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.”

Artikel saméméhna ditungtungan ku paragraf anu nyebut kieu, “Pernikahan perjangjian taun 313 ngawakilan pernikahan perjangjian panungtungan kakawasaan kapapaan jeung Amérika Sarikat—raja pangutamana tina sapuluh raja dina Wahyu tujuh belas; hiji kakawasaan dua tanduk anu ditipikeun ku kakawasaan dua tanduk Perancis. Sajarah anu dimimitian ku Clovis dina taun 496 sarta ahirna ngarah kana dekrit Justinian dina taun 533 jeung penobatan kapapaan dina taun 538, ngawakilan sajarah ti taun 1989 nepi ka hukum Minggu.”

Ronald Reagan was typified by Clovis in 496 and Donald Trump is typified by Justinian in 533. Justinian’s decree came five years before the papacy ascended the throne in 538, and the Edict of Milan came eight years before the first Sunday law of 321. Both the decree and edict align as the waymark which precedes the Sunday law.

Ronald Reagan dilambangkeun ku Clovis dina taun 496, sarta Donald Trump dilambangkeun ku Justinian dina taun 533. Kaputusan Justinian sumping lima taun saméméh kapausan naék kana tahta dina taun 538, sarta Édik Milan sumping dalapan taun saméméh hukum Minggu anu kahiji dina taun 321. Boh éta kaputusan boh éta édik sajajar minangka waymark anu miheulaan hukum Minggu.

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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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

Dina taun 1870, pasukan Italia ngarebut Roma (20 Séptémber 1870). Nagara-Nagara Paus eureun aya minangka nagara téritorial, sarta Paus Pius IX jadi “tahanan di Vatikan.” Ku sabab teu aya deui wewengkon kapapaan anu diaku minangka nagara daulat, Amérika Sarikat (saperti loba nagara lianna) teu deui ngajaga hubungan diplomatik resmi jeung Paus salaku panguasa temporal. Dina Oktober 1951, Présidén Harry S. Truman nyalonkeun Jéndral Mark W. Clark minangka Duta Besar A.S. ka Vatikan. Panolakan anu kuat gancang mucunghul ti loba garéja jeung organisasi Protestan, anu ngabantah yén pangangkatan éta ngalanggar pamisahan antara garéja jeung nagara. Dina Januari 1952 Jéndral Clark mundurkeun pencalonanana.

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.

Dina tanggal 10 Januari 1984, Présidén Ronald Reagan jeung Paus Yohanes Paulus II sacara resmi sapuk pikeun ngadegkeun hubungan diplomatik lengkep antara Amérika Sarikat jeung Tahta Suci. Dina tanggal 9 April 1984, William A. Wilson (anu saméméhna geus ngajabat minangka wawakil pribadi Reagan) nyanggakeun surat kapercayaanana sarta jadi Duta Besar kahiji Amérika Sarikat pikeun Tahta Suci.

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.”

Dina jero tilu puluh tilu taun ti 1951 nepi ka 1984, pangalawan Protestanisme ngalawan Katolikisme laun-laun musna. “Panangan” anu ngadukung kapausan dina 496 ngaliwatan Clovis janten tipologi pikeun Reagan dina 1984 nepi ka 1989. Clovis ngagambarkeun dipiceunna agama (kapir) anu nahan kapausan sangkan teu naék deui kana kakawasaan, sarta ku taun 1984, pangalawan Protestanisme kana naékna kapausan geus dicabut. “Nu sapopoe” (kapir) geus dipiceun, sarta Paulus ngajelaskeun dipiceunna pangalawan kapir ka kapausan éta minangka hiji “murtad.”

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.

Garéja lambang tina kompromi anu diwakilan ku Konstantinus Agung jeung sajarah ti taun 313 nepi ka 538 ngagambarkeun hiji mangsa nalika hiji garéja ngalakukeun kompromi kana dirina sorangan sarta murtad. Agama anu diwakilan ku “508”, anu saméméhna nahan asupna kakawasaan kapausan, ngalambangkeun kamurtadan golongan Protestan di Amérika Sarikat. Reagan diwakilan ku Clovis. Dina taun 496 Clovis masrahkeun “kakawasaan”-na ka kapausan, ku kituna ngalambangkeun “persekutuan anu henteu suci” anu kajadian dina taun-taun Reagan. Clovis ogé ngawakilan dicabutna “kurban sapopoé” dina taun 508. Taun 508 ngalambangkeun 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.

