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.”
Makala iliyotangulia ilihitimishwa kwa aya iliyosomeka, “Ndoa ya agano ya mwaka 313 inawakilisha ndoa ya mwisho ya agano ya mamlaka ya upapa na Marekani—mfalme mkuu wa wafalme kumi wa Ufunuo kumi na saba; mamlaka yenye pembe mbili ambayo imefananishwa kwa kivuli na mamlaka yenye pembe mbili ya Ufaransa. Historia iliyoanza na Clovis mwaka 496 na hatimaye kuongoza hadi amri ya Justinian mwaka 533 na kutawazwa kwa upapa mwaka 538, inawakilisha historia ya 1989 hadi sheria ya Jumapili.”
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 alifananishwa kiishara na Clovis mwaka 496, na Donald Trump alifananishwa kiishara na Justinian mwaka 533. Amri ya Justinian ilikuja miaka mitano kabla ya upapa kupanda kwenye kiti cha enzi mwaka 538, na Amri ya Milan ilikuja miaka minane kabla ya sheria ya kwanza ya Jumapili ya mwaka 321. Amri hiyo na tangazo hilo vyote viwili vinafanana kama alama ya njia inayotangulia sheria ya Jumapili.
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
Mnamo mwaka 1870, majeshi ya Italia yaliiteka Roma (20 Septemba 1870). Nchi za Papa zilikoma kuwapo kama dola ya eneo, naye Papa Pius IX akawa “mfungwa katika Vatikani.” Kwa kuwa hapakuwa tena na eneo la kipapa lililotambuliwa kuwa dola yenye mamlaka ya kujitawala, Marekani (kama ilivyokuwa kwa nchi nyingine nyingi) haikuendelea tena kudumisha mahusiano rasmi ya kidiplomasia na Papa kama mtawala wa kidunia. Katika Oktoba 1951, Rais Harry S. Truman alimteua Jenerali Mark W. Clark kuwa Balozi wa Marekani katika Vatikani. Upinzani mkali ulitokea upesi kutoka kwa makanisa na mashirika mengi ya Kiprotestanti, yaliyodai kwamba uteuzi huo ulikuwa ukiuki wa utengano kati ya kanisa na dola. Mnamo Januari 1952, Jenerali Clark aliondoa jina lake.
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.
Mnamo tarehe 10 Januari 1984, Rais Ronald Reagan na Papa Yohane Paulo II walikubaliana rasmi kuanzisha uhusiano kamili wa kidiplomasia kati ya Marekani na Kiti Kitakatifu. Tarehe 9 Aprili 1984, William A. Wilson (ambaye tayari alikuwa akihudumu kama mwakilishi binafsi wa Reagan) aliwasilisha hati zake za utambulisho na akawa Balozi wa kwanza wa Marekani katika Kiti Kitakatifu.
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.”
Katika kipindi cha miaka thelathini na mitatu tangu 1951 hadi 1984, upinzani wa Uprotestanti dhidi ya Ukatoliki ulitoweka. “Mikono” iliyolisimamia upapa mwaka 496 pamoja na Clovis ni mfano wa Reagan mwaka 1984 hadi kufikia 1989. Clovis aliwakilisha kuondolewa kwa dini (upagani) iliyokuwa ikiuzuia upapa usiinuke tena kurudi katika mamlaka, na kufikia 1984 upinzani wa Uprotestanti dhidi ya kuinuka kwa upapa ulikuwa umeondolewa. “Dhabihu ya daima” (upagani) ilikuwa imeondolewa, na Paulo anaeleza kule kuondolewa kwa upinzani wa upagani dhidi ya upapa kuwa ni “maasi.”
The symbolic church of compromise represented by Constantine the Great and the history of 313 unto 538 represented a period when a church compromised itself and fell away. The religion represented by ‘508’ which had previously restrained the inroads of papal power, typified the falling away of the Protestants in the United States. Reagan was represented by Clovis. In 496 Clovis gave his “power” to the papacy, thus typifying the “unholy alliance” that was accomplished in the Reagan years. Clovis also represented the taking away of the “daily” in 508. 508 typified 1984.
