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.”
Artikel sadurungé dipungkasi kanthi paragraf kang muni mangkéné, “Palakrama prajanjèn taun 313 nggambaraké palakrama prajanjèn pungkasan saka kakuwasan kapapan karo Amerika Sarékat—raja utama saka sepuluh raja ing Wahyu pitulas; sawijining kakuwasan mawa rong sungu kang dilambangaké déning kakuwasan mawa rong sungu saka Prancis. Sajarah kang diwiwiti karo Clovis ing taun 496 lan ing pungkasané nuntun marang dekret Yustinianus ing taun 533 lan pamenthangan tahta kapapan ing taun 538, nggambaraké sajarah saka taun 1989 tekan marang angger-angger dina Minggu.”
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 dipratandhani déning Clovis ing taun 496 lan Donald Trump dipratandhani déning Justinian ing taun 533. Pranatanipun Justinian dumados gangsal taun sadèrèngipun kapapakan munggah ing dhampar ing taun 538, lan Edict of Milan dumados wolung taun sadèrèngipun angger-angger Minggu ingkang kapisan ing taun 321. Pranatan lan edict kalawau kalaras dados waymark ingkang ndhèrèk sadèrèngipun angger-angger Minggu.
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
Ing taun 1870, pasukan Italia ngrebut Roma (20 September 1870). Nagara-Nagara Paus mandheg ana minangka sawijining nagara wewengkon, lan Paus Pius IX dadi “tawanan ing Vatikan.” Amarga wis ora ana maneh wilayah kapapaan sing diakoni minangka nagara sing kadhaulatan, Amerika Serikat (kaya akèh nagara liya) ora maneh njaga sesambungan diplomatik resmi karo Paus minangka panguwasa temporal. Ing Oktober 1951, Présidhèn Harry S. Truman ngusulake Jenderal Mark W. Clark minangka Duta Besar A.S. kanggo Vatikan. Oposisi sing kuwat enggal tuwuh saka akèh gréja lan organisasi Protestan, sing mbantah yèn pengangkatan iku nglanggar pamisahan antarane gréja lan nagara. Ing Januari 1952, Jenderal Clark narik bali jenenge.
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.
Ing tanggal 10 Januari 1984, Présidhèn Ronald Reagan lan Paus Yohanes Paulus II kanthi resmi sarujuk netepaké hubungan diplomatik kanthi pepak antarané Amérika Sarékat lan Tahta Suci. Tanggal 9 April 1984, William A. Wilson (sing sadurungé wis njabat minangka wakil pribadhi Reagan) masrahaké surat kapitadosané lan dadi Duta Besar Amérika Sarékat kapisan tumrap Tahta Suci.
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.”
Sajroning telung puluh telung taun wiwit taun 1951 nganti 1984, perlawanan Protestantisme marang Katulik buyar. “Lengen-lengen” sing ngadeg kanggo kapausan ing taun 496 lumantar Clovis dadi pralambang tumrap Reagan ing taun 1984 nganti tekan 1989. Clovis nggambarake nyingkire agama (paganisme) sing nahan kapausan supaya ora munggah maneh menyang kakuwasan, lan ing taun 1984 perlawanan Protestantisme marang munggahe kapausan wus katundhung. “Saben dinane” (paganisme) wus disingkirake, lan Paulus njlentrehake panyingkiran perlawanan paganisme marang kapausan iku minangka “murtad.”
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.
Pasamuwan simbolis kang kebak kompromi, kang diwakili déning Konstantinus Agung lan sajarah saka 313 nganti 538, nggambarake sawijining mangsa nalika pasamuwan nindakake kompromi marang awake dhéwé lan tiba murtad. Agama kang diwakili déning ‘508’, kang sadurungé wis nahan panerobosan kakuwasan kapapan, nandhakaké pamurtadané kaum Protestan ing Amerika Sarékat. Reagan diwakili déning Clovis. Ing taun 496, Clovis maringaké “kakuwasan”-né marang kapapan, mula dadi pralambang saka “aliansi najis” kang kaleksanan sajroning taun-taun Reagan. Clovis uga nggambarake panyirnané “daily” ing taun 508. 508 dadi pralambang tumrap 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.
