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.”

Le précédent article se terminait par le paragraphe suivant : « Le mariage d’alliance de 313 représente le dernier mariage d’alliance de la puissance papale avec les États-Unis — le roi principal parmi les dix rois d’Apocalypse dix-sept ; une puissance à deux cornes qui est typifiée par la puissance à deux cornes de la France. L’histoire qui commença avec Clovis en 496 et conduisit finalement au décret de Justinien en 533 et à l’intronisation de la papauté en 538, représente l’histoire de 1989 jusqu’à la loi dominicale. »

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.

रोनाल्ड रीगन का पूर्वरूप 496 में क्लोविस द्वारा दिखाया गया था और डोनाल्ड ट्रम्प का पूर्वरूप 533 में जस्टिनियन द्वारा दिखाया गया है। जस्टिनियन का फ़रमान 538 में पोपसत्ता के सिंहासनारूढ़ होने से पाँच वर्ष पहले आया था, और मिलान का आदेश 321 के प्रथम रविवार-कानून से आठ वर्ष पहले आया था। फ़रमान और आदेश—दोनों—उस मार्गचिह्न के रूप में एक-दूसरे के अनुरूप हैं, जो रविवार-कानून से पहले आता है।

Reagan

רייגן

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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.

ᥣᥣ 1870 ᥴᥟ, ᥡᥴᥣᥭ ᥖᥬᥝᥱᥢᥴ Rome ᥐᥬᥟᥴᥬᥝᥲ (20 September 1870)။ Papal States ᥕᥣᥰ ᥝᥱ ᥐᥬᥝᥴ ᥖᥬᥝᥱᥢ territorial state ᥐᥣᥢᥴ ᥑᥬᥱᥭᥝᥴ ᥐᥢᥭ, ᥐᥬᥟᥴ Pope Pius IX ᥕᥣᥰ “prisoner in the Vatican” ᥐᥬᥝᥴ ᥖᥣᥭᥲ။ ᥐᥬᥝᥴ ᥖᥬᥝᥱᥢ papal territory ᥐᥟᥢ sovereign state ᥐᥬᥝᥴ ᥖᥣᥭᥲ ᥐᥢᥝᥣᥭ ᥐᥣᥢᥴ ᥝᥱ, United States (ᥡᥬᥟᥲ ᥛᥣᥲ ᥐᥣᥱ ᥑᥬᥱᥢᥴ ᥐᥣᥱ ᥖᥬᥝᥱᥢ ᥡᥬᥟᥲ) ᥐᥬᥟᥴ Pope ᥐᥬ temporal ruler ᥐᥣᥢᥴ ᥖᥬᥝᥱᥢ formal diplomatic relations ᥝᥱ ᥖᥣᥭᥲ။ 1951 ᥴᥟ October ᥐᥬ, President Harry S. Truman ᥕᥣᥰ General Mark W. Clark ᥐᥬ U.S. Ambassador to the Vatican ᥐᥣᥢᥴ ᥑᥣᥝᥴᥡᥬᥟᥲ ᥖᥣᥭᥲ။ ᥕᥣᥰᥢᥴ ᥛᥣᥲ Protestant churches and organizations ᥝᥱ ᥐᥣᥱ ᥑᥬᥱᥢᥴ ᥐᥬᥝᥴ ᥖᥣᥭᥲ strong opposition ᥕᥣᥰ ᥑᥬᥱᥭᥝᥴ ᥐᥢᥭ, ᥐᥣᥱ ᥐᥬᥝᥴ ᥖᥣᥭᥲ appointment ᥑᥬᥱᥭᥝᥴ ᥐᥢ church and state ᥐᥬ separation ᥐᥣᥢᥴ ᥛᥬᥟᥲᥴᥟᥢ ᥐᥢᥭ ᥐᥣᥭ ᥖᥣᥭᥲ။ 1952 ᥴᥟ January ᥐᥬ, General Clark ᥕᥣᥰ ᥡᥬᥟᥲ ᥛᥱᥰ ᥑᥣᥝᥴ ᥐᥬᥟᥴ ᥖᥣᥭᥲ။

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.

