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.”
Ny lahatsoratra teo aloha dia nifarana tamin’ilay andininy izay nilaza hoe: “Ny fanambadiana amin’ny fanekena tamin’ny 313 dia maneho ny fanambadiana farany amin’ny fanekena ataon’ny fahefan’ny papa amin’i Etazonia—ilay mpanjaka lehibe indrindra amin’ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo; fahefana iray manana tandroka roa izay asehon’ilay fahefana manana tandroka roa an’i Frantsa ho tandindona. Ny tantara izay nanomboka tamin’i Clovis tamin’ny 496 ary niafara tamin’ny didin’i Justinian tamin’ny 533 sy ny fanandratana ny papa teo amin’ny seza fiandrianana tamin’ny 538, dia maneho ny tantara nanomboka tamin’ny 1989 ka hatramin’ny lalàna Alahady.”
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.
I Ronald Reagan dia nasehon’i Clovis tamin’ny 496, ary i Donald Trump dia nasehon’i Justinian tamin’ny 533. Ny didy navoakan’i Justinian dia tonga dimy taona talohan’ny niakaran’ny papa teo amin’ny seza fiandrianana tamin’ny 538, ary ny Edikan’i Milan dia tonga valo taona talohan’ny lalàna alahady voalohany tamin’ny 321. Samy mifanaraka amin’ny maha-famantarana mialoha ny lalàna alahady azy na ilay didy na ilay edika.
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
Tamin’ny taona 1870, ny tafika italiana dia nahazo an’i Roma (20 Septambra 1870). Nitsahatra tsy nisy intsony ny Fanjakana Papaly amin’ny maha-fanjakana ara-tany azy, ary ny Papa Pius IX dia tonga “gadra tao Vatikana.” Rehefa tsy nisy intsony faritany papaly nekena ho fanjakana manana fiandrianam-panjakana, i Etazonia (tahaka ny firenena maro hafa) dia tsy nitazona intsony fifandraisana ara-diplaomatika ara-pomba amin’ny Papa amin’ny maha-mpanapaka ara-nofo azy. Tamin’ny Oktobra 1951, ny Filoha Harry S. Truman dia nanendry ny Jeneraly Mark W. Clark ho Masoivohon’i Etazonia ao Vatikana. Nipoitra haingana ny fanoherana mafy avy amin’ny fiangonana sy fikambanana protestanta maro, izay nilaza fa manitsakitsaka ny fisarahan’ny fiangonana sy ny fanjakana izany fanendrena izany. Tamin’ny Janoary 1952 dia nesorin’i Jeneraly Clark ny anarany.
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.
Tamin’ny 10 Janoary 1984, ny Filoha Ronald Reagan sy ny Papa Jean-Paul II dia nifanaraka tamin’ny fomba ofisialy hanorina fifandraisana diplaomatika feno eo amin’i Etazonia sy ny Seza Masina. Tamin’ny 9 Aprily 1984, i William A. Wilson (izay efa niasa ho solontena manokan’i Reagan) dia nanolotra ny taratasy fanendrena azy ka tonga Ambasadaoro amerikanina voalohany tao amin’ny Seza Masina.
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.”
Tao anatin’ny telo amby telopolo taona nanomboka tamin’ny 1951 ka hatramin’ny 1984 dia levona ny fanoheran’ny Protestantisma ny Katolisisma. Ireo “sandry” izay nijoro ho an’ny fahefana papaly tamin’ny 496 niaraka tamin’i Clovis dia tandindon’i Reagan tamin’ny 1984 ka hatramin’ny 1989. Clovis dia naneho ny fanesorana ilay fivavahana (jentilisa) izay nanakana ny fahefana papaly tsy hiakatra indray eo amin’ny fitondrana, ary tamin’ny 1984 dia efa nesorina ny fanoheran’ny Protestantisma ny fiakaran’ny fahefana papaly. Efa nesorina ny “isan’andro” (jentilisa), ary i Paoly dia milaza izany fanesorana ny fanoheran’ny jentilisa ny fahefana papaly izany ho “fialana.”
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.