“Kompromi antarané paganisme lan agama Kristen iki ngasilaké tuwuhé ‘manungsa duraka’ kang wis dipratélakaké luwih dhisik ana ing ramalan minangka sing nentang lan ngluhuraké awaké dhéwé ngungkuli Gusti Allah. Sistem agama palsu kang raksasa iku minangka karya agunging pangwasané Sétan—sawijining monumèn saka upayané kanggo lenggah ana ing dhampar supaya mrentah bumi miturut karsané dhéwé.” 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.
Reagan kondhang nyebut Uni Sovyèt minangka sawijining “kakaisaran ala” ing sawijining pidato taun 1983 lan nganggep komunisme ateistis minangka ancaman moral lan rohani kang jero banget. Panjenengané lan Yohanes Paulus II mbangun sawijining kemitraan pribadi lan pulitik kang raket nglawan komunisme Sovyèt. Kaloroné ndeleng perjuangan iku ing istilah moral lan malah uga providensial; Reagan kanthi pribadi ngendika bab sawijining “Rancangan Ilahi” kanggo ngrubuhaké komunisme. Reagan nduwèni kawigatèn marang penampakan Fátima (pepènget yèn “Rusia bakal nyebaraké kaluputan-kaluputané”), lan loro pemimpin iku rembugan bab pangrasa bebarengan yèn Gusti Allah wis nylametaké nyawané (kaloroné slamet saka upaya rajapati ing taun 1981) kanggo sawijining ancas kang ana gandhèngané karo ngalahaké komunisme.
The Disciples of Christ
Para Muridé Kristus
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.
Reagan digedhèkaké ing denominasi Disciples of Christ kang para bapa pangadegé langsung mulang yèn paus Katulik iku antikristus. Alexander Campbell, pamimpin wiwitan sing paling misuwur ing pasamuwan Disciples of Christ, bola-bali ngidentifikasi kapausan minangka antikristus. Ing perdebatan lan tulisan-tulisané, dhèwèké ndhukung yèn sungu cilik ing Daniel 7, kéwan ing Wahyu 13, lan manungsa dosa ing 2 Tesalonika 2 kabèh nuduh marang para paus ing Roma. Dhèwèké migunakaké identifikasi-identifikasi iki ing perdebatan umum (kalebu karo Uskup Katulik John B. Purcell ing taun 1837). Barton W. Stone nyebut pamaréntahan Sang Paus minangka antikristus kang sejati lan “manungsa dosa.” Walter Scott (evangelis wiwitan liya saka gerakan iku) nulis yèn manungsa dosa, Paus Roma, bakal muncul ing pasamuwan Kristen lan ngluhuraké awaké dhéwé ngungkuli Gusti Allah.
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.
Ibuné Reagan, Nelle, iku sawijining anggota sing taat saka denominasi Disciples of Christ lan dadi pangaruh agami sing utama ing mangsa ciliké. Reagan dipunbaptis ing pasamuwan Disciples of Christ ing Dixon, Illinois, nalika yuswa 11 taun lan aktif ana ing kono nalika isih nom-nomané (kalebet mulang sekolah Minggu). Panjenenganipun sekolah ing Eureka College, ingkang kagandhèng kaliyan 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.
“Sapa waé sing dadi bingung ing pangertené marang pangandika, sing gagal ndeleng tegesé antikristus, mesthi bakal nempataké awaké dhéwé ing sisihé antikristus. Saiki ora ana wektu kanggo kita nyawiji karo donya.” 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 dipralambangaké déning Clovis lan uga déning kompromi Konstantinus Agung. Reagan uga dadi sing kapisan saka wolung présidhèn pungkasan wiwit wektu wekasan ing taun 1989. Minangka sing kapisan saka wolung présidhèn pungkasan, dhèwèké nglambangaké Donald Trump, sing, kaya déné Reagan, banget bingung bab tujuan-tujuan sejati kapausan lan sapa sejatiné kapausan iku.
