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.”
Nkhani ya m'mbuyomu inatha ndi ndime imeneyi, “Ukwati wa pangano wa 313 ukuimira ukwati womaliza wa pangano wa mphamvu ya upapa ndi United States—mfumu yayikulu kwambiri mwa mafumu khumi a Chivumbulutso 17; mphamvu ya nyanga ziwiri imene imayimiridwa ndi mphamvu ya nyanga ziwiri ya France. Mbiri imene inayamba ndi Clovis mu 496 ndipo potsiriza inatsogolera ku lamulo la Justinian mu 533 ndi kukhazikitsidwa pa mpando kwa upapa mu 538, ikuimira mbiri ya 1989 kufikira ku lamulo la Lamlungu.”
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.
URonald Reagan wafanekiselwa nguClovis ngo-496, kanti uDonald Trump wafanekiselwa nguJustinian ngo-533. Isimemezelo sikaJustinian safika eminyakeni emihlanu ngaphambi kokuba upapa akhuphuke esihlalweni sobukhosi ngo-538, kanti i-Edict of Milan yafika eminyakeni eyisishiyagalombili ngaphambi komthetho wokuqala weSonto langaSonto ka-321. Kokubili leso simemezelo nalowo myalelo kuhambisana njengophawu lwendlela olwandulela umthetho weSonto langaSonto.
Reagan
ரீகன்
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
Muna 1870, mauto eItaly akakunda Roma (20 Gunyana 1870). Nyika dzaPope dzakaguma kuvapo senyika ine nzvimbo yayo, uye Pope Pius IX akava “musungwa muVatican.” Sezvo pakanga pasisina nzvimbo yaPope yakanga ichizivikanwa senyika inozvitonga, United States (sezvakaitawo dzimwe nyika zhinji) yakarega kuchengetedza ukama hwepamutemo hwezvematongerwo enyika naPope semutongi wenyika yepanyika. Muna Gumiguru 1951, Mutungamiri Harry S. Truman akadoma General Mark W. Clark semumiriri weUnited States kuVatican. Kupikisa kwakasimba kwakakurumidza kusimuka kubva kumachechi mazhinji echiPurotesitendi nemasangano awo, ayo akataura kuti kugadzwa uku kwaityora kupatsanurwa kwechechi nehurumende. Muna Ndira 1952, General Clark akabvisa zita rake.
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.
මධ්ය 1984 ජනවාරි 10 දින, ජනාධිපති රොනල්ඩ් රීගන් සහ පාප් ජොහන් පෝල් II එක්සත් ජනපදය හා ශුද්ධ සභාව අතර පූර්ණ රාජ්යතාන්ත්රික සබඳතා ස්ථාපනය කිරීම සඳහා විධිමත් වශයෙන් එකඟ වූහ. 1984 අප්රේල් 9 දින, විලියම් A. විල්සන් (ඊට පෙර සිටම රීගන්ගේ පුද්ගලික නියෝජිතයා ලෙස සේවය කරමින් සිටි) තම ප්රතීත පත්ර ඉදිරිපත් කර ශුද්ධ සභාව වෙත පත්වූ එක්සත් ජනපදයේ පළමු තානාපතිවරයා බවට පත් විය.
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.”
Mukati memakore makumi matatu namatatu kubva muna 1951 kusvika muna 1984, kupikisa kwechiPurotesitendi kuKaturike kwakaparara. “Maoko” akamira achimiririra upapa muna 496 pamwe naClovis anofananidzira Reagan muna 1984 achienderera mberi kusvika muna 1989. Clovis akamiririra kubviswa kwechitendero (chihedheni) chaidzivisa upapa kuti husimukezve huwane simba, uye pakasvika 1984 kupikisa kwechiPurotesitendi kukusimuka kweupapa kwakanga kwabviswa. “Zuva nezuva” (chihedheni) kwakanga kwabviswa, uye Pauro anotsanangura kubviswa ikoko kwekupikisa kwechihedheni kuupapa se “kutsauka.”
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.