Ny fiangonana an’ohatra naneho ny marimaritra iraisana, izay nasehon’i Constantin Lehibe sy ny tantara nanomboka tamin’ny 313 ka hatramin’ny 538, dia naneho vanim-potoana iray izay nanaovan’ny fiangonana marimaritra iraisana tamin’ny tenany ka nihemotra tamin’ny finoana. Ny fivavahana nasehon’ny “508”, izay taloha dia nanakana ny fidiran’ny fahefana maha-papa, dia tandindon’ny fihemoran’ny Protestanta tany Etazonia. Reagan dia nasehon’i Clovis. Tamin’ny 496, Clovis dia nanome ny “heriny” ho an’ny papa, ka izany no naneho mialoha ilay “firaisana tsy masina” izay tanteraka nandritra ny taonan’i Reagan. Clovis koa dia naneho ny fanesorana ny “isan’andro” tamin’ny 508. Ny 508 dia tandindon’ny 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.
Io fifanarahana teo amin’ny fanompoan-tsampy sy ny Kristianisma io no nahatonga ny fivoaran’ilay “lehilahin’ny ota” izay voalazan’ny faminaniana fa manohitra sy manandratra ny tenany ho ambonin’Andriamanitra. Izany rafitra goavana amin’ny fivavahan-diso izany dia sangan’asan’ny herin’i Satana—tsangambaton’ny ezaka ataony hipetrahany eo ambonin’ny seza fiandrianana mba hanapahany ny tany araka ny sitrapony.” 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.
Tamin’ny lahateny iray nataony tamin’ny 1983, dia nantsoin’i Reagan tamin’ny fomba malaza hoe “empira ratsy” ny Firaisana Sôvietika, ary noheveriny ho fandrahonana lalina ara-môraly sy ara-panahy ny kaominisma tsy mino an’Andriamanitra. Izy sy i Jaona Paoly II dia namorona fiaraha-miombon’antoka akaiky teo amin’ny lafiny manokana sy ara-politika hiadiana amin’ny kaominisma sôvietika. Samy nahita izany tolona izany tamin’ny endrika ara-môraly ary na dia ara-pitondran’Andriamanitra aza izy roa tonta; i Reagan dia niresaka manokana momba ny “Drafitra Masina” iray hampianjera ny kaominisma. Nanan-kahaliana tamin’ireo fisehoan’i Fatima i Reagan (ilay fampitandremana fa “Rosia dia hanaparitaka ny fahadisoany”), ary ireo mpitondra roa ireo dia niresaka momba ny fahatsapan’izy ireo iraisana fa Andriamanitra no nitsimbina ny ainy (samy tafavoaka velona tamin’ny fikasana hamono azy ireo tamin’ny 1981 izy roa tonta) noho ny tanjona iray mifandray amin’ny fandresena ny kaominisma.
The Disciples of Christ
Ny Mpianatr’i Kristy
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.
I Reagan dia notezaina tao amin’ny antokom-pinoana Disciples of Christ, izay nampianarin’ireo ray mpanorina azy mivantana fa ny papa ao amin’ny Katolisisma no antikristy. Alexander Campbell, ilay mpitarika voalohany nalaza indrindra tao amin’ny fiangonana Disciples of Christ, dia namantatra imbetsaka ny fitondram-papa ho ilay antikristy. Tao amin’ny adihevitra sy ny asa sorany dia nanambara izy fa ny tandroka kely ao amin’ny Daniela 7, ny bibidia ao amin’ny Apokalypsy 13, ary ny lehilahin’ny ota ao amin’ny 2 Tesaloniana 2 dia samy manondro ny papa ao Roma avokoa. Nampiasainy ireo famantarana ireo tao amin’ny adihevitra ampahibemaso (anisan’izany ny niadiany hevitra tamin’ny Eveka Katolika John B. Purcell tamin’ny 1837). Barton W. Stone dia niantso ny fitondran’ny Papa hoe ilay tena antikristy sy ny “lehilahin’ny ota.” Walter Scott (evanjelista voalohany hafa tao amin’ilay hetsika) dia nanoratra fa ny lehilahin’ny ota, dia ny Papa ao Roma, dia hitsangana ao amin’ny fiangonana kristiana ka hanandra-tena ho ambonin’Andriamanitra.
