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.”
Lok acoya angeyo opwodok i cawa mukato ma coyo ni, “Nyom me koba pa mwaka 313 kiketo tam i nyom me koba me agiki pa teko me upapa ki Amerika—rwot madit loyo i kin rwodi apar me Yabo me Jok i Yabo 17; teko ma tye ki twol aryo ma kicako ki cal me teko ma tye ki twol aryo pa France. Historia ma ocako ki Clovis i mwaka 496 dok ochak me tere i cik pa Justinian i mwaka 533 ki nywako upapa i kom tron i mwaka 538, en aye historia pa mwaka 1989 oo wa i cik me Ceng Nino Dyeng.”
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 onongo ka kinyuto iye ki Clovis i mwaka 496, ci Donald Trump onongo ka kinyuto iye ki Justinian i mwaka 533. Cik pa Justinian obino myaka abicel kongwen mapwod papi obino i kom ker i mwaka 538, dok Edict of Milan obino myaka aboro mapwod cik me Ceng Nino me acel pa mwaka 321. Wek cik ci acoya ni, gin duc rwatte calo waymark ma otelo anyim cik me Ceng Nino.
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
I mwaka 1870, jo-lweny me Italia ginywalo Roma (20 September 1870). Papal States ocut woko bedo calo gweng pa piny ma tye ki dog cen, dok Pope Pius IX odoko “jen adwong ma ojuk i Vatican.” Ka dong pe tye butaka pa paip ma kene ma ngene calo gweng ma tye ki ker ma ribbe, United States (calo piny mapol mukene bene) pe dong ogwoko wat me dipulomatik ma kwo ki Pope calo ladit ma rwate ki ker me piny. I mwezi me October mwaka 1951, President Harry S. Truman oyero General Mark W. Clark calo Ambassador pa U.S. i Vatican. Kwero matek ocako oyotoyot ki bot kanisa me Protestant mapol ki dul-gi, ma gikwano ni tero man ogoyo cik me pok pa kanisa ki pa ker. I mwezi me January mwaka 1952 General Clark ocayo nying-ene.
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.
I nino dwe maracel 10, 1984, President Ronald Reagan ki Pope John Paul II guye iye gin atir me cako rwom tic me dyere cing ki dyere cing maber i kin United States ki Holy See. I nino dwe maracel 9, 1984, William A. Wilson (ma dong tye ka timo tic calo lakwena me Reagan keken) omiyo waraga ne me nyutu rwate, dok odoko Ambassador me acel me United States bot 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.”
Ikiny tyen adek ki adek abicel ma oo ki mwaka 1951 ka dok i 1984, kweny me Protestantism ma pe iromo Catholicism nolok woko. “Bok” ma ne tye ka nyutu papi i mwaka 496 ki Clovis, gin tye ka nyutu Reagan i mwaka 1984 ka cweyo nyo wa i 1989. Clovis onyutu kwanyo woko dini (paganism) ma ne tye ka tameyo papi pi pe dwogo i teko, dok ka oo i 1984, kweny me Protestantism pi cwer me papi ne okwan woko. “Nino ducu” (paganism) ne okwanyo woko, dok Paul oloko kwanyo woko me kweny ma paganism ne tye nayo i papi calo “lworo woko.”
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.
Kanisa me nyutu me rwomrwom me ngol anyim ma Constantine the Great okelo kacel ki lok me mwaka 313 oo wa i 538, nyutu kare ma kanisa ocwanyo kene kene, ci opoto woko. Diini ma onyutu ki “508,” ma con pe ogeng cing pa teko me bapa, obedo kit me nyutu poto woko pa ba-Protestant i United States. Reagan onyutuwon ki Clovis. I mwaka 496, Clovis omiyo “teko” ne bot bapa, ci man onyutu “rwom me cako kacel ma pe leng” ma otim i mwaka pa Reagan. Clovis bene onyutu kwanyo woko pa “daily” i 508. 508 onyutu 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.
