We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”
Namaranantsika ny lahatsoratra farany tamin’ilay fehezanteny hoe: “Tamin’ny taona 2001, ny governemantan’i Etazonia no nanao ny Patriot Act ho lalàna.”
“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.
“Maro amin’ireo, eny, na dia amin’ireo mandray anjara amin’ity hetsika fampiharana ny Alahady ity aza, no voabahan’ny fahajambana manoloana ireo vokatra izay hanaraka izany fihetsika izany. Tsy hitany fa mamely mivantana ny fahafahana ara-pivavahana izy ireo. Maro no tsy mbola nahatakatra velively ny fitakian’ny Sabatan’ny Baiboly sy ny fototra sandoka iorenan’ny andrim-panjakana momba ny Alahady. Izay hetsika rehetra manohana lalàna ara-pivavahana dia tena asa fampileferana amin’ny fahefan’ny papa tokoa, izay nandritra ny taona maro dia niady tsy an-kijanona tamin’ny fahafahan’ny fieritreretana. Ny fitandremana ny Alahady dia manana ny fisiany amin’ny maha-andrim-panjakana antsoina hoe kristiana azy avy amin’ny ‘zava-miafin’ny faharatsiana;’ ary ny fampiharana azy dia ho fanekena mivantana ireo foto-kevitra izay tena vato fehizoron’ny Romanisma. Rehefa handà toy izany ny foto-kevitry ny fitondram-panjakany ny firenentsika ka hamoaka lalàna momba ny Alahady, dia hifanome tanana amin’ny popery ny Fivavahana Protestanta amin’izany asa izany; tsy inona izany fa fanomezana aina ny jadona izay efa ela no niandry fatratra ny fotoana hahafahany mitsambikina indray ho amin’ny fanapahana jadona miasa.” Testimonies, boky faha-5, 711.
1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.
Ny taona 1888 dia tandindon’ny taona 2001, ary tamin’izany no nampidirana ny Blair Bill, kanefa noho izy tsy lany, dia nosakanana tsy hiteny ara-paminaniana izy. Nanjary famantarana ny taona 66 A.D. izany, dia fahirano iray izay natomboka ary avy eo nesorina tamin’ny fomba mahagaga. Rehefa takatra fa misy fe-potoana roa fitsapana momba ny sarin’ny bibidia, ary ny fe-potoana faharoa dia manomboka amin’ny lalàna Alahady any Etazonia, tandindonin’ny taona 321, ary mifarana izany fe-potoana izany rehefa ampiharina tanteraka ny lalàna Alahady maneran-tany, tandindonin’ny taona 538; dia takin’ny faminaniana koa izany fa ny fiandohan’ny fe-potoana voalohany amin’ny fitsapana momba ny sarin’ny bibidia dia tsy maintsy manomboka amin’ny karazam-pandindonana iray amin’ny fanambaràna lalàna Alahady. Tamin’ny taona 1888, ny Blair Bill dia ezaka iray hampihatra lalàna Alahady nasionaly, ary ny taona 1888 no manondro ny fotoana idinan’ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo ka manazava ny tany amin’ny voninahiny.
The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.
Ny Patriot Act dia tandindon’ny lalàna Alahady izay manomboka ny fotoam-pitsapana momba ny sarin’ny bibidia ao Etazonia. Etazonia dia miteny tahaka ny dragona ho fahatanterahan’ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-iraika ambin’ny folo, rehefa manery ny lalàna Alahady izy. Rehefa manery izany lalàna izany izy dia hiteny tahaka ny dragona, ary io lalàna Alahady io no manamarika fa ny sarin’ny bibidia dia voaorina tanteraka ao Etazonia. Amin’izany fotoana izany dia efa nameno ny kapoakany amin’ny fotoam-pahasoavana andrana i Etazonia, ary ny fivadiham-pinoam-pirenena dia arahina faharavana ara-pirenena. Amin’izany fotoana izany dia mitsahatra tsy ho fanjakana fahenina amin’ny faminanian’ny Baiboly i Etazonia rehefa atsangana ny firaisana telo sosona.
Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.
Ny Alfa sy Omega dia mandrakariva maneho ny farany miaraka amin’ny fiandohana, ary teo am-piandohan’i Etazonia dia nisy in-telo izay nitenenan’i Etazonia ara-paminaniana ka nanamarika ny fiandohan’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Ny Fanambaràna ny Fahaleovantena tamin’ny 1776, narahin’ny Lalàm-panorenana tamin’ny 1789, ary avy eo ny Alien and Sedition Acts tamin’ny 1798, no manondro ireo in-telo voalohany nitenenan’i Etazonia ara-paminaniana. Ny tsirairay tamin’ireo famoahana telo ireo dia nisolo tena ny fitenenan’i Etazonia. Ireo dingana telo ireo dia nitarika ho amin’ny 1798, fiandohan’ny fanjakan’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Ireo marika telo ireo ihany koa teo am-piandohan’i Etazonia no maneho marika telo izay mitarika ho amin’ny fiafaran’ny fanjakan’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy.
The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.
Ny Patriot Act no voalohany amin’ireo fotoana telo izay itenenan’i Etazonia eo am-pahatongavany amin’ny fiafarany amin’ny maha-fanjakana fahenina azy. Ny fitenenana fahatelo, izay manamarika ny fiafaran’ny fanjakana fahenina, dia ny lalàna alahady. Eo afovoan’izany tantara izany dia natomboka ny Pelosi Trials tamin’ny 6 Janoary, izay nanomboka tamin’ny 2022. Fandavana mivantana ireo zo voarakitra ao amin’ny Lalàm-panorenana ireo fitsarana ireo, satria ara-politika ny toetrany, ary ny lawfare dia tsy famoronana zava-misy fotsiny ihany, fa tena fanafihana mivantana ny lalàna “procedural” sy “substantive” araka ny voafaritra ao anatin’ny Lalàm-panorenana.
The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.
Ny Patriot Act tamin’ny taona 2001 dia fanafihana mivantana tamin’ny “Due Process Clause” izay hita ao amin’ny Fanitsiana fahadimy sy ny Fanitsiana fahefatra ambin’ny folo ao amin’ny Lalàm-panorenan’i Etazonia. Ireo dia milaza fa tsy misy olona azo esorina amin’ny aina, na fahafahana, na fananana, raha tsy amin’ny alalan’ny fizotry ny lalàna araka ny tokony ho izy. Tamin’ny 2001 izany, ary tamin’ny 2022 ny fanafihana natao tamin’ny Lalàm-panorenana dia nifantoka tamin’ny “procedural due process” sy ny “substantive due process.” Ny teny hoe “repudiate” dia midika hoe mandà, ary Sister White dia manondro fa amin’ny lalàna alahady any Etazonia dia holavina ny foto-kevitra rehetra ao amin’ny Lalàm-panorenana.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Amin’ny alalan’ny didy manamafy ny fananganana ny fahefan’ny papa, izay mandika ny lalàn’Andriamanitra, dia hanapaka tanteraka ny fifandraisany amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany manerana ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hiampita eo ambonin’ny lavaka mangitsokitsoka izy mba hifandray tanana amin’ny spiritisma, rehefa, eo ambanin’ny herin’ity firaisana telo sosona ity, ny firenentsika handà ny foto-kevitra rehetra ao amin’ny Lalàmpanorenany amin’ny maha-governemanta protestanta sy repoblikana azy, ary hanao fanomanana hampielezana ny lainga sy ny fitaka papaly, dia amin’izany no ahafahantsika mahalala fa tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga ary efa akaiky ny farany.