Chechi yokufananidzira yokuwirirana nezvenyika inomiririrwa naConstantine Mukuru pamwe nenhoroondo ya313 kusvika kuna 538, yakamiririra nguva iyo chechi yakazvibvumiranisa nezvenyika ikatsauka. Chitendero chinomiririrwa na“508,” icho chakanga chambozvidzora kupindira kwesimba roupapa, chakafananidzira kutsauka kwemaPurotesitendi muUnited States. Reagan akanga achimiririrwa naClovis. Muna 496 Clovis akapa “simba” rake kupapa, nokudaro achifananidzira “sungano isina utsvene” yakaitwa mumakore aReagan. Clovis akamiririrawo kubviswa kwe“zuva nezuva” muna 508. 508 yakafananidzira 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.
“Kupindirana pakati pechihedheni nechiKristu uku kwakaguma nokukudziridzwa kwe‘munhu wechivi’ akaporofitwa muuporofita semunhu anopikisa uye anozvikwidziridza pamusoro paMwari. Uyo hurongwa hukuru hwechitendero chenhema ibasa guru resimba raSatani—chiratidzo chikuru chemiedzo yake chokuzvigadza pachigaro choushe kuti atonge nyika maererano nokuda kwake.” 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.
Raega ni rini ngeri nja Soviet Union kĩa “ũthamaki mũũru” ndũrĩrĩrĩ-inĩ yake ya mwaka wa 1983, na akamenya ukomunisti ũrĩa wa kĩa-Atheisti ta kĩndũ kĩnene gũkĩra kĩa maadili na kĩa roho. We hamwe na John Paul II magĩkora ũrata wa hakuhĩ wa kĩ-ũndũ mũno na wa kĩsiasa mũno kũrwana na ukomunisti wa Soviet. Andũ acio eerĩ maonaga ngũrano iyo na mĩhĩrĩga ya maadili, o na handũ ha wendo wa Ngai mũno; Reagan nĩaarĩragia na ũhitho ũhoro wa “Mũrango wa Kĩ-Ngai” wa kũgũithia ukomunisti. Reagan aarĩ na mwĩhoko kũhusu kũoneka kwa Fatima (gũkenia kũrĩa kwari atĩ “Russia nĩigaciarĩria mahĩtia mayo”), na atongoria acio eerĩ magĩcokerania ũhoro wa kũigua hamwe atĩ Ngai nĩamahonokirie muoyo wao (o eerĩ nĩonire majaribio ma kwaria na mbembe mwaka wa 1981) nĩ ũndũ wa mwĩhoko ũrĩa warĩ ũhungu na kũhootia ukomunisti.
The Disciples of Christ
Vadzidzi vaKristu
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 akakurira musangano wechiDisciples of Christ, uyo madzibaba awo okutangwa akadzidzisa zvakananga kuti papa wechiKatorike ndiye antikristu. Alexander Campbell, mutungamiri ainyanya kuzivikanwa wekutanga wechechi yeDisciples of Christ, akaramba achizivisa upapa seantikristu. Mumakakatanwa uye muzvinyorwa, akapikisa kuti nyanga duku yaDanieri 7, chikara chaZvakazarurwa 13, uye munhu wechivi wa2 VaTesaronika 2, zvose zvaireva mapapa eRoma. Akashandisa kuzivikanwa uku mumakakatanwa eruzhinji (kusanganisira naBhishopi wechiKatorike John B. Purcell muna 1837). Barton W. Stone akataura nezvehurumende yaPapa seantikristu chaiye uye “munhu wechivi.” Walter Scott (mumwe muparidzi wekutanga wesangano iri) akanyora kuti munhu wechivi, iye Papa weRoma, aizomuka muchechi yechiKristu uye azvikudze pamusoro paMwari.
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.
Reaganova maati Nelle waiva ari nhengo yakazvipira zvikuru yesangano reDisciples of Christ, uye ndiye akava ndiye akanyanya kumukanganisa panyaya dzechitendero muhuduku hwake. Reagan akabhabhatidzwa muchechi yeDisciples of Christ muDixon, Illinois, aine makore gumi nerimwe, uye akashingaira ikoko paaiva jaya (kusanganisira kudzidzisa chikoro cheSvondo). Akapinda paEureka College, iyo yaive yakabatana neDisciples 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.