“Campur baur antara paganisme jeung Kakristenan ieu nyababkeun mekarna ‘jalma dosa’ anu geus diramalkeun dina nubuat minangka nu ngalawan sarta ngangkat dirina saluhureun Allah. Éta sistem agama palsu anu raksasa téh mangrupakeun karya agung tina kakawasaan Sétan—hiji monumén tina usaha-usahana pikeun ngadudukeun dirina dina tahta supaya maréntah bumi nurutkeun kahayangna.” 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.

Dina hiji biantara dina taun 1983, Reagan kasohor nyebut Uni Soviét minangka hiji “kakaisaran jahat” sarta nganggap komunisme ateistis minangka ancaman moral jeung rohani anu jero pisan. Anjeunna jeung John Paul II ngawangun hiji kemitraan pribadi jeung pulitik anu raket dina ngalawan komunisme Soviét. Duanana ningali éta perjuangan dina istilah moral, malah nepi ka istilah providensial; Reagan sacara pribadi kungsi nyarita ngeunaan hiji “Rencana Ilahi” pikeun ngaruntuhkeun komunisme. Reagan boga minat kana panampakan Fatima (pangéling yén “Rusia bakal nyebarkeun kasasaran-kasasaranana”), sarta dua pamingpin éta ngabahas rasa pamadegan babarengan yén Allah geus nyalametkeun nyawa maranéhna (duanana salamet tina usaha pembunuhan dina taun 1981) pikeun hiji tujuan anu aya patalina jeung ngéléhkeun komunisme.

The Disciples of Christ

Murid-murid Al-Masih

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 digedékeun dina denominasi Disciples of Christ, anu para bapa pangadegna sacara langsung ngajarkeun yén paus dina Katolik téh antikristus. Alexander Campbell, pamingpin awal anu pangsohorna dina garéja Disciples of Christ, sababaraha kali ngaidéntifikasi kapausan minangka antikristus. Dina perdebatan jeung tulisan-tulisanana, manéhna ngabantah yén tanduk leutik dina Daniel 7, sato galak dina Wahyu 13, jeung manusa durhaka dina 2 Tesalonika 2, sakabéhna nunjuk ka para paus di Roma. Manéhna ngagunakeun idéntifikasi ieu dina perdebatan umum (kaasup jeung Uskup Katolik John B. Purcell taun 1837). Barton W. Stone nyebut pamaréntahan Paus minangka antikristus anu sajati jeung “manusa durhaka.” Walter Scott (panginjil awal séjén dina gerakan éta) nulis yén manusa durhaka, nyaéta Paus Roma, bakal mucunghul dina garéja Kristen sarta ngangkat dirina saluhureun Allah.

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.

Indung Reagan, Nelle, nya éta anggota anu taat pisan kana denominasi Disciples of Christ sarta jadi pangaruh agama anu pangutamana dina mangsa budakna. Reagan dibaptis di garéja Disciples of Christ di Dixon, Illinois, dina yuswa 11 taun, sarta aktip di dinya nalika rumaja (kaasup ngajar sakola Minggu). Anjeunna sakola di Eureka College, anu boga afiliasi jeung 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.

“Jalma-jalma anu jadi bingung dina pamahaman maranéhna kana firman, anu teu hasil ningali harti antikristus, tangtu bakal nempatkeun dirina sorangan di pihak antikristus. Ayeuna geus teu aya deui waktu pikeun urang nyaluyukeun diri jeung dunya.” 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 dilambangkeun ku Clovis sarta ogé ku kompromi Constantine Agung. Reagan ogé mangrupa nu kahiji tina dalapan présidén panungtungan ti saprak waktu ahir dina taun 1989. Salaku nu kahiji tina dalapan présidén panungtungan, anjeunna ngalambangkeun Donald Trump, anu, saperti Reagan, kacida bingungna ngeunaan tujuan sajati kapausan, jeung saha sabenerna kapausan éta.