Can two walk together, except they be agreed? Amos 3:3.
Apa wong loro bisa lumaku bebarengan, manawa ora padha sarujuk? 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.
Prajanjian nikah sing kaping enem lan pungkasan ing Daniel pasal sewelas dumadi ing sajarah sing diwiwiti nalika wektu pungkasan ing taun 1989, lan dipungkasi ing sajarahé 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.
“Ing sajroning gerakan-gerakan kang sapunika lagi lumampah ing Amerika Sarékat kanggo ngukuhaké tumrap lembaga-lembaga lan tata panganggoné pasamuwan panyengkuyung saka nagara, para Protestan lagi ngetutaké tapak tilas para penganut kapausan. Malah luwih saka iku, padha mbikak lawang kanggo Kapausan supaya pikantuk malih ing Amerika Protestan kaluhuran panguwasa kang wus ilang ana ing Donya Lawas.” 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.
Prajanjian palakrama taun 313 lan Edikt Milan selaras karo sajarah taun 533, lan dekrit Yustinianus ing taun 533 bakal maneh ditindakake déning sawijining pamaréntahan sing ngakoni awake Kristen, sing wis ora mangertèni menawa ngenali kakuwatan kapapaan minangka sawijining institusi Kristen iku, paling becik, sawijining oksimoron, lan paling ala, sawijining kasasar sing matèni.
Church and State
Pasamuwan lan Nagara
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Ing taun 457 SM, dhawuh katelu saka Artaxerxes mulihaké kadhaulatan bangsa, tumrap wewenang pulitik lan uga agama.
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.
Lan sira, Ezra, miturut kawicaksanané Allahmu kang ana ing tanganmu, angkatana para pangarsa pangadilan lan para hakim, supaya padha ngadili sakehé wong kang ana ing sabrang bengawan, yaiku kabèh wong kang padha wanuh marang angger-anggering Allahmu; lan mulangana marang wong-wong kang durung wanuh. Lan sapa waé kang ora gelem nindakaké angger-anggering Allahmu lan angger-anggering ratu, paukuman kaeksekusèkaké kanthi enggal marang dhèwèké, manawa iku paukuman pati, utawa pembuangan, utawa panyitaning bandha, utawa pakunjaran. 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.
Prentah katelu maringi wewenang kanggo ngleksanani paukuman lan ukuman tumrap angger-anggering Allah lan uga angger-anggering ratu. Prentah iku nandhani wiwitaning ramalan rong ewu telung atus taun kang dipungkasi tanggal 22 Oktober 1844 nalika Sang Kristus dumadakan rawuh menyang Pedalemané. Prentah iku uga nandhani wiwitaning ramalan rong atus seket taun kang rampung ing taun 207 SM, ing sajarah antarané paprangan ing Raphia taun 217 SM lan Panium taun 200 SM. Mulihaké manèh kedaulatan sipil lan agama ing taun 457 SM mratandhani sawijining alfa kaping pindho kang manggihaké kaloro panggenaping omega. Kaloro panggenaping omega iku makili lawang kang katutup; siji kanggo sungu Protestan lan sijiné kanggo sungu Republik.
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.
Ramalan kapisan sajrone rong ewu telung atus taun nggambarake angger-anggering Allah, lan ramalan rong atus sèket taun nggambarake angger-anggering raja. Loro ramalan mau nandhakake sungu Protestanisme lan sungu Republikanisme ing kéwan bumi ing Wahyu telulas. Sungu Republikan saka kéwan bumi iku dipasang ana ing tengahing ayat sewelas nganti nembelas saka Daniel sewelas. Mangsa pitulas taun antarané Raphia lan Panium dipotongi déning siji sungu saka ramalan rangkep saka dhawuh katelu ing taun 457 SM. Ramalan kang kaping pindho iku nandhakake becik paukuman marang umat prajanjèn pungkasan lan uga paukuman marang bangsa panggonan umat prajanjèn mau nemokake oyod-oyodé.
