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.”
Edemede isiokwu gara aga na paragraf a nke na-agụ, “Alụmdi na nwunye nkwekọrịta nke afọ 313 na-anọchi anya alụmdi na nwunye nkwekọrịta ikpeazụ nke ike papal na United States—eze kachasị n’ime ndị eze iri nke Mkpughe iri na asaa; ike mpi abụọ nke ike mpi abụọ nke France na-anọchite anya. Akụkọ ihe mere eme nke malitere na Clovis n’afọ 496 ma n’ikpeazụ duru ruo n’iwu Justinian n’afọ 533 na itinye papacy n’oche eze n’afọ 538, na-anọchi anya akụkọ ihe mere eme site n’afọ 1989 ruo n’iwu ụbọchị Sọnde.”
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.
E jiri Clovis n’afọ 496 kọwaa Ronald Reagan n’ụzọ amụma, a na-ejikwa Justinian n’afọ 533 kọwaa Donald Trump. Iwu Justinian bịara afọ ise tupu ọchịchị popu arịgoro n’ocheeze n’afọ 538, ma Iwu Milan bịara afọ asatọ tupu iwu mbụ nke Sọnde nke afọ 321. Ma iwu ahụ na edict ahụ abụọ kwekọrọ dị ka akara ụzọ nke na-ebute tupu iwu Sọnde.
Reagan
Reagan
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
N’afọ 1870, ndị agha Itali jidere Rom (20 Septemba 1870). Obodo ndị Papal kwụsịrị ịdị adị dị ka steeti nke ókèala, ma Pope Pius IX ghọrọ “onye mkpọrọ n’ime Vatican.” Ebe ọ dịkwaghị ókèala papal fọdụrụ nke a na-amata dị ka steeti nwere ọbụbụeze, United States (dị ka ọtụtụ mba ndị ọzọ) akwụsịkwaghị inwe mmekọrịta ndọrọ ndọrọ ọchịchị gọọmenti na Pope dịka onye ọchịchị nke ike ụwa. N’Ọktoba nke 1951, President Harry S. Truman họpụtara General Mark W. Clark dịka U.S. Ambassador to the Vatican. Nnukwu mmegide bilitere ngwa ngwa site n’aka ọtụtụ ụka na òtù Protestant, ndị kwuru na ịhọpụta ahụ mebiri nkewa dị n’etiti ụka na steeti. N’Jenụwarị nke 1952, General Clark wepụrụ aha ya.
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.
Na Jenụwarị 10, 1984, Onye isi ala Ronald Reagan na Pope John Paul II kwetara n’ụzọ gọọmentị iguzobe mmekọrịta dipụlomatị zuru oke n’etiti United States na Holy See. Na Eprel 9, 1984, William A. Wilson (onye na-ejegharịrịrị ozi dị ka onye nnọchi anya nke Reagan n’onwe ya) nyefere akwụkwọ nkwenye ya ma bụrụ onye mbụ U.S. Ambassador to the Holy See.
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.”
N’ime afọ iri atọ na atọ site na 1951 ruo 1984, nguzogide Protestantism megide Katọlik gbazee. “Ogwe-aka” ndị ahụ nke guzochiri anya ọchịchị papacy na 496 n’oge Clovis na-anọchi anya Reagan na 1984 ruo n’ihu ruo 1989. Clovis nọchiri anya iwepụ okpukpe ahụ (paganism) nke na-egbochi papacy ịrịghachi n’ike, ma ka ọ na-erule 1984, e wepụrụla nguzogide Protestantism megide ịrị elu papacy. E wepụrụ “ihe a na-eme kwa ụbọchị” (paganism), Pọl na-akọwa iwepụ ahụ nke nguzogide paganism megide papacy dịka “ndapụ n’ezi okwukwe.”
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.