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

Naha dua urang tiasa leumpang babarengan, iwal lamun maranéhna geus sapagodos? Amos 3:3.

The sixth and final treaty marriage in Daniel chapter eleven occurs in the history that begins at the time of the end in 1989, and ends in the history of Donald Trump.

Perjangjian kawin anu kagenep jeung anu panungtung dina pasal ka sawelas kitab Daniel kajadian dina sajarah anu dimimitian dina mangsa ahir taun 1989, sarta réngsé dina sajarahna 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.

“Dina gerakan-gerakan anu ayeuna keur lumangsung di Amérika Sarikat pikeun ngamankeun rojongan nagara ka lembaga-lembaga jeung kabiasaan-kabiasaan garéja, urang Protestan keur nuturkeun tapak léngkah kaum papis. Malah leuwih ti kitu, maranéhna keur muka lawang pikeun Kapapaan supaya meunang deui di Amérika Protestan kakawasaan pangluhurna anu geus leungit ti dirina di Dunya Heubeul.” 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.

Perjangjian nikah taun 313 jeung Édik Milan saluyu jeung sajarah taun 533, sarta dekret Yustinianus dina taun 533 bakal deui dilaksanakeun ku hiji pamaréntahan anu ngaku Kristen, anu geus henteu deui ngartos yén ngaidentipikasikeun kakawasaan kapapaan minangka hiji lembaga Kristen téh, sahenteuna, mangrupa hiji oksimoron, sarta pangparahna, hiji kasasab anu maéhan.

Church and State

Garéja jeung Nagara

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

Dina taun 457 SM, parentah katilu ti Artahsasta mulangkeun deui kadaulatan nasional boh pikeun kakawasaan pulitik boh pikeun kakawasaan agama.

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.

Jeung maneh, Edras, nurutkeun hikmah Allah maneh anu aya dina leungeun maneh, angkat pangawasa-pangawasa jeung hakim-hakim, anu bakal ngahakiman sakumna rahayat anu aya di peuntaseun walungan, nya eta sakabeh anu nyaho kana hukum-hukum Allah maneh; jeung ajarkeun ka anu can nyahona. Jeung sing saha bae anu henteu ngalakonan hukum Allah maneh, jeung hukum raja, muga pangadilan dilaksanakeun kalayan gancang ka manehna, boh pikeun pati, atawa pikeun pangasingan, atawa pikeun ngarampas harta banda, atawa pikeun panjara. 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.

Parentah katilu masihan kakawasaan pikeun ngalaksanakeun pangadilan jeung hukuman boh kana hukum-hukum Allah boh kana hukum-hukum raja. Parentah éta nandaan awal nubuat dua rébu tilu ratus taun anu réngsé dina 22 Oktober 1844 nalika Kristus dadakan sumping ka Bait-Na. Éta ogé nandaan awal hiji nubuat dua ratus lima puluh taun anu béak dina 207 SM, dina sajarah antara perang Raphia dina 217 SM jeung Panium dina 200 SM. Pamulihan duanana kadaulatan sipil jeung agama dina 457 SM nangtukeun hiji alfa rangkep dua anu manggihan dua pangeusi omega. Duanana pangeusi omega ngawakilan panto anu katutup; hiji pikeun tanduk Protestan jeung nu séjén pikeun tanduk Républikan.

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.

Ramalan anu kahiji salila dua rébu tilu ratus taun ngagambarkeun hukum-hukum Allah, jeung ramalan dua ratus lima puluh taun ngagambarkeun hukum-hukum raja. Dua ramalan éta nangtukeun tanduk Protestanisme jeung tanduk Republikianisme dina sato bumi tina Wahyu tilu welas. Tanduk Republikian tina sato bumi éta ditempatkeun ka tengah-tengah ayat sabelas nepi ka genep welas tina Daniel sabelas. Mangsa tujuh welas taun antara Raphia jeung Panium dipapatkeun ku hiji tanduk tina ramalan rangkep tina parentah katilu dina taun 457 SM. Ramalan anu dua rupa éta nangtukeun boh pangadilan umat perjangjian pamungkas boh ogé pangadilan bangsa tempat umat perjangjian éta manggihan akar maranéhna.

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.

