho ny fiampangana azy ho namadika sy nanodinkodina vola. Ny fahirano an’i Sidona no namita ny fandresen’i Antiochus an’i Koile-Syria taorian’i Panium.
Sister White identifies Uriah Smith’s book, Daniel and the Revelation as “God’s helping hand.” Smith identifies the two-step campaign of Antiochus in his commentary on verses fourteen and fifteen of Daniel eleven.
ᎠᎩᏬᏂᎯ ᏩᎢᏗ ᎤᏬᏂᏍᎬ ᏳᎳᏯ ᏍᎻᏗ ᎤᏪᎵ, Daniel and the Revelation, “ᎤᏁᎳᏅᎯ ᎤᏓᏍᏕᎸᎯ Ꭶᣏ” ᎠᏛᏁᎭ. ᏍᎻᏗ ᎬᏗᏍᎬ ᎠᏓᏛᏂᏙᎲᏍᎬ ᏕᎤᏬᏂᏒ ᏂᎦᎵᏍᏔᏅ ᎠᏂᏔᎵ ᎢᏯᎾᎩᎢ ᎠᏍᏓᏩᏛᎢ ᎠᏂᏓᎶᏂᎣᎪ ᎤᏤᎵ ᎾᎿ ᏔᎵᏁ ᎠᎴ ᏍᎪᎯᏁ ᏕᎤᏪᎵ ᏕᏂᎦᎵᏍᏔᏅ ᏕᏥᏁᏤ ᏕᏂᎬᏁᎸ Daniel 11.
“The tuition of the young king of Egypt was entrusted by the Roman Senate to M. Emilius Lepidus, who appointed Aristomenes, an old and experienced minister of that court, his guardian. His first act was to provide against the threatened invasion of the two confederated kings, Philip and Antiochus.
«Nhiệm vụ giáo dưỡng vị vua trẻ của Ai Cập được Viện Nguyên lão La Mã ủy thác cho M. Emilius Lepidus; ông đã chỉ định Aristomenes, một đại thần cao niên và dày dạn kinh nghiệm của triều đình ấy, làm người giám hộ cho vua. Hành động đầu tiên của ông là đề phòng cuộc xâm lược đang bị đe dọa bởi hai vua liên minh, Philip và Antiochus.»
“To this end he despatched Scopas, a famous general of AEtolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attalus in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt.
“Evutoko li keta mituma ni Scopas, maysa a nasang-at a heneral ti AEtolia, nga idi ket agserbi iti taga-Egipto, idiay bukodna a pagilian tapno mangurnong kadagiti soldado a mangsuporta iti buyot. Kalpasan a naarmasanna ti maysa a buyot, simrek isuna idiay Palestina ken Coele-Syria (bayat nga ni Antiochus ket maikadkadua iti gubat ken Attalus idiay Bassit nga Asia), ket impasakupna amin a Judea iti pannakabalin ti Egipto.
“Thus affairs were brought into a posture for the fulfillment of the verse before us. For Antiochus, desisting from his war with Attalus at the dictation of the Romans, took speedy steps for the recovery of Palestine and Coele-Syria from the hands of the Egyptians. Scopas was sent to oppose him. Near the sources of the Jordan, the two armies met. [Panium] Scopas was defeated, pursued to Sidon, and there closely besieged. Three of the ablest generals of Egypt, with their best forces, were sent to raise the siege, but without success. At length Scopas meeting, in the gaunt and intangible specter of famine, a foe with whom he was unable to cope, was forced to surrender on the dishonorable terms of life only; whereupon he and his ten thousand men were suffered to depart, stripped and naked. Here was the taking of the most fenced cities by the king of the north; for Sidon was, both in its situation and its defenses, one of the strongest cities of those times. Here was the failure of the arms of the south to withstand, and the failure also of the people which the king of the south had chosen; namely, Scopas and his Aetolian forces.” Daniel and the Revelation, 257, 258.