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.
Ny renin’i Reagan, Nelle, dia mpikambana be fandavan-tena tao amin’ny antokom-pinoana Disciples of Christ ary izy no tena fiantraikany ara-pivavahana lehibe indrindra teo amin’ny fahazazany. Natao batisa tao amin’ny fiangonana Disciples of Christ any Dixon, Illinois, i Reagan fony izy 11 taona, ary nazoto tao izy tamin’ny fahatanorany (anisan’izany ny nampianatra sekoly alahady). Nianatra tao amin’ny Eureka College izy, izay nifandray tamin’ny 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.
“Izay manjary very eo amin’ny fahatakarany ny teny, ka tsy mahita ny hevitry ny antikristy, dia azo antoka fa hametraka ny tenany eo amin’ny lafin’ny antikristy. Tsy misy fotoana intsony ankehitriny ho antsika hifangaro amin’izao tontolo izao.” 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 dia naneho tandindona tamin’i Clovis ary koa tamin’ny fifanarahan-draharaha nataon’i Constantine Lehibe. Reagan koa no voalohany tamin’ireo filoha valo farany hatramin’ny fotoanan’ny farany tamin’ny 1989. Amin’ny maha-voalohany azy amin’ireo filoha valo farany dia maneho tandindona an’i Donald Trump izy, izay, tahaka an’i Reagan, dia very hevitra lalina momba ny tena tanjon’ny fahefam-papa sy ny maha-izy azy.
Can two walk together, except they be agreed? Amos 3:3.
Moa va ny roa hiara-mandeha, raha tsy mifanaiky izy? Amosa 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.
Ny fanekem-panambadiana fahenina sy farany ao amin’ny Daniela toko fahairaika ambin’ny folo dia miseho ao amin’ny tantara izay manomboka amin’ny fotoanan’ny farany tamin’ny 1989, ary mifarana ao amin’ny tantaran’i 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.
“Amin’ireo hetsika miseho ankehitriny any Etazonia mba hiantohana ho an’ireo andrim-panjakana sy fomba amam-panaon’ny fiangonana ny fanohanan’ny fanjakana, dia manaraka ny dian’ny papaista ny Protestanta. Eny, mihoatra noho izany aza, manokatra varavarana ho an’ny Fanjakana Papaly izy ireo mba hahazoany indray ao amin’i Amerika Protestanta ilay fahefana fara tampony izay efa very taminy tany amin’ny Tontolo Taloha.” 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.
Ny faneken’ny fanambadiana tamin’ny 313 sy ny Edict of Milan dia mifanaraka amin’ny tantaran’ny 533, ary ny didin’i Justinian tamin’ny 533 dia mbola hampiharina indray amin’ny alalan’ny fitondrana milaza tena ho kristiana, izay tsy mahatakatra intsony fa ny famaritana ny fahefan’ny papa ho andrim-panjakana kristiana dia fifanohitra amin’ny teny ampiasaina, raha tsara indrindra, ary fitaka mahafaty, raha ratsy indrindra.
Church and State
Fiangonana sy Fanjakana
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Tamin’ny taona 457 talohan’i Kristy, ny didy fahatelo navoakan’i Artaksersesy dia namerina ny fiandrianam-pirenena, na amin’ny fahefana ara-politika izany na amin’ny fahefana ara-pivavahana.
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.
Ary ianao, ry Ezra, araka ny fahendren’Andriamanitrao izay eo an-tananao, manendre mpitsara sy mpamoaka didy, izay hitsara ny vahoaka rehetra any an-dafin’ny ony, dia izay rehetra mahalala ny lalàn’Andriamanitrao; ary ampianaro izay tsy mahalala izany. Ary na iza na iza tsy hankatò ny lalàn’Andriamanitrao sy ny lalàn’ny mpanjaka, dia aoka ny fitsarana hotanterahina haingana aminy, na ho amin’ny fahafatesana izany, na ho amin’ny fanesorana hiala amin’ny tany, na ho amin’ny fangalan-javatra, na ho amin’ny fampidirana am-ponja. 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.
