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.”

Ingingo yabanje yarangiye n’akabango kavuga hati: “Ubushyingiranwa bw’isezerano bwo mu wa 313 bugaragaza ubushyingiranwa bwa nyuma bw’isezerano bw’ubutegetsi bwa gipapa na Leta Zunze Ubumwe z’Amerika—umwami w’imbere mu bami icumi bo mu Byahishuwe igice cya cumi na karindwi; ububasha bufite amahembe abiri bushushanywa n’ububasha bufite amahembe abiri bw’u Bufaransa. Amateka yatangiriye kuri Clovis mu wa 496 maze ku iherezo akageza ku itegeko rya Justinian mu wa 533 no kwimika ubupapa mu wa 538, agereranya amateka yo kuva mu wa 1989 kugeza ku itegeko ryo ku Cyumweru.”

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 amageranywa nka Clovis mu 496, kandi Donald Trump agereranywa nka Justinian mu 533. Itegeko rya Justinian ryaje imyaka itanu mbere y’uko ubupapa buzamuka ku ntebe y’ubwami mu 538, kandi Iteka rya Milan ryaje imyaka umunani mbere y’itegeko rya mbere ry’umunsi wa mbere w’icyumweru ryo mu 321. Iryo tegeko n’iryo teka byombi bihuye nk’ikirango cy’inzira kibanziriza itegeko ry’umunsi wa mbere w’icyumweru.

Reagan

ریگان

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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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

Mu 1870, ingabo z’u Butaliyani zafashe i Roma (20 Nzeri 1870). Leta za Papa zahise zireka kubaho nk’igihugu gifite ubutaka, maze Papa Piyo IX aba “imfungwa muri Vatikani.” Kubera ko nta butaka bwa papa bwari bugisigaye bwemewe nk’igihugu cyigenga, Leta Zunze Ubumwe za Amerika (kimwe n’ibindi bihugu byinshi) ntizakomeje kugirana na Papa umubano wa dipolomasi wemewe nk’umutegetsi w’isi. Mu Kwakira 1951, Perezida Harry S. Truman yashyizeho Jenerali Mark W. Clark nk’Ambasaderi wa Leta Zunze Ubumwe za Amerika muri Vatikani. Bidatinze, amatorero menshi y’Abaporotesitanti n’imiryango yayo bahise bagaragaza ukwanga gukomeye, bavuga ko iryo shyirwaho ryanyuranyaga no gutandukanya itorero na leta. Mu Mutarama 1952, Jenerali Clark yisubije izina rye.

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.

Ku wa 10 Nzero 1984, Perezida Ronald Reagan na Papa Yohani Pawulo wa II bemeranyije ku mugaragaro gushyiraho umubano wa dipolomasi wuzuye hagati ya Leta Zunze Ubumwe z’Amerika n’Intebe Ntagatifu. Ku wa 9 Mata 1984, William A. Wilson (wari usanzwe akora nk’uhagarariye bwite Reagan) yashyikirije impapuro zimwemerera guhagararira igihugu cye maze aba Ambasaderi wa mbere wa Leta Zunze Ubumwe z’Amerika ku Ntebe Ntagatifu.

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.”

Muri iyo myaka mirongo itatu n’itatu yo kuva mu 1951 kugeza mu 1984, ukurwanya kw’Abaporotesitanti kurwanya Gatolika kwarayoyotse. “Amaboko” yahagarariye ubupapa mu 496 hamwe na Clovis ashushanya Reagan mu 1984 kugeza mu 1989. Clovis yagereranyaga ikurwaho ry’idini (ubupagani) ryabuzaga ubupapa kongera kuzamuka bukagaruka ku butegetsi, kandi mu 1984 ukurwanya kw’Abaporotesitanti kuzamuka k’ubupapa kwari kwarakuweho. “Ibitambo bya buri munsi” (ubupagani) byari byarakuweho, kandi Pawulo asobanura uko gukurwaho kw’ukurwanya kw’ubupagani kurwanya ubupapa nk’“ubuhakanyi.”

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.

Ekleziya ya mufano ya maridhiano iliyoonyeshwa na Konstantino Mkuu, na historia ya mwaka 313 hadi 538, iliwakilisha kipindi ambacho kanisa lilijipatisha maridhiano na kuanguka kutoka katika imani. Dini iliyoonyeshwa na “508,” ambayo hapo awali ilikuwa imezuia uvamizi wa mamlaka ya upapa, ilifananisha kuanguka kwa Waprotestanti katika Marekani. Reagan aliwakilishwa na Clovis. Mwaka 496 Clovis aliupa upapa “nguvu” yake, hivyo akifananisha “muungano usio mtakatifu” uliotekelezwa katika miaka ya Reagan. Clovis pia aliwakilisha kuondolewa kwa “sadaka ya daima” mwaka 508. 508 ilifananisha 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.

