We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”
Saphelisa inqaku lokugqibela ngesivakalisi esathi, “Ngowama-2001 urhulumente waseUnited States wathetha iPatriot Act yangumthetho.”
“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.
“Baninzi, kwanaphakathi kwabo babandakanyekileyo kule ntshukumo yokunyanzeliswa kweCawa, abamfamekileyo kwiziphumo eziya kulandela eli nyathelo. Ababoni ukuba babetha ngqo inkululeko yonqulo. Baninzi abangazange baqonde amabango eSabatha yeBhayibhile nesiseko sobuxoki ekumi kuso ummiselo weCawa. Nayiphi na intshukumo exhasa umthetho wezenkolo, eneneni, sisenzo sokuvumela upopu, lowo kangangeenkulungwane ezininzi uhleli usilwa ngokuqhubekayo nenkululeko yesazela. Ukugcinwa kweCawa kubakho njengommiselo obizwa ngokuba ngowobuKristu ngenxa ‘yemfihlelo yokuchasa umthetho;’ yaye ukunyanzeliswa kwayo kuya kuba kukuqondwa ngokwenene kwemigaqo eyona ililitye lembombo lobuRoma. Xa uhlanga lwethu luya kuthi ngolo hlobo luzilahle izimiso zorhulumente walo de luwise umthetho weCawa, ubuProtestanti buya kuthi ngalo senzo budibane nobupopu; oku akuyi kuba yenye into ngaphandle kokunika ubomi kubuzwilakhe obuthe kudala, ngononophelo olukhulu, bulindele ithuba labo lokuphinda bugqabhuke bungene kuburhulumente obungqongqo.” Testimonies, volume 5, 711.
1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.
U-1888 wayeyimise i-2001, yaye ngelo xesha uMthetho oYilwayo kaBlair waziswa, nangona ukusilela kwawo ekupasisweni kwamthintela ekubeni uthethe ngokwesiprofeto. Waba ngumqondiso ka-66 AD, wokungqingwa owaqalwayo waza emva koko warhoxiswa ngokumangalisayo. Xa kuqondwa ukuba kukho amaxesha amabini ovavanyo omfanekiso werhamncwa, nokuba ixesha lesibini liqala ngomthetho weCawa eUnited States, elimeliswa ngumfuziselo ngonyaka ka-321, yaye nokuba elo xesha liphela xa umthetho weCawa wehlabathi lonke, omelwa ngumfuziselo ka-538, unyanzeliswa ngokupheleleyo; ngoko ke kufunwa ngokwesiprofeto ukuba ukuqala kwexesha lokuqala lovavanyo lomfanekiso werhamncwa nako kuqalise ngohlobo oluthile lokumelwa ngomfuziselo komthetho weCawa oza kuthethwa. Ngo-1888, uMthetho oYilwayo kaBlair wawulilinge lokunyanzelisa umthetho weCawa wesizwe, yaye u-1888 uchaza ixesha apho ingelosi yeSityhilelo seshumi elinesibhozo yehla yaza yakhanyisa umhlaba ngobuqaqawuli bayo.
The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.
I-Patriot Act ngumfuziselo womthetho weCawa oqalisa ixesha lovavanyo lomfanekiso werhamncwa eUnited States. I-United States ithetha njengerhamncwa ekuzalisekiseni kweSityhilelo isahluko seshumi elinesithathu, ivesi yeshumi elinanye, xa inyanzelisa umthetho weCawa. Xa iwunyanzelisa loo mthetho iya kuthetha njengerhamncwa, yaye loo mthetho weCawa uchaza ukuba umfanekiso werhamncwa sele ubunjwe ngokupheleleyo eUnited States. Ngelo xesha iUnited States iya kube izalise indebe yalo yexesha lovavanyo, yaye uwexuko lwesizwe lulandelwa yintshabalalo yesizwe. Ngelo xesha iUnited States iyeka ukuba bubukumkani besithandathu besiprofeto seBhayibhile njengoko umanyano oluphindwe kathathu lumiselwa.
Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.
UAlpha no-Omega usoloko uveza isiphelo kunye nesiqalo, yaye ekuqaleni kwe-United States kwakukho izihlandlo ezithathu apho i-United States yathetha ngokwesiprofeto, ezaphawula ukuqala kwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile. IsiBhengezo seNkululeko ngo-1776, silandelwa nguMgaqo-siseko ka-1789, kwaza emva koko kwalandela iAlien and Sedition Acts zango-1798, kuchaza izihlandlo ezintathu zokuqala apho i-United States yathetha ngokwesiprofeto. Nganye kwezo mpapasho zintathu yayimela ukuthetha kwe-United States. Ezo zinyathelo zintathu zakhokelela ku-1798, ukuqala kokulawula kwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile. Ezo zibonakaliso zexesha zontathu ezifanayo ekuqaleni kwe-United States zimela izibonakaliso zexesha zontathu ezikhokelela ekupheleni kokulawula kwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile.
The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.
UMthetho iPatriot Act ngowokuqala kumaxesha amathathu apho iUnited States ithetha njengoko isondela esiphelweni sayo njengobukumkani besithandathu. Ukuthetha kwesithathu, okuchonga isiphelo sobukumkani besithandathu, ngumthetho weCawa. Embindini waloo mbali kwaqalwa amaTyala kaPelosi kaJanuwari 6, awaqala ngowe-2022. La matyala ayengukwala ngokuthe ngqo kwamalungelo abekwe ngokusesikweni kuMgaqo-siseko, kuba la matyala ayengowopolitiko ngokwendalo, yaye ukusetyenziswa komthetho njengesixhobo semfazwe kwakungengokwenziwa nje kweembono zobuxoki, kodwa kwakusisihlaselo esingqalileyo phezu komthetho “wenkqubo” nomthetho “ongumongo,” njengoko ichaziwe kuMgaqo-siseko.
The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.
UMthetho wePatriot Act ka-2001 wawuluhlaselo oluthe ngqo nxamnye ne-“Due Process Clause” evela kuzo zombini i-Fifth Amendment ne-Fourteenth Amendment zoMgaqo-siseko wase-United States. Ezi zimisela ukuba akukho bani unokuhluthwa ubomi, inkululeko, okanye impahla ngaphandle kwenkqubo yomthetho efanelekileyo. Oko kwakungo-2001, yaye ngo-2022 uhlaselo nxamnye noMgaqo-siseko lwajoliswa kuzo zombini i-“procedural due process” ne-“substantive due process.” Igama elithi “repudiate” lithetha ukuphika, yaye uDade White uchaza ukuba ngexesha lomthetho weCawa e-United States wonke umgaqo woMgaqo-siseko uya kuphikwa.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Ngommiselo onyanzelisa ukumiselwa kobupopu ngokwaphula umthetho kaThixo, isizwe sethu siya kuziqhawula ngokupheleleyo ebulungiseni. Xa ubuProtestanti buya kolula isandla sabo bunqumle umsantsa ukuze bubambe isandla samandla aseRoma, xa buya kufikelela ngaphaya kwenzonzobila ukuze buxhawulelane nokusebenzelana nemimoya, xa, phantsi kwempembelelo yalo manyano luphindwe kathathu, ilizwe lethu liya kuzilahla zonke izimiso zoMgaqo-siseko walo njengorhulumente wobuProtestanti noweriphabhlikhi, lize lenze amalungiselelo okusasazwa kobuxoki neenkohliso zobupopu, ngoko siya kwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sisondele.