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.
Lan Panjenengané ngandika marang Abram, “Satemene kowe kudu ngerti manawa turunmu bakal dadi wong manca ana ing tanah kang dudu duwèké, lan bakal ngabdi marang wong-wong ing kono; lan wong-wong mau bakal nandhes wong-wong mau patang atus taun; lan bangsa kang diladèni iku iya bakal Sunadili; lan sawisé mangkono turunmu bakal metu karo banda kasugihan kang gedhé.” Purwaning Dumadi 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.
Ing kitab Yéheskiel, 22 Oktober 1844 dipralambangaké déning 22 Oktober 573 SM. Salah siji tanggal iku nandhani wiwitaning pangadilan panyelidikan, lan sijiné nandhani kumandhanging slomprèt Yobel, ing wiwitan uga ing pungkasaning prosès pangadilan mau. Kaloroné tanggal iku padha salaras, lan kaloroné padha nandhani lawang kang katutup. Taun 1844 makili katutupé lawang papan suci, nalika Kristus pindhah mlebu ing Papan Mahasuci. Taun 573 SM nandhani pungkasaning mangsa cobaning manungsa, nalika para abdiné dosa kang wus ditebus diparingi kamardikané, lan bumi anyar kanggo dienggoni.
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.
Lan manawa ing taun-taun iki dhèwèké ora katuku nebus, mula ing taun Yobel dhèwèké bakal metu, iya dhèwèké lan anak-anaké bebarengan karo dhèwèké. Awit wong Israèl iku para abdi tumrap Aku; padha iku para abdining-Ku, yaiku wong-wong kang Dakjupuk metu saka tanah Mesir: Ingsun iki Pangéran, Allahmu. Leviticus 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.
Kaloro tanggal 22 Oktober iku nggambarake lawang kang katutup saka hukum Minggu kang enggal rawuh. Mangsa kasempatan kang kaparingake marang Adventisme diwiwiti ing taun 1844 lan dipungkasi ing hukum Minggu kang enggal rawuh, lan mangsa kasempatan kang kaparingake marang Amérika Sarékat uga dipungkasi ing hukum Minggu kang enggal rawuh. Kaloro pungkasan iku padha selaras karo kaloro seksi tanggal 22 Oktober, yaiku 2.300 taun lan rong atus sèket taun.
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.
Rong atus sèket sèket lima puluh taun kang mungkasi sajarah antarané Raphia lan Panium mbagi mangsa saka rong perang mau dadi rong angka simbolis, kang bebarengan nduwèni teges khasé dhéwé. Sapuluh taun sawisé Raphia, kang tegesé tlatah tapel wates, lan pitung taun sadurungé Panium, kang dadi sawijining perang kang kadadéan ing sawijining dhataran lan dipungkasi ing sawijining pengepungan. Sepuluh lan pitu, minangka simbol, nandhani kakuwatan naga adhedhasar sawetara paseksi. Taun 207 SM nempataké Trump, simbol saka kéwan bumi, ing antarané ayat sewelas lan limalas saka Daniel sewelas, kanthi profétis nyawisaké kanggo ngandika kaya naga, kaya kang dipratélakaké déning gabungan angka sepuluh lan angka pitu.
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.