តាំងពីថ្ងៃទី ១០ ខែមករា ឆ្នាំ ១៩៨៤ ប្រធានាធិបតី Ronald Reagan និងសម្តេចប៉ាប John Paul II បានព្រមព្រៀងជាផ្លូវការលើការបង្កើតទំនាក់ទំនងការទូតពេញលេញរវាងសហរដ្ឋអាមេរិក និងអាសនៈបរិសុទ្ធ។ នៅថ្ងៃទី ៩ ខែមេសា ឆ្នាំ ១៩៨៤ លោក William A. Wilson (ដែលបានបម្រើការរួចមកហើយជាតំណាងផ្ទាល់របស់ Reagan) បានប្រគល់លិខិតតែងតាំងរបស់លោក ហើយបានក្លាយជាឯកអគ្គរដ្ឋទូតទីមួយរបស់សហរដ្ឋអាមេរិកប្រចាំអាសនៈបរិសុទ្ធ។

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.”

Durant les trente-trois années allant de 1951 à 1984, la résistance du protestantisme contre le catholicisme se dissipa. Les « bras » qui se tinrent pour la papauté en 496 avec Clovis préfigurent Reagan de 1984 jusqu’en 1989. Clovis représentait l’élimination de la religion (le paganisme) qui empêchait la papauté de revenir au pouvoir, et, en 1984, la résistance du protestantisme à l’ascension de la papauté avait été ôtée. Le « continuel » (le paganisme) avait été supprimé, et Paul décrit cet éloignement de la résistance du paganisme à la papauté comme une « apostasie ».

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.

Mahaomby ny fiangonana ara-panoharana asehon’i Constantin Lehibe sy ny tantara nanomboka tamin’ny 313 ka hatramin’ny 538 dia naneho vanim-potoana iray izay nanaovan’ny fiangonana marimaritra iraisana tamin’ny tenany ka nihemotra niala tamin’ny finoana. Ny fivavahana asehon’ny “508”, izay taloha no nanohitra ny fidiran’ny herin’ny fahefana papaly, dia naneho mialoha ny fihemoran’ny Protestanta tany Etazonia. Reagan dia nasehon’i Clovis. Tamin’ny 496 Clovis dia nanome ny “heriny” ho an’ny papasy, ka izany no naneho mialoha ilay “firaisana tsy masina” izay tanteraka tamin’ny taona nanjakan’i Reagan. Clovis koa dia naneho ny fanesorana ny “isan’andro” tamin’ny 508. Ny 508 dia naneho mialoha ny 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.

“Mpomame a e neng ya diragala magareng ga boheitane le Bokeresete e ne ya felela ka go tlhaga ga ‘monna wa boleo’ yo go porofetilweng ka ene mo boporofeteng e le yo o ganetsanang le Modimo e bile a ikgodisa kwa godimo ga Modimo. Tsamaiso eo e kgolo ya bodumedi jwa maaka ke tiro e e sa tshwaneng ya thata ya ga Satane—sekgopotso sa maiteko a gagwe a go ikadisa mo setulong sa bogosi gore a buse lefatshe go ya ka thato ya gagwe.” 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.

រ៉េហ្គែនត្រូវបានគេស្គាល់យ៉ាងទូលំទូលាយថា បានហៅសហភាពសូវៀតថា​ជា «អាណាចក្រអាក្រក់» ក្នុងសុន្ទរកថាមួយនៅឆ្នាំ 1983 ហើយលោកបានចាត់ទុកកុម្មុយនីស្តអធេវនិយមថា​ជា​ការ​គំរាមកំហែង​ខាងសីលធម៌ និង​ខាងវិញ្ញាណ​ដ៏ជ្រាលជ្រៅ។ លោក និង​យ៉ូហាន ប៉ូល ទី២ បានបង្កើតភាពជាដៃគូយ៉ាងជិតស្និទ្ធ ទាំងផ្នែកបុគ្គល និងផ្នែកនយោបាយ ក្នុងការប្រឆាំងនឹងកុម្មុយនីស្តសូវៀត។ បុរសទាំងពីរនាក់បានមើលឃើញការតស៊ូនោះក្នុងន័យសីលធម៌ ហើយសូម្បីតែក្នុងន័យនៃព្រះហឫទ័យដឹកនាំផងដែរ; រ៉េហ្គែនបាននិយាយជាឯកជនអំពី «ផែនការដ៏ទេវភាព» មួយ ដើម្បីផ្តួលរំលំកុម្មុយនីស្ត។ រ៉េហ្គែនមានចំណាប់អារម្មណ៍លើការបង្ហាញខ្លួននៅហ្វាទីម៉ា (ការព្រមានថា «រុស្ស៊ីនឹងផ្សព្វផ្សាយកំហុសរបស់នាង») ហើយមេដឹកនាំទាំងពីរបានពិភាក្សាអំពីការយល់ដូចគ្នារបស់ពួកគេថា ព្រះបានសង្គ្រោះជីវិតរបស់ពួកគេ (ទាំងពីរបានរស់រានមានជីវិតពីការប៉ុនប៉ងធ្វើឃាតនៅឆ្នាំ 1981) សម្រាប់គោលបំណងមួយដែលពាក់ព័ន្ធនឹងការយកឈ្នះលើកុម្មុយនីស្ត។

The Disciples of Christ

Kristo Akyidifoɔ

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.

