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.”
Mbind mi jiitu bi weesu woon na ak xët wi ne, “Séetlu seyal njaboot gi ci 313 dafay tektal njabootu kóllëre bu mujj bi dooley baab-u-room ak États-Unis—buur bi gën a tedd ci fukki buur yi ci Apokalips 17; doole ju ñaari wàll yu mel ni doole ju ñaari wàll yi mu Fraas di misaal. Jaar-jaaru mbir mi tambalee ak Clovis ci 496 te mu mujjee indi dogalu Justinian ci 533 ak yékkati baab-u-room ci nguuram ci 538, dafay tektal jaar-jaaru 1989 ba ci yoonu Dibeer.”
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 feeñ nañu ko ci misaal bi Clovis ci atum 496, te Donald Trump feeñ nañu ko ci misaal bi Justinien ci atum 533. Dogalu Justinien dikk na juróom-atti at yu jiitu ndax ba nguurug paap ga yéeg ci gàngune gi ci atum 538, te Dogalu Milan dikk na juróom-ñetti at yu jiitu ndax ba jëfekat njëkk bu alxames bi ci atum 321. Dogal bi ak ndigal bi, ñoom ñaar, méngoo nañu ci nekk melokaanu màndarga bi jiitu yoonu alxames bi.
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
Ci atum 1870, xarey Itali jël nañu Room (20 Suwe 1870). Réewi Pàppa yi noppi nañu doon am ni ab réew mu am suufam, te Pàppa Pie IX mujj na doon “kuñu tëj ci Vaticaan bi.” Gannaaw dootul am benn suuf bu Pàppa bi moom, bu ñuy nangu ni ab réew bu boppam moom, États-Unis (ni itam ñeneen réew yu bare) dootul woon sàmm jokkoo yu resmi ak Pàppa bi ni njiitu nguur gu àddina. Ci Oktoobar 1951, Prezidaan Harry S. Truman tànn na Jeneraal Mark W. Clark ngir mu nekk Ambasadëer États-Unis ci Vaticaan bi. Bés bu gaaw, contra bu tar jóg na ci lu barey kër-ceex yu Protestaaŋ ak mbootaay yi, ñoom ñi wax ne tànneef boobu dafa jàppale xàjjale gi nekk diggante kër-ceex ak nguur. Ci Samwiyee 1952, Jeneraal Clark dellu na genn turam.
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.
Ci 10 fanwiyee 1984, Prezidaŋ Ronald Reagan ak Pap John Paul II déggoo nañu ci yoon gu mat ngir samp full njàmbaaru diggante Amerig gu Bennoo ak Siis bu Sell bi. Ci 9 awril 1984, William A. Wilson (mi doon ba noppi Reagan di ko yónni sama kilifa bu boppam) joxe na ay kàdduy wóoralam te nekk jëkkërin Ambasadeer bu njëkk bu États-Unis ci Siis bu Sell bi.
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.”
Ci digganteek ñett-fukk ak ñatt at yi nekk ci diggante 1951 ak 1984, bëgg-bañgug Protestantism bi ci Katolisism si dafa wër. “Yàlli” yi taxawoon ngir papaas bi ci 496 ak Clovis, ñoo di misaal Reagan ci 1984 ba jëm ci 1989. Clovis moom dafa teewlu woon jële diine ji (jàngoroog xonq/paganism) ji daan tere papaas bi ngir mu dellu ci kàttan, te ci 1984, bëgg-bañgug Protestantism bi ci yokkuteg papaas bi, jëlees na ko. “Bés bu nekk bi” (paganism) jëlees na ko, te Pol dafay wax ne jële boobu buy yëq dëgër-gu jàngoroog xonq ci papaas bi, mooy “wàcc-bàkkaar” bi.
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.
Mbooloom kanam gu réeroon ci jëfandikoo ak dëppoo, te Constantine the Great ak jaar-jaari jamono ji diggante 313 ba 538 di ko tektal, moo doon ab waxtu bu kanam gi jëfandikoo dëppoo ci boppam te daanu, sore yoonu dëgg. Diine ji “508” di tektal, te mu nekkoon lu yàgg a taxawal yokkute kàttanu baamtu Papa bi, dafay misaal ñàkk taxawaayu Protestaŋ yi ci États-Unis. Reagan dafa woon lu Clovis di tektal. Ci 496, Clovis jox na baamtu Papa bi “kàttanam”, noonu di misaal “boole gu sellul” ga matoon ci at yi Reagan nekk. Itam Clovis dafa doon tektal njàllee gi “daily” bi ñàkk ci 508. 508 dafa doon misaal 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.