“Uku kwumvuganhoka hagati y’ugupagani n’Ubukristo kwavuyemwo gukuza kwa ‘wa muntu w’igicumuro’ kwavuzwe mu buhanuzi ko arwanya Imana kandi yishira hejuru yayo. Iyo gahunda nini cane y’idini ry’ikinyoma ni igihangano c’ubuhinga bwose bw’ububasha bwa Satani—icibutso c’akigoro kiwe ko kwicaza ubwiwe ku ntebe y’ubwami kugira ngo aganze isi nk’uko agomba.” 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.

ریگان بەناوبانگ یەکێتیی سۆڤیەت لە وتارێکی ساڵی 1983دا بە «ئیمپراتۆریەتی خراپ» ناو هێنا، و کۆمۆنیزمی بێ‌باوەڕی بە هێرشێکی قووڵی ئەخلاقی و ڕۆحی دەزانی. ئەو و یۆحەنا پاوڵۆسی دووەم هاوبەشییەکی کەسی و سیاسیی نزیکیان پێک هێنا دژ بە کۆمۆنیزمی سۆڤیەت. هەردوو پیاوەکە خەباتەکەیان بە شێوەیەکی ئەخلاقی و تەنانەت تەقدیری دەبینی؛ ریگان بە نهێنی لەبارەی «پلانی خودایی» قسەی دەکرد بۆ ڕووخاندنی کۆمۆنیزم. ریگان حەزی بە دەرکەوتنەکانی فاتیمە هەبوو (ئاگادارکردنەوەکەی کە «ڕووسیا هەڵەکانی خۆی بڵاودەکاتەوە»)، و ئەو دوو ڕێبەرە باس لە هەستی هاوبەشی خۆیان دەکرد کە خودا ژیانیانی پاراستووە (هەردووکیان لە ساڵی 1981دا لە هەوڵی کوشتن ڕزگاریان بوو) بۆ مەبەستێک کە پەیوەندی بە سەرکەوتن بەسەر کۆمۆنیزمدا هەیە.

The Disciples of Christ

Abigishwa ba Kristo

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.

ڕیگان لە ناو بانگەوازی «خوێندکارانی مەسیح»دا گەورە کرا، کە باوکانی دامەزرێنەری ئەو مەزهەبە ڕاستەوخۆ فێری ئەوە دەکردن کە پاپای کاتۆلیکەکان دژەمسیحە. ئەلەکزەندەر کامپبێل، ناسراوترین ڕابەری سەرەتایی کڵێسای «خوێندکارانی مەسیح»، بەردەوام پاپایەتی وەک دژەمسیح ناساند. لە مناقەشەکان و نووسینەکانیدا، ئەو دەستی نیشان دەکرد کە شاخە بچووکەکەی دانیال 7، ئاژەڵەکەی ئاشکراکردنەوە 13، و پیاوی گوناه لە 2 سالۆنیکی 2 هەموویان ئاماژەیان بۆ پاپاکانی ڕۆما دەکرد. ئەو ئەم ناساندنانەی لە مناقەشە گشتییەکاندا بەکاردەهێنا (لەوانەش لەگەڵ ئەسقۆفی کاتۆلیک جۆن ب. پورسێل لە ساڵی 1837). بارتۆن و. ستۆن حکومەتی پاپای وەک دژەمسیحی ڕاستەقینە و «پیاوی گوناه» ناودەبرد. وۆلتەر سکات (مژدەدەری سەرەتاییەکی تری ئەو بزوتنەوەیە) نووسیی کە پیاوی گوناه، پاپای ڕۆما، لە کڵێسای مەسیحیدا سەردەکەوێت و خۆی لەسەر خودا بەرز دەکات.

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.

Mayi wa Reagan, Nelle, yari umwizigirwa cane wo mw’ishengero rya Disciples of Christ, kandi ni we yagize uruhara nyamukuru mu kumugirako ingaruka z’ivy’idini mu bwana bwiwe. Reagan yarabatijwe mw’ishengero rya Disciples of Christ i Dixon, Illinois, afise imyaka 11, kandi yarahakorera cane akiri umuyabaga (harimwo no kwigisha ishure ryo ku wa Mungu). Yize muri Eureka College, yari ifitaniye isano n’ishengero rya 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.