Nzuko ihe nnọchianya ya bụ nke nkwekọrịta na ndakọrịta, nke Constantine the Great na akụkọ ihe mere eme site n’afọ 313 ruo 538 nọchiri anya ya, gosipụtara oge otu nzukọ chọọchị kpaghasịrị onwe ya ma dapụ n’ezi okwukwe. Okpukpe nke “508” nọchiri anya ya, nke n’oge gara aga gbochiri mbata na ịgbasawanye nke ike papal, kpọrọ n’ihu ọdịda na ịdapụ nke ndị Protestant nọ na United States. Reagan nọchiri anya ya site n’aka Clovis. N’afọ 496, Clovis nyere papacy “ike” ya, si otú a kpọọ n’ihu “njikọ na-adịghị nsọ” nke mezuru n’afọ ndị Reagan. Clovis nọchikwara anya iwepụ “daily” na 508. 508 kpọrọ n’ihu 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.
“Nkwenye a e mere n’etiti ikpere arụsị na Kraịstianiti butere mmepe nke ‘nwoke nke mmehie’ ahụ e buru amụma banyere ya dị ka onye na-emegide Chineke ma na-ebuli onwe ya elu karịa Chineke. Usoro ukwu ahụ nke okpukpe ụgha bụ ọkaibe nke ike Setan—ihe ncheta nke mgbalị ya ime ka o nọrọ n’ocheeze ka o jiri ọchịchọ ya chịkwaa ụwa.” 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.
N’okwu a ma ama o kwuru n’afọ 1983, Reagan kpọrọ Soviet Union “alaeze ọjọọ,” ma lee komunizim na-ekweghị na Chineke anya dị ka nnukwu ihe iyi egwu nke omume na nke mmụọ. Ya na John Paul II guzobere mmekọrịta chiri anya nke onwe na nke ndọrọ ndọrọ ọchịchị megide komunizim Soviet. Ndị ikom abụọ ahụ hụrụ ọgụ ahụ n’usoro omume, ọbụna n’usoro nduzi nke Chineke; Reagan kwurula n’ime nzuzo banyere “Atụmatụ Chineke” iji kwatuo komunizim. Reagan nwere mmasị n’ihe ngosi Fatima (ịdọ aka ná ntị ahụ na “Russia ga-agbasa njehie ya”), ndị ndu abụọ ahụ kwurịtara mmetụta ha jikọrọ ọnụ na Chineke hapụrụ ndụ ha (ha abụọ lanarịrị mgbalị igbu ha n’afọ 1981) n’ihi nzube metụtara imeri komunizim.
The Disciples of Christ
Ndị Na-eso Ụzọ Kraịst
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.
A zụlitere Reagan n’okwukwe òtù Disciples of Christ, nke ndị nna guzobere ya kụziri ozugbo na poopu nke Katọlik bụ onye ahụ na-emegide Kraịst. Alexander Campbell, onye ndu mbụ a kacha pụta ìhè nke ụka Disciples of Christ, kpọrọ ọchịchị ndị poopu ugboro ugboro onye ahụ na-emegide Kraịst. N’ihe gbasara arụmụka na n’ihe odide ya, o kwusiri ike na mpi nta ahụ nke Daniel 7, anụ ọhịa ahụ nke Mkpughe 13, na nwoke mmehie ahụ nke 2 Thessalonians 2, ha niile na-atụ aka n’ebe ndị poopu nke Rom nọ. O ji nkwupụta ndị a eme ihe n’arụmụka ọha (gụnyere nke ya na Bishọp Katọlik John B. Purcell na 1837). Barton W. Stone kpọrọ ọchịchị nke Poopu onye ahụ na-emegide Kraịst n’ezie nakwa “nwoke mmehie ahụ.” Walter Scott (onye ọzọ bụ onye nkwusa ozioma mbụ nke mmegharị ahụ) dere na nwoke mmehie ahụ, ya bụ, Poopu nke Rom, ga-apụta n’ime ụka Ndị Kraịst ma bulie onwe ya elu karịa Chineke.
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.