রেগানকে ডিসাইপলস অব ক্রাইস্ট সম্প্রদায়ে লালিত-পালিত করা হয়েছিল, যার প্রতিষ্ঠাতা পিতৃবৃন্দ সরাসরি শিক্ষা দিয়েছিলেন যে ক্যাথলিকধর্মের পোপই খ্রীষ্টবিরোধী। ডিসাইপলস অব ক্রাইস্ট গির্জার সর্বাধিক বিশিষ্ট প্রারম্ভিক নেতা আলেকজান্ডার ক্যাম্পবেল বারংবার পাপাসীকে খ্রীষ্টবিরোধী বলে চিহ্নিত করেছিলেন। বিতর্ক ও লেখালেখিতে তিনি যুক্তি দিয়েছিলেন যে দানিয়েল ৭-এর ক্ষুদ্র শৃঙ্গ, প্রকাশিত বাক্য ১৩-এর পশু, এবং ২ থিষলনীকীয় ২-এর পাপপুরুষ—এসবই রোমের পোপদের প্রতি নির্দেশ করে। তিনি জনসম্মুখের বিতর্কসমূহে এই চিহ্নিতকরণগুলি ব্যবহার করেছিলেন (১৮৩৭ সালে ক্যাথলিক বিশপ জন বি. পার্সেলের সঙ্গে বিতর্কসহ)। বার্টন ডব্লিউ. স্টোন পোপের শাসনকে প্রকৃত খ্রীষ্টবিরোধী এবং “পাপপুরুষ” বলে উল্লেখ করেছিলেন। ওয়াল্টার স্কট (আন্দোলনের আরেকজন প্রারম্ভিক সুসমাচারপ্রচারক) লিখেছিলেন যে পাপপুরুষ, অর্থাৎ রোমের পোপ, খ্রীষ্টীয় মণ্ডলীতে উদিত হবে এবং নিজেকে ঈশ্বরের ঊর্ধ্বে উন্নীত করবে।

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.

ਰੇਗਨ ਦੀ ਮਾਤਾ ਨੇਲ ਡਿਸਾਈਪਲਜ਼ ਆਫ ਕਰਾਇਸਟ ਮਤ-ਸੰਪ੍ਰਦਾਇ ਦੀ ਇਕ ਭਗਤਿਸ਼ੀਲ ਮੈਂਬਰ ਸੀ ਅਤੇ ਉਸਦੇ ਬਚਪਨ ਵਿੱਚ ਧਾਰਮਿਕ ਰੂਪ ਵਿੱਚ ਮੁੱਖ ਪ੍ਰਭਾਵ ਉਹੀ ਸੀ। ਰੇਗਨ ਦਾ ਬਪਤਿਸਮਾ ਇਲੀਨੋਇਸ ਦੇ ਡਿਕਸਨ ਵਿੱਚ ਸਥਿਤ ਡਿਸਾਈਪਲਜ਼ ਆਫ ਕਰਾਇਸਟ ਚਰਚ ਵਿੱਚ 11 ਸਾਲ ਦੀ ਉਮਰ ਵਿੱਚ ਹੋਇਆ, ਅਤੇ ਕਿਸ਼ੋਰ ਅਵਸਥਾ ਵਿੱਚ ਉਹ ਉੱਥੇ ਸਰਗਰਮ ਰਿਹਾ (ਜਿਸ ਵਿੱਚ ਐਤਵਾਰ ਸਕੂਲ ਪੜ੍ਹਾਉਣਾ ਵੀ ਸ਼ਾਮਲ ਸੀ)। ਉਸ ਨੇ ਯੂਰੇਕਾ ਕਾਲਜ ਵਿੱਚ ਅਧਿਐਨ ਕੀਤਾ, ਜੋ ਡਿਸਾਈਪਲਜ਼ ਆਫ ਕਰਾਇਸਟ ਨਾਲ ਸੰਬੰਧਤ ਸੀ।

“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.

“እነዚያ በቃሉ ግንዛቤአቸው ውስጥ የሚደናገሩ፣ የፀረ ክርስቶስንም ትርጉም ማየት የሚሳናቸው፣ በእርግጥ ራሳቸውን በፀረ ክርስቶስ ወገን ላይ ያኖራሉ። ከዓለም ጋር ለመዋሃድ አሁን ለእኛ ጊዜ የለም።” 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.