Ny didy fahatelo dia nanome fahefana hampihatra fitsarana sy famaizana noho ny lalàn’Andriamanitra sy ny lalàn’ny mpanjaka. Izany didy izany no nanamarika ny fiandohan’ny faminaniana roa arivo sy telon-jato taona izay nifarana tamin’ny 22 Oktobra 1844, raha tonga tampoka tao amin’ny tempoliny Kristy. Izy io koa no nanamarika ny fiandohan’ny faminaniana roan-jato sy dimampolo taona izay nifarana tamin’ny 207 tal. J.K., tao amin’ny tantara teo anelanelan’ny adin’i Rafia tamin’ny 217 tal. J.K. sy Paniona tamin’ny 200 tal. J.K. Ny famerenana amin’ny laoniny ny fiandrianam-panjakana sivily sy ara-pivavahana tamin’ny 457 tal. J.K. dia manondro alfa roa sosona izay mahita fahatanterahana omega roa. Samy maneho varavarana mihidy ireo fahatanterahana omega roa ireo; ny iray ho an’ny tandroka Protestanta ary ny iray hafa ho an’ny tandroka Repoblikana.
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.
Ny faminaniana voalohany momba ireo roa arivo sy telon-jato taona dia naneho ny lalàn’Andriamanitra, ary ny faminaniana momba ireo roanjato sy dimampolo taona kosa dia naneho ny lalàn’ny mpanjaka. Ireo faminaniana roa ireo no mamantatra ny tandrok’i Protestantisma sy ny tandrok’i Repoblikanisma eo amin’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy fahatelo ambin’ny folo. Ny tandroka repoblikana an’ilay bibidia avy amin’ny tany dia apetraka eo afovoan’ny andininy iraika ambin’ny folo ka hatramin’ny enina ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo. Ny fe-potoana fito ambin’ny folo taona eo anelanelan’i Raphia sy Panium dia ifanenan’ny tandroka iray avy amin’ilay faminaniana roa sosona momba ny didy fahatelo tamin’ny 457 tal. J.K. Ilay faminaniana avo roa heny dia mamantatra na ny fitsarana ny vahoakan’ny fanekena farany, ary koa ny fitsarana ny firenena izay ahitana ny fakany io vahoakan’ny fanekena io.
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.
Ary hoy Izy tamin’i Abrama hoe: Fantaro marina fa ny taranakao ho vahiny any amin’ny tany izay tsy azy, ka hanompo azy ireo; ary hampahorian’ireo azy efa-jato taona izy. Ary koa ilay firenena izay hotompoiny dia hotsaraiko; ary rehefa afaka izany, dia hivoaka izy mitondra fananana be. Genesisy 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.
Ao amin’ny bokin’i Ezekiela, ny 22 Oktobra 1844 dia tandindonin’ny 22 Oktobra 573 tal. J.K. Ny daty iray dia manondro ny fiandohan’ny fitsarana famotopotorana, ary ny iray kosa manondro ny fanenoana ny trompetran’ny Jobily, na eo am-piandohana na eo am-pamaranana ny fizotry ny fitsarana. Mifanandrify izy roa tonta, ary samy manondro varavarana mihidy. Ny taona 1844 dia maneho ny fikatonan’ny varavaran’ny fitoerana masina, raha nifindra tao amin’ny Masina Indrindra Kristy. Ny 573 tal. J.K. kosa dia manondro ny fiafaran’ny fotoam-pitsapana ho an’ny olombelona, izay anomezana fahafahana ireo andevon’ny ota izay efa voavotra, sy tany vaovao honenany.
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.
Ary raha tsy voavotra amin’ireo taona ireo izy, dia hivoaka amin’ny taona Jobily, dia izy sy ny zanany miaraka aminy. Fa Amiko ny Zanak’Isiraely dia mpanompo; mpanompoko izy, izay nentiko nivoaka avy tany amin’ny tany Egypta: Izaho no Jehovah Andriamanitrareo. Levitikosy 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.