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Njengokuba ukusondela kwemikhosi yamaRoma kwaba ngumqondiso kubafundi wokutshatyalaliswa kweYerusalem okusondelayo, ngokunjalo olu wexuko lungaba ngumqondiso kuthi wokuba umda wokunyamezela kukaThixo ufikelelwe, wokuba umlinganiselo wobugwenxa besizwe sethu uzalisekile, nokuba ingelosi yenceba sele iza kubaleka, ingasayi kuphinda ibuye. Abantu bakaThixo baya kuthi ke baphoswe kwezo meko zentlungu nokubandezeleka abaprofeti abazichazayo njengexesha lembandezelo kaYakobi. Izikhalo zabathembekileyo, abatshutshiswayo, zinyukela ezulwini. Kwaye njengokuba igazi lika-Abheli lalikhala lisemhlabeni, ngokunjalo kukho namazwi akhala kuThixo evela emangcwabeni abafeli-nkolo, emangcwabeni olwandle, emiqolombeni yeentaba, kumangcwaba ezindlu zoonongendi: ‘Koda kube nini, Nkosi, engcwele nenyanisekileyo, ungawehluleli na, ungaphindezeli na ngegazi lethu kwabo bahleli emhlabeni?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“INkosi iyawenza umsebenzi waYo. Lonke izulu luphithizela. UMgwebi womhlaba wonke kungekudala uza kusukuma aze amele igunya laKhe elithukiweyo. Uphawu lokukhululwa luya kubekwa phezu kwamadoda agcina imiyalelo kaThixo, ahlonela umthetho waKhe, aza ala uphawu lwerhamncwa okanye lomfanekiso walo.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“UThixo usityhile oko kuya kwenzeka ngemihla yokugqibela, ukuze abantu baKhe balungiselelwe ukuma ngokuchasene nesaqhwithi sokuchasana nengqumbo. Abo balunyukisiweyo ngeziganeko eziphambi kwabo mabangahlali kulindelo oluzolileyo lwesaqhwithi esizayo, bezithuthuzela ngokuthi iNkosi iya kubakhusela abathembekileyo baYo ngemini yembandezelo. Simele sibe njengamadoda alindele iNkosi yawo, kungekhona ngolindelo olungenzi nto, koko ngomsebenzi onyanisekileyo, ngokholo olungagungqiyo. Eli asiloxesha ngoku lokuvumela iingqondo zethu zixakekiswe zizinto ezingabalulekanga kangako. Xa abantu belele, uSathana usebenza ngenkuthalo ecwangcisa izinto ukuze abantu beNkosi bangabi nanceba nangabulungisa. Intshukumo yeCawa ngoku izenzela indlela ebumnyameni. Iinkokeli zifihla eyona ngxaki iyinyani, yaye abaninzi abazimanya nale ntshukumo nabo ngokwabo ababoni apho umsinga ongaphantsi usingise khona. Izibhengezo zayo zithambile yaye zibonakala ngathi zezobuKristu, kodwa xa ithetha iya kutyhila umoya wenamba. Kungumsebenzi wethu ukwenza konke okusemandleni ethu ukunqanda ingozi esongelayo. Simele sizame ukuxhobisa ikhethe ngokuzibeka ekukhanyeni okufanelekileyo phambi kwabantu. Simele sibabeke phambi kwabo owona mbuzo uyintloko ekuxoxwa ngawo, ngaloo ndlela sifake olona qhankqalazo lusebenzayo ngokuchasene namanyathelo okuthintela inkululeko yesazela. Simele siziphengulule iZibhalo size sibe nakho ukunika isizathu sokholo lwethu. Utsho umprofeti: ‘Abangendawo baya kwenza okungendawo: yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda.’ Testimonies, volume 5, 451, 452.”
Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.
USista White uwungqamanisa umthetho weCawa neempawu ezininzi zokwalatha zemihla yokugqibela, yaye ngokwenjenjalo amazwi akhe atyhilayo “oko kuza kwenzeka kwimihla yokugqibela, ukuze abantu baKhe balungiselelwe ukuma bechasa uqhwithela lwenkcaso nolomsindo.” Ngoko ke, iimpawu zokwalatha azingqamanisa kwesi sicatshulwa zimele ukuhlolwa ngenyameko enkulu. Ndicebisa ukuba indawo ekubhekiswa kuyo ngumgca wesiprofeto ogxile kuMgaqo-siseko waseUnited States, kunye “nokuthetha” kwesizwe njengomfuziselo onxulumene ngokusondeleyo nezinye.