റീഗൺ ക്ലോവിസിനാലും മഹാനായ കോൺസ്റ്റന്റൈന്റെ സമവായത്താലും മുൻരൂപീകരിക്കപ്പെട്ടു. 1989-ലെ അന്ത്യകാലത്തിന്റെ ആരംഭം മുതൽ അവസാന എട്ട് പ്രസിഡന്റുമാരിൽ ആദ്യനായതും റീഗൺ ആയിരുന്നു. അവസാന എട്ട് പ്രസിഡന്റുമാരിൽ ആദ്യനായ നിലയിൽ, പാപ്പാസഭയുടെ യഥാർത്ഥ ലക്ഷ്യങ്ങളെക്കുറിച്ചും പാപ്പാസഭ ആരാണെന്നതിനെക്കുറിച്ചും റീഗൺ പോലെ അത്യന്തം ആശയകുഴപ്പത്തിലുള്ള ഡൊണാൾഡ് ട്രംപിനെ അവൻ മുൻരൂപീകരിക്കുന്നു.

Can two walk together, except they be agreed? Amos 3:3.

Idi dalawa ba a makapagpagnaed a sangsangkamaysa, no saanda a nagkakadua iti panunot? Amos 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.

An dreas agus an còigeamh pòsadh-cùmhnaint mu dheireadh ann an caibideil a h-aon deug de Dhànael tha e a’ tachairt anns an eachdraidh a tha a’ tòiseachadh aig àm na crìche ann an 1989, agus a’ crìochnachadh ann an eachdraidh Dhòmhnaill Trump.

“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.

«Dans les mouvements actuellement en cours aux États-Unis pour assurer aux institutions et aux usages de l’Église le soutien de l’État, les protestants suivent les traces des papistes. Bien plus, ils ouvrent la porte à la papauté pour qu’elle recouvre, dans l’Amérique protestante, la suprématie qu’elle a perdue dans l’Ancien Monde.» 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.

Ndoa ya mkataba ya mwaka 313 na Amri ya Milan inapatana na historia ya 533, na amri ya Justinian ya mwaka 533 itatekelezwa tena na utawala unaodai kuwa wa Kikristo, ambao hauelewi tena kwamba kuitambua mamlaka ya upapa kuwa taasisi ya Kikristo ni mkanganyiko wa maneno, kwa hali iliyo bora kabisa, na udanganyifu wa mauti, kwa hali iliyo mbaya kabisa.

Church and State

ચર્ચ અને રાજ્ય

In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.

En 457 av. J.-C., le troisième décret d’Artaxerxès rendit la souveraineté nationale tant à l’autorité politique qu’à l’autorité religieuse.

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.

और तू, एज्रा, अपने परमेश्वर की उस बुद्धि के अनुसार, जो तेरे हाथ में है, ऐसे हाकिमों और न्यायियों को नियुक्त कर, जो उस पार नदी के रहनेवाले सब लोगों का न्याय करें—अर्थात् उन सब का जो तेरे परमेश्वर की व्यवस्थाओं को जानते हैं; और जो उन्हें नहीं जानते, उन्हें तुम सिखाओ। और जो कोई तेरे परमेश्वर की व्यवस्था और राजा की व्यवस्था के अनुसार न चले, उस पर तुरन्त न्याय किया जाए, चाहे वह मृत्यु-दण्ड हो, या देश-निकाला, या संपत्ति की जब्ती, या कारावास। एज्रा 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.

قراردادِ سوم اختیارِ اجرای داوری و مجازات را برای هر دو، شریعت‌های خدا و قوانینِ پادشاه، فراهم کرد. آن فرمان آغازِ نبوتِ دوهزار و سیصدساله را رقم زد که در ۲۲ اکتبر ۱۸۴۴، هنگامی که مسیح ناگهان به هیکلِ خود آمد، به پایان رسید. همچنین آغازِ نبوتی دویست و پنجاه‌ساله را نشان کرد که در سال ۲۰۷ پیش از میلاد، در تاریخِ میانِ نبردِ رافیا در ۲۱۷ پیش از میلاد و پانیوم در ۲۰۰ پیش از میلاد، پایان یافت. اعادۀ هر دو حاکمیتِ مدنی و دینی در ۴۵۷ پیش از میلاد، یک آلفای دوگانه را مشخص می‌سازد که دو تحققِ اُمگایی می‌یابد. هر دو تحققِ اُمگایی نمایانگرِ درِ بسته‌اند؛ یکی برای شاخِ پروتستان و دیگری برای شاخِ جمهوری‌خواه.