“Boobu jëfandikoo bii ci diggante way-rëykat yu dul Yàlla ak Kiristaanism mooy li jur taxawug ‘nit ku bàkkaar’, bi kàddug waxoon ci kàddu-yonent ne dina weddi te yékkati boppam ëpp Yàlla. Sistem bu réy boobu ci diine ju dul dëgg mooy misaalu kàttanu Seytaane—ab mandarga ci ay jéem-yéemam ngir toog ci gàngune Yàlla, ngir nguural suuf si ni ko coobareem bëgg.” 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 siiw na koñ, ci ab waxam bu 1983, ne Union soviétique moo doon “nguur gu bon”, te dafa jàpp woon ne komunism bu weddi Yàlla mooy ab fitna bu xóot ci mbirum yaramu xel ak ngor. Moom ak Jean-Paul II sos nañu benn booloo bu dëgër, ci seen bopp ak ci politig, ngir xeex komunism soviétique. Ñoom ñaar dañoo gisoon xeex boobu ci anam yu jëm ci ngor, ba sax ci anam yu aju ci dogalu Boroom bi; Reagan dafa waxoon ci sutura ne am na “Pàcc bu Yàlla” ngir daaneel komunism. Reagan amoon na yéene ci feeñug Fatima yi (artu bi ne “Russi di na siiwal ay njuumteem”), te ñaari kilifa yooyu waxtaanoon nañu ci seen xel mu bokk ne Yàlla musal na seen bakkan (ñoom ñaar a wéyoon ci jéem-a rey ci 1981) ngir benn njariñ wu jëm ci noot komunism.
The Disciples of Christ
Taalibey Kirist
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 yaraloon na ci mbooloom ngëm gu ñuy wax Disciples of Christ, gi ay baay-fàkkam jàngale woon bu leer ne paap bu Katolig mooy antikiris bi. Alexander Campbell, mi doon kilifag njëkk gi gëna siiw ci kërceenug Disciples of Christ, waxaat na ci yoon yu bare ne paapaanu bi mooy antikiris bi. Ci waxtaan yu xuloo ak ci bind yu bare, mu taxawal ne ndànk-ndànk bu Daniel 7, rab wu Kàdduug Yàlla gi nekk ci Peeñu 13, ak nit ku bàkkaar gi ci 2 Thessaloniciens 2, ñoom ñépp di jublu ci ay paap yu Room. Moom dafa jëfandikoo woon njàngale yii ci xuloo yu ñépp di dégg (booleek ak Bishop bu Katolig bi John B. Purcell ci atum 1837). Barton W. Stone tudde na nguurug Paap bi ne mooy dëgg-dëgg antikiris bi ak “nit ku bàkkaar gi.” Walter Scott (keneen ci waarekaat yu njëkk yi ci xareb yiw wi) bind na ne nit ku bàkkaar gi, muy Paap bu Room, dina jib ci biir kërceenu Kirist te yékkati boppam fu kaw Yàlla.
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.
Yaay Reagan, Nelle, doon na ku nekk woon ci bokk na bu dëgg ci mbooloom Disciples of Christ, te moom moo doon jëfandikookat bu mag ci wàllu diine ci jamono yi mu ndawoon. Ñu sóob Reagan ci ndox miir ci kërgóorug Disciples of Christ bi nekk Dixon, Illinois, bi mu amee 11 at, te mu doon ci jëfandikookat bu yëngu baax bi mu nekk xale yu mag yi (boole ca itam jàngale ca Sunday school). Mu dugg ci Eureka College, te kolees boobu dafa bokkoon ak 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.