“Vaya vanovhiringidzika mukunzwisisa kwavo kweshoko, vasingakwanisi kuona zvinorehwa naantikristu, zvirokwazvo vachazviisa kudivi raantikristu. Zvino hapasisina nguva yokuti isu tifananidzane nenyika.” 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 anafananidzirwa naClovis pamwe chete nekuyananisa kwaConstantine Mukuru. Reagan ndiye zvakare akava wokutanga pamapurezidhendi masere okupedzisira kubvira panguva yokupedzisira muna 1989. Somunhu wokutanga pamapurezidhendi masere okupedzisira, anofananidzira Donald Trump, uyo, saReagan, akanyonganiswa zvikuru pamusoro pezvinangwa zvechokwadi zvoupapa, uye kuti upapa ndiani.
Can two walk together, except they be agreed? Amos 3:3.
वहमत चल्न सक्छन् र, यदि तिनीहरू एकमत नभएका भए? आमोस ३:३।
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.
Mchato wa sita na wa mwisho wa ndoa ya mapatano katika Danieli sura ya kumi na moja unatokea katika historia inayoanza wakati wa mwisho mwaka 1989, na kuishia katika historia ya Donald Trump.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Mumafambiro ari kuitika iye zvino muUnited States ekuti masangano nemiitiro zvechechi zvitsigirwe nehurumende, maPurotesitendi ari kutevera tsoka dzemaPapisiti. Uyezve, vari kuvhurira Upapa musuwo wokuti huzowanazve muAmerica yechiPurotesitendi ukuru hwesimba hwaakarasikirwa nahwo muNyika Yekare.” 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.
Muchato wa uzima wa m’banja wa 313 ndi Lamulo la ku Milan zikugwirizana ndi mbiri ya 533, ndipo chilamulo cha Justinian cha mu 533 chidzakhazikitsidwanso ndi boma lodzinenera kuti ndi lachikhristu, lomwe silimvetsanso kuti kuzindikira mphamvu ya upapa ngati bungwe lachikhristu ndi mawu odzikana okha pa mulingo wabwino koposa, ndipo pa mulingo woipa koposa ndi chinyengo chopha.
Church and State
Hurumende neChechi
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Muna 457 BC, mutemo wechitatu waAtashasta wakadzorera kuzvitonga kwenyika, zvose pachiremera chezvematongerwo enyika nepachiremera chechitendero.
And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:25, 26.
Na iwe, Ezra, kwa hekima ya Mungu wako iliyo mkononi mwako, weka maafisa na waamuzi, wapate kuwahukumu watu wote walio ng’ambo ya mto, yaani, wote waijuao sheria za Mungu wako; nawe wafundishe wale wasiozijua. Na mtu awaye yote ambaye hataitenda sheria ya Mungu wako, na sheria ya mfalme, hukumu na itekelezwe upesi juu yake, ikiwa ni ya kifo, au ya kufukuzwa, au ya kunyang’anywa mali, au ya kufungwa gerezani. Ezra 7:25, 26.
The third decree provided authority to execute judgment and punishment for both the laws of God and the laws of the king. That decree marked the beginning of the twenty-three-hundred-year prophecy which concluded on October 22, 1844 when Christ suddenly came to His temple. It also marked the beginning of a two-hundred-and-fifty-year prophecy that ended in 207 BC, in the history between the battles of Raphia in 217 BC and Panium in 200 BC. The restoration of both civil and religious sovereignty in 457 BC identifies a twofold alpha that finds two omega fulfillment's. Both omega fulfillment's represent a closed door; one for the Protestant horn and the other for the Republican horn.
Nkhani ya chitatu inapereka ulamuliro wochita chiweruzo ndi chilango pa malamulo onse a Mulungu ndi malamulo a mfumu. Nkhani imeneyo inasonyeza chiyambi cha ulosi wa zaka zikwi ziwiri ndi mazana atatu, umene unatha pa Okutobala 22, 1844, pamene Khristu anadza mwadzidzidzi ku kachisi Wake. Inasonyezanso chiyambi cha ulosi wa zaka mazana awiri ndi makumi asanu, umene unatha mu 207 BC, m’mbiri ya pakati pa nkhondo za Raphia mu 217 BC ndi Panium mu 200 BC. Kubwezeretsedwa kwa ulamuliro wa boma ndi wa chipembedzo mu 457 BC kumazindikiritsa alfa wa mbali ziwiri amene amapeza kukwaniritsidwa kuwiri kwa omega. Kukwaniritsidwa kuwiri konse kwa omega kumaimira khomo lotsekedwa; limodzi la nyanga ya Aprotestanti ndipo lina la nyanga ya A 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.