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.

La première prophétie de deux mille trois cents ans représentait les lois de Dieu, et la prophétie de deux cent cinquante ans représentait les lois du roi. Les deux prophéties identifient la corne du protestantisme et la corne du républicanisme sur la bête de la terre d’Apocalypse treize. La corne républicaine de la bête de la terre est placée au milieu des versets onze à seize de Daniel onze. La période de dix-sept ans comprise entre Raphia et Panium est recoupée par une corne issue de la double prophétie du troisième décret en 457 av. J.-C. La prophétie à double volet identifie à la fois le jugement du peuple final de l’alliance et aussi le jugement de la nation où ce peuple de l’alliance trouve ses racines.

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.

Na ka mme Abram, Hu dee sɛ, nokware mu ara, w’asefo bɛyɛ ahɔho wɔ asase bi so a ɛnyɛ wɔn de, na wɔbɛsom wɔn; na wɔbɛhaw wɔn mfe ahanan. Na ɔman no nso a wɔbɛsom wɔn no, mɛbu wɔn atɛn; na ɛno akyi no, wɔde ahonyade bebree bɛfi mu aba. Genesis 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.

Na buku ya Ezekieli, Oktoba 22, 1844 inaonyeshwa kwa mfano na Oktoba 22, 573 KK. Tarehe moja hutambulisha mwanzo wa hukumu ya uchunguzi, na nyingine hutambulisha kupigwa kwa tarumbeta ya Yubilei, yote mawili katika mwanzo na katika hitimisho la mchakato wa hukumu. Tarehe zote mbili zinaambatana, na zote mbili hutambulisha mlango uliofungwa. Mwaka 1844 unawakilisha kufungwa kwa mlango wa Patakatifu, Kristo alipohamia ndani ya Patakatifu pa Patakatifu Sana. Mwaka 573 KK hutambulisha kufungwa kwa muda wa rehema kwa wanadamu, ambapo watumwa wa dhambi waliokombolewa hupewa uhuru wao, na dunia mpya ya kukaa ndani yake.

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.

Og dersom han ikke blir løskjøpt i disse årene, da skal han gå fri i jubelåret, både han og hans barn med ham. For Israels barn tilhører meg som tjenere; de er mine tjenere, dem som jeg førte ut av landet Egypt. Jeg er Herren deres Gud. 3 Mosebok 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.

Lau Oketopa 22 uma e fai ma sui o le faitotoʻa ua tapunia o le tulafono o le Aso Sa o loo lata mai. O le vaitaimi o le avanoa o le alofa tunoa na tuuina atu i le Adventism na amata i le 1844 ma e muta i le tulafono o le Aso Sa o loo lata mai, ma o le vaitaimi o le avanoa o le alofa tunoa na tuuina atu i le Iunaite Setete e muta foi i le tulafono o le Aso Sa o loo lata mai. O ia faai‘uga uma e lua e ogatasi ma molimau e toalua a Oketopa 22, o tausaga e 2,300 ma le lua selau ma le limasefulu tausaga.

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.

رُبع الألفية الثانية والخمسون التي تنتهي في التاريخ الواقع بين رافية وبانيوم تقسّم فترة المعركتين إلى رقمين رمزيين، يمتلكان معًا معناهما الخاص المميّز. فبعد رافية بعشر سنين — ومعنى اسمها أرض التخوم — وقبل بانيوم بسبع سنين، وهي معركة جرت على سهل وانتهت بحصار. إن العشرة والسبعة، بوصفهما رمزًا، يحدّدان قوّة التنين على عدة شهود. ويضع عام 207 ق.م. ترامب، رمز وحش الأرض، بين الآيتين الحادية عشرة والخامسة عشرة من دانيال الحادي عشر، على نحو نبوي يهيّئه لأن يتكلم كتنين، كما يمثّله اقتران الرقم عشرة بالرقم سبعة.

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.