«Hetaq chaqkuna ñawpaqpi kashan qelqaq simita hunt’anapaq hina churasqa karqan. Antiochusqa, Romanokuna kamachisqanman hina Attaluswan guerranmantam saqerparqan, hinaspan utqaylla ruwaykunata qallariykuq karqan Palestinawan Coele-Syriata Egiptokunapa makinmanta kutichinapaq. Scopasta payta hark’ananpaq kacharqan. Jordán mayu paqareqkunapa qayllanpi iskaynin ejercitokuna tinkurqanku. [Panium] Scopasqa atipasqa karqan, Sidónkama qatiykachasqa, chaypitaq sinchita muyurisqa. Egiptopa kimsa aswan allin generalninkuna, aswan allin kallpankuwan kuska, muyuriyta p’akirinankupaq kachamusqa karqanku, ichaqa mana allin tukukuyniyoqchu karqan. Qhipamanta Scopasqa, yarqaypa ch’akichiq mana hap’iy atina llanthu rikch’ayninpi, paypa atipayta mana atiyniyoq awqawan tinkuspa, kawsayllapaqña k’aminakuy mana yupaychasqa condicionkunawan entregakuyman qatiykusqa karqan; chaymanta paywan chunka waranqa runankunapas lloqsichisqa karqanku, llapanninkuta qechusqa, q’ala qaralla. Kaypin karqan norte reypa aswan sumaq sinchichasqa llaqtakunata hap’iynin; Sidón llaqtam, maypi kasqanrayku hinallataq hark’ayninkunarayku, chay p’unchaykunapi aswan kallpasapa llaqtakuna ukhupi huknin karqan. Kaypin karqan sur reypa armankunapa mana atiy atinankuta hark’ayta, hinallataq sur rey akllasqan runakunapapas mana atiyta; chayqa Scopaswan paypa etolio soldadonkunam karqan». Daniel and the Revelation, 257, 258.
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump. The two-hundred-and-fifty-year prophecy that ends at 313 with the treaty marriage of east and west, and the Edict of Milan is identifying the formation of the image of the beast in the United States. The church of Pergamos, which began in 313 represents the history where Christianity fell away through a compromise with the religion of paganism, in advance of the papal power taking the throne. Pergamos and the year 313, typifies the compromise that is represented by the formation of the image of the beast in the United States. It represents the compromise of Christianity and papal Rome, for the religion of Catholicism is nothing more or less than paganism disguised as a Christian institution. The two-hundred-and-fifty-year prophecy that began in 1776 and ends this year is also addressing the United States. Thus, all three two-hundred-and-fifty-year prophecies address some prophetic aspect of the earth beast of Revelation thirteen, and all three end within the prophetic lines represented by the number seventeen.