Nne Reagan, bụ Nelle, bụ onye na-ekpe okpukpe nke ọma n’otu ụka Disciples of Christ, ma bụrụkwa isi mmetụta okpukpe kasịnụ n’oge nwata ya. E mere Reagan baptizim n’ụlọ ụka Disciples of Christ dị na Dixon, Illinois, mgbe ọ dị afọ iri na otu, ma o sonyekwara nke ọma n’ọrụ ebe ahụ mgbe ọ bụ nwata nwoke toro eto (gụnyere ịkụzi ụlọ akwụkwọ ụbọchị Sọnde). Ọ gara mahadum Eureka College, nke nwere njikọ na Disciples of Christ.
“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.
“Ndị ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-edobe onwe ha n’ezie n’akụkụ antikraịst. Oge adịghịzi ugbu a ka anyị sonye n’ihe nke ụwa.” 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.
A kọwara Reagan site n’ụdị Clovis nakwa nkwekọrịta Constantine Ukwu. Reagan bụkwa onye mbụ n’ime ndị isi ala asatọ ikpeazụ kemgbe oge ọgwụgwụ bidoro n’afọ 1989. Dị ka onye mbụ n’ime ndị isi ala asatọ ikpeazụ ahụ, ọ na-anọchi anya Donald Trump, onye, dị ka Reagan, nọ n’oké mgbagwoju anya banyere ezi ebumnobi nke papacy, na onye papacy bụ.
Can two walk together, except they be agreed? Amos 3:3.
Ị̀ ga-ekwe omume ka mmadụ abụọ soro ọnụ na-eje ije, ma ọ bụrụ na ha ekweghị ibe ha? Emọs 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.
Alụmdi na nwunye nkwekọrịta nke isii na nke ikpeazụ n’isi nke iri na otu nke Daniel na-apụta n’akụkọ ihe mere eme nke na-amalite n’oge ọgwụgwụ na 1989, ma na-ejedebe n’akụkọ ihe mere eme nke Donald 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.
“N’ihe mmegharị ndị a na-eme ugbu a na United States iji nweta nkwado steeti nye ụlọọrụ na omenala nke ụka, ndị Protestant na-agbaso nzọụkwụ ndị Papist. Ee, nke ka nke, ha na-emepe ụzọ ka Papacy weghachite n’ime America Protestant ịdị elu ọchịchị ahụ ọ tufuru n’Ụwa Ochie.” 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.
Nkwekọrịta alụmdi na nwunye nke 313 na Iwu nke Milan kwekọrọ n’akụkọ ihe mere eme nke 533, ma iwu Justinian nyere n’afọ 533 ga-emekwa ọzọ site n’aka ọchịchị na-ekwupụta onwe ya dị ka nke Ndị Kraịst, nke na-amaghịzi na ịmata ike ọchịchị popu dịka ụlọọrụ Ndị Kraịst bụ, n’ọnọdụ kacha mma, nkwupụta na-emegiderịta onwe ya, ma n’ọnọdụ kacha njọ, aghụghọ na-egbu egbu.
Church and State
Ụka na Ọchịchị
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
N’afọ 457 T.K., iwu nke atọ nke Ataksaksis weghachiri ọchịchị mba n’onwe ya maka ikike ndọrọ ndọrọ ọchịchị na nke okpukpe.
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.
Ma gị onwe gị, Ezra, dịka amamihe nke Chineke gị si dị, nke dị n’aka gị, họpụta ndị-ikpe na ndịikpe, ka ha wee kpee mmadụ nile nọ n’ofe osimiri ikpe, ya bụ, ndị nile maara iwu Chineke gị; kụzikwaaranụ ndị na-amaghị ha. Ma onye ọ bụla nke na-agaghị eme iwu Chineke gị, na iwu eze, ka e mee ya ikpe ngwa ngwa, ma ọ bụrụ na ọ bụ ruo ọnwụ, ma ọ bụ ruo nchụpụ, ma ọ bụ ruo inara akụ ya, ma ọ bụ ruo mkpọrọ. 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.