Seventeen نيز نمادين است و تاريخ رافيا تا پانيوم را، فراتر از پانيوم و نيز پيش از رافيا، بسط مي‌دهد. بطلميوس چهارم فيلوپاتور از سال 221 ق.م. تا 204 ق.م. به‌عنوان پادشاه مصر بطلميوسي سلطنت كرد، و او در سال 217 ق.م. آنتيوخوس مَگنوس را در رافيا شكست داد. بطلميوس پيش از رافيا به سلطنت آغاز كرد، و او هفده سال سلطنت نمود. عدد هفده نمايانگر يك دوره تاريخي است كه پيش از رافيا آغاز مي‌شود و از نبرد پانيوم و محاصره صيدون فراتر رفته، تا پايان زمان آزمايش انسان، آن‌گونه كه به‌وسيله سال 330 نمايانده شده است، امتداد مي‌يابد. نبوت دويست‌وپنجاه‌ساله براي دوره كليساي اسميرنا در سال 64 آغاز شد و با فرمان ميلان و پيمان زناشويي سال 313 به پايان رسيد.

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

കോൺസ്റ്റന്റൈൻ മഹാൻ പെർഗമൊസ് സഭയുടെ ചരിത്രത്തെ പ്രതിനിധീകരിക്കുന്നു; ആ ചരിത്രം 313-ൽ ആരംഭിച്ച് 538-ൽ അവസാനിച്ചു. 313-ൽ ഇരുന്നൂറും അൻപതു വർഷത്തെ പ്രവചനത്തിന്റെ സമാപ്തിക്കുശേഷമുള്ള ആദ്യത്തെ ‘പതിനേഴു’ വർഷങ്ങൾക്കു മൂന്ന് വഴിക്കല്ലുകൾ ഉണ്ട്. 313 മിലാനിലെ അധിപത്രമായിരുന്നു, 321 ആദ്യ ഞായറാഴ്ചാനിയമമായിരുന്നു, സാമ്രാജ്യത്തിന്റെ വിഭജനം 330-ൽ അടയാളപ്പെടുത്തിയിരിക്കുന്നു. 330 മനുഷ്യരുടെ പരീക്ഷണകാലത്തിന്റെ സമാപ്തിയെ അടയാളപ്പെടുത്തുന്ന അന്തിമ ഞായറാഴ്ചാനിയമത്തെ പ്രതിനിധീകരിക്കുന്നു. അതുകൊണ്ടു പതിനേഴെന്ന സംഖ്യ റാഫിയയ്ക്കു മുമ്പ് ആരംഭിച്ച് പാനിയവും സീദോനും സംബന്ധിച്ച സൈനിക പ്രചാരണത്തിനു വളരെ ശേഷമാണ് അവസാനിക്കുന്നത്. ദാനീയേൽ പതിനൊന്നാം അധ്യായത്തിലെ പതിനാറാം വചനം ഐക്യനാടുകളിലെ ഞായറാഴ്ചാനിയമത്തെ പ്രതിനിധീകരിക്കുന്നു.

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.

La prophétie de Smyrne identifie le signe du siège, qui constitue le cœur même du message d’avertissement d’Ézéchiel. Le jalon qui précède la loi du dimanche, tel qu’il est représenté par les deux illustrations de la destruction de Jérusalem, est le siège; mais c’est aussi l’édit de Milan, qui marque le commencement de la formation de l’image de la bête.

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.

در هنگام محاصره، کاروانِ ازدواجِ معاهده‌ای رخ خواهد داد. این، فراکتالی از کاروانِ ازدواجی است که با ریگان آغاز شد، چنان‌که در کلوویس در سال 496 به‌صورت نمادین پیش‌نموده شده است؛ اما کاروانِ نهایی به‌سوی ازدواج، در هنگام محاصره آغاز می‌شود و با فرمانِ ژوستینیان در 533، و نیز با فرمانِ میلان در 313، هم‌راستا است. هر دو نشانِ راه، پیش از قانونِ یکشنبه قرار دارند. 313 بر نخستین قانونِ یکشنبه در 321 پیشی گرفت، و فرمانِ 533 بر قانونِ یکشنبه در سومین شورای اورلئان در 538 تقدم داشت. نوعی قانون‌گذاری، ویژگی‌های نبویِ هر دو، یعنی فرمانِ ژوستینیان و فرمانِ میلان را محقق خواهد ساخت، در حالی که نوعی ازدواجِ معاهده‌ایِ نمادین نیز برقرار خواهد شد.

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.

Lorsque ce décret sera promulgué, il sera trop tard pour se préparer, car la porte du temps de grâce sera fermée sur la corne protestante, aussi certainement qu’elle se referma lors de la première Pâque en Égypte. Par la suite, la loi du dimanche, le point de repère suivant, identifie non seulement que l’image de la bête a été pleinement formée, mais aussi l’imposition de la marque de la bête. La loi du dimanche marque la fin du temps de grâce pour la corne républicaine, la bête de la terre d’Apocalypse treize, aussi sûrement que Pharaon et son armée périrent dans la mer Rouge après la Pâque.