Pitung welas ugi ngemu pralambang, lan punika ngrembakaaken sajarah saking Raphia dumugi Panium, nglangkungi Panium lan ugi sadèrèngipun Raphia. Ptolemy IV Philopator mrentah dados ratu ing Mesir Ptolemaik wiwit 221 SM dumugi 204 SM, lan piyambakipun ngalahaken Antiochus Magnus ing Raphia ing taun 217 SM. Ptolemy wiwit mrentah sadèrèngipun Raphia, lan piyambakipun mrentah suwawi “pitung welas” taun. Angka pitung welas nggambaraken satunggaling mangsa sajarah ingkang wiwit sadèrèngipun Raphia, lan ngantos nglangkungi paprangan Panium tuwin pangepungan Sidon dumugi panutupan wekdal cobaning manungsa kados ingkang dipralambangaken déning taun 330. Ramalan kalih atus seket taun tumrap mangsa pasamuwan Smirna kawiwitan ing taun 64 lan pungkasanipun wonten ing Edict of Milan lan prajanjèn palakrama taun 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
Konstantinus Agung nggambarake sajarah pasamuwan Pergamus, lan sajarah iku diwiwiti ing taun 313 lan rampung ing taun 538. Pitulas taun kapisan sawisé pungkasaning ramalan rong atus sèket taun ing taun 313 nduwèni telung tenger. Taun 313 yaiku Edikt Milan, taun 321 yaiku angger-angger Minggu kang kapisan, lan paméranganing kakaisaran katandhani ing taun 330. Taun 330 nggambarake angger-angger Minggu kang pungkasan, kang nandhani pungkasaning mangsa kasempatan manungsa. Mulané cacahe pitulas diwiwiti sadurungé Rafia lan dipungkasi adoh sawisé kampanye militèr Panium lan Sidon. Ayat nembelas ing Daniel sebelas nggambarake angger-angger Minggu ing Amerika Serikat.
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.
Pralambang Smirna ngenali tandha pangepungan kang dadi jantunging pesen pepèngeté Yehezkiel. Tenger dalan kang ndhisiki paugeran dina Ahad, kaya dene kagambarake lumantar loro ilustrasi karusakané Yerusalem, yaiku pangepungan; nanging iku uga Edict of Milan, kang miwiti kawanguné gambaring kéwan galak.
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.
Ing wekdal bakal ana sawijining arak-arakan bebrayan prajanjian. Iku minangka sawijining fraktal saka arak-arakan bebrayan kang diwiwiti lumantar Reagan, kaya kang dipratandhani déning Clovis ing taun 496, nanging arak-arakan pungkasan tumuju marang bebrayan iku diwiwiti ing wekdal pengepungan, selaras karo dekretipun Justinian ing taun 533, lan karo Edict of Milan ing taun 313. Kaloro waymark mau ndhisiki hukum Minggu. Taun 313 ndhisiki hukum Minggu kang kapisan ing taun 321, lan dekret ing taun 533 ndhisiki hukum Minggu ing Counsel of Orleans kang kaping tiga ing taun 538. Sawijining wangun legislasi bakal netepi ciri-ciri kenabian saka dekretipun Justinian lan Edict of Milan, dene sawijining wangun bebrayan prajanjian kang simbolis bakal dipasangaké.
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.
Nalika pranatan iku wis katetepaké, wis kasep kanggo nyawisaké dhiri, awit lawanging mangsa sih-rahmat wis katutup tumrap sungu Protestan, satemtuné kaya nalika lawang iku katutup ing Paskah kang kapisan ana ing Mesir. Sakwisé iku, angger-angger Minggu, tetenger dalan sabanjuré, netepaké ora mung yèn patunging kéwan galak iku wis kabentuk kanthi sampurna, nanging uga panindak pameksa tandha kéwan galak. Angger-angger Minggu nandhani pungkasane mangsa sih-rahmat tumrap sungu Republik, yaiku kéwan bumi ing Wahyu telulas, satemtuné kaya Fir'aun lan wadya-balané padha mati ing Segara Abang sawisé Paskah.
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.
Rong atus sèket sèket taun sing rampung ing taun 207 SM iku ngenali Donald Trump, kaya kang dipratandhakaké déning Antiokhus Magnus nalika nyawisaké kampanye kang bakal teka, kang diwiwiti ing tanah rata Panium lan dipungkasi nganggo pangepungan Sidon. Sawisé Perang Panium, panglima Ptolemaik Scopas saka Aitolia mlayu bebarengan karo watara 10.000 prajurit kang isih urip menyang kutha Sidon. Antiokhus ngoyak dhèwèké lan nindakake ‘pangepungan’ marang Sidon. Pamaréntahan Ptolemaik ing Alexandria ngirim pasukan pitulungan, nanging gagal. Nalika ngadhepi kaliren, Scopas masrahaké kutha iku. Antiokhus ngidinaké Scopas lunga; Scopas banjur bali menyang Mesir, ing kana pungkasane dhèwèké dipatèni kanthi tuduhan pengkhianatan lan panggelapan. Pangepungan Sidon ngrampungaké penaklukan Antiokhus marang Koile-Siria sawisé 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.