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Toy ny nanatonan’ny tafika romana izay famantarana ho an’ny mpianatra ny amin’ny fandravana mananontanona an’i Jerosalema, dia toy izany koa no hahazoan’ity fihemorana amin’ny finoana ity ho famantarana ho antsika fa tonga amin’ny fetrany ny fahari-pon’Andriamanitra, fa feno ny famaran’ny heloky ny firenentsika, ary efa hiakatra handositra Ilay anjelin’ny famindram-po ka tsy hiverina intsony. Amin’izany fotoana izany dia hatsipy ao anatin’ireo toe-javatra feno fahoriana sy fahasahiranana izay nofaritan’ny mpaminany ho andron’ny fahorian’i Jakoba ny olon’Andriamanitra. Miakatra any an-danitra ny fitarainan’ireo mahatoky izay enjehina. Ary tahaka ny ran’i Abela niantso avy tamin’ny tany, dia misy feo koa miantso amin’Andriamanitra avy ao am-pasan’ny martiora, avy ao amin’ny fasan-dranomasina, avy ao an-davabato any an-tendrombohitra, avy ao amin’ny lakalin’ny trano fitokana-monina: ‘Mandra-pahoviana, Tompo ô, masina sy marina, no tsy hitsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Ny Tompo dia manao ny asany. Mihetsiketsika ny lanitra rehetra. Ilay Mpitsaran’ny tany rehetra dia hitsangana tsy ho ela ka hanamarina ny fahefany izay efa voaompa. Ny mariky ny fanafahana dia hapetraka eo amin’ireo lehilahy mitandrina ny didin’Andriamanitra, izay manaja ny lalàny, ary izay mandà ny mariky ny bibidia na ny sariny.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Andriamanitra dia efa nanambara izay hitranga amin’ny andro farany, mba hiomanan’ny olony hijoro manoloana ny tafio-drivotry ny fanoherana sy ny fahatezerana. Ireo izay efa nampitandremana ny amin’ireo toe-javatra eo anoloany dia tsy tokony hipetraka amin’ny fiandrasana milamina ny tafio-drivotra ho avy, ka hampionona ny tenany amin’ny fiheverana fa ny Tompo hiaro ny mahatoky aminy amin’ny andron’ny fahoriana. Tokony ho tahaka ny olona miandry ny Tompony isika, tsy amin’ny fiandrasana tsy miasa, fa amin’ny asa mafana fo, miaraka amin’ny finoana tsy mihozongozona. Tsy izao no fotoana hamelana ny saintsika ho variana amin’ny zavatra tsy dia manan-danja loatra. Raha mbola matory ny olona, Satana kosa dia miasa amim-pahavitrihana mandamina ny raharaha mba tsy hahazoan’ny olon’ny Tompo famindram-po na rariny. Ny hetsika momba ny Alahady dia efa mandroso ankehitriny ao amin’ny maizina. Manafina ny tena olana ny mpitarika, ary maro amin’ireo izay miombona amin’io hetsika io no tsy mahita akory izay alehan’ny fikorianan-javatra miafina. Malefaka ny fanambaràny ary toa kristiana, nefa rehefa hiteny izy dia hampiharihary ny fanahin’ny dragona. Adidintsika ny manao izay rehetra azontsika atao mba hisorohana ny loza atahorana. Tokony hiezaka hanaisotra ny fitsarana an-tendrony isika amin’ny fametrahana ny tenantsika eo anoloan’ny olona amin’ny endrika mendrika. Tokony hapetratsika eo anoloany ny tena fanontaniana iadian-kevitra, ka amin’izany dia asiana ny fanoherana mahomby indrindra manoloana ireo fepetra hametra ny fahafahan’ny fieritreretana. Tokony handinika ny Soratra Masina isika ka ho hainay ny hanome ny anton’ny finoantsika. Hoy ny mpaminany: ‘Ny ratsy fanahy dia hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahalala; fa ny hendry no hahalala.’” Testimonies, volume 5, 451, 452.
Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.