Iwu nke atọ nyere ikike imezu ikpe na ntaramahụhụ maka ma iwu Chineke ma iwu eze. Iwu ahụ kpọpụtara mmalite nke amụma afọ puku abụọ na narị atọ, nke mechiri na Ọktoba 22, 1844, mgbe Kraịst bịara na mberede n’ụlọ nsọ Ya. Ọ kpọpụtakwara mmalite nke amụma afọ narị abụọ na iri ise, nke kwụsịrị na 207 T.K., n’akụkọ ihe mere eme dị n’etiti ọgụ Raphia na 217 T.K. na Panium na 200 T.K. Mweghachi nke ọbụbụeze obodo na nke okpukpe na 457 T.K. na-egosi alfa ụzọ abụọ nke na-achọta mmezu omega abụọ. Mmezu omega abụọ ahụ abụọ na-anọchi anya ụzọ e mechiri emechi; otu maka mpi Protestant, nke ọzọkwa maka mpi Republican.
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.
Amụma mbụ nke afọ puku abụọ na narị atọ nọchiri anya iwu nile nke Chineke, amụma nke afọ narị abụọ na iri ise nọchikwara anya iwu nile nke eze. Amụma abụọ ahụ na-akọwapụta mpi nke Protestantism na mpi nke Republicanism n’elu anụ ọhịa nke ụwa nke Mkpughe iri na atọ. A na-etinye mpi Republican nke anụ ọhịa nke ụwa n’etiti amaokwu iri na otu ruo iri na isii nke Daniel iri na otu. Oge afọ iri na asaa dị n’etiti Raphia na Panium ka otu mpi sitere n’amụma abụọ nke iwu nke atọ n’afọ 457 BC na-agafe. Amụma ahụ nke nwere akụkụ abụọ na-akọwapụta ma ikpe nke ndị ikpeazụ nke ọgbụgba ndụ ahụ, ma kwa ikpe nke mba ebe ndị ahụ nke ọgbụgba ndụ ahụ sitere na mgbọrọgwụ ha.
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.
O wee gwa Abram, Mara n’ezie na mkpụrụ gị ga-abụ ndị ọbịa n’ala nke na-abụghị nke ha, ha ga-ejere ha ozi; ha ga-emegbukwa ha afọ narị anọ; Ma mba ahụkwa, nke ha ga-ejere ozi, ka M ga-ekpe ikpe: emesịa ha ga-apụ na nnukwu akụ. Jenesis 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.
N’akwụkwọ Ezikiel, Ọktoba 22, 1844 ka e ji Ọktoba 22, 573 T.K. sere onyinyo. Otu ụbọchị na-akọwa mmalite nke ikpe nyocha, ebe nke ọzọ na-akọwa ịfụ opi Jubili ma na mmalite ma na njedebe nke usoro ikpe ahụ. Ụbọchị abụọ ahụ kwekọrọ, ha abụọ kwa na-akọwa ọnụ ụzọ e mechiri emechi. 1844 na-anọchi anya mmechi nke ọnụ ụzọ ebe nsọ ahụ, dịka Kraịst siri banye n’Ebe Kachasị Nsọ. 573 T.K. na-akọwa njedebe nke oge ebere mmadụ, mgbe a na-enye ndị ohu nke mmehie ndị a gbapụtara nnwere onwe ha, na ụwa ọhụrụ ka ha bie n’ime ya.
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.
Ma ọ bụrụkwa na a napụghị ya n’ime afọ ndị a, mgbe ahụ ọ ga-apụ n’afọ jubili, ya onwe ya na ụmụ ya ya na ha. N’ihi na ụmụ Izrel bụ ndị ohu m; ha bụ ndị ohu m ndị m si n’ala Ijipt kpọpụta: Abụ m Onyenwe anyị Chineke unu. Levitikọs 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.
Ha abụọ nke Ọktoba 22 na-anọchi anya ọnụ ụzọ e mechiri emechi nke iwu Sọnde nke na-abịa n’oge na-adịghị anya. Oge ule e nyere Ọgbakọ Adventist bidoro n’afọ 1844 ma na-agwụ na iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma oge ule e nyere United States na-agwụkwa na iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ngwụcha abụọ ahụ na-adakọ n’otu na ndị àmà abụọ nke Ọktoba 22 banyere afọ 2,300 na narị afọ abụọ na iri ise.