Jeung Anjeunna ngandika ka Abram, “Nyaho kalayan pasti yén turunan maneh bakal jadi urang asing di hiji tanah anu lain milik maranéhna, sarta maranéhna bakal ngawula ka urang dinya; jeung maranéhna bakal ditindes salila opat ratus taun; sarta ka bangsa anu ku maranéhna bakal diladénan éta, Kami bakal ngahakiman; jeung sanggeus éta maranéhna bakal kaluar kalayan banda anu loba.” Kajadian 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.

Dina kitab Yehezkiel, 22 Oktober 1844 dilambangkeun ku 22 Oktober 573 SM. Hiji tanggal nandakeun mimiti pangadilan panalungtikan, sarta nu séjén nandakeun dibunyikeunana tarompét Yobel boh dina awal boh dina panungtungan prosés pangadilan. Duanana tanggal saluyu, sarta duanana nandakeun panto anu katutup. Taun 1844 ngagambarkeun ditutupna panto Tempat Suci, nalika Kristus ngalih ka Tempat Nu Mahasuci. Taun 573 SM nandakeun panutupan mangsa kasempetan manusa, nalika budak-budak dosa anu geus ditebus dipaparinkeun kabébasanana, sarta hiji bumi anyar pikeun didumukan.

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.

Jeung lamun manéhna teu ditebus dina taun-taun éta, mangka dina taun Yobel manéhna kudu dibébaskeun, boh manéhna boh anak-anakna babarengan jeung manéhna. Sabab ka Kami urang Israil téh abdi-abdi; maranéhna téh abdi-abdi Kami, anu ku Kami geus dikaluarkeun ti tanah Mesir: Kami téh PANGERAN Allah maranéh. Imamat 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.

Duanana tanggal 22 Oktober téh ngagambarkeun panto anu katutup tina hukum Minggu anu enggal datang. Mangsa kasempetan anu dipaparinkeun ka Adventisme dimimitian dina taun 1844 sarta réngsé dina hukum Minggu anu enggal datang, jeung mangsa kasempetan anu dipaparinkeun ka Amérika Sarikat ogé réngsé dina hukum Minggu anu enggal datang. Duanana ahir éta sajajar jeung dua saksi tanggal 22 Oktober, nyaéta 2.300 taun jeung dua ratus lima puluh taun.

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.

Dua ratus lima puluh taun anu mungkas dina sajarah antara Raphia jeung Panium ngabagi mangsa dua perang éta kana dua angka simbolis, anu babarengan miboga harti hasna sorangan. Sapuluh taun sanggeus Raphia, anu hartina tanah wates, jeung tujuh taun saméméh Panium, anu mangrupa hiji perang anu diparanggarkeun di hiji dataran sarta dipungkas ku hiji pangepungan. Sapuluh jeung tujuh, minangka lambang, nandaan kakawasaan naga dumasar kana sababaraha saksi. 207 SM nempatkeun Trump, lambang sato galak bumi, di antara ayat sabelas jeung lima belas tina Daniel sabelas, sacara nubuat nyiapkeun pikeun nyarita saperti naga, sakumaha digambarkeun ku gabungan angka sapuluh jeung angka tujuh.

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.

Tujuh belas oge mangrupa lambang, sarta éta ngalegaan sajarah ti Raphia nepi ka Panium, malah ngalangkungan Panium sarta ogé saméméh Raphia. Ptolemaios IV Philopator maréntah minangka raja Mesir Ptolemaik ti taun 221 SM nepi ka 204 SM, sarta anjeunna ngéléhkeun Antiochus Magnus di Raphia dina taun 217 SM. Ptolemaios mimiti maréntah saméméh Raphia, sarta anjeunna maréntah salila ‘tujuh belas’ taun. Angka tujuh belas ngawakilan hiji mangsa sajarah anu dimimitian saméméh Raphia, sarta ngalegaan ngalangkungan perang Panium jeung pangepungan Sidon nepi ka panutupan panto kasempetan manusa sakumaha dilambangkeun ku taun 330. Nubuat dua ratus lima puluh taun pikeun mangsa gareja Smyrna dimimitian dina taun 64 sarta réngsé dina Edik Milan jeung pajangjian perkawinan 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