“Abantu abajijisha mu gutahura Ijambo, abananiwe kubona insobanuro y’umurwanizi wa Kristo, nta kabuza bazishyira ku ruhande rw’umurwanizi wa Kristo. Ubu si igihe na gato co kwivanga n’isi.” 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.

Regan yagereranyijwe na Kirovisi kandi na none n’ubwumvikane bwa Konsitantino Mukuru. Regan kandi yari uwa mbere mu baperezida umunani ba nyuma kuva ku gihe cy’iherezo mu 1989. Nk’uwa mbere mu baperezida umunani ba nyuma, ashushanya Donald Trump, we, kimwe na Regan, wayobewe cyane ku byerekeye intego nyakuri z’ubupapa n’uwo ubupapa ari we.

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

Mbese babiri bogendana hamwe, keretse babanje kwumvikana? Amosi 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.

Mu ndoa ya sita na ya mwisho ya agano katika Danieli sura ya kumi na moja hutokea katika historia inayoanza wakati wa mwisho mwaka wa 1989, na kuishia katika historia ya 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.

“Mu bikorwa biri kuba ubu muri Leta Zunze Ubumwe z’Amerika byo gushakira inzego n’imigenzo by’itorero ubufasha bwa leta, Abaporotesitanti barimo gukurikira mu ntambwe z’abapapisiti. Kandi ibirenze ibyo, barimo gukingurira Ubupapa urugi kugira ngo bwongere kubona muri Amerika y’Abaporotesitanti ubutware bw’ikirenga bwatakaje mu Isi ya Kera.” 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.

Endagaano y’obushwere eya 313 n’Ekiragiro kya Milan bihikwatana n’ebyafaayo bya 533, kandi ekiragiro kya Justinian ekyo mu 533 kiryongera kushyirwa mu bikorwa obutegekwa obw’abo abeeyeta Abakristaayo, obutakitegeera ngu okuranga obushoboorozi bwa paapa nk’ekitongore ky’Ekikristaayo nikwo kwehakanisania kw’amakuru ku mulembe omurungi munonga, kandi ku mulembe omubi munonga, n’okubuzabuza okw’okufa.

Church and State

Eklezia n’Eggwanga

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

Mu mwaka wa 457 Mbere ya Kristo, itegeko rya gatatu rya Arutazeruzi ryagaruye ubusugire bw’igihugu ku buyobozi bwa politiki no ku butware bw’idini.

And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:25, 26.

Na wewe, Ezra, kwa kadiri ya hekima ya Mungu wako iliyo mkononi mwako, weka mahakimu na waamuzi, wapate kuwahukumu watu wote walio ng’ambo ya mto, yaani wote waijuao sheria ya Mungu wako; nawe wafundisheni wale wasioijua. Na mtu awaye yote asiyetenda sheria ya Mungu wako, na sheria ya mfalme, hukumu na itekelezwe kwa haraka juu yake, kwamba iwe ni kuuawa, au kufukuzwa, au kunyang’anywa mali, au kufungwa gerezani. 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.

لەقەراری سێیەم دەسەڵات درا بۆ بەڕێوەبردنی حوکم و سزادان بۆ هەردوو یاساکانی خودا و یاساکانی پاشا. ئەو قەرارە دەستپێکی پێشبینیی بیست و سێ سەد ساڵییەکە نیشان دا کە لە ٢٢ی ئۆکتۆبری ١٨٤٤ کۆتایی هات، کاتێک مەسیح بە ناگهانی هاتە پەرستگاکەی خۆی. هەروەها ئەوە دەستپێکی پێشبینیی دوو سەد و پەنجا ساڵییەکیش نیشان دا کە لە ٢٠٧ پ.ز کۆتایی هات، لە مێژووی نێوان شەڕی ڕافیا لە ٢١٧ پ.ز و پانیۆم لە ٢٠٠ پ.ز. گەڕاندنەوەی هەردوو سیادەتی مەدەنی و ئایینی لە ٤٥٧ پ.ز دوو-لایەنەیەکی ئەلفا دیاری دەکات کە دوو تەواوبوونی ئۆمێگا دەدۆزێتەوە. هەردوو تەواوبوونەکانی ئۆمێگا دەرگایەکی داخراو نمایندگی دەکەن؛ یەکێکیان بۆ شاخی پرۆتستانت و ئەوی تر بۆ شاخی کۆماری.

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.