«Ñi ñuy jub ci seen xam-xamu kàddu gi, ñi dul gis li antikrist di tekki, faw dinañu taxaw ci wetug antikrist. Léegi amul jamono ngir nun nu mengook àddina.» 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 dañu ko misaalal ci Clovis ak it ci njaxlafu Constantine Bu Mag bi. Reagan moom itam mooy jëkkër ci juróom-ñett yu mujj yi ci biir juróom-ñetti president yi gannaaw jamonoy mujj mi ci atum 1989. Naka mu nekk jëkkër ci juróom-ñett yu mujj yi, dafay misaalal Donald Trump, mi mel ni Reagan, daldi jaxasoo lool ci mbirum dëgg dëgg yu papaas bi di sàkku, ak kan moo di papaas bi.
Can two walk together, except they be agreed? Amos 3:3.
Ñaar ñoo mën a dox and akante, su fekkee ne déggooñu? 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.
Juroom bu juróom benne te jëkkër ak soxna gu njëkk ci kóllëre yi ci Daniel saar fukk ak benn am na ci jaar-jaar ba tàmbalee ci waxtuug mujj bi ci atum 1989, te mu jeex ci jaar-jaaru 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.
“Ci yëngu-yëng yi fi yàgg a ngi dox léegi ci États-Unis ngir amal ne kuréel ak aada yi kërce yi jot ndimbal gu jógé ci réew mi, Protestaŋ yi dañuy topp yooni papis yi. Lu gën a am, dañuy ubbi bunt bi ngir ba Papase bi dellusi jotaat ci Amerig gu Protestaŋ ga nguur gu mag gi mu ñàkkoon ci Àddina gu Yàgg ga.” 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.
Kóllëre séy bu 313 ak Ndamlu Milan méngoo na jaar-jaaru 533, te ndigalu Justinien ci 533 dinañu ko delloo jëfandikooaat ci nguur gu tudd boppam ni nguurug Kiristaan, te dootu xam ne rëy-rëylu baña wax ne kàttanu paap bi mooy kuréelu Kiristaan mooy, gannaaw loolu, benn wax ju diy bëgg-a-jàpp ci gën a baax, waaye ci gën a bon mooy nax bu rey buy yóbbu ci alkande.
Church and State
Mbooloo ak Réew mi
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Ci at ak 457 ba Jesukirist, ñetteelu ndigëlub Artaxerses delloo na boppamug réew mi ngir ñaar ñi, mooy sañ-sañu politig ak sañ-sañu dini.
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.
Yow, Esdra, gannaaw xam-xamu sa Yàlla, mi nekk ci sa loxo, teg njiit yu yoon ak àttekat, ngir ñu àtte mbooloom xeetu nit ñi fépp fu nekk ca gannaaw dex ga, moom ñépp ñi xam yooni sa Yàlla; te jàngal ngeen ñi ko xamul. Ku nekk itam ku bëggul def yoonu sa Yàlla ak yoonu buur bi, nañu ko àtte bu gaaw, muy dee, mbaa ñu dàq ko réew mi, mbaa ñu nangu alalam, mbaa ñu tëj ko kaso bi. Esdra 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.
Ñetteel bu ñetteelu ñetteelu maye woon sañ-sañu àtte ak mbugal ci yoonu Yàlla ak ci yooni buur bi itam. Ndigal loolu mooyoon tàmbaliwaay bi yëgleb at yu ñaar-fukki téeméeri ak ñetti téeméer yi, te mu jeex 22 Oktoobar 1844 ba Almasi dikk gu gaaw ci kër Yàllaam. Te itam moo doon tàmbaliwaayu yëgleb at yu ñaar téeméeri ak juróom-fukk, bi jeexee ci 207 M.K., ci jaar-jaaru taarix bi nekk diggante xare yi ñuy wax Raphia ci 217 M.K. ak Panium ci 200 M.K. Delloo nguurug àddina ak buy diine itam ci 457 M.K. moo xamle ab alfa bu ñaari wàll, bi am ñaari matalug omega. Ñaari matalug omega yooyu ñépp dañuy tegtal bunt bu tëj; benn ci geenu Protestaaŋ bi ak beneen bi ci geenu Répiblikaan bi.
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.