Konstantinus Agung ngalambangkeun sajarah garéja Pergamos, sarta éta sajarah dimimitian dina taun 313 jeung réngsé dina taun 538. Tujuh welas taun kahiji sanggeus réngséna nubuat dua ratus lima puluh taun dina taun 313 miboga tilu tanda jalan. Taun 313 nyaéta Edik Milan, taun 321 nyaéta hukum Minggu anu kahiji, sarta pamisahan kakaisaran ditandaan dina taun 330. Taun 330 ngalambangkeun hukum Minggu anu pamungkas anu nandaan panutupan masa percobaan manusa. Ku kituna, angka tujuh welas dimimitian saméméh Raphia sarta réngsé lila sanggeus kampanye militér Panium jeung Sidon. Ayat genep belas dina Daniel sabelas ngalambangkeun hukum Minggu di Amérika Sarikat.

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.

Nubuat Smirna nangtukeun tanda pangikep anu jadi inti pisan tina amanat pangwawadian Yehezkiel. Tanda jalan anu miheulaan hukum Minggu, sakumaha dilambangkeun ku dua gambaran karuksakan Yerusalem, nyaéta pangikep éta; tapi éta ogé Édik Milan, anu ngamimitian kabentukna gambar sato galak éta.

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.

Dina mangsa pangepungan bakal kajadian hiji arak-arakan perkawinan perjangjian. Ieu mangrupa fraktal tina arak-arakan perkawinan anu dimimitian ku Reagan, sakumaha ditipologikeun ku Clovis dina taun 496, tapi arak-arakan panungtungan nuju kana perkawinan dimimitian dina mangsa pangepungan, saluyu jeung dekrit Justinian dina taun 533, sarta jeung Edik Milan dina taun 313. Duanana waymark miheulaan hukum Minggu. Taun 313 miheulaan hukum Minggu anu kahiji dina taun 321, sarta dekrit taun 533 miheulaan hukum Minggu dina Konsili Orleans anu katilu dina taun 538. Sababaraha rupa panerapan bakal nyumponan ciri-ciri nubuatan boh tina dekrit Justinian boh tina Edik Milan, sedengkeun sababaraha rupa perkawinan perjangjian simbolis bakal ditetepkeun.

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.

Nalika éta kaputusan dipasihkeun, geus kasép pikeun nyiapkeun diri, sabab panto mangsa pangrojong geus katutup pikeun tanduk Protestan, sakumaha pasti panto éta katutup dina Paska anu kahiji di Mesir. Sanggeus éta, hukum Minggu, minangka tanda jalan salajengna, nandakeun lain ngan saukur yén gambar sato galak geus kabentuk sapinuhna, tapi ogé panerapan tanda sato galak. Hukum Minggu nandaan ahir mangsa pangrojong pikeun tanduk Républikan, nyaéta sato galak ti bumi dina Wahyu tilu welas, sakumaha pasti Firaun jeung pasukanana paéh di Laut Beureum sanggeus 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.

Dua ratus lima puluh taun nu réngsé dina 207 SM nandakeun Donald Trump, sakumaha dilambangkeun ku Antiochus Magnus nu keur nyiapkeun pikeun kampanye nu bakal datang, nu dimimitian di dataran Panium sarta dipungkas ku pangepungan Sidon. Sanggeus Patempuran Panium, panglima Ptolemaik, Scopas ti Aetolia, ngalungsur jeung kira-kira 10.000 pasukan nu salamet ka kota Sidon. Antiochus ngudag anjeunna sarta ngayakeun ‘pangepungan’ ka Sidon. Pamaréntah Ptolemaik di Aleksandria ngirim pasukan bantuan, tapi gagal. Ku nyanghareupan kalaparan, Scopas nyerahkeun kota éta. Antiochus ngidinan Scopas angkat; Scopas tuluy balik deui ka Mesir, tempat anjeunna antukna dihukum pati ku tuduhan hianat jeung panyalahgunaan duit. Pangepungan Sidon ngalengkepan panaklukan Antiochus atas Coele-Syria sanggeus 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.

Nyi White ngécéskeun buku karangan Uriah Smith, Daniel and the Revelation, minangka “panulung Allah.” Dina kateranganana ngeunaan ayat opat welas jeung lima welas tina Daniel pasal sabelas, Smith ngécéskeun kampanye dua léngkah Antiochus.