Mampifandray ny lalànan’ny Alahady amin’ny mari-pamantarana maromaro amin’ny andro farany Rahavavy White, ary amin’ny fanaovany izany dia mampiseho “izay hitranga amin’ny andro farany ny teniny, mba hahavonona ny olony hijoro hanohitra ny tafio-drivotran’ny fanoherana sy ny fahatezerana.” Noho izany, ireo mari-pamantarana ampifandraisiny ao amin’ity andalan-teny ity dia tokony hodinihina amim-pitandremana. Manolotra aho fa ny teboka iantefan’ny fanovozan-kevitra dia ny tsipiky ny faminaniana izay mifantoka amin’ny Lalàm-panorenan’i Etazonia, mbamin’ny “fitenenan” ny firenena ho tandindona mifamatotra amin’izany.
By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.
Ny tiana holazaina amin’izany dia izao: ny Blair Bill tamin’ny 1888, ny Patriot Act tamin’ny 2001, ary ireo fanenjehana ara-politika izay notanterahin’ny Demokraty sy ireo Repoblikana mpanohana ny fanatontoloana nanomboka tamin’ny 2022 dia samy fandavana mivantana ireo singa roa tena ilaina ao amin’ny Lalàmpanorenana. Ny taona 1888 dia maneho ny fampiharana ny fiankohofana amin’ny Alahady, ary avy eo tamin’ny 2001, ny fiovana niala tamin’ny lalàna Anglisy ho amin’ny lalàna Romanina. Tamin’ny 2022 dia notafihina ny lalàna “substantive” sy “procedural”.
Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.
Ny lalàna fototra dia mamaritra ny zo sy ny adidin’ny olona tsirairay ary ny fikambanana, fa ny lalàna momba ny fomba fanao kosa no mamaritra ny fizotry ny famahana fifanolanana sy ny fampiharana ny zo sy adidin’ny olona tsirairay ary ny fikambanana. Ny lalàna no mamaritra izay fitondran-tena ara-dalàna na tsy ara-dalàna ary mametra ny sazy mifandraika amin’izany. Ny lalàna fototra dia mandrakotra sehatra maro amin’ny lalàna, anisan’izany ny lalàna famaizana, ny lalàna sivily, ary ny lalàna momba ny fifanarahana.
Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.
Ny lalàna famaizana dia ohatra tena tsara amin’ny lalàna fototra. Ny lalàna famaizana no mamaritra izay fihetsika heverina ho heloka bevava sy ny sazy ho an’ireo heloka ireo. Ny lalàna sivily kosa dia mifehy ny fifanolanana eo amin’ny olona tsirairay sy ny fikambanana, toy ny fandikana fifanekena, ratra mahazo ny tena, na fifanolanana momba ny fananana.
Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.
Matetika, ny lalàna substantiva dia voarakitra an-tsoratra ao anatin’ny lalàna voafaritry ny mpanao lalàna, ny fitsipika mifehy, ary ny lalàna nateraky ny didim-pitsarana. Ny lalàna voafaritry ny mpanao lalàna dia lalàna nolanian’ny rafitra mpanao lalàna, toy ny parlemanta nasionaly na ny antenimieram-panjakana; ary ny fitsipika mifehy kosa dia fitsipika sy fomba fanao noforonin’ireo sampan-draharaha misahana ny fitantanan-draharaham-panjakana. Ny lalàna nateraky ny didim-pitsarana dia ilay lalàna foronin’ny mpitsara amin’ny alalan’ny fandikany ny lalàna voafaritry ny mpanao lalàna, ny fitsipika mifehy, ary ny Lalàm-panorenana.
Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.
Ny lalàna momba ny fombafomba arahina amin’ny raharaha dia manondro ireo fitsipika mifehy ny fizotry ny raharaha ara-dalàna. Izy io no mamaritra ny fomba andehanan’ny raharaha ao anatin’ny rafitra ara-dalàna, manomboka amin’ny fametrahana voalohany ny fitoriana ka hatramin’ny famaranana farany. Ny lalàna momba ny fombafomba arahina amin’ny raharaha dia mahakasika sehatra ara-dalàna isan-karazany, anisan’izany ny fombafomba amin’ny raharaha sivily, heloka bevava, ary raharaha fitantanan-draharaha. Ny tanjon’ny lalàna momba ny fombafomba arahina amin’ny raharaha dia ny hiantohana fa ara-drariny sy mahomby ny fizotry ny raharaha ara-dalàna. Izy io dia manome rafitra ho an’ny famahana fifanolanana ary miantoka fa izay rehetra tafiditra ao amin’ny fizotry ny raharaha ara-dalàna, ao anatin’izany ny mpitsara, ny mpisolovava, ary ny mpitory na voampanga, dia mahalala izay andrasana aminy.
Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.
Ny lalàna ara-poto-kevitra sy ny lalàna ara-pomba fiasa dia natao hiara-miasa mba hiantohana fa tanteraka ny rariny. Ny lalàna ara-poto-kevitra no mamaritra ny zo sy ny adidin’ny olon-tsotra sy ny fikambanana, ary ny lalàna ara-pomba fiasa kosa no manoritra ny dingana amin’ny famahana ny fifanolanana sy ny fampiharana ireo zo sy adidy ireo. Raha lazaina amin’ny teny hafa, ny lalàna ara-poto-kevitra no mamaritra izay fitondran-tena ara-dalàna na tsy ara-dalàna sy ny vokatry ny fitondran-tena tsy ara-dalàna, ary ny lalàna ara-pomba fiasa kosa no manoritra ny fomba hamahana ireny olana ara-dalàna ireny.
In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.
Tamin’ny taona 2001, ny Patriot Act dia nanafoana ny zon’ny habeas corpus. “Habeas corpus” dia voambolana latina izay adika hoe “hanana ny vatana ianao.” Izy io dia manondro foto-kevitra ara-dalàna iray izay miaro ny olona amin’ny fihazonana tsy ara-dalàna amin’ny alalan’ny fitakiana amin’ny fitsarana mba handinika ny maha-ara-dalàna ny fanagadrana olona iray. Ny habeas corpus dia zo fototra ao amin’ny rafitra ara-dalàna maro, indrindra fa ireo voataonan’ny common law anglisy. Izy io dia miantoka fa tsy azo tazonina am-ponja ny olona iray raha tsy misy antony ara-drariny, ary mamela azy hanohitra eo anatrehan’ny mpitsara ny maha-ara-dalàna ny fihazonana azy.
A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended constitutional purpose.
Misy andalana iray antsoina hoe “Due Process Clause” ao amin’ny Fanitsiana fahadimy sy ao amin’ny Fanitsiana fahaefatra ambin’ny folo ao amin’ny Lalàm-panorenan’i Etazonia. Ireo dia mamaritra fa tsy misy olona azo alàna ny ainy, ny fahafahany, na ny fananany raha tsy araka ny fizotran’ny lalàna tokony harahina. Ny fitsarana dia namolavola sampana roa amin’ny foto-pampianarana momba ny due process: ny due process ara-pomba fiasa sy ny due process ara-votoatiny. Tamin’ny taona 2001, tamin’ny alalan’ny Patriot Act, dia nesorina tamin’ny maha-zony azy ny habeas corpus, ary nosoloina ny lalàna anglisy ka natao lalàna romana. Ny lalàna anglisy dia mamaritra fa heverina ho tsy manan-tsiny ny olona mandra-pahaporofo azy ho meloka, ary ny lalàna romana kosa milaza fa heverina ho meloka ny olona mandra-pahaporofo azy ho tsy manan-tsiny. Tamin’ny Pelosi Trials tamin’ny taona 2022, dia nohitsakitsahina ny due process ara-pomba fiasa sy ny due process ara-votoatiny. Samy nampiharina tamin’ny Pelosi Trials ny lalàna ara-votoatiny sy ny lalàna ara-pomba fiasa tamin’ny fomba mifanohitra tanteraka amin’ny tanjona ara-lalàm-panorenana nokendrena ho azy.
The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.
Ny fahasamihafana eo amin’ny **substantive due process** sy ny **procedural due process** dia mitoetra amin’ireo lafiny samihafa amin’ny lalàna sy ny zo izay arovany tsirairay ao anatin’ny rafitry ny Lalàmpanorenan’i Etazonia, indrindra eo ambanin’ireo **Due Process Clauses** ao amin’ny **Fifth Amendment** sy ny **Fourteenth Amendment**.
Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.
Ny “substantive due process” dia mikasika ireo zo sy fahafahana fototra izay tsy azon’ny fitondram-panjakana tsabahana na dorana, na inona na inona fomba fanao ara-dalàna ampiasaina. Izy io dia miaro zo sasantsasany amin’ny fitsabahan’ny fitondram-panjakana na dia arahina aza ny fepetra sy fomba fanao tokony harahina. Ny “substantive due process” dia mahafaoka zo izay heverina ho fototra, toy ny zo hanana fiainana manokana, ny zo hanambady, ary ny zo hitaiza ny zanaka. Voaaro amin’ny fidiran’ny fitondram-panjakana an-tsehatra ireo zo ireo, raha tsy misy tombontsoam-panjakana tena mafonja sy maharesy lahatra. Izy io dia miasa ho toy ny fanaraha-maso ny fahefan’ny fitondram-panjakana, mba hiantohana fa tsy mandika ny fahafahana fototra ny lalàna sy ny fitsipika.
Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.
Ny fizotry ny rariny ara-dalàna dia mikasika ireo fomba fanao sy dingana izay tsy maintsy arahin’ny governemanta alohan’ny hanaisotra amin’ny olona iray ny ainy, ny fahafahany, na ny fananany. Izy io dia miantoka fa mahazo fitsaboana ara-drariny sy tsy miangatra ny tsirairay amin’ny alalan’ny fizotry ny lalàna sahaza. Ny fizotry ny rariny ara-dalàna dia mitaky amin’ny governemanta hanaraka dingana na fomba fanao voafaritra, toy ny fanomezana filazana mialoha, fihainoana ara-drariny, ary fahafahana hihainoana azy, alohan’ny hanesorana amin’olona iray ny zony. Asongadiny ny fomba ampiharana ny lalàna, ka miantoka fa miasa amim-pahamarinana sy amim-pahitsiana ny governemanta.
The lawfare that has been manifested since the Pelosi Trials began, represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.
Ny ady amin’ny alalan’ny lalàna izay naseho hatramin’ny nanombohan’ny Pelosi Trials dia maneho fandavana na ny fizotry ny rariny araka ny votoatiny na ny fizotry ny rariny araka ny fomba fanao. Nolavina ampahibemaso sy tamim-pahombiazana ny zo fototra ananan’ny olom-pirenena amerikanina. Ny hetsika false flag sy ny kolikoly miharihary ataon’ireo sampan-draharaha “alphabet agencies” an’i Etazonia dia nibaribary tsy tapaka hatramin’ny talohan’ny nanombohan’ny Pelosi Trials aza, kanefa ny fomba fiasa ara-dalàna nampiasain’ireo globalista avy amin’ny antoko roa tonta hatramin’ny nanombohan’ny Pelosi Trials dia maneho mazava ny fandravana ny fizotry ny rariny araka ny fomba fanao.
Earlier in the article we read, “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.”
Teo aloha tao amin’ilay lahatsoratra isika hoe: “Ny hetsika rehetra manohana ny fanaovana lalàna ara-pivavahana dia tena asa fandeferana amin’ny fahefan’ny papa, izay nandritra ny vanim-potoana maro dia niady tsy an-kijanona tamin’ny fahafahan’ny feon’ny fieritreretana. Ny fitandremana ny Alahady dia manana ny fisiany amin’ny maha-andrim-panjakana antsoina hoe kristiana azy avy amin’ny ‘zava-miafin’ny tsi-fahamarinana;’ ary ny fanerena azy dia ho fanekena mivantana ireo foto-kevitra izay tena vato fehizoron’ny Romanisma. Rehefa handà toy izany ny firenentsika ny foto-kevitry ny governemantany ka hamoaka lalàna momba ny Alahady, dia hifanome tanana amin’ny papisma ny Protestantisma amin’izany asa izany; tsy hisy hafa izany fa fanomezana aina indray ny jadona izay efa ela no niandry fatratra ny fotoana ahafahany mitsambikina indray ho amin’ny fanjakazakana an-keriny miasa.”