Ubuhanuzi bwa mbere bw’imyaka ibihumbi bibiri na magana atatu bwagereranyaga amategeko y’Imana, kandi ubuhanuzi bw’imyaka magana abiri na mirongo itanu bwagereranyaga amategeko y’umwami. Ubuhanuzi bwombi bugaragaza ihembe ry’Abaporotesitanti n’ihembe ry’Abaripubulikani ku nyamaswa yo ku isi yo mu Byahishuwe igice cya cumi na gatatu. Ihembe ry’Abaripubulikani rya ya nyamaswa yo ku isi rishyirwa hagati mu mirongo ya cumi n’umwe kugeza kuri cumi na gatandatu yo muri Daniyeli igice cya cumi na kimwe. Igihe cy’imyaka cumi n’irindwi kiri hagati ya Raphia na Panium gihurirwamo n’ihembe rimwe riturutse mu buhanuzi bubiri bw’itegeko rya gatatu ryo mu mwaka wa 457 mbere ya Kristo. Ubuhanuzi bw’impande ebyiri bugaragaza urubanza rw’abantu b’isezerano bo ku iherezo kandi nanone rukagaragaza urubanza rw’ishyanga aho abo bantu b’isezerano bakomora.

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 akamwambia Abramu, Jua kwa yakini ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia watu wa nchi hiyo; nao watawaonea kwa muda wa miaka mia nne; na tena taifa hilo watakalolitumikia nitalihukumu; na baadaye watatoka humo wakiwa na mali nyingi. Mwanzo 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.

Mu gitabo ca Ezekiyeli, italiki 22 Gitugutu 1844 kigereranywa n’italiki 22 Gitugutu 573 Mbere ya Kristo. Itariki imwe yerekana intango y’urubanza rw’iperereza, iyindi na yo ikerekana ivuzwa ry’inzamba y’Umwaka wa Yubile haba mu ntango no ku musozo w’igikorwa c’urubanza. Izompi ziratungana, kandi zose zerekana urugi rwugaye. Mu 1844 hagereranywa ukwugarwa kw’urugi rw’aheranda, igihe Kristo yimukira mu Ahera Cane. Mu 573 Mbere ya Kristo hamenyekanira iherezo ry’igihe c’igeragezwa c’abantu, aho abagurano b’icaha bacunguwe bahabwa umwidegemvyo wabo, kandi bagahabwa isi nshasha yo kubamwo.

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.

Niba muri iyo myaka atacunguwe, azasohoka mu mwaka wa yubile, we ubwiwe n’abana biwe bari kumwe na we. Kuko Abisirayeli ari abasavyi banje; ni abasavyi banje nabakuye mu gihugu ca Misiri: Jewe ndi Uhoraho Imana yanyu. Abalewi 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.

ئەو هەردوو ٢٢ی ئۆکتۆبەرە، دەرگای داخراوی یاسای یەکشەممەی نزیکەهاتوو نیشان دەدەن. ماوەی تاقیکردنەوەیی کە بە ئادڤێنتیزم دراوە لە ساڵی 1844 دەستی پێکردووە و بە یاسای یەکشەممەی نزیکەهاتوو کۆتایی دێت، هەروەها ماوەی تاقیکردنەوەیی کە بە ویلایەتە یەکگرتووەکانی ئەمریکا دراوەش بە هەمان یاسای یەکشەممەی نزیکەهاتوو کۆتایی دێت. ئەو هەردوو کۆتایییە هاوتەریبن لەگەڵ ئەو دوو شایەتی ٢٢ی ئۆکتۆبەر، واتە 2,300 ساڵ و دوو سەد و پەنجا ساڵ.

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.

Lê sed û pêncî salên ku di dîrokê de di navbera Raphia û Panium de bi dawî dibin, heyama wan herdu şeran dabeş dikin bo du hejmarên sembolîk, yên ku bi hev re maneyeke taybet a xwe hene. Deh sal piştî Raphia, ku maneya wê sînor e, û heft sal berî Panium, ya ku şerek li ser deştek hat şer kirin û bi dorpêçekê bi dawî bû. Deh û heft wek sembol hêza ejderha li ser çend şahidan nas dikin. Sala 207 BZ Trump, sembola heywana erdê, di navbera ayeta yanzdehan û panzdehan a Daniel 11 de bi awayekî pêxemberî datîne, da ku amadekarî bike ku wek ejderhayek biaxive, wek ku bi pêkhatina hejmarê deh û hejmarê heftê tê nîşandan.

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.