Yëg bu njëkk ci waxi yonent yi bu ñaari junni ak ñetti téeméeri at dafa doon tegtal yooni Yàlla, te waxi yonent bi bu ñaari téeméer ak juróom-fukk at dafa doon tegtal yooni buur bi. Ñaari waxi yonent yooyu dañuy xamle béjjenu Protestantisma ak béjjenu Republicanisma ci kaw rab wu suuf wi nekk ci Peeñu 13. Béjjenu Republican wu rab wu suuf wi dees na ko teg ci diggante aaya 11 ba 16 ci Daanel 11. Jamono ju fukk ak juróom-ñaari at ji nekk ci diggante Raphia ak Panium, am na benn béjjén buy jaar ci moom, jógé ci waxi yonent yu ñaari wàll yu àtte bi ñetteel ci 457 kanam Kàddug Almasi bi. Waxi yonent yu ñaari wàll yooyu dañuy xamle àtteg nit ñi nekk askanu kóllëre gu mujj gi, te itam àtteg réew mi nit ñi bokk ci kóllëre googu fekk seen cosaan.
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.
Mu ne Abram ne ko: “Xam ci lu wóor ne sa askan dina nekk doxandéem ci suuf su dul seen, te dinañu leen jaamloo; te dinañu leen fitnaal diirub ñeenti téeméeri at. Te itam xeet woowu, bi ñuy jaamloo, man maa koy àtte; te gannaaw loolu dinañu génn ak alal ju réy.” Génesis 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.
Ci téereb Esekiyel, 22 Oktoobar 1844 dafa mel ni 22 Oktoobar 573 B.K. Benn boobu kenn di wax tambali àtteb seetkat bi, te beneen bi di wax liirub trumpetu Yubile bi ca tambale ak ca jeexital yoonu àtte bi. Ñaari benn boobu dañoo tolloo, te ñoom ñaar ñépp di firndeet bunt bu tëj. 1844 mooy tegtal tëjug bunt bi ci Bérab bu Sell bi, ba Kirist dugg ci Bérab bu gën a Sell ba. 573 B.K. mooy tegtal jeexug mayug waxtu nitu aduna, fa jaam yi bàkkaar yiñu jot a jot ci njotug goreel, dees leen may seen yoon, ak suuf su bees ngir ñu dëkk ci.
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.
Buñu ko jotoo fegatiwul ci at yooyu, kon dina génn ci atum Jubile bi, moom ak ay doomam. Ndaxte doom yi Israyil, ay jaamam lañu ci man; ñooy sama jaam yi ma génne ci réewu Misra: Man maa di Boroom bi seen Yàlla. Levitikus 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.
Ñaari 22 Oktobar yu ñaar dañuy tektal bunt bu tëj bi ci yoonu Dimaas bu bëgg a ñëw. Waxtu muñal bi ñu jox Adavantisam dafa tàmbali ci 1844, te dafa jeex ci yoonu Dimaas bu bëgg a ñëw; te waxtu muñal bi ñu jox Itaasini yi itam dafa jeex ci yoonu Dimaas bu bëgg a ñëw. Ñaari jeexital yooyu dañuy ànd ak ñaari seede yu 22 Oktobar ci 2,300 at ak ñaar téeméer ak juróom-fukk at.
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.
Ñaari at ak juróom-benn-fukk ak juróom-ñaar at yi di jeex ci nettali jaar-jaar bi nekk ci diggante Raphia ak Panium, dafa xàjjal jamono ji ñaari xare yi ci ñaari lim yu ànd ak simbóol, te ñoom ñaar benn-benn am nañu seen tekkiin bu seen bopp. Fukk at gannaaw Raphia, maanaam suuf su wàlloo, ak juróom-ñaar at laata Panium, mi nekkoon xare bu amoon ci kaw mbàmbulaan te mu jeexee ci ab wër. Fukk ak juróom-ñaar, ci ni ñu koy jëfandikoo ni ay simbóol, dañuy xamle dooley njiitub njaay mi ci kaw barab yu bare yu seede. 207 BC dafa teg Trump, miy simbóolu rab wu suuf si, ci diggante aaya 11 ak 15 ci Daniel 11, ci yoonu waxu yonent bi, ngir waajal wax ni njaay, ni ko booleb lim bu fukk ak lim bu juróom-ñaar di tekki.
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.