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.

Les deux cent cinquante années qui s’achèvent en 207 av. J.-C. identifient Donald Trump, représenté par Antiochos le Grand se préparant pour la campagne à venir qui commence dans la plaine de Panium et s’achève avec le siège de Sidon. Après la bataille de Panium, le commandant ptolémaïque Scopas d’Étolie s’enfuit avec environ 10 000 soldats survivants vers la ville de Sidon. Antiochos le poursuivit et mit le « siège » devant Sidon. Le gouvernement ptolémaïque d’Alexandrie envoya une force de secours, mais elle échoua. Confronté à la famine, Scopas livra la ville. Antiochos permit à Scopas de partir ; Scopas retourna plus tard en Égypte, où il fut finalement exécuté sous l’accusation de trahison et de détournement de fonds. Le siège de Sidon acheva la conquête de la Cœlé-Syrie par Antiochos après 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.

Sr. White a azivisa buku ya Uriah Smith, Daniel and the Revelation, ngati “dzanja lothandiza la Mulungu.” M’ndemanga yake pa mavesi khumi ndi anayi ndi khumi ndi asanu a Danieli 11, Smith aidentifieda ndawala ya Antiochus ya magawo awiri.

“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.

“የግብፅ ወጣቱ ንጉሥ ትምህርት በሮማ ሴኔት ለኤም. ኤሚሊየስ ሌፒዱስ ተሰጠ፤ እርሱም የዚያ መንግሥት የቆየና ልምድ ያለው ሚኒስትር አርስጦመኔስን እንደ ሞግዚቱ ሾመ። የመጀመሪያውም እርምጃው የተባበሩት ሁለቱ ነገሥታት፣ ፊልጶስና አንቲዮክስ፣ የሚያስፈራውን ወረራ ለመከላከል ነበር።”

“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.

“ইহাই উদ্দেশ্য করিয়া তিনি এয়টোলিয়ার প্রসিদ্ধ সেনাপতি স্কোপাসকে, যিনি তখন মিশরীয়দের সেবায় নিয়োজিত ছিলেন, নিজ স্বদেশে সৈন্যবৃদ্ধি সংগ্রহ করিবার জন্য প্রেরণ করিলেন। সৈন্যবাহিনী সজ্জিত করিয়া তিনি প্যালেস্টাইন ও কোইলে-সিরিয়ায় অগ্রসর হইলেন (অ্যান্টিয়োকাস তখন লঘু এশিয়ায় অ্যাটালাসের সহিত যুদ্ধে লিপ্ত ছিলেন), এবং সমগ্র যিহূদিয়াকে মিশরের কর্তৃত্বের অধীন করিয়া আনিলেন।”

“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.

“اين‌گونه اوضاع برای تحقق آیه‌ای که پیش روی ماست مهیا گردید. زیرا آنتیوخوس، پس از آن‌که به فرمان رومیان از جنگ خود با آتالوس دست کشید، بی‌درنگ برای بازپس‌گیری فلسطین و کوله‌سوریه از دست مصریان اقدام کرد. اسکوپاس برای مقابله با او اعزام شد. در نزدیکی سرچشمه‌های اردن، دو سپاه با یکدیگر روبه‌رو شدند. [Panium] اسکوپاس شکست خورد، تا صیدون تعقیب شد، و در آنجا سخت در محاصره افتاد. سه تن از کارآمدترین سرداران مصر، همراه با بهترین نیروهایشان، برای شکستن محاصره فرستاده شدند، اما کامیاب نگردیدند. سرانجام اسکوپاس، چون در شبح نحیف و نامحسوس قحطی با دشمنی روبه‌رو شد که توان مقابله با آن را نداشت، ناچار گردید با ننگین‌ترین شرط، یعنی صرفاً حفظ جان، تسلیم شود؛ پس از آن او و ده هزار تن از مردانش اجازه یافتند بروند، در حالی که برهنه و عریان از هر چیز بودند. این همان تسخیر مستحکم‌ترین شهرها به‌دست پادشاه شمال بود؛ زیرا صیدون، هم از لحاظ موقعیت و هم از جهت استحکامات، یکی از نیرومندترین شهرهای آن روزگار بود. اینجا همان ناتوانی سلاح‌های جنوب در ایستادگی بود، و نیز ناتوانی قومی که پادشاه جنوب برگزیده بود؛ یعنی اسکوپاس و نیروهای ایتولیایی او.” دانیال و مکاشفه، 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.