Kanisa la mfano la maridhiano lililowakilishwa na Constantine Mkuu na historia ya 313 hadi 538 liliwakilisha kipindi ambacho kanisa lilijifanyia maridhiano na kuanguka kutoka katika imani. Dini iliyowakilishwa na ‘508’, ambayo hapo awali ilikuwa imezuia mashambulizi ya nguvu za upapa, ilifananisha kuanguka kwa Waprotestanti nchini Marekani. Reagan aliwakilishwa na Clovis. Mwaka 496 Clovis aliipa upapa “nguvu” yake, hivyo akifananisha “muungano usio mtakatifu” uliotimizwa katika miaka ya Reagan. Clovis pia aliwakilisha kuondolewa kwa “kila siku” mwaka 508. 508 ilifananisha 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.
“Maafikiano haya kati ya upagani na Ukristo yalisababisha kuibuka kwa ‘mtu wa dhambi’ aliyetabiriwa katika unabii kuwa humpinga Mungu na kujitukuza juu ya Mungu. Mfumo huo mkubwa wa dini ya uongo ni kazi bora kabisa ya nguvu za Shetani—ukumbusho wa juhudi zake za kujikalia juu ya kiti cha enzi ili kuitawala dunia kulingana na mapenzi yake.” 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.
Reagan aliuita kwa umaarufu Umoja wa Kisovieti “milki ya uovu” katika hotuba ya mwaka 1983 na aliichukulia ukomunisti wa kutomwamini Mungu kuwa tisho kuu la kimaadili na la kiroho. Yeye na John Paul II waliunda ushirikiano wa karibu wa kibinafsi na wa kisiasa dhidi ya ukomunisti wa Kisovieti. Watu hao wawili waliuona mwelekeo huo wa mapambano katika misingi ya kimaadili na hata ya majaliwa ya kimungu; Reagan alisema kwa siri kuhusu “Mpango wa Kiungu” wa kuuangusha ukomunisti. Reagan alikuwa na shauku kuhusu matukio ya maono ya Fatima (onyo kwamba “Urusi ingeeneza makosa yake”), na viongozi hao wawili walijadili hisia yao ya pamoja kwamba Mungu alikuwa ameokoa maisha yao (wote wawili walinusurika majaribio ya kuuawa mwaka 1981) kwa kusudi lililohusiana na kuushinda ukomunisti.
The Disciples of Christ
Wanafunzi wa Kristo
Reagan was raised in the Disciples of Christ denomination whose founding fathers directly taught that the pope of Catholicism was the antichrist. Alexander Campbell, the most prominent early leader of the Disciples of Christ church repeatedly identified the papacy as the antichrist. In debates and writings, he argued that the little horn of Daniel 7, the beast of Revelation 13, and the man of sin of 2 Thessalonians 2 all pointed to the popes of Rome. He used these identifications in public debates (including with Catholic Bishop John B. Purcell in 1837). Barton W. Stone referred to the government of the Pope as the true antichrist and the “man of sin.” Walter Scott (another early evangelist of the movement) wrote that the man of sin, the Pope of Rome, would arise in the Christian church and exalt himself above God.
Reagan alilelewa katika dhehebu la Disciples of Christ, ambalo waasisi wake walifundisha moja kwa moja kwamba papa wa Ukatoliki ndiye mpinga-Kristo. Alexander Campbell, kiongozi mashuhuri zaidi wa awali wa kanisa la Disciples of Christ, alilitambulisha upapa mara kwa mara kuwa ndiye mpinga-Kristo. Katika mijadala na maandishi, alisisitiza kwamba ile pembe ndogo ya Danieli 7, yule mnyama wa Ufunuo 13, na mtu wa dhambi wa 2 Wathesalonike 2, vyote vilimwelekezea papa wa Roma. Alitumia utambulisho huu katika mijadala ya hadhara (ikiwemo ule pamoja na Askofu Mkatoliki John B. Purcell mwaka 1837). Barton W. Stone aliitaja serikali ya Papa kuwa ndiye mpinga-Kristo wa kweli na “mtu wa dhambi.” Walter Scott (mwinjilisti mwingine wa awali wa harakati hiyo) aliandika kwamba mtu wa dhambi, yaani, Papa wa Roma, angeinuka katika kanisa la Kikristo na kujiinua juu ya Mungu.