Samy maneho ny varavarana mihidy amin’ny lalàna Alahady antomotra ireo 22 Oktobra roa ireo. Ny fotoam-pitsapana nomena ny Advantisma dia nanomboka tamin’ny 1844 ary mifarana amin’ny lalàna Alahady antomotra, ary ny fotoam-pitsapana nomena an’i Etazonia dia mifarana koa amin’ny lalàna Alahady antomotra. Ireo fiafarana roa ireo dia mifandrindra amin’ireo vavolombelona roa an’ny 22 Oktobra, dia ny 2 300 taona sy ny roa-jato sy dimampolo taona.
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.
Ny dimampolo amby roanjato taona izay mifarana eo amin’ny tantara eo anelanelan’i Raphia sy Panium dia mizara ny vanim-potoanan’ireo ady roa ho isa an’ohatra roa, izay samy manana ny heviny manokana rehefa atambatra. Folo taona taorian’i Raphia, izay midika hoe sisintany, ary fito taona talohan’i Panium, izay ady natao teny amin’ny lemaka ka nifarana tamin’ny fahirano. Ny folo sy ny fito, amin’ny maha-marika azy, dia manondro ny herin’ilay dragona araka ny vavolombelona maro. Ny 207 tal. J.K. dia mametraka an’i Trump, mariky ny biby avy amin’ny tany, eo anelanelan’ny andininy fahiraika ambin’ny folo sy fahadimy ambin’ny folo ao amin’ny Daniela 11, ka amin’ny lafiny faminaniana dia manomana azy hiteny tahaka ny dragona, araka izay asehon’ny fitambaran’ny isa folo sy ny isa fito.
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.
Ny isa fito ambin’ny folo koa dia manana hevitra ara-tandindona, ary manitatra ny tantaran’i Raphia hatrany Panium, mihoatra an’i Panium ary koa mialoha an’i Raphia. Ptolemaios IV Philopator no nanjaka ho mpanjakan’i Egypta Ptolemaika nanomboka tamin’ny 221 tal. J.K. ka hatramin’ny 204 tal. J.K., ary nandresy an’i Antiochos Magnus tao Raphia izy tamin’ny 217 tal. J.K. Nanomboka nanjaka i Ptolemaios talohan’i Raphia, ary nanjaka nandritra ny taona “fito ambin’ny folo” izy. Ny isa fito ambin’ny folo dia maneho vanim-potoana ara-tantara izay manomboka talohan’i Raphia, ary mitatra mihoatra ny adin’i Panium sy ny fahirano an’i Sidona ka hatramin’ny famaranana ny fotoam-pahasoavan’ny olombelona, araka ny asehon’ny taona 330. Ny faminaniana roanjato sy dimampolo taona momba ny vanim-potoanan’ny fiangonan’i Smyrna dia nanomboka tamin’ny taona 64 ary nifarana tamin’ny Didin’i Milano sy ny fifanaraham-panambadiana tamin’ny taona 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
I Constantin Lehibe no maneho ny tantaran’ny fiangonan’i Pergamosy, ary izany tantara izany dia nanomboka tamin’ny taona 313 ary nifarana tamin’ny 538. Ny “fito ambin’ny folo” taona voalohany taorian’ny famaranana ny faminaniana dimampolo amby roanjato taona tamin’ny 313 dia misy marika telo. Ny 313 dia ny Didin’i Milano, ny 321 dia ny lalàna alahady voalohany, ary ny fizarazarana ny fanjakana dia voamarika amin’ny 330. Ny 330 dia maneho ny lalàna alahady farany izay manamarika ny famaranana ny fotoam-pahasoavan’ny olombelona. Koa ny isa fito ambin’ny folo dia manomboka alohan’i Raphia ary mifarana tsara aorian’ny fampielezan-kevitra ara-tafika tao Panium sy Sidona. Ny andininy faha-enina ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia maneho ny lalàna alahady any Etazonia.
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.