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.
Afọ narị abụọ na iri ise nke na-ejedebe n’akụkọ ihe mere eme n’etiti Raphia na Panium na-ekewa oge ọgụ abụọ ahụ n’ọnụọgụ ihe nnọchianya abụọ, ndị, mgbe ejikọrọ ọnụ, nwere ihe ha pụtara pụrụ iche nke ha. Afọ iri mgbe Raphia gachara, nke pụtara ókè-ala, na afọ asaa tupu Panium, nke bụ ọgụ e lụrụ n’elu ala dị larịị ma kwụsị na nnọchibido. Iri na asaa, dịka ihe nnọchianya, na-akọwa ike dragọn ahụ n’elu ọtụtụ ndị àmà. 207 T.K. na-etinye Trump, ihe nnọchianya nke anụ ọhịa nke ụwa, n’etiti amaokwu iri na otu na iri na ise nke Daniel iri na otu, n’ụzọ amụma na-akwadebe ikwu okwu dịka dragọn, dịka e gosipụtara ya site n’ijikọta ọnụọgụ iri na ọnụọgụ asaa.
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.
Iri na asaa na-anọchikwa kwa ihe nnọchianya, ọ na-agbatịkwa akụkọ ihe mere eme site na Raphia ruo Panium gafee Panium, ma bụrụkwa tupu Raphia. Ptolemy IV Philopator chịrị dịka eze Ijipt nke Ptolemaic site na 221 BC ruo 204 BC, o wee merie Antiochus Magnus na Raphia n’afọ 217 BC. Ptolemy malitere ịchị tupu Raphia, ma ọ chịrị afọ “iri na asaa.” Ọnụọgụ iri na asaa na-anọchi anya oge akụkọ ihe mere eme nke malitere tupu Raphia, nke na-agbatịkwa gafee agha Panium na nnọchibido Saịdọn ruo na njedebe nke oge e nyere mmadụ maka ịtụgharị uche, dịka afọ 330 si anọchi anya ya. Amụma afọ narị abụọ na iri ise maka oge ụka Smaina malitere na 64 ma kwụsị na Iwu Milan na nkwekọrịta alụmdi na nwunye nke 313.
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
Kọstantain Onye Ukwu na-anọchite anya akụkọ ihe mere eme nke ụka nke Pəgamos, akụkọ ahụ wee malite n’afọ 313 ma kwụsị n’afọ 538. “Afọ iri na asaa” mbụ sochiri njedebe amụma afọ narị abụọ na iri ise n’afọ 313 nwere akara ụzọ atọ. Afọ 313 bụ Iwu Milan, afọ 321 bụ iwu Sọnde mbụ, a na-egosikwa nkewa nke alaeze ahụ n’afọ 330. Afọ 330 na-anọchite anya iwu Sọnde ikpeazụ nke na-akara mmechi nke ohere ule mmadụ. Ya mere, ọnụọgụgụ iri na asaa na-amalite tupu Raphia ma kwụsị ogologo oge mgbe mkpọsa agha Panium na Saịdọn gasịrị. Amaokwu nke iri na isii n’ime Daniel iri na otu na-anọchite anya iwu Sọnde dị na United States.
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.
Amụma nke Smaịna na-akọwapụta ihe ịrịba ama nke nnọchibido ahụ, nke bụ isi obi nke ozi ịdọ aka ná ntị nke Ezikiel. Ihe àmà nke na-ebute iwu Ụka, dịka e si nọchite ya anya n’ihe atụ abụọ banyere mbibi Jerusalem, bụ nnọchibido ahụ; ma ọ bụkwa Iwu Milan, nke na-amalite iwulite oyiyi nke anụ ọhịa ahụ.
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.