Chiyambo chakutanga chemakore zviuru zviviri namazana matatu chaimiririra mitemo yaMwari, uye chiporofita chemakore mazana maviri nemakumi mashanu chaimiririra mitemo yamambo. Zviporofita zviviri izvi zvinoratidza runyanga rwePurotesitendi nerunyanga rweRipabhlikanizimu pachikara chepanyika cheZvakazarurwa chitsauko 13. Runyanga rweRipabhlikanizimu rwechikara chepanyika rwakaiswa pakati pevhesi 11 kusvikira 16 yaDhanieri 11. Nguva yemakore gumi nemanomwe iri pakati peRaphia nePanium inopindiranwa norunyanga rumwe runobva muchiporofita chine mativi maviri chemutemo wechitatu wa457 BC. Chiporofita ichi chine mativi maviri chinoratidza kutongwa kwavanhu vesungano vokupedzisira uyewo kutongwa kworudzi umo vanhu ivavo vesungano vanowana midzi yavo.
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.
Ndipo anati kwa Abramu, Dziwa ndithu kuti mbeu yako idzakhala mlendo m’dziko losakhala lawo, ndipo adzawatumikira; ndipo adzawazunza zaka mazana anayi; komanso mtundu umenewo umene adzawutumikira ndidzaweruza ine; ndipo pambuyo pake adzatuluka ndi chuma chambiri. 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.
Mu bhuku raEzekieri, Gumiguru 22, 1844 rinofananidzirwa naGumiguru 22, 573 BC. Rimwe zuva rinoratidza kutanga kwekutongwa kwekuongorora, uye rimwe rinoratidza kuridzwa kwehwamanda yeJubheri pakutanga nepamugumo pehurongwa hwekutonga. Mazuva ose ari maviri anowirirana, uye ose ari maviri anoratidza suo rakazarirwa. 1844 inomiririra kuvharwa kwesuo renzvimbo tsvene, Kristu paakapinda muNzvimbo Tsvenetsvene. 573 BC inoratidza kuguma kwenguva yokuedzwa kwavanhu, apo varanda vechivi vakadzikinurwa vanopiwa rusununguko rwavo, nenyika itsva yokugara mairi.
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.
Uye kana asina kudzikinurwa mumakore iwayo, ipapo achabuda mugore rejubheri, iye navana vake pamwe chete naye. Nokuti vana vaIsraeri varanda vangu; ndivo varanda vangu vandakabudisa munyika yeIjipiti; ndini Jehovha Mwari wenyu. Revhitiko 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.
ថ្ងៃទី ២២ ខែតុលា ទាំងពីរ តំណាងឲ្យទ្វារដែលបានបិទនៃច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗ។ រយៈពេលនៃការសាកល្បងដែលបានប្រទានដល់សាសនាអាដវេនទីស បានចាប់ផ្ដើមនៅឆ្នាំ 1844 ហើយបញ្ចប់នៅច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗ ហើយរយៈពេលនៃការសាកល្បងដែលបានប្រទានដល់សហរដ្ឋអាមេរិក ក៏បញ្ចប់នៅច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗដែរ។ ការបញ្ចប់ទាំងពីរនោះ ស្របគ្នាជាមួយនឹងសាក្សីទាំងពីរនៃថ្ងៃទី ២២ ខែតុលា គឺ 2,300 ឆ្នាំ និងពីររយហាសិបឆ្នាំ។
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.