Ny faminanian’i Smyrna dia mampahafantatra ny famantarana ny fahirano, izay tena ivon’ny hafatra fampitandreman’i Ezekiela. Ny famantarana mialoha ny lalàna alahady, araka ny asehon’ireo sary roa momba ny fandravana an’i Jerosalema, dia ny fahirano; nefa koa izany no Didin’i Milan, izay manomboka ny fananganana ny sarin’ilay bibidia.
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.
Amin’ny fahirano dia hisy filaharam-panambadiana amin’ny fanekena hitranga. Izy io dia fraktaly amin’ilay filaharam-panambadiana izay nanomboka tamin’i Reagan, araka ny tandindon’i Clovis tamin’ny 496, nefa ny filaharana farany mankany amin’ny fanambadiana dia manomboka amin’ny fahirano, mifanaraka amin’ny didin’i Justinian tamin’ny 533 sy amin’ny Didin’i Milan tamin’ny 313. Samy mialoha ny lalàna alahady ireo marika roa ireo. Ny 313 dia nialoha ny lalàna alahady voalohany tamin’ny 321, ary ny didy tamin’ny 533 dia nialoha ny lalàna alahady tamin’ny Konsily fahatelo tao Orléans tamin’ny 538. Karazana lalàna iray no hanatanteraka ny toetra faminaniana ananan’ny didin’i Justinian sy ny Didin’i Milan, raha karazana fanambadiana amin’ny fanekena ara-tandindona kosa no hapetraka.
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.
Rehefa avoaka izany didim-panjakana izany dia tara loatra ny hiomanana, satria mihidy amin’ilay tandroka Protestanta ny varavaran’ny fahasoavana, tahaka ny nihidiany tokoa tamin’ny Paska voalohany tany Egypta. Aorian’izany, ny lalàn’ny Alahady, izay famantarana manaraka, dia manondro tsy fotsiny fa voaorina tanteraka ny sarin’ny bibidia, fa koa ny fampiharana ny mariky ny bibidia. Ny lalàn’ny Alahady no manamarika ny fiafaran’ny fotoam-pahasoavana ho an’ilay tandroka Repoblikana, dia ilay bibidian’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, tahaka ny nahafatesan’i Farao sy ny tafiny tao amin’ny Ranomasina Mena taorian’ny Paska.
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.
Ny roanjato sy dimampolo taona izay mifarana amin’ny 207 tal. J.K. dia manondro an’i Donald Trump, araka ny asehon’i Antiochus Magnus miomana ho amin’ny fampielezan-kevitra ho avy izay manomboka eo amin’ny lemaka Panium ka mifarana amin’ny fahirano an’i Sidona. Taorian’ny Adin’i Panium, i Scopas avy any Aetolia, komandin’ny Ptolemaika, dia nandositra niaraka tamin’ny miaramila velona tokony ho 10.000 ho any amin’ny tanànan’i Sidona. Nanenjika azy i Antiochus ka nanao fahirano an’i Sidona. Ny fitondrana Ptolemaika tany Aleksandria dia nandefa hery famonjena, nefa tsy nahomby izany. Noho ny hanoanana nananontanona, dia nanolotra ny tanàna i Scopas. Navelan’i Antiochus hiala i Scopas; ary nony tatỳ aoriana dia niverina tany Egypta i Scopas, izay niafara tamin’ny namonoana azy noho ny fiampangana azy ho namadika tanindrazana sy nanodinkodim-bola. Ny fahirano an’i Sidona no namita ny fandresen’i Antiochus an’i Coele-Syria taorian’i 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.
Asehon’i Rahavavy White ho “tanana mpanampin’Andriamanitra” ny bokin’i Uriah Smith, Daniel and the Revelation. Smith dia manondro ny fanentanana roa dingana nataon’i Antiochus ao amin’ny fanamarihany momba ny andininy faha-efatra ambin’ny folo sy faha-dimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo.
“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.
Ny fanabeazana ny mpanjaka tanora tao Egypta dia natolotry ny Antenimieran-doholona romana ho eo ambany fiadidian’i M. Emilius Lepidus, izay nanendry an’i Aristomenes, minisitra antitra sady za-draharaha tao amin’izany fitsarana izany, ho mpiambina azy. Ny asa voalohany nataony dia ny nanao fepetra hanoherana ny fanafihana nandrahona avy amin’ireo mpanjaka roa niray dina, dia Filipo sy Antiokosy.