Reagan’s mother Nelle, was a devout member of the Disciples of Christ denomination and was the main religious influence in his childhood. Reagan was baptized in the Disciples of Christ church in Dixon, Illinois, at age 11 and was active there as a teenager (including teaching Sunday school). He attended Eureka College, which was affiliated with the Disciples of Christ.
Mama yake Reagan, Nelle, alikuwa mshiriki mcha Mungu wa dhehebu la Disciples of Christ na ndiye aliyekuwa ushawishi mkuu wa kidini katika utoto wake. Reagan alibatizwa katika kanisa la Disciples of Christ huko Dixon, Illinois, akiwa na umri wa miaka 11, na alikuwa mtendaji humo alipokuwa kijana (ikiwamo kufundisha shule ya Jumapili). Alihudhuria Chuo cha Eureka, ambacho kilikuwa na ushirika na 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.
“Wale wanaochanganyikiwa katika ufahamu wao wa neno, wasioona maana ya mpinga-Kristo, bila shaka watajiweka upande wa mpinga-Kristo. Hakuna wakati sasa kwetu kujifananisha na ulimwengu.” 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 alifananishwa kwa mfano na Clovis na pia maafikiano ya Konstantino Mkuu. Reagan pia alikuwa wa kwanza wa marais wanane wa mwisho tangu wakati wa mwisho mwaka 1989. Akiwa wa kwanza wa marais wanane wa mwisho, anamfananisha Donald Trump, ambaye, kama ilivyo kwa Reagan, amechanganyikiwa sana kuhusu makusudi ya kweli ya upapa, na upapa ni nani.
Can two walk together, except they be agreed? Amos 3:3.
Je! Wawili waweza kutembea pamoja, wasipokuwa wamepatana? Amosi 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.
Ndoa ya sita na ya mwisho ya agano katika Danieli sura ya kumi na moja hutokea 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.
“Katika harakati zinazoendelea sasa nchini Marekani za kuzipatia taasisi na desturi za kanisa uungwaji mkono wa serikali, Waprotestanti wanafuata nyayo za wafuasi wa upapa. Naam, zaidi ya hayo, wanafungua mlango ili Upapa upate tena katika Amerika ya Kiprotestanti ukuu ambao umepoteza katika Ulimwengu wa Kale.” 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.
Mkataba wa ndoa wa 313 na Amri ya Milano unalingana na historia ya 533, na agizo la Justinian katika 533 litawekwa tena katika utekelezaji na utawala unaojiita wa Kikristo, ambao hauelewi tena kwamba kuitambua mamlaka ya upapa kuwa ni taasisi ya Kikristo ni mkanganyiko wa maneno kwa hali iliyo bora zaidi, na udanganyifu wa mauti kwa hali iliyo mbaya zaidi.
Church and State
Kanisa na Serikali
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Mwaka 457 KK, amri ya tatu ya Artashasta ilirejesha mamlaka ya kitaifa kwa utawala wa kisiasa na wa kidini pia.
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.
Nawe, Ezra, kwa kadiri ya hekima ya Mungu wako iliyo mkononi mwako, weka mahakimu na waamuzi, wapate kuwahukumu watu wote walio ng’ambo ya mto, yaani wote waijuao sheria za Mungu wako; na wafundisheni wale wasiozijua. Na mtu awaye yote asiyetenda sheria ya Mungu wako, na sheria ya mfalme, hukumu na itekelezwe upesi juu yake, ikiwa ni ya mauti, au ya kufukuzwa, au ya kunyang’anywa mali, au ya kutiwa 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.
Amri ya tatu ilitoa mamlaka ya kutekeleza hukumu na adhabu kwa sheria za Mungu na sheria za mfalme pia. Amri hiyo iliashiria mwanzo wa unabii wa miaka elfu mbili na mia tatu uliomalizika tarehe 22 Oktoba, 1844, Kristo alipokuja ghafula katika hekalu Lake. Pia iliashiria mwanzo wa unabii wa miaka mia mbili na hamsini ulioishia mwaka 207 KK, katika historia iliyo kati ya vita vya Raphia vya mwaka 217 KK na Panium vya mwaka 200 KK. Kurejeshwa kwa enzi kuu ya kiraia na ya kidini katika mwaka 457 KK kunatambulisha alfa ya namna mbili inayopata matimizwo mawili ya omega. Matimizwo hayo mawili ya omega yanawakilisha mlango uliofungwa; mmoja kwa pembe ya Kiprotestanti na mwingine kwa pembe ya Kirepublican.