“Lokub-lokub man aye i kin piganisimo ki Kiristiano owoto i cweyo pa ‘dano me gramo’ ma profesi ocako kwede calo ma tye ka jemo, kadi bene ka cako ye pire iwang’ Lubanga. Cik man dit me dini goba en gin ma omyero atika me teko pa Setani—lapeny me ticce me keto kene i kom tron me rwot, wek orit piny calo i yubbe.” 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.
Ikin Ronald Reagan dong olwong iwongo Soviet Union calo “imperi marac” i cikin lok me mwaka 1983, kede eneno komunijim ma pe iye i Lubanga calo kwo marac adwong i but tim me rwot ki i but gin marac me cwiny. En gi John Paul II gucuk kwede lego me dano kede me polityk ma tye cing acel me lweny i kom komunijim me Soviet. Dano aryo-ni guwoto i neno lweny man i but rwom me tim maber ki tim marac, kede kata i but tic me opiny pa Lubanga; i mung, Reagan owaco i piny me mung me “Yubu pa Lubanga” me kelo opong komunijim piny. Reagan bene onongo tye ki miti i kom nyuto pa Fatima (kwena ni “Russia bino pwonyo balone i wi piny”), kede rwot aryo-ni guwaco i kom tam ma gucako kwede acel ni Lubanga ogwoko kwogi kwo (aryo-gu pud gucako i yot me neko dano i mwaka 1981) pi yub mo ma rwate ki lobo komunijim.
The Disciples of Christ
Jo mukwano me 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.
Reagan odong iye i wi dul pa Disciples of Christ, ma jo ocako dul eno pwodhi gin aye ojuko kong me atir ni Pope pa Catholicism obedo antichrist. Alexander Campbell, jatelo ma oyik tutwal i kare me con pa kanisa pa Disciples of Christ, dok oyiko papacy ni obedo antichrist. I kin yele me teddi kacel ki gin ma ocoyo, en opwonyo ni tong matidi i Daniel 7, lee i Revelation 13, ki dano pa grac i 2 Thessalonians 2 ducu tye ka nyuto Pope me Rome. En otic ki yubu man i kin teddi me ayela i wang lwak (ma iyie tye kacel ki ted pa Bishop pa Catholic John B. Purcell i mwaka 1837). Barton W. Stone owaco ni loot pa Pope aye antichrist me atir ki “dano pa grac.” Walter Scott (jatwal me ceng mukene me con man) ocoyo ni dano pa grac, Pope me Rome, bino aa i kanisa pa jo ma gin jo Kristo dok bino pwoyo kene maleng iwiye Mungu.
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.
Min Reagan, Nelle, ne obedo dano ma olamo matek i wi dogola me Disciples of Christ, kede en aye obedo cing ma pire tek adaa i kwek me dini i kare me nyodone. Ogwoko Reagan i batija i kanisa me Disciples of Christ i Dixon, Illinois, ka otyeko mwaka 11, dok obedo ka tye aktib i kanisa no i kare ma en cako bedo latin me acel ki wi (kibedo ka pwonyo i Sunday school bene). Ocito i Eureka College, ma obedo ka yube ki 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.
“Jo ma odoko ka peko i ngec gi me lok, ma pe oneno kit ma antikrísto te lok iye, gin ada gibiyiko kengi i tung antikrísto. Kombedi onge cawa mo amito wa me rwate ka ceng ki piny.” 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 obedo ka enongo kit macalo Clovis, kede i cing kwene ka enongo yub me rwom cing pa Constantine the Great. Reagan bene obedo acel ki i wang adwong otino aparo me agiki me dong jo moko me Amerika nicakke ki kare me agiki i mwaka 1989. Ka obedo acel ki i wang adwong otino aparo mag agiki, enongo tye ka nyutu Donald Trump, ma calo Reagan, omyero otum rwom me peko adwong i ngeyo marac pi yub adier me pa pope, ki ngo papacy eni tye.