“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.

“Pangajaran raja ngora Mesir dipasrahkeun ku Sénat Romawi ka M. Emilius Lepidus, anu tuluy nangtukeun Aristomenes, saurang menteri kolot jeung pinuh ku pangalaman ti karaton éta, jadi wali anjeunna. Kalakuan kahijina nya éta nyieun pancegahan ngalawan ancaman panyerangan ti dua raja anu ngahiji dina pakumpulan, Philip jeung Antiochus.

“To this end he despatched Scopas, a famous general of AEtolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attalus in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt.

“Keur ieu tujuan anjeunna ngutus Scopas, saurang jenderal kawentar ti AEtolia, anu harita ngawula ka bangsa Mesir, ka nagara asalna pikeun ngumpulkeun bala bantuan pikeun pasukan. Sanggeus ngalengkepan hiji pasukan, anjeunna maju ka Palestina jeung Coele-Syria (sabab Antiochus keur kabeungkeut ku perang ngalawan Attalus di Asia Leutik), sarta nundukkeun sakumna Yudea kana kakawasaan Mesir.

“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.

“Ku kituna kaayaan-karajaan téh kabawa kana hiji posisi pikeun ngeusian ayat anu aya di payuneun urang. Sabab Antiochus, sanggeus eureun tina perangna ngalawan Attalus ku parentah urang Romawi, gancang nyokot léngkah-léngkah pikeun meunangkeun deui Paléstina jeung Coele-Syria tina leungeun urang Mesir. Scopas dikirim pikeun ngalawan anjeunna. Di deukeut sumber-sumber walungan Yordan, dua pasukan éta patepung. [Panium] Scopas éléh, diudag nepi ka Sidon, sarta di dinya dikepung pageuh. Tilu jenderal Mesir anu pangmampuhna, jeung pasukan-pasukan maranéhna anu panghadéna, dikirim pikeun ngabébaskeun éta kepungan, tapi taya hasilna. Ahirna Scopas, sanggeus papanggih, dina bayangan kalaparan anu kurus jeung teu kagenggem, hiji musuh anu teu sanggup dipalawanna, kapaksa nyerah dina sarat anu ngahina, nyaéta ngan ukur dibéré hirup wungkul; ku kituna anjeunna jeung sapuluh rébu urangna diidinan indit, dina kaayaan dilucuti jeung taranjang. Di dieu kajadian direbutna kota-kota anu pangkuatna ku raja kalér; sabab Sidon téh, boh dina letakna boh dina pertahananana, kaasup salah sahiji kota anu pangkuatna dina mangsa éta. Di dieu katempo kagagalan pakarang-pakarang ti kidul pikeun nahan, jeung kagagalan ogé jalma-jalma anu geus dipilih ku raja kidul; nyaéta Scopas jeung pasukan Aetolia-na.” 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.

Dua ratus lima puluh taun anu tamat dina 207 SM nandakeun Donald Trump. Nubuat dua-ratus-lima-puluh-taun anu réngsé dina 313 ku perkawinan perjangjian antara wétan jeung kulon, sarta Maklumat Milan, keur nandakeun kabentukna gambar sato galak di Amérika Sarikat. Garéja Pergamos, anu dimimitian dina taun 313, ngagambarkeun sajarah nalika Kristen murtad lantaran kompromi jeung agama kapir, saméméh kakawasaan kapapaan nyekel tahta. Pergamos jeung taun 313 janten tipé tina kompromi anu digambarkeun ku kabentukna gambar sato galak di Amérika Sarikat. Ieu ngagambarkeun kompromi antara Kristen jeung Roma kapapaan, sabab agama Katolik téh euweuh leuwih atawa kurang ti paganisme anu disamur jadi hiji lembaga Kristen. Nubuat dua-ratus-lima-puluh-taun anu dimimitian dina 1776 sarta tamat taun ieu ogé nuju nyarioskeun Amérika Sarikat. Ku kituna, katilu nubuat dua-ratus-lima-puluh-taun éta nyarioskeun hiji aspék nubuat ngeunaan sato bumi dina Wahyu pasal tilu welas, sarta katiluna tamat dina garis-garis nubuat anu digambarkeun ku angka tujuh welas.