Makore mazana maviri nemakumi mashanu anopera munhoroondo iri pakati peRaphia nePanium anopatsanura nguva yehondo mbiri idzodzo kuva nhamba mbiri dzinomirira zviratidzo, idzo pamwe chete dzine dudziro yadzo yakasarudzika. Makore gumi mushure meRaphia, zvinoreva nyika yemuganhu, uye makore manomwe Panium isati yasvika, iyo yaiva hondo yakarwirwa pabani ikaguma nokukombwa. Gumi namanomwe sechiratidzo zvinoratidza simba redhiragoni pamusoro pezvapupu zvinoverengeka. 207 BC inoisa Trump, chiratidzo chechikara chenyika, pakati pendima yegumi neimwe neyegumi neshanu yaDanieri 11, muchiporofita ichigadzirira kutaura sedhiragoni, sezvinomiririrwa nokubatanidzwa kwenhamba gumi nenhamba nomwe.
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.
Delapan belas ogé miboga harti simbolis, sarta éta ngalegaan sajarah ti Raphia nepi ka Panium, malah ngalangkungan Panium sarta ogé saméméh Raphia. Ptolemaios IV Philopator maréntah salaku raja Mesir Ptolemaik ti 221 SM nepi ka 204 SM, sarta anjeunna ngéléhkeun Antiochus Magnus di Raphia dina 217 SM. Ptolemaios mimiti maréntah saméméh Raphia, sarta anjeunna maréntah salila “dalapan belas” taun. Angka dalapan belas ngawakilan hiji mangsa sajarah anu dimimitian saméméh Raphia, sarta nu ngalegaan ngalangkungan perang Panium jeung pangepungan Sidon nepi ka panutupan mangsa cobaan manusa sakumaha diwakilan ku taun 330. Nubuat dua ratus lima puluh taun pikeun jaman garéja Smirna dimimitian dina taun 64 jeung réngsé dina Edik Milan jeung pajangjian nikah taun 313.
Constantine the Great represents the history of the church of Pergamos, and that history began in 313 and ended in 538. The first ‘seventeen’ years after the conclusion of the two-hundred-and-fifty-year prophecy in 313 possesses three waymarks. 313 was the Edict of Milan, 321 was the first Sunday law and the division of the empire is marked in 330. 330 represents the final Sunday law which marks the close of human probation. The number seventeen therefore begins before Raphia and ends well after the military campaign of Panium and Sidon. Verse sixteen in Daniel eleven represents the Sunday law in the United States
Konstantino Mukuru anomirira nhoroondo yekereke yePergamo, uye nhoroondo iyoyo yakatanga muna 313 ikaguma muna 538. “Makore gumi nemanomwe” okutanga mushure mekuguma kwechiporofita chemakore mazana maviri nemakumi mashanu muna 313 ane zviratidzo zvitatu zvenguva. 313 waive Murayiro weMilan, 321 waive mutemo weSvondo wokutanga, uye kupatsanurwa kwehumambo kunoratidzwa muna 330. 330 inomirira mutemo wokupedzisira weSvondo unoratidza kuvharwa kwenguva yomukana wokuedzwa kwavanhu. Naizvozvo nhamba yokuti gumi nemanomwe inotanga pamberi peRafiya uye inopera kure mushure mehondo yePanium neSidhoni. Ndima yegumi nenhanhatu muna Danieri 11 inomirira mutemo weSvondo muUnited 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.
Siprofeto saseSmirna sichaza uphawu lokuvinjezelwa oluyinhliziyo uqobo yomlayezo wesixwayiso kaHezekeli. Uphawu lwendlela olwandulela umthetho weSonto, njengoba lumelwe yile mifanekiso emibili yokubhujiswa kweJerusalema, ukuvinjezelwa; kodwa futhi luyi-Edict of Milan, eqala ukwakheka komfanekiso wesilo.
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.
Ko tingelwa kutawuba khona ludvwendvwe lwemshado wesivumelwane. Loku kuyifraktali yeludvwendvwe lwemshado lolwaqala ngaReagan, njengobe lwamelelwa nguClovis ngemnyaka wa-496, kodvwa ludvwendvwe lwekugcina oluya emshadweni lucala ngesikhathi sekuvinjelwa, luhambisana nesimemezelo saJustinian sa-533, kanye ne-Edict of Milan ya-313. Zombili letimphawu tendlela tendvulela umtsetfo weLisontfo. Umnyaka wa-313 wandvulela umtsetfo wekucala weLisontfo wa-321, futsi simemezelo sa-533 sandvulela umtsetfo weLisontfo eMkhandlwini wesitsatfu wase-Orleans wa-538. Luhlobo lolutsite lwemtsetfo lutawugcwalisa timphawu tesiprofetho tato tonkhe simemezelo saJustinian kanye ne-Edict of Milan, kantsi futsi luhlobo lolutsite lwemshado wesivumelwane lolufanekisako lutawumiswa.