Can two walk together, except they be agreed? Amos 3:3.
Dano aryo nyo twero wot kacel, pe ka gin ma otyeko rwom? 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.
Nyom ma abicel me wilobo me akiromo marom acel ma dwe me abicel ka Daniel mukene apar wiye acel obedo i leb me gik ma cako i kare me agiki i mwaka 1989, dok giko i leb me gik me 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.
“Wok me tye ka bedo kombedi i United States me moko cing me nongo kony pa gavumenti pi dongo gangi matye iye ki tic pa kanisa, jo Protestanti tye ka lubo yo ma jo Papisti dong gucako. Pe en man keken; gin tye ka yabo doggola pi Pope dok nongo i America pa jo Protestanti ryemo malac ma en oloko woko i Piny Moko me Lacen.” 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.
Karata me tic ma obedo i mwaka 313 kacel ki Cik me Milan rwatte ki yat me mwaka 533, ci cik ma Justinian oketo i mwaka 533 bicakete dok kede gin tic i lwak pa jo ma wyelo ni gin jo Kristo, ma pe dong niang ni nyuto teko pa paapa calo kibina me Kristo en lok ma rwatte pe, ka obedo maber loyo; ento ka obedo marac loyo, en bal ma tye kwede to.
Church and State
Kanisa ki Gamente
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
I mwaka 457 BC, cike me adek pa Artaxerxes ocwalo dok cwak me dit pa nation, pi twero me lo goverment ki me twero pa dini weng.
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.
Keni in, Ezra, calo pi ngec pa Nyasaye ni ma tye i ci ma ni, ket rwot me poko lok kacel ki lupok cing me poko lok, me gibed jo ma poko lok me lwak ducu ma tye i tung mo ma lacen pa aat; ducu ma ngeyo cik pa Nyasaye ni; kadi boko, pwonyciek gin ma pe gingeo. Kacel ki dano mo keken ma pe mito timo cik pa Nyasaye ni, ki cik pa kabaka, wek kacung cing me poko lok oyubbedi piyo i kom, bed ni gin me to, onyo me cweyo woko ki i piny, onyo me kwanyo jami ne, onyo me twero i koma. 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.
Cik cing adek ocwalo twero me timo ngolo kacel ki cuku ci can pi cik pa Lubanga kacel ki cik pa rwot. Cik no ocoyo cak me porofeto me mwaka alfu aryo ki mia adek ma otyeko i nino 22 October, 1844, ka Kristo obino cut-cut i tempel ne. Kede en ocoyo cak me porofeto me mwaka mia aryo ki pyer abic ma otyeko i mwaka 207 BC, i lok me kwena ma tye ikin lweny me Raphia i 217 BC ki Panium i 200 BC. Dwoko dok pa loc me pa gweng ki pa dini i 457 BC nyuto alpha maracel aryo ma nongo otwero me omega aryo me tyek. Omega aryo me tyek gi duc gimiyo wang cing ma otwero piny; acel pi tung me Protestant, ka mukene pi tung me 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.
Neno me acel mar imyaka abiri alufu adek ki piero adek ki pyer abicel romo nyuto cike pa Lubanga, dok neno me myaka mia aryo ki pyer abicel nyuto cike pa kabaka. Neno aryo magi nyuto tung me Protestantism ki tung me Republicanism i kom lee me piny ma i Niyabo 13. Tung me Republican pa lee me piny kicako keto i dyerem me jeru 11 paka 16 me Daniel 11. Kinde me myaka apar wiye abiriyo ma tye ikin Raphia ki Panium, tung acel ki ngat ma oa i neno maracel me cik me adek i 457 BC twolo iye. Neno man aryo-cel nyuto both ngolo kop pa lwak me penyo me agiki ma i cik, dok bene ngolo kop pa rok ma i kabedo man lwak me cik tye ka nongo yubu gi iye.
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.