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.

Hukum Minggu téh mangrupa waktu nalika Amérika Sarikat nyarita saperti naga, sarta nyarita-na hiji bangsa téh nyaéta lampah panguasa législatif jeung yudisialna.

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

“‘Nyarita’-na hiji bangsa téh nya éta lampah para panguasa législatif jeung yudisialna.” The Great Controversy, 442.

Trump is neither a judicial or legislative authority, so the soon-coming Sunday law is accomplished by the Congress. Yet any action that provides support for the papal power, typifies the Sunday law. The decree of 533, and the edict of 313 identify the beginning of the period when the image of the beast is formed. The conclusion is the soon-coming Sunday law, and Jesus always illustrates the end with the beginning, so the action of Trump through an executive order that would provide any “concession” to the antichrist of Bible prophecy would represent the alpha of the movement that only ends at the omega, when the United States “shall so abjure the principles of its government as to enact a Sunday law.”

Trump lain pangawasa yudisial atawa législatif, ku kituna hukum Minggu anu baris geura datang téh diwujudkeun ku Kongrés. Sanajan kitu, sagala kalakuan anu nyayagikeun pangrojong ka kakawasaan kapapaan, ngalambangkeun hukum Minggu. Dékré taun 533, jeung édit taun 313, nandakeun awal mangsa nalika gambar sato galak téh dibentuk. Kacindekanana nyaéta hukum Minggu anu baris geura datang, jeung Isa salawasna ngagambarkeun tungtung ku awalna, ku kituna kalakuan Trump ngaliwatan hiji parentah éksékutip anu bakal méré sagala “konsési” ka antikristus dina nubuat Alkitab bakal ngawakilan alfa tina gerakan anu ngan réngsé dina omega, nalika Amérika Sarikat “shall so abjure the principles of its government as to enact a Sunday law.”

“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.

“Loba pisan, komo deui ti antara jalma-jalma anu milu dina gerakan ieu pikeun maksa pangajen poé Minggu, anu dipaburencay ku kabutaan kana hasil-hasil anu baris nuturkeun tina lampah ieu. Maranéhna teu ningali yén sabenerna maranéhna keur nyerang langsung kana kabébasan agama. Loba pisan anu can kungsi ngartos kana tuntutan Sabat Alkitab jeung kana dasar palsu anu jadi tumpuan lembaga poé Minggu. Sagala gerakan anu ngadukung panerapan agama saenyana téh hiji kalakuan ngalah ka kapausan, anu salila mangabad-abad kalayan tetep geus merangan kabébasan nurani. Pangajén poé Minggu ngahutang ayana salaku lembaga anu disebut Kristen ka ‘rusiah kajahatan;’ jeung paksaan pikeun ngajalankeunana bakal jadi pangakuan anu nyata kana prinsip-prinsip anu jadi batu penjuru Romanisme. Lamun bangsa urang nepi ka kitu mungkir kana prinsip-prinsip pamaréntahanana nepi ka netepkeun hiji undang-undang poé Minggu, Protestantisme dina lampah ieu bakal gandeng leungeun jeung kapapaan; ieu moal lain iwal ti méré kahirupan ka kazaliman anu geus lila pisan bari kacida hayangna ngawas-ngawas kasempetan pikeun ngaguluyur deui kana despotisme anu aktip.” Testimonies, jilid 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.

Sakur “gerakan anu ngadukung panerapan hukum agama saéstuna mangrupa hiji kalakuan pasrah ka kapapaan,” sarta gerakan-gerakan éta lumangsung sateuacan hukum Minggu anu geura datang.

“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.

“Kaputusan anu maksa ibadah ka poé ieu kudu disebarkeun ka sakuliah dunya. Dina tingkat anu kawates, éta geus mimiti disebarkeun. Di sababaraha tempat kakawasaan sipil keur nyarita ku sora naga, sakumaha raja kapir nyarita ka para tawanan Ibrani.” Signs of the Times, 6 Méi 1897.

We will continue these things in the next article.

Urang baris nuluykeun ieu perkara dina artikel salajengna.