In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.
Ao amin’ny tsipiky ny tantara izay azo aseho amin’ny alalan’ny Lalàm-panorenan’i Etazonia, dia misy mari-pamantarana telo voafaritra tsara izay maneho singa iray avy amin’ny Lalàm-panorenana na eo am-piandohan’i Etazonia na eo amin’ny fiafarany. Ireo mari-pamantarana telo ireo dia hetsika ara-politika, ary noho izany dia tandindon’ny fitenenan’i Etazonia. Ny fahatelon’ireo mari-pamantarana telo ireo eo am-piandohana, izay nanamarika ny taona 1798, dia ny Lalàna momba ny Vahiny sy ny Fikomiana, ary ny fahatelon’ireo mari-pamantarana ireo eo amin’ny fiafarana dia rehefa hampihatra lalàna Alahady i Etazonia ka hiteny tahaka ny dragona, ho fahatanterahan’ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-iraika ambin’ny folo.
The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.
Ny tantara ara-paminaniana momba an’i Etazonia dia manomboka tamin’ny fotoana izay, araka ny asehon’ny tany, nanokafany ny vavany ka niteliny ny safo-dranon’ny fanenjehan’ilay dragona.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
Ary ny menarana namoaka rano tamin’ny vavany toy ny safo-drano hanaraka ilay vehivavy, mba hotondraky ny safo-drano izy. Ary ny tany nanampy an’ilay vehivavy, ka ny tany nanokatra ny vavany ary nitelina ny safo-drano izay naloaky ny dragona tamin’ny vavany. Apokalypsy 12:15, 16.
In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and the tyrants of the papal church.
Tamin’ny taona 1776, ilay bibidia izay hipoitra avy amin’ny tany, ka amin’ny farany ho tonga fanjakana fahenina araka ny faminanian’ny Baiboly tamin’ny taona 1798, dia nitelina ny safodrano fanenjehana namely ny vahoakan’Andriamanitra tamin’ny fananganana firenena iray nisy Lalàm-panorenana nanohitra ireo jadona avy amin’ny mpanjaka eoropeana sy ireo jadona avy amin’ny fiangonana papaly.
The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.
Ny Fanambaràna ny Fahaleovantena tamin’ny 1776 dia naneho mialoha ny Patriot Act tamin’ny 2001. Ny Lalàm-panorenana tamin’ny 1789 dia naneho mialoha ny Pelosi Trials izay nanomboka tamin’ny 2022. Ny Alien and Sedition Acts tamin’ny 1798 dia naneho mialoha ny lalàna alahady any Etazonia.
The pronouncement of independence by the American patriots in 1776 represented the announcement of the loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.
Ny fanambaràna ny fahaleovan-tena nataon’ireo tia tanindrazana amerikana tamin’ny 1776 dia naneho ny fanambaràna ny fahaverezan’ny fahaleovan-tena tamin’ny alalan’ny Patriot Act tamin’ny 2001. Ny Lalàmpanorenana tamin’ny 1789 dia naneho ny Pelosi Trials izay nanomboka tamin’ny 2022. Ny Alien and Sedition Acts dia maneho ny lalàn’ny Alahady. Ny tantaran’ny fandavana ny foto-kevitra rehetra ao amin’ny Lalàmpanorenana dia maneho ny fanonganana miandalana ny Lalàmpanorenana izay miafara amin’ny lalàn’ny Alahady.
These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.
Ireo andalana rehetra ireo dia mifanaraka ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo amin’ny Daniela toko fahiraika ambin’ny folo. Ao amin’ity lahatsoratra ity dia nitanisa fehintsoratra efatra avy ao amin’ny Testimonies, boky faha-5, 451, 452, isika.
We will look closer at those paragraphs in the next article.
Hodinihintsika akaiky kokoa ireo andalana ireo ao amin’ny lahatsoratra manaraka.