دەڤێ هەژمارا حەڤدەش رمزییە، و مێژووی رافیا تا پانیۆم، لە ماوەی پانیۆمدا و هەروەها پێش رافیاش فراوان دەکات. پطولەمایۆس چوارەم فیلۆپاتۆر وەک پاشای میسرى پطولەمایی لە ساڵی 221 پ.ز. تا 204 پ.ز. حوکمڕانی کرد، و لە رافیا لە ساڵی 217 پ.ز. ئەنتیوخۆس مەگنوس شکست دا. پطولەمایۆس پێش رافیا دەست بە حوکمڕانی کرد، و بۆ «حەڤدە» ساڵ حوکمڕانی کرد. هەژمارا حەڤدە ماوەیەکی مێژوویی نیشان دەدات کە پێش رافیا دەست پێ دەکات، و لە شەڕی پانیۆم و گەمارۆی سیدۆن درێژ دەبێتەوە هەتا کۆتایی ماوەی تاقیکردنەوەی مرۆڤ، وەک لە ساڵی 330 دا نیشان دراوە. پێشبینی دووسەد و پەنجا ساڵەکە بۆ ماوەی کڵێسای سمیرنا لە ساڵی 64 دەستی پێ کرد و لە فەرمانی میلان و پەیمانی هاوسەرگیریی 313 کۆتایی هات.

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

કોન્સ્ટેન્ટિન મહાન પર્ગમોસની કલીસિયાના ઇતિહાસનું પ્રતિનિધિત્વ કરે છે, અને તે ઇતિહાસ ઈ.સ. 313માં શરૂ થયો અને ઈ.સ. 538માં પૂર્ણ થયો. ઈ.સ. 313માં બે-સો-પચાસ વર્ષની ભવિષ્યવાણીની સમાપ્તિ પછીનાં પ્રથમ ‘સત્તર’ વર્ષોમાં ત્રણ માર્ગચિહ્નો સમાવિષ્ટ છે. ઈ.સ. 313 મિલાનનો આદેશ હતો, ઈ.સ. 321 પ્રથમ રવિવારનો કાયદો હતો, અને સામ્રાજ્યના વિભાજનનું નિશાન ઈ.સ. 330માં મૂકવામાં આવે છે. ઈ.સ. 330 અંતિમ રવિવારના કાયદાનું પ્રતિનિધિત્વ કરે છે, જે માનવ પરીક્ષાકાળની સમાપ્તિનું ચિહ્ન છે. તેથી સત્તર સંખ્યા રાફિયા પહેલાં શરૂ થાય છે અને પાનિયમ તથા સિદોનની સૈનિક અભિયાન પછી ઘણું આગળ સુધી સમાપ્ત થાય છે. દાનિયેલ અગિયારમો અધ્યાયની સોળમી આયત સંયુક્ત રાજ્ય અમેરિકા ખાતેના રવિવારના કાયદાનું પ્રતિનિધિત્વ કરે છે.

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.

پێشبینیی سمورنا نیشانەی ئەو داگیرکردنە دەناسێنێت کە دڵی هەرەکیی پەیامی ئاگادارکردنەوەی حەزقیالە. ئەو نیشانەی ڕێگا کە پێش یاسای یەکشەممە دەکەوێت، وەک لە دوو وێنەکاریی وێرانبوونی ئۆرشەلیمدا نیشان دراوە، داگیرکردنەکەیە؛ بەڵام هەروەها فەرمانی میلانیشە، کە دەست بە پێکهاتنی وێنەی ئاژەڵەکە دەکات.

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.

Di dorpêçê de dê rêçûna zewacê ya peymanê pêk were. Ew fraktalek e ji wê rêçûna zewacê ya ku bi Reagan dest pê kir, wekî ku di sala 496-an de bi Clovis hat nîşandan; lê rêçûna dawî ber bi zewacê ve di dorpêçê de dest pê dike û bi fermana Justinian ya 533-an, û bi Fermana Milanê ya 313-an re li hev tê. Herdu nîşaneyên rê dê berî yasaya Yekşemê bin. Sala 313-an berî yekem yasaya Yekşemê ya 321-an bû, û fermana 533-an berî yasaya Yekşemê ya li Meclîsa sêyemîn a Orleansê di 538-an de bû. Cûreyek yasazaniyê dê taybetmendiyên pêxemberî yên herdu fermana Justinian û Fermana Milanê pêk bîne, di heman demê de jî cûreyek zewaca peymanî ya sembolîk dê were danîn.