Kadi owaco bot Abram ni, Ngʼe maber adier ni nyikwaya bi bedo jodongo i piny ma pe megi, kendo gibitiyo ne jo ma jo; kendo gibiyelo peko i komgi mwaka mia abicel angwen. Kadi piny meno ma gibitiyo ne, an abipoto: kendo i ngeyo meno gibibino woko ki mwandu madit. Genesis 15:13, 14.
In the book of Ezekiel, October 22, 1844 is typified by October 22, 573 BC. One date identifies the beginning of the investigative judgment and the other identifies the sounding of the Jubilee trumpet at both the beginning and the conclusion of the judgment process. Both dates align, and both identify a closed door. 1844 represents the closing of the door of the holy place, as Christ moved into the Most Holy Place. 573 BC identifies the close of human probation where the slaves of sin who have been redeemed are given their freedom, and a new earth to dwell in.
I buk pa Ezekiel, nino dwe apari wiye acel me mwaka 1844 kitye ka nyutu ki nino dwe apari wiye acel me mwaka 573 BC. Nino acel nyutu acakki me biko me kwena me yeny, dok nino mukene nyutu koko me turumbeta pa Jubili i acakki kede i agiki me rwom me biko. Nino aryo ni gitye ka rwatte, dok gin aryo tyeko nyutu dogola ma ngole woko. 1844 kelo lok me tyeko me dogola pa kabedo maleng, ka Kristo oloko odok i Kabedo Maleng Atyeka. 573 BC nyutu agiki me kare me temo pa dano, ka lutic pa bal ma gitye ocwalo woko kicwalo piny, gimiigi yotgi me bedo ma lar, kede piny manyen me bedo iye.
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.
Kadi ka pe pe ikululo i mwaka magi, ci obino aa i mwaka me Jubili, en aye kacel ki lutino ne. Niping jo Israel obedo lutic bica; gin lutic bica me an, ci an ma anywalo gi aa i lobo me Egypto: An aye Rwot, Lubanga wu. 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.
October 22 aryo weng nyuto rangac ma otiyo pi cike pa Ceng acel ma cok bino. Kare me temo ma cwal i Adventism ocako i mwaka 1844 dok giko i cike pa Ceng acel ma cok bino, dok bene kare me temo ma cwal i United States en aye giko i cike pa Ceng acel ma cok bino. Gikome aryo weng rwatte ki jo bedo caden aryo pa October 22, me mwaka 2,300 kacel ki mwaka mia aryo ki pyer abic.
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.
Mwaka mia abicel ki pyer awene otum tyeko i yeero me lok me tic ikin Raphia ki Panium, opoko kare me lweny aryo i namba aryo me cikcik, ma ka gityeko gang, gin bene gitiyo ki tekwaro megi me bedo mapol. Mwaka aparo lacel inge Raphia, ma tekwaro ne “piny me dogola,” ki myaka abiro ma pud pe otum Panium, ma ne obedo lweny ma gilwenyo i wang piny maratye ki otum tyeko i kany me rwate me dul. Aparo ki abiro, calo cikcik, nyutu teko me drakon i kom jo me cwiny mapol. 207 BC keto Trump, cal me lee me piny, i kin tyen lok me acel ki abicel i Daniel acel ki abicel, i kit me profesi, ka tye ka ryemo me kwano lok calo drakon, calo gin onyutere i rwom me namba aparo ki namba abiro.
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.