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.
Unabii wa kwanza wa miaka elfu mbili na mia tatu uliwakilisha sheria za Mungu, na unabii wa miaka mia mbili hamsini uliwakilisha sheria za mfalme. Unabii huo miwili hutambulisha pembe ya Uprotestanti na pembe ya Urepublikanismi juu ya mnyama wa duniani wa Ufunuo kumi na tatu. Pembe ya Kirepublikanismi ya mnyama wa duniani huwekwa katikati ya aya ya kumi na moja hadi ya kumi na sita ya Danieli kumi na moja. Kipindi cha miaka kumi na saba kati ya Raphia na Panium hukatizwa na pembe moja kutoka katika unabii wenye sehemu mbili wa amri ya tatu ya mwaka 457 KK. Unabii huo wa pande mbili hutambulisha hukumu ya watu wa agano wa mwisho na pia hukumu ya taifa ambamo watu hao wa agano hupata mizizi yao.
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.
Akamwambia Abramu, Ujue hakika ya kuwa uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikisha; nao watawaonea miaka mia nne; na tena taifa lile watakalolitumikia nitalihukumu; na baadaye watatoka na mali nyingi. Mwanzo 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.
Katika kitabu cha Ezekieli, Oktoba 22, 1844 kinafananishwa kwa kielelezo na Oktoba 22, 573 KK. Tarehe moja hutambulisha mwanzo wa hukumu ya uchunguzi, na nyingine hutambulisha mlio wa tarumbeta ya Yubile katika mwanzo na katika hitimisho la mchakato wa hukumu. Tarehe zote mbili zinalingana, na zote mbili hutambulisha mlango uliofungwa. Mwaka 1844 unawakilisha kufungwa kwa mlango wa Patakatifu, Kristo alipohamia katika Patakatifu pa Patakatifu. Mwaka 573 KK hutambulisha kufungwa kwa muda wa rehema kwa wanadamu, ambapo watumwa wa dhambi waliokombolewa hupewa uhuru wao, na nchi mpya ya kukaa ndani yake.
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.
Na kama asipokombolewa katika miaka hiyo, ndipo atatoka katika mwaka wa yubile, yeye na watoto wake pamoja naye. Kwa maana wana wa Israeli ni watumishi kwangu; hao ni watumishi wangu niliowatoa katika nchi ya Misri; mimi ndimi Bwana, Mungu wenu. Mambo ya Walawi 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.
Tarehe zote mbili za Oktoba 22 zinawakilisha mlango uliofungwa wa sheria ya Jumapili inayokuja upesi. Kipindi cha rehema kilichopewa Uadventista kilianza mwaka 1844 na kinafikia mwisho wake katika sheria ya Jumapili inayokuja upesi, na kipindi cha rehema kilichopewa Marekani pia kinafikia mwisho wake katika sheria ya Jumapili inayokuja upesi. Miisho hiyo yote miwili inapatana na mashahidi wawili wa Oktoba 22 wa miaka 2,300 na miaka mia mbili na hamsini.
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.
Miaka mia mbili na hamsini inayoishia katika historia kati ya Raphia na Panium hugawanya kipindi cha vita hivyo viwili katika namba mbili za kiishara, ambazo pamoja zina maana yake ya pekee. Miaka kumi baada ya Raphia, ikimaanisha nchi ya mpakani, na miaka saba kabla ya Panium, ambayo ilikuwa vita vilivyopiganwa juu ya uwanda na kuishia katika mazingiwa. Kumi na saba, kama ishara, hutambulisha nguvu ya joka kwa mashahidi kadhaa. Mwaka 207 KK humweka Trump, ishara ya mnyama wa nchi, kati ya mstari wa kumi na mmoja na wa kumi na tano wa Danieli kumi na moja, kwa namna ya kinabii akijiandaa kusema kama joka, kama inavyowakilishwa na muungano wa namba kumi na namba saba.
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.