ကာလနှစ်ရာငါးဆယ်သည် ၂၀၇ မတိုင်မီ ခရစ်တော်မီ (207 BC) တွင် အဆုံးသတ်ရာမှ Donald Trump ကို ဖော်ထုတ်ပြသသည်။ အရှေ့နှင့် အနောက်တို့၏ စာချုပ်အိမ်ထောင်နှင့် Milan အမိန့်တော်တို့ဖြင့် ၃၁၃ ခုနှစ်တွင် အဆုံးသတ်သော ကာလနှစ်ရာငါးဆယ်ဆိုင်ရာ ပရောဖက်ပြုချက်သည် အမေရိကန်ပြည်ထောင်စု၌ သားရဲ၏ပုံရိပ် ဖွဲ့စည်းပေါ်ထွန်းလာခြင်းကို ဖော်ထုတ်ပြသနေသည်။ ၃၁၃ ခုနှစ်တွင် စတင်ခဲ့သော Pergamos အသင်းတော်သည် ပုပ်ရဟန်းမင်းအာဏာက ထီးနန်းကို လက်ခံမယူမီကတည်းက ခရစ်ယာန်သမ္မာတရားသည် အယူဝါဒဘုရားမဲ့ပုဂံဘာသာနှင့် အလျော့အတင်းညှိနှိုင်းမှုအားဖြင့် ဖောက်ပြန်ကျဆင်းသွားခဲ့သော သမိုင်းကို ကိုယ်စားပြုသည်။ Pergamos နှင့် ၃၁၃ ခုနှစ်တို့သည် အမေရိကန်ပြည်ထောင်စု၌ သားရဲ၏ပုံရိပ် ဖွဲ့စည်းပေါ်ထွန်းခြင်းအားဖြင့် ကိုယ်စားပြုထားသော အလျော့အတင်းညှိနှိုင်းမှုကို ပုံဆောင်ပြသည်။ ၎င်းသည် ခရစ်ယာန်ဘာသာနှင့် ပုပ်ရဟန်းမင်းရောမတို့၏ အလျော့အတင်းညှိနှိုင်းမှုကို ကိုယ်စားပြုသည်။ အကြောင်းမှာ ကက်သလစ်ဘာသာဟူသည်မှာ ခရစ်ယာန်အဖွဲ့အစည်းတစ်ရပ်၏ အဝတ်အစားဖြင့် ဖုံးကွယ်ထားသော ပုဂံဘာသာသာလျှင် ဖြစ်သောကြောင့်ပင် ဖြစ်သည်။ ၁၇၇၆ ခုနှစ်တွင် စတင်၍ ယခုနှစ်တွင် အဆုံးသတ်သော ကာလနှစ်ရာငါးဆယ်ဆိုင်ရာ ပရောဖက်ပြုချက်သည်လည်း အမေရိကန်ပြည်ထောင်စုကိုပင် ရည်ညွှန်းဖော်ပြနေသည်။ ထို့ကြောင့် ကာလနှစ်ရာငါးဆယ်ဆိုင်ရာ ပရောဖက်ပြုချက် သုံးခုလုံးသည် ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၃ မှ မြေသားရဲ၏ ပရောဖက်ပြုဆိုင်ရာ အစိတ်အပိုင်းတစ်ရပ်ရပ်ကို ရည်ညွှန်းဖော်ပြကြပြီး၊ သုံးခုစလုံးသည် တဆယ်ခုနစ် (17) ဟူသော ကိန်းဂဏန်းဖြင့် ကိုယ်စားပြုထားသော ပရောဖက်ပြုလမ်းကြောင်းများအတွင်း၌ အဆုံးသတ်ကြသည်။
The Sunday law is when the United States speaks as a dragon, and the speaking of a nation is the action of its legislative and judicial authorities.
Əmr günü qanunu, Birləşmiş Ştatların əjdaha kimi danışdığı vaxtdır; bir millətin danışması isə onun qanunverici və məhkəmə hakimiyyətlərinin fəaliyyətidir.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“Markankuna «rimaqnin» kay llaqtapaqa kamachikuqninpa, hinallataq taripaq autoridádninkunapa rurayninmi.” The Great Controversy, 442.
Trump is neither a judicial or legislative authority, so the soon-coming Sunday law is accomplished by the Congress. Yet any action that provides support for the papal power, typifies the Sunday law. The decree of 533, and the edict of 313 identify the beginning of the period when the image of the beast is formed. The conclusion is the soon-coming Sunday law, and Jesus always illustrates the end with the beginning, so the action of Trump through an executive order that would provide any “concession” to the antichrist of Bible prophecy would represent the alpha of the movement that only ends at the omega, when the United States “shall so abjure the principles of its government as to enact a Sunday law.”