Apar abiro apar wonyo tye kacel me nyutu, dok kelo wang tic me Raphia dok i Panium, aa i Panium, kede bene i kom anyim me Raphia. Ptolemy IV Philopator otino rwot me Ijipiti me Ptolemaic aa mwaka 221 BC wa i 204 BC, dok ojwalo Antiochus Magnus i Raphia i mwaka 217 BC. Ptolemy ochako lo rwot anyim me Raphia, dok olo rwot pi mwaka “apar abiro”. Namba apar abiro kelo kare me gite mukene i historia ma ochako anyim me Raphia, dok osil i tung Panium kede opii me Sidon wa i agiki me kare me temo pa dano, calo ma kinyutu ki mwaka 330. Profesai me myaka mia aryo kede pyer abic pi kare me kanisa me Smyrna ochako i 64 dok ogik i Edict of Milan kede kwayo me nyom me 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
Konstantino Madit tyen cal me kite me gang kanisa me Pergamo, dok kite meno ocako i mwaka 313 kede ojuko i 538. Myaka “apar abiro ki acel” me acel ma lutye inyima me agiki pa poropeto me mwaka mia aryo ki abicel i 313, tye ki gitic me alama adek. 313 obedo Cik me Milan, 321 obedo cik me acel me Ceng Pa Lacen, dok kere me poko pa bwal obedo me alama i 330. 330 tyen cal me cik me agiki me Ceng Pa Lacen ma kaweko agiki pa kare me temo me dano. Pi meno namba apar abiro ki acel ocako mapwod pe onongo Raphia, dok ojuko i kare ma dong odongo loyo lot me lweny me Panium ki Sidon. Wec me apar ki abicel i Daniel apar ki acel tyen cal me cik pa Ceng Pa Lacen i 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.
Porofecy me Simirna nyuto cing me kwo me dyel ma en aye iye iye me kwena pa Ezekiel. Cing me yo ma omede ka i nyim cik me Ceng Nino Pa Lubanga, calo tye ka onyutu i kom kit me coc aryo me balo Yerusalemu, en dyel; ento bene en Edict of Milan, ma cako kegengo me cal me lee me twol.
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.
I kare ma lworo tye, yubo me kwanyo nyom me cik bi timore. Man en cal me kare-kare ma pe oto me yubo me kwanyo nyom ma ocako ki Reagan, cal ma Clovis olwongo iye i mwaka 496, ento yubo me agiki ma dongo tye i nyime me nyom ocako i kare ma lworo tye ka rwatte ki cik me Justinian me 533, kede ki Edict of Milan i 313. Alama me yo aryo weng gityeko bedo anyim me cik me Sunday. Mwaka 313 obed anyim me cik me Sunday me acel i 321, dok cik me 533 obed anyim me cik me Sunday i Counsel me adek me Orleans i 538. Kit mo me cik bi tyeko gango jami me porofeto ma rwatte ki cik me Justinian kede Edict of Milan weng aryo, ka i kare acel kit mo me nyom me pwony ma en cal keken bi keto i kabedo.
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.
Ka cako cako acoya man, dong obedo lacen me tye kakare, pien dog me kare me peko dong otwong iye i kom tung me Protestant, calo gin ma otwonge bot i kare me Pasika mukwongo i Ejiput. Iŋe man, cik me Ceng me Nino me Mungu, ma obedo nyut ma alubo, pe keken nyutu ni cal me lee ma marac dong olare woko ducu, ento bene nyutu tic me lok me twero marac me lee ma marac. Cik me Ceng me Nino me Mungu nyutu agiki me kare me peko pi tung me Republican, lee me lobo i Neno me Yohana apar wiye acel, calo adier calo Farao kacel ki lumonene gucito i Nam me Lyel ki iŋe 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.
Mwaka abicel aryo ki piero apari ma tumu i mwaka 207 BC nyuto Donald Trump, calo kiyub iye i Antiochus Magnus ka tye ka yubo pi lweny ma bino ma cako i potho Panium dok otum i dyel me Sidon. I yonge lweny me Panium, jatela me lweny me Ptolemy, Scopas pa Aetolia, olot ki jo lweny ma ocalo romo 10,000 ma onongo odong, odok i gang me Sidon. Antiochus olubo en dok ocako “dyel” i Sidon. Gamente me Ptolemy i Alexandria ocwalo jo kony me jogo, ento pe oloyo. Ka kii doko i apwoyo me cam, Scopas ogolo gang meno. Antiochus oye ni Scopas oaa; lacen Scopas odok i Egypt, ka ineno lacen giketo to i cing cing me cik pi tero me dogola ki kwanyo lim ma pe atir. Dyel me Sidon ogikyo kwanyo me Antiochus i Coele-Syria i nge 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.