When that decree is made it is too late to get ready, for the door of probation is closed upon the Protestant horn as surely as it closed at the first Passover in Egypt. Thereafter the Sunday law, the next waymark identifies not simply that the image of the beast has been fully formed, but also the enforcement of the mark of the beast. The Sunday law marks the end of probation for the Republican horn, the earth beast of Revelation thirteen as certainly as Pharaoh and his host died in the Red Sea after the Passover.

Igihe iryo teka rizaba rishyizweho, bizaba byararenze igihe cyo kwitegura, kuko urugi rw’igihe cy’igeragezwa ruzaba rufungiwe ihembe ry’Abaporotesitanti nk’uko rwafunzwe rwose ku gihe cya Pasika ya mbere muri Egiputa. Hanyuma itegeko ryo ku Cyumweru, ari ryo kimenyetso gikurikiraho mu nzira, ntiryerekana gusa ko ishusho y’inyamaswa yamaze kuremwa byuzuye, ahubwo rinagaragaza no gushyirwa mu bikorwa kw’ikimenyetso cy’inyamaswa. Itegeko ryo ku Cyumweru riranga iherezo ry’igihe cy’igeragezwa ku ihembe ry’Abarepubulikani, ari ryo nyamaswa yo ku isi yo mu Ibyahishuwe 13, nk’uko byari ukuri ko Farawo n’ingabo ze bapfiriye mu Nyanja Itukura nyuma ya Pasika.

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.

250 BC’de son bulan iki yüz elli yıl, Panium ovasında başlayıp Sidon kuşatmasıyla sona erecek yaklaşan sefer için hazırlanan Antiochus Magnus’ta temsil edildiği üzere Donald Trump’ı tanımlar. Panium Muharebesi’nden sonra, Ptolemaios komutanı Aitolia’lı Scopas, hayatta kalan yaklaşık 10.000 askerle Sidon kentine kaçtı. Antiochus onun peşinden gitti ve Sidon’u ‘kuşattı’. İskenderiye’deki Ptolemaios hükümeti bir yardım kuvveti gönderdi, fakat bu girişim başarısız oldu. Açlıkla yüz yüze kalan Scopas kenti teslim etti. Antiochus, Scopas’ın ayrılmasına izin verdi; Scopas daha sonra Mısır’a döndü; orada nihayetinde ihanet ve zimmete para geçirme suçlamalarıyla idam edildi. Sidon kuşatması, Panium’dan sonra Antiochus’un Koile-Suriye fethini tamamladı.

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.

Mushiki White amenyekanisha igitabo cya Uriah Smith, *Daniel and the Revelation*, nk’“ukuboko gufasha kw’Imana.” Mu bisobanuro bye ku mirongo ya cumi na kane n’iya cumi na gatanu byo muri Daniyeli cumi na rimwe, Smith agaragaza gahunda y’ibyiciro bibiri y’igitero cya Antiyokusi.

“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.

“Kufundisha kwa mfalme mchanga wa Misri kuliwekwa kwa amana na Seneti ya Roma mikononi mwa M. Emilius Lepidus, naye akamweka Aristomenes, mhudumu wa zamani mwenye uzoefu wa ile ikulu, kuwa mlezi wake. Tendo lake la kwanza lilikuwa ni kuweka ulinzi dhidi ya uvamizi uliotishiwa na wale wafalme wawili washirika, Philip na 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.

“Ku bw’iyo mpamvu yohereza Scopas, umugaba mukuru w’icyamamare wo muri Etoliya, icyo gihe wari mu murimo w’Abanyegiputa, mu gihugu cye kavukire kugira ngo akoranye ingabo z’inyongera z’igisirikare. Amaze gutegura ingabo, yatera muri Palesitina no muri Koyelesiriya (Antiyokusi yari ahugiye mu ntambara na Atalusi muri Aziya Ntoya), maze agabanya Ubuyuda bwose ngo buyoboke ubutware bwa Egiputa.

“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.