N’oge nnọchibido ahu, a gēme njem alụmdi-na-nwunye nke ọgbụgba-ndụ. Ọ bụ fractal nke njem alụmdi-na-nwunye ahụ nke malitere na Reagan, dịka e si mee ka ọ pụta ìhè n’aka Clovis n’afọ 496, ma njem ikpeazụ ahụ ruo n’alụmdi-na-nwunye amalite n’oge nnọchibido ahụ, na-adakọ na iwu Justinian nke afọ 533, nakwa na Iwu nke Milan n’afọ 313. Ma akara ụzọ abụọ ahụ na-ebute iwu Sọnde ụzọ. Afọ 313 buru ụzọ tupu iwu Sọnde mbụ nke afọ 321, iwu nke afọ 533 kwa buru ụzọ tupu iwu Sọnde ahụ n’Ọgbakọ nke Atọ nke Orleans n’afọ 538. Ụdị iwu ụfọdụ ga-emezu njirimara amụma nke ma iwu Justinian ma Iwu nke Milan, ebe a ga-edobe kwa ụdị alụmdi-na-nwunye ọgbụgba-ndụ nke ihe nnọchianya.
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.
Mgbe e mere iwu ahụ, ọ ga-abụla oge agafewo iji kwadebe onwe, n’ihi na a ga-emechi ụzọ oge amara n’elu mpi Protestant n’ezie dịka e mechiri ya n’oge Emume Ngabiga mbụ n’Ijipt. Mgbe nke ahụ gasịrị, iwu Ụka, nke bụ akara ụzọ sochirinụ, na-egosi ọ bụghị naanị na e mewo onyinyo anụ ọhịa ahụ kpamkpam, kama na a na-amanye kwa akara anụ ọhịa ahụ. Iwu Ụka na-akara njedebe nke oge amara maka mpi Republican, anụ ọhịa nke ụwa nke Mkpughe iri na atọ, n’ezie dịka Fero na ndị agha ya nwụrụ n’Oké Osimiri Uhie mgbe Emume Ngabiga gasịrị.
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.
Afọ narị abụọ na iri ise nke na-ejedebe na 207 BC na-akọwapụta Donald Trump, dịka Antiochus Magnus na-anọchi anya ya, ka ọ na-akwadebe maka agha na-abịa nke na-amalite n’ala dị larịị nke Panium ma na-ejedebe na nnọchibido Sidon. Mgbe Agha Panium gasịrị, ọchịagha Ptolemaic, Scopas onye Aetolia, gbapụrụ ya na ihe dị ka ndị agha 10,000 fọdụrụ ndụ gaa n’obodo Sidon. Antiochus chụpụrụ ya ma tinye Sidon n’“nnọchibido.” Gọọmenti Ptolemaic dị na Alexandria zipụrụ ndị agha enyemaka, ma ha dara. N’ihu agụụ ọnwụ, Scopas nyefere obodo ahụ. Antiochus kwere ka Scopas pụọ; Scopas mechara laghachi n’Ijipt, ebe e mesịrị gbuo ya n’ihi ebubo nke ịrara ọchịchị nye ndị iro na izu ohi ego. Nnọchibido Sidon mezuru mmeri Antiochus meriri Coele-Syria mgbe Panium gasịrị.
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.
Nwanneanyị White kọwara akwụkwọ Uriah Smith, Daniel and the Revelation, dịka “aka enyemaka nke Chineke.” Smith kọwara mkpọsa nzọụkwụ abụọ nke Antiochus n’ihe nkọwa ya banyere amaokwu nke iri na anọ na nke iri na ise nke Daniel iri na otu.
“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.
E nyere M. Emilius Lepidus nlekọta na nduzi nke eze nta nke Ijipt n’aka Ụlọikpe Ukwu Rom, onye họpụtara Aristomenes, otu okenye na onye ozi ahụmahụ nke ụlọikpe ahụ, ka ọ bụrụ onye nlekọta ya. Omume mbụ ya bụ ịkwado ihe ga-egbochi mwakpo a na-eyikwasị egwu ya nke ndị eze abụọ ahụ jikọrọ aka, Filip na Antiokus.
“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.