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.
Kana chirevo ichocho chaitwa, kunenge kwanonoka zvikuru kuti munhu agadzirire, nokuti musuwo wenguva yenyasha unenge wavharirwa panyanga yechiPurotesitendi, zvirokwazvo sezvawakavharwa paPaseka yokutanga muIjipiti. Mushure maizvozvo, mutemo weSvondo, chiratidzo chinotevera chenzira, haungoratidzi chete kuti mufananidzo wechikara watoitwa zvizere, asiwo kusimbisirwa kwechiratidzo chechikara. Mutemo weSvondo unoratidza kuguma kwenguva yenyasha panyanga yeRepublican, chikara chenyika cheZvakazarurwa 13, zvirokwazvo sezvakafa Faro nehondo yake muGungwa Dzvuku mushure mePaseka.
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.
Amakhulu amabini anamashumi amahlanu eminyaka aphela ngo-207 BC achaza uDonald Trump, emelwe ngu-Antiochus Magnus olungiselela umkhankaso ozayo oqala ethafeni lasePanium uphethe ngokuvinjezelwa kweSidon. Emva kweMfazwe yasePanium, umphathi-mkhosi wakwaPtolemy uScopas waseAetolia wasabela esixekweni saseSidon enamajoni angaba li-10,000 asindileyo. UAntiochus wamlandela waza walivimbezela iSidon. Urhulumente wakwaPtolemy eAlexandria wathumela umkhosi woncedo, kodwa wasilela. Ejamelene nendlala, uScopas wanikezela isixeko. UAntiochus wamvumela uScopas ukuba ahambe; kamva uScopas wabuyela eYiputa, apho ekugqibeleni wagwetywa wabulawa ngezityholo zokungcatsha nokuxhaphaza imali. Ukuvinjezelwa kweSidon kwagqibezela uloyiso lukaAntiochus lweCoele-Syria emva kwePanium.
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.
Dzimai White vanozivisa bhuku raUriah Smith, *Daniel and the Revelation*, se“ruoko rwaMwari runobatsira.” Smith anotsanangura mushandirapamwe waAntiochus une nhanho mbiri mutsananguro yake pamavhesi gumi nemana negumi neshanu aDanieri chitsauko chegumi nerimwe.
“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.
“Panguva yokurairwa kwamambo muduku weIjipiti, Seneti yeRoma yakaisa basa iroro kuna M. Emilius Lepidus, uyo akagadza Aristomenes, mushumiri wekare uye ane ruzivo wedare iroro, kuti ave muchengeti wake. Chiito chake chokutanga chakanga chiri chokutora matanho okudzivirira kupambwa kwakanga kuchityisidzirwa nemadzimambo maviri akanga abatana, Firipi naAndiyokusi.
“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.
“Kupedzisira uku, akatuma Scopas, mukuru wehondo ane mukurumbira weAEtolia, panguva iyoyo ari pabasa pevaIjipita, kunyika yokwake kuti andounganidza mauto okuwedzera ehondo. Mushure mokunge aunganidza hondo, akapinda muPalestine neCoele-Syria (Antiochus achiri kubatikana muhondo naAttalus kuLesser Asia), akakunda Judhea yose, akaisa pasi pesimba reIjipita.”
“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.