By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.
Ngalo nto ndithetha ukuthi, i-Blair Bill ngo-1888, i-Patriot Act ngo-2001, kunye neentshutshiso zezopolitiko ezathi zaqhutywa ngamaDemocrats kunye namaRepublican abangabaxhasi bobuglobhalizim ukususela ngo-2022, nganye nganye yaba kukukhanyelwa okuthe ngqo kwezinto ezimbini ezisisiseko zoMgaqo-siseko. U-1888 umele ukunyanzeliswa konqulo lwangeCawa, aze ke ngo-2001 kwabakho uguquko olusuka kumthetho wesiNgesi lusiya kumthetho waseRoma. Ngo-2022 kwahlaselwa umthetho “osisiseko” nomthetho “wenkqubo”.
Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.
Umthetho osisiseko uchaza amalungelo neembophelelo zabantu ngabanye nemibutho, kanti umthetho wenkqubo uchaza inkqubo yokusombulula iimbambano nokunyanzelisa amalungelo neembophelelo zabantu ngabanye nemibutho. Umthetho uchaza indlela yokuziphatha esemthethweni okanye engekho mthethweni, uze ubeke izohlwayo zayo. Umthetho osisiseko ugubungela iinkalo ezininzi zomthetho, kuquka umthetho wolwaphulo-mthetho, umthetho woluntu, nomthetho wezivumelwano.
Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.
Umthetho wolwaphulo-mthetho ngumzekelo obalaseleyo womthetho osisiseko. Umthetho wolwaphulo-mthetho uchaza ukuba zeziphi izenzo ezithathwa njengezolwaphulo-mthetho nezohlwayo ezimiselweyo kwezo zenzo. Umthetho woluntu, nangona kunjalo, ulawula iingxabano phakathi kwabantu nemibutho, ezinjengokwaphulwa kwesivumelwano, ukwenzakala komntu, okanye iingxabano ngepropathi.
Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.
Umthetho wezinto ezisisiseko udla ngokubhalwa kwimithetho emiselweyo, kwimigaqo yolawulo, nakumthetho osekwe kumatyala agqityiweyo. Imithetho emiselweyo yimithetho epasiswa ngamaqumrhu owiso-mthetho, anjengeePalamente zesizwe okanye amawiso-mthetho amaphondo, yaye imigaqo yolawulo yimigaqo neenkqubo ezidalwa ziiarhente zolawulo. Umthetho osekwe kumatyala agqityiweyo ngumthetho abawudalayo abagwebi ngokutolika kwabo imithetho emiselweyo, imigaqo yolawulo, noMgaqo-siseko.
Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.
Umthetho wenkqubo ubhekisela kwimithetho elawula inkqubo yomthetho. Uchaza indlela amatyala aqhubela ngayo ngaphakathi kwenkqubo yomthetho, ukususela ekufakweni kokuqala kwesikhalazo kuse kufikelelwe kwisigqibo sokugqibela. Umthetho wenkqubo ugubungela iinkalo ezahlukeneyo zomthetho, kuquka iinkqubo zoluntu, zolwaphulo-mthetho, nezolawulo. Injongo yomthetho wenkqubo kukuqinisekisa ukuba inkqubo yomthetho inobulungisa yaye isebenza ngokunempumelelo. Unika isakhelo sokusonjululwa kweengxabano yaye uqinisekisa ukuba wonke umntu obandakanyekileyo kwinkqubo yomthetho, kuquka abagwebi, amagqwetha, nabamangali okanye abamangalelwa, uyakwazi oko kulindelekileyo kuye.
Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.