“N’ihi nke a, o zigaara Scopas, ọchịagha a ma ama nke AEtolia, onye n’oge ahụ nọ n’ozi ndị Ijipt, ka ọ gaa n’ala nna ya ịkpọkọta ndị agha mgbakwunye maka ndị agha ahụ. Mgbe o kwadebere ndị agha, o mere ngagharị banye na Palestine na Coele-Syria (ebe Antiochus nọ na-alụ agha megide Attalus na Lesser Asia), ma wedata Judia dum n’okpuru ọchịchị Ijipt.”
“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.
“Otú a ka si mee ihe n’ọnọdụ maka mmezu nke amaokwu ahụ dị n’ihu anyị. N’ihi na Antiochus, ebe ọ kwụsịrị agha ya megide Attalus site n’iwu ndị Rom, mere ngwa ngwa iji weghachite Palestine na Coele-Syria n’aka ndị Ijipt. E zigara Scopas ka o guzogide ya. N’akụkụ isi iyi Jọdan, ndị agha abụọ ahụ zutere onwe ha. [Panium] E meriri Scopas, chụso ya ruo Saịdọn, ma n’ebe ahụ a gbara ya gburugburu n’ụzọ siri ike. E zigara ndị isi agha atọ kachasị nwee nkà nke Ijipt, tinyere ndị agha ha kacha mma, ka ha tọhapụ nnọchibido ahụ, ma ha enweghi ihe ịga nke ọma. N’ikpeazụ, mgbe Scopas zutere, n’ime onyinyo ahụ dara ogbenye ma a na-apụghị imetụ aka nke ụnwụ, onye iro nke ọ na-enweghị ike iguzogide, a manyere ya ịrara onwe ya nye n’okpuru ọnọdụ ihere nke ndụ naanị; ya mere, e kwere ya na ndị ikom ya iri puku ka ha pụọ, ebe a napụrụ ha ihe niile ma hapụ ha n’ịgba ọtọ. N’ebe a ka e nwere ịnara obodo ndị e wusiri ike nke ukwuu site n’aka eze ugwu; n’ihi na Saịdọn bụ, ma n’ọnọdụ ya ma n’ihe nchebe ya, otu n’ime obodo ndị kasị sie ike n’oge ndị ahụ. N’ebe a ka e nwere ọdịda nke ngwa agha ndịda iguzogide, na ọdịda kwa nke ndị ahụ eze ndịda họpụtara; ya bụ, Scopas na ndị agha Aetolia ya.” 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.
Afọ narị abụọ na iri ise nke na-ejedebe na 207 T.K. na-akọwapụta Donald Trump. Amụma afọ narị abụọ na iri ise nke na-ejedebe na 313, na alụmdi-na-nwunye nkwekọrịta nke ọwụwa anyanwụ na ọdịda anyanwụ, na Iwu Milan, na-akọwapụta ịkpụzi onyinyo nke anụ ọhịa ahụ na United States. Nzukọ Pergamos, nke malitere na 313, na-anọchi anya akụkọ ihe mere eme ebe Iso Ụzọ Kraịst dapụrụ n’eziokwu site n’ime nkwekọrịta ya na okpukpe nke ikpere arụsị, tupu ike ọchịchị ndị pàpà ewere ocheeze. Pergamos na afọ 313 bụ ihe nnọchianya nke nkwekọrịta ahụ nke a na-anọchi anya ya site n’ịkpụzi onyinyo nke anụ ọhịa ahụ na United States. Ọ na-anọchi anya nkwekọrịta dị n’etiti Iso Ụzọ Kraịst na Rome nke ndị pàpà, n’ihi na okpukpe Katọlik abụghị ihe ọzọ ma ọ bụ ihe na-erughị ikpere arụsị nke e ji uwe ụlọọrụ Iso Ụzọ Kraịst kpuchie. Amụma afọ narị abụọ na iri ise nke malitere na 1776 ma na-ejedebe n’afọ a na-ekwu kwa banyere United States. Ya mere, amụma afọ narị abụọ na iri ise atọ ahụ niile na-ekwu banyere akụkụ amụma ụfọdụ nke anụ ọhịa ala ahụ nke Mkpughe iri na atọ, ma ha atọ niile na-ejedebe n’ime ahịrị amụma ndị ọnụọgụ iri na asaa na-anọchi anya.