Kumi na saba pia ni ishara, nayo huipanua historia ya Raphia hadi Panium kuvuka Panium na pia kabla ya Raphia. Ptolemy IV Philopator alitawala akiwa mfalme wa Misri ya Ptolemaic kuanzia 221 KK hadi 204 KK, naye akamshinda Antiochus Magnus huko Raphia mwaka 217 KK. Ptolemy alianza kutawala kabla ya Raphia, naye alitawala kwa miaka “kumi na saba.” Namba kumi na saba inawakilisha kipindi cha kihistoria kinachoanza kabla ya Raphia, na kinachoenea kuvuka vita vya Panium na mazingiwa ya Sidon hadi kufungwa kwa muda wa rehema kwa wanadamu kama kunavyowakilishwa na mwaka 330. Unabii wa miaka mia mbili na hamsini kwa kipindi cha kanisa la Smyrna ulianza mwaka 64 na kuishia katika Amri ya Milan na mapatano ya ndoa ya mwaka 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 Mkuu anawakilisha historia ya kanisa la Pergamo, nayo historia hiyo ilianza mwaka 313 na kuishia mwaka 538. Miaka kumi na saba ya kwanza baada ya kuhitimishwa kwa unabii wa miaka mia mbili na hamsini mwaka 313 ina alama kuu tatu. Mwaka 313 ulikuwa Amri ya Milan, mwaka 321 ulikuwa sheria ya kwanza ya Jumapili, na mgawanyiko wa milki unawekwa alama mwaka 330. Mwaka 330 unawakilisha sheria ya mwisho ya Jumapili inayoashiria kufungwa kwa muda wa rehema kwa wanadamu. Kwa hiyo, namba kumi na saba huanza kabla ya Raphia na kuishia muda mrefu baada ya kampeni ya kijeshi ya Panium na Sidoni. Aya ya kumi na sita katika Danieli kumi na moja inawakilisha sheria ya Jumapili nchini Marekani.
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.
Unabii wa Smirna unaibainisha ishara ya kuzingirwa iliyo kiini hasa cha ujumbe wa onyo wa Ezekieli. Alama ya njia inayoitangulia sheria ya Jumapili, kama inavyowakilishwa na vielelezo viwili vya kuangamizwa kwa Yerusalemu, ni kuzingirwa; lakini pia ni Amri ya Milano, ambayo huanzisha kuundwa kwa sanamu ya mnyama.
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.
Katika kuzingirwa kutatokea maandamano ya ndoa ya agano. Huo ni mfano wa kifraktali wa maandamano ya ndoa yaliyoanza na Reagan, kama yalivyofananishwa na Clovis mnamo 496, lakini maandamano ya mwisho kuelekea kwenye ndoa huanza wakati wa kuzingirwa, yakipatana na amri ya Justinian ya 533, na na Tangazo la Milan la 313. Alama zote mbili za njiani hutangulia sheria ya Jumapili. Mwaka 313 ulitangulia sheria ya kwanza ya Jumapili ya 321, na amri ya 533 ilitangulia sheria ya Jumapili katika Baraza la tatu la Orleans mnamo 538. Aina fulani ya sheria itatimiza sifa za kinabii za amri ya Justinian na Tangazo la Milan, huku aina fulani ya ndoa ya agano ya mfano ikiwekwa rasmi.
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.
Amri hiyo itakapowekwa, itakuwa imechelewa mno kujitayarisha, kwa maana mlango wa kipindi cha rehema umefungwa juu ya pembe ya Kiprotestanti kwa hakika ileile kama ulivyofungwa wakati wa Pasaka ya kwanza katika Misri. Baada ya hapo sheria ya Jumapili, alama ya pili njiani, haitambulishi tu kwamba sanamu ya mnyama imekwisha kufanywa kikamilifu, bali pia utekelezaji wa chapa ya mnyama. Sheria ya Jumapili ndiyo inayotia alama mwisho wa kipindi cha rehema kwa pembe ya Kirepublican, mnyama wa nchi wa Ufunuo kumi na tatu, kwa hakika ileile kama Farao na jeshi lake walivyokufa katika Bahari ya Shamu baada ya Pasaka.
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.