“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.
Ho amin’izany tanjona izany dia naniraka an’i Scopas izy, jeneraly malaza avy any AEtolia, izay tamin’izany andro izany dia teo amin’ny fanompoan’ny Egyptianina, ho any amin’ny tanindrazany mba hanangona fanampin-kery ho an’ny tafika. Rehefa avy nanomana tafika izy, dia niditra tao Palestina sy Coele-Syria (fa Antiochus rahateo mbola voafatotra tamin’ny ady tamin’i Attalus tany Azia Minora), ka nampanaiky an’i Jodia manontolo ho eo ambanin’ny fahefan’i Egypta.
“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.
“Toy izany no nametrahana ny raharaha ho amin’ny fahatanterahan’ilay andininy eo anoloantsika. Fa Antiokosy, nitsahatra tamin’ny adiny tamin’i Atalosy noho ny didin’ny Romanina, dia nandray fepetra haingana hamerenana an’i Palestina sy Kôlé-Syria hiala teo an-tanan’ny Egyptianina. Nalefa hanohitra azy i Skopasy. Teo akaikin’ny loharanon’i Jordana no nifanojoan’ireo tafika roa. [Panium] Resin’i Antiokosy i Skopasy, nenjehina hatrany Sidona, ary teo no nanaovana fahirano mafy azy. Jeneraly telo tena mahay indrindra tao Ejipta, niaraka tamin’ny hery tsara indrindra nananany, no nalefa hanafaka ny fahirano, saingy tsy nahomby. Tamin’ny farany, rehefa nifanehatra, tao amin’ilay aloka mahatsiravina sy tsy azo tanana antsoina hoe mosary, tamin’ny fahavalo iray tsy zakany toherina i Skopasy, dia voatery nitolo-batana izy tamin’ny fepetra mahamenatra hoe ny ainy ihany no hovonjena; ka noho izany dia navela handeha izy sy ny olony iray alina, nefa efa norobaina sy nitanjaka. Eto no nandraisan’ny mpanjakan’ny avaratra ireo tanàna voaaro indrindra; fa i Sidona, na tamin’ny toerana nisy azy na tamin’ny fiarovana azy, dia anisan’ny tanàna mafy indrindra tamin’izany andro izany. Eto no nisehoan’ny tsy fahafahan’ny tafiky ny atsimo hahatohitra, ary niseho koa ny tsy fahombiazan’ny vahoaka izay nofidin’ny mpanjakan’ny atsimo; dia i Skopasy sy ny tafika Aetoliany.” 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.
Ny dimam-polo amby roanjato taona izay mifarana amin’ny 207 talohan’i Kristy dia manondro an’i Donald Trump. Ny faminaniana dimam-polo amby roanjato taona izay mifarana amin’ny 313, miaraka amin’ny fanambadiana ara-panekena teo amin’ny atsinanana sy andrefana ary ny Didin’i Milan, dia manondro ny fiforonan’ny sarin’ilay bibidia ao Etazonia. Ny fiangonan’i Pergamosy, izay nanomboka tamin’ny 313, dia maneho ny tantara izay nianjeran’ny Kristianisma tamin’ny fivadiham-pinoana noho ny marimaritra iraisana tamin’ny fivavahan’ny jentilisa, mialoha ny niakaran’ny fahefan’ny papa teo amin’ny seza fiandrianana. Pergamosy sy ny taona 313 dia tandindon’ny marimaritra iraisana izay asehon’ny fiforonan’ny sarin’ilay bibidia ao Etazonia. Izy io dia maneho ny marimaritra iraisana teo amin’ny Kristianisma sy Roma papaly, satria ny fivavahana katolika dia tsy inona na inona, ary tsy latsaka noho izany, fa fanompoan-tsampy nisaron-tava ho andrim-panjakana kristiana. Ny faminaniana dimam-polo amby roanjato taona izay nanomboka tamin’ny 1776 ka mifarana amin’ity taona ity dia miresaka an’i Etazonia koa. Koa izany, ireo faminaniana dimam-polo amby roanjato taona telo ireo dia samy miresaka lafiny ara-paminaniana iray amin’ilay bibidian’ny tany ao amin’ny Apokalypsy 13, ary izy rehetra dia mifarana ao anatin’ireo tsipika ara-paminaniana asehon’ny isa fito ambin’ny folo.