Fukk ak jur na itam ci misaal la, te mu yaatal jaar-jaaru Raphia ba Panium, ba weesu Panium te itam lu jiitu Raphia. Ptolemy IV Philopator nguur na ci Misra gu Ptolemaik ni buur diggante at 221 BC ak 204 BC, te moom moo noot Antiochus Magnus ci Raphia ci at 217 BC. Ptolemy tambalee nguuram laata Raphia, te nguur na “fukk ak jur” at. Limu fukk ak jur dafay tegtal ab jamono ju jaaroowu taarix bu tàmbali laata Raphia, te mu yaatal ba weesu xeexu Panium ak wër giñu teg Sidon, ba àgga ci jeexital nattug nit ñépp, ni ko atum 330 di tegtal. Yonentug ñaari téeméeri ak juróom-fukk at yi ñeel jamonoy jàngoro mbooloom ngëm gu Smyrna tàmbalee na ci 64 te jeex ci Edict of Milan ak kóllëre séy bi ci 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
Konstantin Mag bi mooñ melooy jaar-jaaru kërceg Pergamos, te jaar-jaar boobu tambalee na ci 313 te mu jeex ci 538. Ñaari téeméeri ak juróom-fukk fanweer yi gannaaw jeexital waxi waxu yonent bu ñaari téeméeri ak juróom-fukk at ci 313, am nañu ñetti màndarga-yoon. 313 mooy Dogali Milan, 321 mooy njëkk yoonu Dibéer, te xaajale nguur gu mag gi dañu ko màndargaal ci 330. 330 moo taxawu yoonu Dibéer bu mujj bi, bi màndarga jeexital gàntalu nattu nit. Lakku lim bi di fukk ak juróom-ñaar mi, noonu, dafay tàmbali lu jiitu Raphia te mu jeex bu yàgg gannaaw xarey Panium ak Sidon. Saar 16 ci Daniel 11 moo tey yoonu Dibéer bi ci Etats-Unis.
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.
Yonentgu Simirna mi leen xam-xamu seet bi di xàjj bi nekk ci xolub ndigalu artu Esekiyel. Mandargu yoon wi jiitu yoonu Dimas, ni ko ñaari misaalu alagug Yerusalem tegtalee, mooy xàjj bi; waaye itam mooy Dogalu Milan, mi tàmbalee sos melokaanu rab wi.
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.
Ci ñëw ga, benn yoonu séy buy and ak jàmm ak kóllëre dina ame. Moo di ab fractal bu yoonu séy ba tàmbalee ak Reagan, ni ko Clovis melaloon ci atum 496; waaye yoonu mujj jëmé ci séy mi tàmbalee na ci ñëw ga, te muy méngoo ak ndigalul Justinian bu atum 533, ak itam ak Edict of Milan bu atum 313. Ñaari waymark yooyu ñépp jiitu nañu Sunday law bi. Atum 313 jiitu na Sunday law bu njëkk ba ci atum 321, te ndigalul 533 jiitu na Sunday law bi ca ñetteelu Counsel of Orleans ci atum 538. Benn xeetu yoon walla sàrt dina matal taxawaayu waxu yonent yi ci ndigalul Justinian ak ci Edict of Milan, fekk benn xeetu séy gu kóllëre te muy misaal dinañu ko taxaw.
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.
Bu ndigal bi wéyde, dafa tarde ngir waajaloo, ndax buntu xelu yërmande bi tëj na ci kaw waxtaani Protestant bi, ni mu tëjée woon ca njëkkal Passover ba ca Misra, te loolu wóor na. Gannaaw loolu, yoonu Dibeer bi, mooy toftal bu ci topp, day firndeel du rekk ne nataalu rab wi mat na sampu, waaye itam ne doxalal màndargu rab wi tàmbali na. Yoonu Dibeer bi mooy màndargaal jeexital waxtu yërmande ci kaw waxtaani Republican bi, mooy rab bu suuf si ci Peeñu Yàlla 13, ni ko wóore ne Firawna ak ay mbooloom dee nañu ca Géeju Xonq ba gannaaw Passover.
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.