Miaka mia mbili na hamsini inayohitimikia mwaka 207 KK inamtambulisha Donald Trump, kama anavyowakilishwa na Antioko Mkuu akijitayarisha kwa ajili ya kampeni inayokuja ambayo huanza katika uwanda wa Panium na kuishia kwa kuzingirwa kwa Sidoni. Baada ya Vita vya Panium, jemadari wa Ptolemaio, Scopas wa Aitolia, alikimbilia katika mji wa Sidoni pamoja na askari wapatao 10,000 walionusurika. Antioko alimfuata na kuuzingira Sidoni. Serikali ya Ptolemaio huko Aleksandria ilituma jeshi la msaada, lakini lilishindwa. Akikabiliwa na njaa, Scopas alisalimu mji. Antioko alimruhusu Scopas kuondoka; baadaye Scopas alirudi Misri, ambako hatimaye aliuawa kwa mashtaka ya uhaini na ubadhirifu. Kuzingirwa kwa Sidoni kulikamilisha ushindi wa Antioko juu ya Koile-Siria baada ya 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.
Dada White anaitambua kitabu cha Uriah Smith, Daniel and the Revelation, kuwa ni “mkono wa msaada wa Mungu.” Smith anatambua kampeni ya hatua mbili ya Antioko katika ufafanuzi wake juu ya aya ya kumi na nne na ya kumi na tano ya Danieli kumi na moja.
“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.
“Elimu ya mfalme mchanga wa Misri iliwekwa mikononi mwa M. Emilius Lepidus na Seneti ya Kirumi, naye akamteua Aristomenes, mhudumu wa zamani na mwenye uzoefu wa ikulu hiyo, kuwa mlezi wake. Tendo lake la kwanza lilikuwa kujikinga dhidi ya uvamizi uliotishiwa wa wafalme wawili washirika, Filipo na Antioko.
“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.
Kwa kusudi hili alimtuma Scopas, jemadari mashuhuri wa AEtolia, ambaye wakati huo alikuwa katika utumishi wa Wamisri, kwenda katika nchi yake ya asili ili kukusanya vikosi vya nyongeza kwa ajili ya jeshi. Baada ya kuandaa jeshi, akaingia Palestina na Coele-Syria (Antiochus akiwa ameshughulika katika vita dhidi ya Attalus huko Asia Ndogo), naye akaifanya Yudea yote itii mamlaka ya Misri.
“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.
“Hivyo basi mambo yaliwekwa katika hali ya kutimiza aya iliyo mbele yetu. Kwa maana Antioko, akiacha vita vyake dhidi ya Atalo kwa amri ya Warumi, alichukua hatua za haraka ili kuipata tena Palestina na Koile-Siria kutoka mikononi mwa Wamisri. Skopa alitumwa kumpinga. Karibu na chemchemi za Yordani, majeshi hayo mawili yakakutana. [Panium] Skopa akashindwa, akafuatiliwa mpaka Sidoni, na huko akazingirwa kwa ukaribu. Majenerali watatu hodari zaidi wa Misri, pamoja na majeshi yao bora kabisa, walitumwa kuondoa mazingiro hayo, lakini bila kufanikiwa. Hatimaye Skopa, akikutana, katika kivuli hafifu na kisichoshikika cha njaa, na adui ambaye hakuweza kupambana naye, alilazimika kujisalimisha kwa masharti ya aibu ya kuachiwa uhai tu; ndipo yeye na watu wake elfu kumi wakaruhusiwa kuondoka, wakiwa wamevuliwa na uchi. Hapa ndipo palipokuwa kutwaliwa kwa miji iliyo na ngome nyingi sana na mfalme wa kaskazini; kwa maana Sidoni ilikuwa, kwa nafasi yake na ngome zake, mojawapo ya miji iliyo imara sana katika nyakati hizo. Hapa ndipo palipokuwa kushindwa kwa silaha za kusini kustahimili, na kushindwa pia kwa watu ambao mfalme wa kusini alikuwa amewachagua; yaani, Skopa na majeshi yake ya Waetolia.” 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.