Min White tito buk pa Uriah Smith, *Daniel and the Revelation* calo “cik me kony pa Katonda.” Smith nyuto can me ryemo mag gang aryo pa Antiochus i lok tic me tere i kuom wec apar wiye abicel aryo ki abicel adek me Daniel apar acel.
“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.
“Pwonyo pa rwot matidi me Ejipt onyal ikwanyo i cing Senate me Roma ni i M. Emilius Lepidus, ma oketo Aristomenes, jatijer ma lacam dok latic me dwong i ka dwong pa dwor meno, ni obed lakwena paŋ. Ticce me acel obedo me timo yubo i nge lyeto ma onongo tye ka turo me wtino pa rwot aryo ma onwonyo kany, Philip ki 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.
“Pi medo man, en ooro Scopas, lagwok mony marac ma ngene ki AEtolia, ma i kare meno tye ka tito tic bot jo Egypt, ducu cen i piny-ne me nywalo jo moni me medo tek me lweny. Ka en oketo acam me lweny otic kore, en odok i Palestine kacel ki Coele-Syria (ka Antiochus tye ka lwongo lweny ki Attalus i Lesser Asia), dok okelo Judea weng ka bedo i bwo loc pa Egypt.
“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.
“Kit ma rwom onyo ginweyi ocako keto i can ma ber me tye ka oo i tim me tic pa coc man ma tye i wangwa. Pien Antiochus, ka ocayo lweny ne ki Attalus i cike pa jo Roma, oyubo oyot me dwogo kelo Palestine ki Coele-Syria ki i cing jo Misiri. Ocwalo Scopas me tye kwede. Macalo i cok i ka acaki pa Jordan, jolweny aryo-gu oyube. [Panium] Ogoyo Scopas, olubo go nyaka Sidon, ka iyo ka dano-gi omwongo go matek. Ocwalo jenera adek ma ber loyo pa Misiri, kacel ki jo-lweny-gi ma ber loyo, me yubo ki peko man, ento pe omedo pwoc mo. I agiki, ka Scopas oyubo, i lweny pa kec ma oromo me yot pe kene, macalo cing me tum ma otut kede ma pe romo dyo, omedo rwot mapol ma pe onongo romo twero kwede; ci onywaki me cweyo cing, i tec ma pe omiyo wor, me ngima keken; ka ma ni, en ki jo-ne aparacar mebino golo, acel pe acel, ka oywako gin-gi ducu, dong gonyogi me wu. Kany aye me tero gang ma ojwok matek loyo ki rwot me anyim; pien Sidon, i kabedo-ne ki i goro me gwoko-ne, onongo obedo acel i dye gang ma tye matek loyo i kare meno. Kany aye me bedo pe romo tye kwede pa lweny me anyim, ki pe romo tye kwede pa jo ma rwot me anyim oyero; nyinge ni, Scopas ki jo-lweny-ne pa Aetolia.” 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.
Myaka mia abicel gi piero abicel ma tumo i 207 BC nyuto Donald Trump. Porofoce me myaka mia abicel gi piero abicel ma tumo i 313, ka bedo ma rwom me loko ikwero ma cing i cing me acamare me bot ceng kacel ki bot odiko, kacel ki Edict of Milan, tye ka nyuto kicako me cal me rwot manige i United States. Kanisa me Pergamos, ma ocakke i 313, nyuto historia ma iye Kristo-jami orwenyo ki i wang cwiny pien opwonyo me rwate ki dini me paganism, mapwod papal power pe otweyo kom tron. Pergamos kacel ki mwaka 313, tye me kwano cal me rwate man ma onyutore i yubo me cal me rwot manige i United States. Onyuto rwate me Kristo-jami ki papal Rome, pien dini me Catholicism pe tye gin mo mukene ento onyo pe, keken paganism ma kiyubo i kit me twero me kanisa me Kristo. Porofoce me myaka mia abicel gi piero abicel ma ocakke i 1776 ka tumo mwaka man, bene tye ka lokko i kom United States. Otyeno, porofoce weng adek me myaka mia abicel gi piero abicel tye ka lokko i kom gin mo ma kwene i porofeto me rwot me piny me Revelation apar wiye adek, ka weng adek gutumo i ndani me ligne me porofeto ma nongo inyutore ki namba apar ki abiriyo.