Ñaari at ak juróom-fukk ak ñaari at yi di jeex ci 207 BC moo jàngale Donald Trump, ni ko Antiochus Magnus di tekki, muy waajal wàllu xare wi di ñëw, bi tambalee ci mbeddum Panium te mujje ci yëngalug Sidon. Gannaaw xeexu Panium, njiitul soldaaru Ptolemaic bi, Scopas bu Aetolia, daw ak lu tollook 10,000i soldaar yu des ba ca dëkkub Sidon. Antiochus topp ko, teg ‘yëngal’ ci Sidon. Nguuru Ptolemaic gi nekk Alexandria yónnee mbooloom ndimbal, waaye mu ñàkk ci. Naka la xiif di ko jàpp, Scopas joxe dëkk ba. Antiochus may Scopas mu génn; gannaaw loolu Scopas delluwaat Misra, fa ñu ko mujje rey ndax tooñu wor ak sëqël alal. Yëngalug Sidon moo matal nangu Antiochus ci Coele-Syria gannaaw 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.
Sœur White sant na téereb Uriah Smith bi, Daniel and the Revelation, nekk “loxo ndimbal Yàlla.” Ci ay waxam ci sarax yo fukki-ñeent ak fukki-juróom ci Daniel fukki-benn, Smith fésal na xare bu Antiochus ame ci ñaari jéego.
“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.
“Senab Rooma joxal na M. Emilius Lepidus njàngum buur bu ndaw bu Misra, te moom mu fal Aristomenes, ministeer bu mag te am xam-xam ci kër guuru googu, muy sàmmkatam. Jëfam ju jëkk ja nekkoon mooy takk tey aar ci song bi ñu doon xaar, bi ñaari buur yi boole seen kàttan, Filib ak Antiokkus, doon waajal.”
“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.
“Ngir moo tax mu yónni Scopas, jeneral bu siiw bu AEtolia, mi nekkoon ci liggéeyu waa Misra, dem ci réewam ngir dajale doole yu bees ngir mbooloom xare ba. Bi mu jekkalee mbooloom xare, mu dugg ci Palestine ak Coele-Syria (te Antiochus dafa nekkoon ci xare ak Attalus ci Lesser Asia), te mu teg Yude yépp ci suufu kilifteefu Misra.”
“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.
«Noonu la yëngu dëpp ci anam wu tax ngir matale kàddu gi nekk fi ci sunu kanam. Ndax Antiokhus, ba mu bàyyi xareem ak Attalus ci ndigalu waa Room, gaaw na jël matuwaay ngir delloo Falastin ak Koele-Suriya ci loxo waa Misra. Yónnee nañu Scopas ngir mu jàkkaarloo ak moom. Jege ndox-mbuur yi Jordaan, ñaari mboolooy xare ya daje. [Panium] Dañu daan Scopas, dàq ko ba Sidon, te fa daldi ko wër, tëj ko bu baax. Ñetti jeneral yu gëna xam-xam ci Misra, ak seen gàngoor yu gëna baax, yónnee nañu leen ngir yewwi wër gi, waaye amuñu ca njariñ. Ci mujje, bi Scopas dajee, ci melokaan wu wow te jàppuloo wu xiif, ak noon bu mu mënul a àndal, ñu gaññ ko ba mu war a wacce, ci ay şert yu torox rekk ngir bàkkanam; gannaaw loolu may nañu ko, moom ak fukki junni nitam, mu dem, ñu xàll ko ba mu neexadi te rafetul dara ci kawam. Fii la buur bu bëj-gànnaar jële dëkk yu gëna ñuug; ndax Sidon, ci bérabam ak ay tataam, bokkoon na ci dëkk yi gëna doole ci jamono yooyu. Fii it la loxo yu bëj-saalum lajj, ba mënul a taxaw; te itam mbooloo mi buur bu bëj-saalum tànnoon dañu lajj; maanaam, Scopas ak ay doxandéem Aetolia.» 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.