“Ni ko ibintu byashyizwe mu buryo bwo gusohoza umurongo uri imbere yacu. Kuko Antiyokusi, amaze guhagarika intambara ye na Atalusi abitegetswe n’Abaroma, yahise afata ingamba zihuse zo kwigarurira Palesitina na Koyele-Siriya, abikura mu maboko y’Abanyegiputa. Skopa yoherejwe kumurwanya. Hafi y’amasoko ya Yorodani, ayo ngabo zombi zahahuriye. [Panium] Skopa yatsinzwe, akurikiranwa kugera i Sidoni, kandi ahoswe rwose. Abajenerali batatu b’abahanga kurusha abandi bo mu Egiputa, bari kumwe n’ingabo zabo z’indashyikirwa, boherejwe gutabara uwo murirwa, ariko biba iby’ubusa. Amaherezo Skopa, ahuye n’umwanzi atashoboraga gutsinda, ari we cya gicucu cy’inzara giteye ubukangaranyamuntu kandi kidafatika, ahatirwa kwitanga yemeye amagambo y’isoni yo kurokorwa ubuzima gusa; maze we n’abagabo be ibihumbi icumi bemererwa kugenda, bambuwe byose kandi bambaye ubusa. Aha ni ho habaye gufatwa kw’imijyi ikomeye cyane n’umwami w’amajyaruguru; kuko Sidoni, haba ku bw’imiterere yaho no ku bw’ibihome byaho, yari umwe mu mijyi ikomeye kurusha indi yose yo muri ibyo bihe. Aha ni ho habaye kunanirwa kw’ingabo z’amajyepfo kutihanganira uwo mwami, ndetse no kunanirwa kw’abantu umwami w’amajyepfo yari yaratoranije; ari bo Skopa n’ingabo ze z’Abayetoliya.” 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.

དུས་ཡུན་ལོ་ཉིས་བརྒྱ་ལྔ་བཅུ་པ་ཞིག་གི་མཇུག་མཐའ་ 207 BC ལ་འབབ་པ་དེས་ Donald Trump ངོས་འཛིན་པ་ཡིན། ལོ་ཉིས་བརྒྱ་ལྔ་བཅུའི་ལུང་བསྟན་ཞིག་གི་མཇུག་མཐའ་ 313 ལ་འབབ་པ་དང་། ཤར་ཕྱོགས་དང་ནུབ་ཕྱོགས་ཀྱི་ཆིངས་མཐུན་གྱི་གཉེན་སྒྲིག་དང་ Milan གྱི་བཀའ་ཁྲིམས་དེས་ ཨ་མེ་རི་ཀ་གཅིག་གི་ནང་དུ་གཅན་གཟན་གྱི་གཟུགས་བརྙན་གྱི་ཆགས་ཚུལ་ངོས་འཛིན་པ་ཡིན། Pergamos ཞེས་པའི་ཆོས་ཚོགས་དེ་ 313 ལ་འགོ་ཚུགས་ཤིང་། དེས་པཱ་པལ་གྱི་དབང་ཆ་ཁྲི་ལ་འཁོད་པའི་སྔོན་དུ། ཡེ་ཤུའི་ཆོས་ལུགས་དེ་ཕ་གན་གྱི་ཆོས་ལུགས་དང་འདུམ་འགྲིག་བྱས་པའི་ཐོག་ནས་ཉམས་ཉེས་སུ་སོང་བའི་ལོ་རྒྱུས་མཚོན་པ་ཡིན། Pergamos དང་ 313 ལོ་དེས་ ཨ་མེ་རི་ཀ་གཅིག་གི་ནང་དུ་གཅན་གཟན་གྱི་གཟུགས་བརྙན་ཆགས་པས་མཚོན་པའི་འདུམ་འགྲིག་གི་དཔེ་མཚོན་ཡིན། དེས་ཡེ་ཤུའི་ཆོས་ལུགས་དང་པཱ་པལ་གྱི་རོམ་པ་ཡིན་པའི་རོམ་གྱི་འདུམ་འགྲིག་མཚོན་པ་ཡིན། གང་ཡིན་ཞེ་ན། Catholicism ཞེས་པའི་ཆོས་ལུགས་ནི་ཡེ་ཤུའི་ཆོས་ཚོགས་ཤིག་གི་ཆ་ལུགས་སུ་སྦས་པའི་ཕ་གན་ཆོས་ལུགས་ལས་གཞན་མེད། ལོ་ཉིས་བརྒྱ་ལྔ་བཅུའི་ལུང་བསྟན་དེ་ 1776 ལ་འགོ་ཚུགས་ཏེ་ལོ་འདིར་མཇུག་མཐའ་འབབ་པ་དེས་ཀྱང་ ཨ་མེ་རི་ཀ་གཅིག་ལ་གནད་འཁེལ་བ་ཡིན། དེས་ན། ལོ་ཉིས་བརྒྱ་ལྔ་བཅུའི་ལུང་བསྟན་གསུམ་ཀས་ མདོ་སྔགས་ Revelation ལེའུ་བཅུ་གསུམ་གྱི་ས་གཞིའི་གཅན་གཟན་དང་འབྲེལ་བའི་ལུང་བསྟན་གྱི་རྣམ་པ་ཞིག་རེ་རེར་གཏད་པ་ཡིན་ལ། གསུམ་ཀ་ཚང་མ་བཅུ་བདུན་ཞེས་པའི་གྲངས་ཀས་མཚོན་པའི་ལུང་བསྟན་གྱི་ཐིག་ཕྲེང་ནང་དུ་མཇུག་མཐའ་འབབ་པ་ཡིན།

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.