Miaka mia mbili na hamsini inayokamilika katika 207 KK inamtambulisha Donald Trump. Unabii wa miaka mia mbili na hamsini unaoishia katika 313 pamoja na ndoa ya mkataba kati ya mashariki na magharibi, na Amri ya Milan, unatambulisha kuundwa kwa sanamu ya mnyama katika Marekani. Kanisa la Pergamo, lililoanza katika 313, linawakilisha historia ambayo ndani yake Ukristo ulianguka na kuasi kupitia mapatano na dini ya upagani, kabla ya mamlaka ya upapa kutwaa kiti cha enzi. Pergamo na mwaka 313 ni mfano wa mapatano yanayowakilishwa na kuundwa kwa sanamu ya mnyama katika Marekani. Hilo linawakilisha mapatano ya Ukristo na Roma ya kipapa, kwa maana dini ya Ukatoliki si chochote zaidi wala pungufu kuliko upagani uliojificha katika sura ya taasisi ya Kikristo. Unabii wa miaka mia mbili na hamsini ulioanza katika 1776 na unaoishia mwaka huu pia unaielekeza Marekani. Hivyo, unabii zote tatu za miaka mia mbili na hamsini zinahusu kipengele fulani cha kiunabii cha mnyama wa nchi wa Ufunuo kumi na tatu, na zote tatu zinaishia ndani ya mistari ya kiunabii inayowakilishwa na namba kumi na saba.
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.
Sheria ya Jumapili ni wakati ambapo Marekani hunena kama joka, na kunena kwa taifa ni tendo la mamlaka zake za kutunga sheria na za kimahakama.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“‘Kunena’ kwa taifa ni tendo la mamlaka zake za kutunga sheria na za kimahakama.” Pambano Kuu, 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 si mamlaka ya kimahakama wala ya kutunga sheria, kwa hiyo sheria ya Jumapili iliyo karibu kuja inatekelezwa na Bunge. Hata hivyo, tendo lolote linalotoa uungaji mkono kwa mamlaka ya upapa huifananisha sheria ya Jumapili. Amri ya mwaka 533, na tangazo la mwaka 313, hutambulisha mwanzo wa kipindi ambacho sanamu ya mnyama inafanywa. Hitimisho lake ni sheria ya Jumapili iliyo karibu kuja, na Yesu daima huonyesha mwisho kwa mwanzo, kwa hiyo tendo la Trump kupitia amri ya utendaji ambalo lingetoa “nafasi” yoyote kwa mpinga-Kristo wa unabii wa Biblia lingewakilisha alfa ya mwendo ule unaomalizika tu kwenye omega, wakati Marekani “itakapozikana hivyo kanuni za serikali yake hata kutunga sheria ya Jumapili.”
“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.
“Wapo wengi, hata miongoni mwa wale wanaojishughulisha katika vuguvugu hili la kulazimisha utunzaji wa Jumapili, ambao wamepofushwa wasione matokeo yatakayofuata hatua hii. Hawaoni kwamba wanapiga moja kwa moja dhidi ya uhuru wa dini. Wapo wengi ambao hawajawahi kuelewa madai ya Sabato ya Biblia na msingi wa uongo ambao juu yake taasisi ya Jumapili imejengwa. Mwendo wowote unaounga mkono sheria za kidini kwa kweli ni tendo la kuikubalia upapa, ambao kwa zama nyingi sana umepigana bila kukoma dhidi ya uhuru wa dhamiri. Ushikaji wa Jumapili una deni la kuwepo kwake kama kile kinachoitwa taasisi ya Kikristo kwa ‘siri ya uasi;’ na kulazimishwa kwake kutakuwa utambuzi wa moja kwa moja wa kanuni zile ambazo ndizo jiwe la pembeni kabisa la Urumi. Taifa letu litakapozikana hivyo kanuni za serikali yake hata kutunga sheria ya Jumapili, Uprotestanti katika tendo hili utaungana na upapa; hili halitakuwa kitu kingine isipokuwa kuupa uhai udhalimu ambao kwa muda mrefu umekuwa ukitazama kwa hamu nafasi yake ili uruke tena na kuingia katika despotizimu ya vitendo.” Testimonies, juzuu la 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.
“Harakati yoyote ya kuunga mkono sheria za kidini kwa kweli ni tendo la kukubalia upapa,” na harakati hizo hutokea kabla ya sheria ya Jumapili inayokuja upesi.
“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.
“Amri inayolazimisha ibada ya siku hii inapaswa kutangazwa kwa ulimwengu wote. Kwa kiwango kidogo, tayari imeshatangazwa. Katika sehemu kadhaa mamlaka ya kiraia inasema kwa sauti ya joka, kama vile mfalme wa kipagani alivyosema na mateka Waebrania.” Signs of the Times, May 6, 1897.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala inayofuata.