Mbakyu White ngidhentifikasi buku karya Uriah Smith, *Daniel and the Revelation*, minangka “astaning pitulunganing Allah.” Smith ngidhentifikasi kampanye rong tatarané Antiokhus ing komentaré ngenani ayat patbelas lan patbelas saka Daniel sewelas.
“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.
“Pamulange ratu enom ing Mesir kapitadosaké déning Sénat Romawi marang M. Emilius Lepidus, kang banjur nunjuk Aristomenes, satunggaling mentri sepuh lan mawa pengalaman ing kraton punika, dados wali panjenenganipun. Tindak kapisanipun yaiku nyawisaké pangayoman tumrap ancaman panyerbuan déning kalih ratu ingkang sekuthu, Philip lan 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.
“Kanggo maksud iki, dhèwèké ngutus Scopas, sawijining panglima perang AEtolia kang misuwur, kang nalika iku ngladèni wong Mesir, menyang tanah asalé dhéwé kanggo nglumpukaké bala bantuan tumrap tentara. Sawisé nyepakaké sawijining tentara, dhèwèké maju mlebu ing Palestina lan Coele-Syria (nalika Antiochus lagi kasangkut ing perang nglawan Attalus ing Asia Cilik), lan nundhung kabèh Yudea mlebu ing pasrahan marang wewenangé Mesir.”
“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.
“Mangkono prekawis-prakawis katata ana ing sawijining kahanan kanggo kasampurnaning ayat kang ana ing ngarsa kita. Amarga Antiochus, sawisé mandheg saka perang nglawan Attalus miturut parentahing wong Romawi, enggal tumindak kanggo ngrebut bali Palestina lan Coele-Syria saka tangane wong Mesir. Scopas diutus kanggo ngadhepi dhèwèké. Cedhak sumber-sumbering Kali Yordan, kaloro wadya perang iku padha kepethuk. [Panium] Scopas kasoran, diburu nganti tekan Sidon, lan ana ing kono dipageri kanthi rapet. Telung panglima Mesir kang paling mumpuni, bebarengan karo pasukan-pasukané kang paling becik, diutus kanggo mbebasaké kepungan iku, nanging tanpa kasil. Pungkasane Scopas, nalika ngadhepi, ana ing momoking paceklik kang kuru lan ora kaasta, sawijining mungsuh kang ora bisa dilawan déning dhèwèké, kapeksa nyerah kanthi syarat kang ngisin-isini, yaiku mung diparengaké urip; mula panjenengané lan wong-wongé kang cacahé sepuluh éwu diidini lunga, tanpa sandhangan lan wuda. Ing kéné katon panguwasaning ratu sisih lor ngrebut kutha-kutha kang paling kiyat pageré; awit Sidon iku, loro-loroné ing papané lan ing pertahanané, kalebu salah sawijining kutha kang paling kuwat ing jaman iku. Ing kéné katon guguré gegamaning sisih kidul kanggo bisa nahan, lan uga guguré bangsa kang wis dipilih déning ratu sisih kidul; yaiku Scopas lan pasukan-pasukan Aetolia-né.” 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.