Şeda Yekşemê ew dem e ku Dewletên Yekbûyî yên Amerîkayê wek ejdehayekê diaxive, û axaftina netewekê kirinên desthilatdarên wê yên qanûndanîn û dadwerî ne.

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

“‘កា​រនិយាយ’ របស់​ជាតិ​មួយ គឺ​ជា​សកម្មភាព​របស់​អាជ្ញាធរ​នីតិបញ្ញត្តិ និង​តុលាការ​របស់​វា।” 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.”

ترامپ نه دەسەڵاتێکی دادوەرییە و نه یاسادانان؛ بۆیە یاسای یەکشەممەی نزیکەهاتوو لەلایەن کۆنگرێسەوە جێبەجێ دەکرێت. بەڵام هەر کردارێک کە پاڵپشتی بۆ هێزی پاپایی دابین بکات، نمونەی یاسای یەکشەممەیە. فرمانی 533، و فەرمانی 313، دەستپێکی ئەو ماوەیە دیاری دەکەن کە تێیدا وێنەی ئاژەڵ پێکدەهێنرێت. کۆتایییەکەی یاسای یەکشەممەی نزیکەهاتووە، و عیسا هەمیشە کۆتایی بە دەستپێکەوە وێنا دەکات؛ بۆیە کردارى ترامپ لە ڕێگای فرمانێکی جێبەجێکردنەوە، کە هەر “ئیمتیاز”ێک بۆ دژە-مەسیحی پێشبینیی کتێبی پیرۆز دابین بکات، نوێنەرایەتی ئەلفای ئەو بزووتنەوەیە دەکات کە تەنها لە ئۆمێگا کۆتایی دێت، کاتێک ویلایەتە یەکگرتووەکان “بەو شێوەیە بنەماکانی حکومەتەکەی ڕەت دەکاتەوە کە یاسای یەکشەممە دادەنێت.”

“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.

“Bengi baba, hatto wanên ku di vê tevgerê de ji bo pêkanîna Yekşemê dixebitin jî, ji encamên ku dê ji vê kirinê derkevin kor bûne. Ew nabînin ku ew rasterast li dijî azadiya olî lê dixin. Gelek hene ku qet mafên Şemî ya Kitêba Pîroz nafêmîne û bingeha derewîn a ku sazgeha Yekşemê li ser wê rawestiyaye nas nekirine. Her tevgera ku di berjewendiya yasadariya olî de be, bi rastî kiryarekî teslîmbûna papatiyê ye; ew papatiya ku di gelek serdeman de bi domdarî li dijî azadiya wijdanê şer kiriye. Rêzgirtina Yekşemê hebûna xwe wekî sazkariyek ‘Mesîhî’ ya bi navê xwe ji ‘sira bêqanûniyê’ distîne; û pêkanîna wê dê bi rastî nasandinekî bingehên wê be ku kevirê bingehîn ê Romaniyê ne. Gava neteweya me bi vî awayî bingehên hukûmeta xwe înkar bike heta ku yasayekî Yekşemê derbas bike, Protestanîzm di vê kirinê de dê dest bi poperiyê re bide hev; ev tiştekî din nabe ji xeynî ku jiyan bidetê zordestiya ku demeke dirêj bi hestyarî li fersenda xwe temaşe dikir ku dîsa bihêle xwe bi despotîzma çalak bixe nav çalakiyê.” Testimonies, pirtûka 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.

“Kugenda kwose gushigikira amategeko y’idini mu by’ukuri ni igikorwa cyo kwemera ubupapa,” kandi izo ngendo zibaho mbere y’itegeko rya vuba ryo kubahiriza ku Cyumweru.

“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.

“Itegeko rishyiraho ugusenga kw’uyu munsi rigomba gusohoka rikagera ku isi yose. Ku rugero ruto, ryamaze gusohoka. Ahantu henshi, ubutegetsi bwa gisivili buri kuvugana ijwi ry’ikiyoka, nk’uko umwami w’umunyamahanga yavuganye imbohe z’Abaheburayo.” Signs of the Times, 6 Gicurasi 1897.

We will continue these things in the next article.

Tuzakomeza mambo haya katika makala inayofuata.