“ඒ අනුව අප ඉදිරියේ ඇති මෙම වචනය ඉටුවීමට අවශ්ය තත්ත්වය සකස් විය. මක්නිසාද රෝමවරුන්ගේ නියෝගයට අනුව අත්තාලුස්ට එරෙහිව තම යුද්ධය නවතා දැමූ අන්තියෝකස්, පලස්තීනය සහ කොයිලේ-සිරියාව මිසරවරුන්ගේ අත්යෙන් නැවත අත්පත් කරගැනීම සඳහා ඉක්මන් පියවර ගත්තේය. ඔහුට එරෙහිවීමට ස්කෝපාස් යවන ලදී. යොර්දාන්ගේ උල්පත් අසලදී, සෙනා දෙක හමුවිය. [Panium] ස්කෝපාස් පරාජය කරනු ලැබ, සීදොන් දක්වා හඹාගෙන ගොස්, එහි දැඩි වටලෑමකට ලක් කෙරිණ. වටලෑම ඉවත් කිරීමට මිසරයේ දක්ෂතම සෙන්පතින් තිදෙනා, ඔවුන්ගේ හොඳම හමුදා සමඟ යවන ලද නමුත්, කිසිදු සාර්ථකත්වයක් නොලැබුණි. අවසානයේ ස්කෝපාස්, කෘශ වූද අල්ලාගත නොහැකිද වූ බඩගින්න නමැති භූතසමාන ප්රතිවාදියා තුළ, තමන්ට ජය ගත නොහැකි සතුරෙකු මුහුණ දී, ජීවිතය පමණක් ලැබෙන අගෞරවනීය කොන්දේසි මත අත්සන් කිරීමට බල කරනු ලැබීය; එවිට ඔහුත් ඔහුගේ දසදහසක මිනිසුන්ද, ඔවුන්ගේ ඇඳුම් හා අවි අහිමි කර, නග්නව පිටත්ව යාමට ඉඩ දෙන ලදී. මෙහිදී උතුරු රජු විසින් බලවත් ලෙස ආරක්ෂිත නගර අල්ලාගැනීම සිදුවිය; මක්නිසාද සීදොන්, එහි පිහිටීමෙන්ද එහි ආරක්ෂක සූදානම්වලින්ද, ඒ කාලයේ ඉතා බලවත් නගරවලින් එකක් වූ බැවිනි. මෙහිදී දකුණු රජුගේ අවි බලය තිරස් නොසිටීමද, එසේම දකුණු රජු තෝරාගත් ජනතාවගේ අසාර්ථකත්වයද පැහැදිලි විය; එනම්, ස්කෝපාස් සහ ඔහුගේ ඒටෝලියානු හමුදාය.” 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.
Iminyaka engamakhulu amabili namashumi amahlanu ephetha ngo-207 BC ikhomba uDonald Trump. Isiprofetho seminyaka engamakhulu amabili namashumi amahlanu esiphela ngo-313, ngomshado wesivumelwano phakathi kwempumalanga nentshonalanga, kanye noMthetho waseMilan, sikhomba ukwakheka komfanekiso wesilo e-United States. Ibandla lasePergamos, elaqala ngo-313, limele umlando lapho ubuKristu bahlubuka khona ngokuyekethisa nenkolo yobuqaba, ngaphambi kokuba amandla obupapa athathe isihlalo sobukhosi. IPergamos nonyaka ka-313 kufanekisa lokho kuyekethisa okumelelwa ukwakheka komfanekiso wesilo e-United States. Kumele ukuyekethisa phakathi kobuKristu neRoma yobupapa, ngokuba inkolo yobuKatolika ayisikho okunye futhi ayisincane kunobuqaba obuzifihle njengesikhungo sobuKristu. Isiprofetho seminyaka engamakhulu amabili namashumi amahlanu esaqala ngo-1776 futhi esiphela kulo nyaka naso sikhuluma nge-United States. Ngakho-ke, zonke lezi ziprofetho ezintathu zeminyaka engamakhulu amabili namashumi amahlanu zikhuluma ngesici esithile sesiprofetho sesilo somhlaba sikaSambulo isahluko seshumi nantathu, futhi zontathu ziphela ngaphakathi kwemigqa yesiprofetho emelelwe inani eliyishumi nesikhombisa.
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.
Mutemo weSvondo ndipo apo United States inotaura seshato, uye kutaura kwenyika ndiko kuita kwezviremera zvayo zvemitemo nezvekutonga.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“‘Kutaura’ kwerudzi ndiko kuita kwezviremera zvarwo zvemutemo nezvekutonga.” 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.”