Rong atus seket sèket taun sing dipungkasi ing 207 SM ngenali Donald Trump. Ramalan rong atus seket taun sing dipungkasi ing 313 kanthi palakrama prajanjèn antarané wetan lan kulon, lan Edik Milan, lagi ngenali pambentukan gambar kéwan galak ing Amérika Sarékat. Pasamuwan Pergamos, sing diwiwiti ing 313, makili sajarah nalika agama Kristen murtad lumantar sawijining kompromi karo agama paganisme, sadurungé kakuwasan kepausan njumeneng ing dhampar. Pergamos lan taun 313 nityakaké kompromi sing diwakili déning pambentukan gambar kéwan galak ing Amérika Sarékat. Iku makili kompromi antarané agama Kristen lan Roma kepausan, amarga agama Katulik iku ora luwih lan ora kurang kejaba paganisme sing disamur dadi lembaga Kristen. Ramalan rong atus seket taun sing diwiwiti ing 1776 lan dipungkasi ing taun iki uga lagi ngandharaké prakara Amérika Sarékat. Mulané, katelu ramalan rong atus seket taun iku ngandharaké sawatara aspek profetik saka kéwan bumi ing Wahyu telulas, lan kateluné dipungkasi ana ing sajroning garis-garis profetik sing diwakili déning angka pitulas.
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.
Hukum Minggu iku nalika Amerika Serikat ngucap kaya naga, lan pangucapé sawijining bangsa iku tumindaké para panguwasa legislatif lan yudisialé.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“Pangucapipun” bangsa punika inggih tumindakipun panguwaos legislatif saha yudisialipun. 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 dudu panguwasa yudisial utawa legislatif, mulane angger-angger dina Minggu kang enggal rawuh katindakake déning Kongres. Nanging samubarang tumindak kang maringi panyengkuyung marang kakuwasan kepausan, iku nglambangaké angger-angger dina Minggu. Dékrit taun 533 lan édit taun 313 nandhakaké wiwitaning mangsa nalika gambaring kéwan iku kawangun. Pungkasané yaiku angger-angger dina Minggu kang enggal rawuh, lan Gusti Yésus tansah nggambaraké pungkasan lumantar wiwitan, mula tumindaké Trump lumantar sawijining dhawuh eksekutif kang bakal maringi “konsèsi” apa waé marang antikristus ing wangsit Kitab Suci bakal makili alpha saka gerakan kang mung bakal rampung ing omega, nalika Amérika Sarékat “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.
“Ana akèh akèh wong, malah saka antarané wong-wong sing melu ing gerakan penegakan dina Minggu iki, sing kabut marang akibat-akibat kang bakal ngetutaké tumindak iki. Wong-wong mau ora weruh manawa padha lagi nggebug kanthi langsung marang kamardikan agama. Ana akèh wong sing durung tau mangertèni tuntutan-tuntutan Sabat Kitab Suci lan dhasar palsu kang dadi landhesan institusi dina Minggu. Saben gerakan sing ndhukung undhang-undhang agama satemené iku sawijining tumindak ngalah marang kepausan, kang sajroning akèh jaman kanthi tetep perang nglawan kamardikaning ati nurani. Pangreksan dina Minggu nduwèni asalé minangka institusi sing diarani Kristen saka ‘rahasyaning piala;’ lan penegakané bakal dadi pangakèn nyata marang prinsip-prinsip kang dadi watu pojok Romanisme. Nalika bangsa kita nganti nyélaki prinsip-prinsip pamaréntahané dhéwé kanthi netepaké undhang-undhang dina Minggu, Protestantisme sajroning tumindak iki bakal gandhèng tangan karo kapapan; iki ora liya kajaba maringi urip marang tirani kang wis suwé kanthi kebak pepénginan nunggu kalodhangané kanggo njeblug manèh menyang despotisme sing aktif.” Testimonies, jilid 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.
Sembarang “gerakan sing nyengkuyung undhang-undhang agama sejatiné minangka tumindak pasrah marang kepausan,” lan gerakan-gerakan kuwi kadadéan sadurungé undhang-undhang Minggu sing bakal enggal lumaku.
“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.
“Prentah kang ngleksanakake pangibadah marang dina iki kudu metu marang saindenging jagad. Ing tataran winates, prentah iku wis metu. Ing sawetara panggonan kakuwasan sipil lagi ngandika nganggo swaraning naga, padha kaya ratu kapir ngandika marang para tawanan Ibrani.” Signs of the Times, 6 Mei 1897.
We will continue these things in the next article.
Kita bakal nerusake prekara-prekara iki ing artikel sabanjuré.