Ñaari at ak juróom-benn-fukk ak juróom-ñar at yi di jeex ci atum 207 kanam Almasi bi mooy wone Donald Trump. Yeneen waxu ci ñaari at ak juróom-benn-fukk ak juróom-ñar at, bi di jeex ci 313 ak séy-sàkku diggante penku ak sowwu, ak Santaane Milan, mooy wone sosug melow rab wu tar bi ci États-Unis. Mbooloom gëmkat bu Pergamos, bi tambalee ci 313, dafay tegtal jaar-jaaru taarix bu Kirisnayaa bàyyi yoon jaarale ko ci njëngal ak diiney paganism, bala kàttanu pap bi toog ci nguur ga. Pergamos ak atum 313 dafay misaalal njëngal bi tegtalu ci sosug melow rab wu tar bi ci États-Unis. Dafay tegtal njëngal diggante Kirisnayaa ak Roomu papal, ndax diiney Katolisism du dara ludul, walla lu gën a néew, paganism bu sol yéreem kur-kërceen. Waxu ci ñaari at ak juróom-benn-fukk ak juróom-ñar at, bi tambalee ci 1776 te di jeex at mi, itam moo ngiy jëm ci États-Unis. Kon nag, ñetti waxi ñaari at ak juróom-benn-fukk ak juróom-ñar yi yépp dañuy jëm ci benn aspektu yonent gu mat sëkk ci rabu suuf bi ci Apokalips 13, te ñoom ñépp dañuy jeex ci biir reseeri yonent yi nuy tegtale ak limu fukk ak juróom-ñaari.
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.
Yoonu Dibeer bi mooy bi Etazini waxee ni njàngat, te waxu réew mooy jëfandikoo ay boroom yoonam ak ay boroom àtteem.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
«Wax ji réew mi “wax” mooy jëfandikoo ay boroom sañ-sañam ci wàllu sàrt ak yoon.» 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 du boroom judisiaa mbaa boroom yoon yu tëral, ba taxoon waaye yoonu dibeer bu léegi di ñëw, Congress moo koy sos. Waaye benn jëf ju mën a jox ndimbal nguurug Paap bi, dafay melal yoonu dibeer bi. Sàrtu 533 ak ndigëlu 313 dañuy tektal tàmbali jamono ji nataalu rab wi di sosu. Jeexital bi mooy yoonu dibeer bu léegi di ñëw, te Yeesu dafa faral di wone mujje gi ak tàmbali gi; moo tax jëfu Trump jaarale ko ci ab ndigalug eksekitif bu mën a joxe benn “ndimbal” Antikrist bi ci waxi waxyu Bibil bi, dina tegu ni alfa bu yokkute gi, gi dul jeex lu dul ci omega bi, bu États-Unis “dinaan bañ ay dogali yoonu nguuram ngir sàkku ab yoonu dibeer.”
“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.
“Amna ay bari, sax ci bi ñi bokk ci yëngu-yëngu bii ngir doxalin dundug Dibéer, ñu ngi gumba ci njariñ ak ay mujjo yi jëf jooju di jur. Duñu gis ne, ci lu jub, dañuy bëgg a door seen loxo ci sañ-sañu yoonu diine. Amna ay bari it ñi masul a xam daanukaayu Bibil bi ci Sabatu bi, ak saxuwaayu fen wi kër-kër gu Dibéer tënk. Bépp yëngu-yëngu buy jàppale yoon yu jëm ci diine, ci dëgg-dëgg, jëf la buy jox ndimbal paapaa bi, moom mi ñaata at ak jamono xeexoon ak xel mu dëgër ci sañ-sañu xel mu sell. Sàmmug Dibéer am na njàlbéenam ni ab kër-kër bu ñuy wax ne Kiristaan la ci “kumpag njubadi bi”; te doxalinam dina doon nangug dëgg-dëgg bu bon ci mbirum doxalini yu nekk doxalin yu Rome. Bu sunu réew weddee noonu doxalini nguuram ba sàkk ab yoonu Dibéer, Protestantisma dina ci jëf jooju jàppante ak paap; du dara ludul dundalaat naqar gi yàgg a nekk di xaar ak bëgg-bëgg jot waxtoom ngir ne faatalaat ci noonu ci buur buy noot.” 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.
Bépp yépp i “jéego gu jëm ci yoon yu jëm ci diine, ci dëgg-dëgg jëfub nangu la ci kanam Papaas bi,” te yooyu jéego dañuy am lu jiitu ndigalu Dibéer bu jagleeloon ngir ñëw.
“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.
«Dogal bi diisub bés bii waru bésub moomu dafa wara dem ci àddina bépp. Ci benn tolluwaay bu yamul, dem na ba noppi. Ci barab yu bari, kàttanu réew mi mi ngi wax ak baatub njaay, ni buur bu bokk ci xeet yu dul Yawut ba waxee ak jaam yi Yawut.» Signs of the Times, 6 Mee 1897.
We will continue these things in the next article.
Dina yokk nañu ci bii mbind mi di ñëw.