Trump judicial ti legislativ authority yetaø, olsem na klostu Sunday law ia Congress nao i mekem. Be eni action we i givim sapot long papal power, hem i typify Sunday law. Decree bilong 533, mo edict bilong 313 i makem stat bilong taem wea image bilong beast hem i form. Conclusion hem i Sunday law wea bae kam klostu, mo Jesus oltaem i yusum beginning for illustrate long end, so action bilong Trump thru long wanfala executive order wea bae i providim eni “concession” long antichrist bilong Bible prophecy bae i representim alpha bilong movement wea nomoa bae i end long omega, taem United States “shall so abjure the principles of its government as to enact a Sunday law.”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
«Ἔναι πολλοί, ἀκόμη καί ἀπό ἐκείνους ποὺ συμμετέχουν σ’ αὐτό τό κίνημα γιά τήν ἐπιβολή τῆς Κυριακῆς, οἱ ὁποῖοι εἶναι τυφλωμένοι ὡς πρός τά ἀποτελέσματα ποὺ θά ἀκολουθήσουν αὐτή τήν ἐνέργεια. Δέν βλέπουν ὅτι πλήττουν ἀπευθείας τή θρησκευτική ἐλευθερία. Ἔναι πολλοί ποὺ ποτέ δέν κατανόησαν τίς ἀξιώσεις τοῦ βιβλικοῦ Σαββάτου καί τό ψευδές θεμέλιο ἐπάνω στό ὁποῖο στηρίζεται ὁ θεσμός τῆς Κυριακῆς. Κάθε κίνημα ὑπέρ θρησκευτικῆς νομοθεσίας εἶναι στήν πραγματικότητα πράξη παραχωρήσεως στόν παπισμό, ὁ ὁποῖος γιά τόσους αἰῶνες πολεμοῦσε σταθερά ἐναντίον τῆς ἐλευθερίας τῆς συνειδήσεως. Ἡ κυριακάτικη τήρηση ὀφείλει τήν ὕπαρξή της, ὡς λεγόμενος χριστιανικός θεσμός, στό “μυστήριο τῆς ἀνομίας”· καί ἡ ἐπιβολή της θά ἀποτελέσει οὐσιαστικά ἀναγνώριση τῶν ἀρχῶν ποὺ ἀποτελοῦν τόν ἴδιο τόν ἀκρογωνιαῖο λίθο τοῦ Ρωμαιοκαθολικισμοῦ. Ὅταν τό ἔθνος μας ἀποκηρύξει κατ’ αὐτόν τόν τρόπο τίς ἀρχές τῆς διακυβερνήσεώς του, ὥστε νά θεσπίσει νόμο γιά τήν Κυριακή, ὁ Προτεσταντισμός, μέ αὐτή τήν πράξη, θά σφίξει τά χέρια μέ τόν παπισμό· δέν θά εἶναι τίποτε ἄλλο παρά ἡ μετάδοση ζωῆς στήν τυραννία ἡ ὁποία ἐπί πολύν καιρό παρακολουθοῦσε μέ λαχτάρα τήν εὐκαιρία της νά ἐκτιναχθεῖ ξανά σέ ἐνεργό δεσποτισμό». Testimonies, volume 5, 711.
Any “movement in favor of religious legislation is really an act of concession to the papacy,” and those movements occur in advance of the soon-coming Sunday law.
Mbaytë çfarëdo “lëvizjeje në favor të legjislacionit fetar” është në të vërtetë një akt lëshimi ndaj papatit, dhe ato lëvizje ndodhin përpara ligjit të së dielës që pritet të vijë së shpejti.
“The decree enforcing the worship of this day is to go forth to all the world. In a limited degree, it has already gone forth. In several places the civil power is speaking with the voice of a dragon, just as the heathen king spoke to the Hebrew captives.” Signs of the Times, May 6, 1897.
“Este decreto que hace obligatoria la adoración de este día ha de promulgarse para todo el mundo. En grado limitado, ya se ha promulgado. En varios lugares, el poder civil está hablando con voz de dragón, así como habló el rey pagano a los cautivos hebreos.” Signs of the Times, 6 de mayo de 1897.
We will continue these things in the next article.
Ɔda a edi hɔ no mu na yɛbɛtoa saa nsɛm yi so.