UTrump akasi igunya lokwehlulela kumbe elokubeka imithetho, ngakho-ke umthetho weSonto osuseduze ukuza wenziwa yiCongress. Kodwa loba yisiphi isenzo esinika ukweseka amandla obupapa, sifanekisela umthetho weSonto. Isimemezelo sika-533, kanye lomlayo ka-313, kukhomba ukuqala kwesikhathi lapho umfanekiso wesilo wakhiwa khona. Isiphetho ngumthetho weSonto osuseduze ukuza, njalo uJesu uhlala ebonakalisa isiphetho ngesiqalo; ngakho-ke isenzo sikaTrump ngomlayo wesigungu esiphezulu esinganika loba yikuphi “ukuvunyelwa” kumphikukristu wesiprofetho seBhayibhili singamela i-alpha yomnyakazo ophela kuphela ku-omega, lapho i-United States “izakuphika kangaka izimiso zikahulumende wayo ize imise umthetho weSonto.”
“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.
“Pane vazhinji, kunyange pakati paavo vari kuita basa iri rekusimbisa kuchengetwa kweSvondo, vakapofumadzwa pamusoro pemigumisiro ichatevera chiito ichi. Havasi kuona kuti vari kurova zvakananga rusununguko rwechitendero. Kune vazhinji vasina kumbobvira vanzwisisa zvinodiwa neSabata reBhaibheri nenheyo yenhema yakavakirwa pairi tsika yeSvondo. Kufamba kupi nokupi kunotsigira mitemo yezvechitendero, muchokwadi, chiito chokubvuma upapa, uhwo kwemazana mazhinji amakore hwakaramba huchirwa zvakasimba norusununguko rwehana. Kuchengetwa kweSvondo kunobva pakuvapo kwako sesangano rinonzi rechiKristu ku‘chakavanzika chokusateerera mutemo;’ uye kumanikidzwa kwako kuchava kubvuma chaiko kwemisimboti iri ibwe repakona chaizvo reRoma. Kana rudzi rwedu ruchizoramba nenzira iyi misimboti yehurumende yarwo zvokuti rugadzire mutemo weSvondo, muchiPurotesitendi muchiito ichi ruchabatana noupapa; hazvingavi chimwe chinhu kunze kwokupa upenyu kuhudzvinyiriri hwagara kwenguva refu huchimirira nechido mukana wahwo wokumukazve muudzvanyiriri hunoshanda.” 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.
“Kwaṅkhalkhalha kwihi ni nanihi kwa nyaṱulo dza vhurereli ndi zwa vhukuma mushumo wa u ṋetshedza tshanduko kha vhupapa,” nahone kwaṅkhalkhalha kwenezwo zwi itea hu tshee phanḓa ha mulayo wa Swondaha une wa khou ṱavhanya u ḓa.
“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.
“ဖန်ဆင်းထားသော ဤနေ့ကို ကိုးကွယ်ရမည်ဟု အမိန့်ပြန်တမ်းသည် လောကတစ်ခွင်လုံးသို့ ပျံ့နှံ့ထွက်ပေါ်ရမည်ဖြစ်သည်။ ကန့်သတ်ထားသော အတိုင်းအတာတစ်ရပ်အထိမူ၊ ၎င်းသည် ယခုပင် ထွက်ပေါ်လာပြီးဖြစ်သည်။ နေရာအချို့တွင် အစိုးရအာဏာသည် နဂါး၏အသံဖြင့် ပြောဆိုလျက်ရှိသည်။ ထိုသို့သည် တိုင်းတစ်ပါးဘုရင်တစ်ပါးက ဟေဗြဲအကျဉ်းသားတို့အား ပြောဆိုခဲ့သကဲ့သို့ပင် ဖြစ်သည်။” Signs of the Times, May 6, 1897.
We will continue these things in the next article.
ꯑꯩꯈꯣꯏꯅ ꯃꯇꯃꯗ ꯃꯁꯤꯒꯤ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯃꯈꯥꯗꯒꯤ ꯑꯃꯒꯤ ꯂꯤꯔꯤꯛꯇ ꯃꯈꯥ ꯆꯠꯊꯒꯅꯤ।