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.
Iwu nke Ụka bụ mgbe United States ga-ekwu okwu dịka dragọn, ma ikwu okwu nke mba bụ omume nke ndị ọchịchị ya na ndịikpe ya.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“Ikwu okwu” nke mba ahụ bụ omume nke ndị ọchịchị ya n’iwu na n’ikpe. 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 abụghị ikike ikpe ma ọ bụ nke omeiwu, ya mere, iwu Ụka nke Sọnde nke na-abịa ngwa ngwa ka Kongres na-emezu. Ma omume ọ bụla nke na-enye nkwado nye ike papal ahụ, na-anọchi anya iwu Sọnde ahụ. Iwu nke 533, na iwu eze nke 313, na-egosi mmalite nke oge a na-akpụ ihe oyiyi anụ ọhịa ahụ. Mmechi ya bụ iwu Sọnde nke na-abịa ngwa ngwa, ma Jizọs na-egosipụtakwa mgbe nile njedebe site ná mmalite, ya mere omume Trump site n’iwu nchịkwa nke ga-enye “nkwekorita” ọ bụla nye onye na-emegide Kraịst nke amụma Baịbụl ga-anọchi anya alfa nke mmegharị ahụ nke na-agwụ naanị na omega, mgbe United States “ga-ajụkpamkpam ụkpụrụ nke ọchịchị ya ruo n’ókè nke ịme iwu Sọnde.”
“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.
“E nwere ọtụtụ ndị, ọbụna n’etiti ndị na-arụ ọrụ n’ime mmegharị a maka ime ka e debe Sọnde n’iwu, ndị e kpuworo ìsì n’ihe gbasara nsonaazụ ga-eso omume a. Ha anaghị ahụ na ha na-akụ kpọmkwem megide nnwere onwe okpukpe. E nwere ọtụtụ ndị ndị na-amabeghị ihe Bible na-ekwu banyere Ụbọchị Izu Ike nke Akwụkwọ Nsọ na ntọala ụgha nke emume Sọnde guzosiri n’elu ya. Mmegharị ọ bụla na-akwado iwu gbasara okpukpe bụ n’ezie omume nke inye papacy ohere, nke ruo ọtụtụ ọgbọ na-alụ agha mgbe niile megide nnwere onwe nke akọ na uche. Idebe Sọnde ji ịdị adị ya dị ka ihe a na-akpọ ọgbakọ Kraịst n’aka ‘ihe omimi nke ajọ omume;’ ma ime ka e debe ya n’iwu ga-abụ n’ezie ịnakwere ụkpụrụ ndị bụ nkume isi nkuku nke Romanism. Mgbe mba anyị ga-ajụ otu a ụkpụrụ ọchịchị ya ruo n’ókè nke imepụta iwu Sọnde, Protestantism ga-esonye n’omume a kee aka na popery; ọ gaghị abụ ihe ọzọ ma ọ bụghị inye ndụ n’aka ọchịchị aka ike nke nọwo ogologo oge na-ele anya n’agụụ maka ohere ya ka ọ pụta ọzọ n’ime ọchịchị aka ike na-arụsi ọrụ ike.” Testimonies, mpịakọta nke 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.
Mmegharị ọ bụla “nke na-akwado iwu gbasara okpukpe bụ n’eziokwu omume nke ime nkwekọrịta n’ihu ọchịchị papal,” ma mmegharị ndị ahụ na-eme tupu iwu ụbọchị Ụka nke ga-abịa n’oge na-adịghị anya.
“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.
“Iwu nke na-amanye ife ofufe ụbọchị a ga-apụta gawa ụwa dum. N’ogo nta, ọ apụtaworị. N’ọtụtụ ebe, ike ọchịchị obodo na-ekwu okwu n’olu nke dragọn, dịka eze ndị na-ekpere arụsị siri gwa ndị Juu a dọọrọ n’agha.” Signs of the Times, May 6, 1897.
We will continue these things in the next article.
Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.