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.
Cik pa Nino Dong i kare ma Amerika me United States owaco calo ajok, dok lok me lwak acel en tico pa twero me cako cik gi twero me ngolo bura me lwak meno.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“‘Lok me loko’ pa rok tye tic pa lulamito me cako cik ki me ngolo kop.” 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 pe tye wic pa twero me yubu onyo me cako cik, pi mano cik pa Sabato pa Ceng ma cok bino pe kitek i cinge, ento Kongres aye timo ne. Ento tic mo keken ma miyo kony bot twero pa popa, obedo cing me nyutu cik pa Sabato pa Ceng. Cik me mwaka 533, ki cik pa kabaka me 313, nyutu acakki pa kare ma cal pa lee cako kete. Agiki en cik pa Sabato pa Ceng ma cok bino, ka Yesu bene kare ducu nyutu agiki ki acakki, pi mano tic pa Trump i yoo pa cik me rwot pa ofiisi ma miyo “concession” mo keken bot antikristo me profesi pa Baibul, obedo alpha pa gin ma cako ki rwate ma pe tumo kona atye i omega keken, ka United States “binywalo woko maber maber cik me yubbe, wek etim cik pa Sabato pa Ceng.”
“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.
“Jo mapol, kit ma gin bene tye i yubo man me tero cwer cwiny pi timo cik me Ceng Nino Tungu, pe gin neno adwogi ma bibedo ka tic man otiyo. Pe gin neno ni gin tye ka gudo tik-tik i kom twero me lotyeko i wii dini. Jo mapol tye ma pud pe guwot maber claims me Sabato me Baibuli ki piny ma pe atir ma kwo me Ceng Nino Tungu oyiko iye. Yubo mo keken ma cako me cwer cwiny pi cik me dini, i lok ada, en tic me yo rwot bot upapa, ma i kare mapol atwal odong ka lweny mada i kom twero me pwony cwiny. Gwoko Ceng Nino Tungu nongo kwoone calo dong tye ka kelo nyinge ni kwo me jo Kristo ki i ‘taj maber me tim marac;’ dok tero ne i cik bibedo calo nyuto me yubo cik ma en aye doggola atir me Romanism. Ka gwoko wa man obedi ka kwero woko prinsipol me gavumenti ne maber kit ma otimo i timo cik me Ceng Nino Tungu, Protestantism i tic man biro cako dyere ki upapa; pe bibedo gin mo mukene ento miyo kwo bot dyel ma nino mapol dong olimo ka tye ka ge ni nong kare ne me duk dok i bwo me cung rwot me lwak.” Testimonies, volume 5, 711.
Any “movement in favor of religious legislation is really an act of concession to the papacy,” and those movements occur in advance of the soon-coming Sunday law.
“Gin yic me kwo i kom cik me dini en aye tim me keto cwinya bot paapasi,” ci yic mago time ka dong pe obedo lacen me cik pa Nino me Yweyo ma tye ka bino cengceng.
“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.
“Cik ma tye ka tic me cwer cwiny pire tek me woro nino man myero odok owoto i wi lobo ducu. I grado matidi, dong ocako aa. I kabedo mapol, twero pa gavumenti dong tye ka loko ki dwon pa labol, calo rwot me piny ma pe ngene obedo ka lok ki jo Ibru ma otyeko omako.” Signs of the Times, May 6, 1897.
We will continue these things in the next article.
Wan wa dong omedo lok manok i coc acoya ma obino.