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.
Ny lalàn’ny Alahady dia rehefa miteny tahaka ny dragona i Etazonia, ary ny fitenenan’ny firenena iray dia ny asan’ny manam-pahefana mpanao lalàna sy mpitsara ao aminy.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
«Ny “fitenenan’” ilay firenena dia ny asan’ny fahefany mpanao lalàna sy mpitsara.» 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.”
Tsy manana fahefana ara-pitsarana na ara-panjakana mpanao lalàna i Trump, koa ny lalàna alahady izay ho avy tsy ho ela dia tanterahin’ny Kongresy. Na izany aza, izay fihetsika rehetra manome fanohanana ny fahefan’ny papa dia tandindon’ny lalàna alahady. Ny didy tamin’ny 533 sy ny edikta tamin’ny 313 no manamarika ny fiandohan’ny vanim-potoana izay iorenan’ny sarin’ilay bibidia. Ny famaranana dia ny lalàna alahady izay ho avy tsy ho ela, ary i Jesosy dia mandrakariva maneho ny farany amin’ny alalan’ny fiandohana; koa ny fihetsik’i Trump amin’ny alalan’ny didy mpanatanteraka izay hanome “fandeferana” na inona na inona ho an’ilay antikristin’ny faminanian’ny Baiboly dia haneho ny alfa-n’ilay hetsika izay tsy mifarana raha tsy amin’ny omega, rehefa i Etazonia “handà toy izany ny foto-kevitry ny governemantany ka hampanao lalàna alahady.”
“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, eny fa na dia amin’ireo aza izay mirotsaka amin’ity hetsika fampiharana ny fitandremana ny Alahady ity, no jamba amin’ny vokatra izay hanaraka izany asa izany. Tsy hitany fa mamely mivantana ny fahalalahana ara-pivavahana izy ireo. Maro no mbola tsy nahatakatra velively ny fitakian’ny Sabatan’ny Baiboly sy ny fototra diso iorenan’ny andrim-panjakana momba ny Alahady. Izay hetsika rehetra manohana lalàna ara-pivavahana dia tena asa fandeferana amin’ny fahefan’ny papa, izay nandritra ny taonjato maro no niady tsy an-kijanona tamin’ny fahalalahan’ny fieritreretana. Ny fitandremana ny Alahady dia manana ny fisiany amin’ny maha-andrim-panjakana lazaina ho kristiana azy avy amin’‘ny zava-miafin’ny tsi-fankatoavana;’ ary ny fanerena azy dia ho fanekena mivaingana 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 Protestantisma amin’izany asa izany; tsy inona izany fa fanomezana aina ny jadona izay efa hatry ny ela no niandry fatratra ny fotoana ahafahany mitsambikina indray ho amin’ny fanjakazakana feno didiko fele.” Testimonies, boky faha-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.
Na inona na inona “hetsika mankasitraka ny lalàna ara-pivavahana dia tena asa fampileferana amin’ny fahefana papaly tokoa,” ary ireo hetsika ireo dia miseho mialoha ny lalàn’ny Alahady izay ho avy tsy ho ela.
“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.
“Ny didy izay mampihatra ny fanompoam-pivavahana amin’ity andro ity dia hivoaka ho any amin’izao tontolo rehetra izao. Efa nivoaka sahady amin’ny ambaratonga voafetra izy. Any amin’ny toerana maro ny fahefana sivily dia miteny amin’ny feon’ny dragona, tahaka ny nitenenan’ilay mpanjaka jentilisa tamin’ireo babo Hebreo.” Signs of the Times, 6 Mey 1897.
We will continue these things in the next article.
Hohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.