दो सौ पचास वर्षों की वह अवधि, जिसका समापन 207 ईसा-पूर्व में होता है, डोनाल्ड ट्रम्प की पहचान कराती है। दो-सौ-पचास-वर्षीय वह भविष्यवाणी, जिसका अंत 313 में पूर्व और पश्चिम के संधि-विवाह तथा मिलान की आज्ञप्ति के साथ होता है, संयुक्त राज्य अमेरिका में पशु की प्रतिमा के गठन की पहचान कर रही है। पर्गामुस की कलीसिया, जो 313 में आरम्भ हुई, उस इतिहास का प्रतिनिधित्व करती है जिसमें मसीही धर्म, पोपीय सत्ता के सिंहासन पर आरूढ़ होने से पूर्व, मूर्तिपूजक धर्म के साथ समझौते के द्वारा पतित हो गया। पर्गामुस और वर्ष 313, उस समझौते का प्रतिरूप हैं, जिसका प्रतिनिधित्व संयुक्त राज्य अमेरिका में पशु की प्रतिमा के गठन द्वारा किया गया है। यह मसीही धर्म और पोपीय रोम के समझौते का प्रतिनिधित्व करता है, क्योंकि कैथोलिक धर्म का धर्म न अधिक है, न कम, वरन् एक मसीही संस्था के रूप में छिपाया हुआ मूर्तिपूजक धर्म ही है। दो-सौ-पचास-वर्षीय वह भविष्यवाणी, जो 1776 में आरम्भ हुई और इस वर्ष समाप्त होती है, संयुक्त राज्य अमेरिका को भी संबोधित कर रही है। अतः, दो-सौ-पचास-वर्षीय ये तीनों भविष्यवाणियाँ प्रकाशितवाक्य तेरह के पृथ्वी के पशु के किसी-न-किसी भविष्यसूचक पक्ष को संबोधित करती हैं, और तीनों का समापन उन भविष्यसूचक रेखाओं के भीतर होता है जिनका प्रतिनिधित्व संख्या सत्रह द्वारा किया गया है।

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.

La loi du dimanche est le moment où les États-Unis parlent comme un dragon, et la parole d’une nation se manifeste dans l’action de ses autorités législatives et judiciaires.

“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

« La « parole » de la nation est l’action de ses autorités législatives et judiciaires. » 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 n’est ni une autorité judiciaire ni une autorité législative; ainsi, la loi dominicale imminente est établie par le Congrès. Pourtant, toute action qui apporte un soutien au pouvoir papal préfigure la loi dominicale. Le décret de 533 et l’édit de 313 marquent le commencement de la période durant laquelle l’image de la bête est formée. La conclusion en est la loi dominicale imminente, et Jésus illustre toujours la fin par le commencement; ainsi, l’action de Trump, par un décret exécutif qui accorderait quelque « concession » que ce soit à l’antichrist de la prophétie biblique, représenterait l’alpha du mouvement qui ne s’achève qu’à l’oméga, lorsque les États-Unis « renieront à ce point les principes de leur gouvernement qu’ils promulgueront une loi dominicale ».

“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.

「就連那些致力於推動強制遵守星期日之運動的人中，也有許多人對此舉所將帶來的後果蒙蔽無知。他們看不見自己乃是在直接打擊宗教自由。有許多人從未明白《聖經》安息日之主張，以及星期日制度所建立其上的虛假根基。凡任何贊成宗教立法的運動，實際上都是真正向教皇權讓步的行為；而教皇權在如此眾多的世代以來，一直不斷地與良心自由爭戰。遵守星期日之所以作為一種所謂基督教制度而存在，乃是出於『不法的隱意』；而對其加以強制執行，便是實際上承認那些正是羅馬教義基石的原則。當我國竟如此背棄其政府的原則，以致制定星期日法之時，新教便是在此舉中與羅馬教握手聯合；這無非就是賦予那長久以來一直在熱切窺伺機會、要再次躍入積極專制之暴政以生命。」《證言》卷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.

Harakati yoyote “inayounga mkono sheria za kidini kwa kweli ni tendo la kujitoa kwa upapa,” na harakati hizo hutokea kabla ya sheria ya Jumapili itakayokuja upesi.

“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.

«Декрет, що запроваджує поклоніння цього дня, має вийти до всього світу. У певній обмеженій мірі він уже вийшов. У кількох місцях громадянська влада промовляє голосом дракона, так само як язичницький цар промовляв до єврейських полонених». Signs of the Times, May 6, 1897.

We will continue these things in the next article.

Nous poursuivrons ces choses dans le prochain article.