Umthetho osisiseko nomthetho wenkqubo kuhloselwe ukuba basebenze kunye ukuze kuqinisekiswe ukuba ubulungisa buyenziwa. Umthetho osisiseko uchaza amalungelo nezibophelelo zabantu ngabanye nemibutho, kanti umthetho wenkqubo uchaza inkqubo yokusonjululwa kweengxabano nokunyanzeliswa kwala malungelo nezi zibophelelo. Ngamanye amazwi, umthetho osisiseko uchaza ukuziphatha okusemthethweni nokungekho semthethweni kunye neziphumo zokuziphatha okungekho semthethweni, kanti umthetho wenkqubo uchaza indlela ezo ngxaki zomthetho ezisombululwa ngayo.
In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.
Ngo-2001, iPatriot Act yasisusa ilungelo le-habeas corpus. “Habeas corpus” ligama lesiLatini eliguqulelwa ngokuthi “uya kuba nomzimba.” Libhekisa kumgaqo womthetho okhusela abantu ekubanjweni ngokungekho mthethweni ngokufuna ukuba inkundla ihlole ukuba kusemthethweni na ukuvalelwa komntu entolongweni. I-habeas corpus lilungelo elisisiseko kwiinkqubo ezininzi zomthetho, ngakumbi kwezo ziphenjelelwe ngumthetho oqhelekileyo wesiNgesi. Liqinisekisa ukuba umntu akanakugcinwa eluvalelweni ngaphandle kwesizathu esifanelekileyo, yaye limvumela ukuba acele umngeni ekusemthethweni kokuvalelwa kwakhe phambi komgwebi.
A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended constitutional purpose.
Igatya elithi “Due Process Clause” livela kokubini kuLungiso lwesiHlanu nakwiLungiso lweShumi elineSine loMgaqo-siseko wase-United States. Ezi zicacisa ukuba akukho bani unokuhluthwa ubomi, inkululeko, okanye impahla ngaphandle kwenkqubo efanelekileyo yomthetho. Iinkundla ziye zaphuhlisa amasebe amabini emfundo yomthetho we-due process: i-due process yenkqubo kunye ne-due process yomxholo. Ngo-2001, ngoMthetho wePatriot, i-habeas corpus yasuswa njengelungelo, yaye umthetho wesiNgesi wathathelwa indawo ngumthetho wamaRoma. Umthetho wesiNgesi uchaza ukuba umntu uthathwa njengomsulwa ade afunyaniswe enetyala, yaye umthetho wamaRoma uchaza ukuba umntu uthathwa njengonetyala ade angqinwe ukuba umsulwa. Kumatyala kaPelosi ka-2022, kokubini i-due process yenkqubo kunye ne-due process yomxholo kwanyathelwa phantsi. Kokubini umthetho womxholo nomthetho wenkqubo kwasetyenziswa kumaTyala kaPelosi ngokuchasene kanye nenjongo yawo yomgaqo-siseko eyayijoliswe kuyo.
The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.
Umahluko phakathi kwe-substantive due process kunye ne-procedural due process usekwe kwiinkalo ezahlukeneyo zomthetho namalungelo ezikhuselwayo ngumbono ngamnye phakathi kwesakhelo soMgaqo-siseko wase-United States, ingakumbi phantsi kweziGatya ze-Due Process zoHlomelo lwesiHlanu nolweshumi elineSine.
Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.
Inkqubo efanelekileyo yomthetho ngokomxholo ijongene namalungelo nenkululeko ezisisiseko urhulumente angenako ukuzinyhasha, nokuba kusetyenziswe yiphi na inkqubo. Ikhusela amalungelo athile ekuphazamisekeni ngurhulumente kwanokuba iinkqubo ezifanelekileyo zilandelwe. Inkqubo efanelekileyo yomthetho ngokomxholo ibandakanya amalungelo athathwa njengazisisiseko, anjengelungelo lobumfihlo, ilungelo lokutshata, nelungelo lokukhulisa abantwana bakho. La malungelo akhuselwe ekungeneleleni kukarhulumente ngaphandle kokuba kukho umdla wombuso onyanzelekileyo. Isebenza njengomqathango wokulawula amandla karhulumente, iqinisekisa ukuba imithetho nemimiselo ayinyhashi iinkululeko ezisisiseko.
Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.
Inkqubo efanelekileyo yomthetho imalunga neenkqubo ekufuneka urhulumente azilandele ngaphambi kokuba ahlube umntu ubomi, inkululeko, okanye impahla. Iqinisekisa ukuba abantu bafumana ukuphathwa ngokufanelekileyo nangokungakhethi ngokusebenzisa iinkqubo zomthetho ezifanelekileyo. Inkqubo efanelekileyo yomthetho ifuna ukuba urhulumente alandele amanyathelo okanye iinkqubo ezithile, ezinjengokunika isaziso, ukuva ityala ngobulungisa, nokunika ithuba lokuba umntu aviwe, ngaphambi kokuba ahlube nabani na amalungelo akhe. Igxininisa iindlela imithetho enyanzeliswa ngazo, iqinisekisa ukuba urhulumente usebenza ngendlela enobulungisa nefanelekileyo.
The lawfare that has been manifested since the Pelosi Trials began, represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.
Ukusetyenziswa komthetho njengesixhobo semfazwe obubonakalalisiwe ukususela oko kwaqalayo amaTyala kaPelosi, kubonisa ukukhanyelwa kwenkqubo efanelekileyo yomthetho, kokubini ngokomxholo nangokweenkqubo zayo. Amalungelo asisiseko abemi baseMerika akhanyelwa ngokuphandle nangempumelelo. Imisebenzi yobuxoki obucwangcisiweyo kunye norhwaphilizo oluvulelekileyo lwee-arhente ezaziwa ngoonobumba bazo eUnited States kuye kwatyhilwa rhoqo kwanasemva kokuba amaTyala kaPelosi aqale, kodwa iinkqubo zomthetho eziye zasetyenziswa ngabo bamanyeneyo behlabathi bamaqela omabini ukususela oko kwaqalayo amaTyala kaPelosi, zenza umzekeliso ocacileyo wokutshatyalaliswa kwenkqubo efanelekileyo ngokweenkqubo zomthetho.
Earlier in the article we read, “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.”
Ngaphambili kwinqaku sifunde oku, “Nayiphi na intshukumo exhasa umthetho wezenkolo, enyanisweni, isisenzo sokuncama egunyeni bukapopu, obuthe kangangeenkulungwane ezininzi balwa ngokungagungqiyo nenkululeko yesazela. Ukugcinwa kweCawa kubangelwa bubukho bayo njengombutho obizwa ngokuba ngowobuKristu ‘yimfihlelo yokuchasa umthetho;’ yaye ukunyanzeliswa kwako kuya kuba kukuqondwa ngokwenene kwemigaqo eyona ilitye lembombo lobuRoma. Xa ilizwe lethu liya kuthi ngaloo ndlela lizilahle iimfundiso zikarhulumente walo lide limisele umthetho weCawa, ubuProtestanti buya kuthi ngeso senzo budibane nepopu; oko akuyi kuba yenye into ngaphandle kokunika ubomi kubuzwilakhe obuthe kudala bulindele ngolangazelelo ithuba labo lokuphinda buqhamuke bube lulawulo olucinezela ngokungenamda.”
In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.
Kumgca wembali olunokumelwa nguMgaqo-siseko wase-United States kukho iimpawu-ndlela ezintathu ezithile ezimele inxalenye ethile yoMgaqo-siseko kokubini ekuqaleni nasekupheleni kwe-United States. Nganye kwezo mpawu-ndlela zintathu zizizenzo zopolitiko, yaye ngenxa yoko zifanekisela ukuthetha kwe-United States. Eyesithathu kwezo mpawu-ndlela zintathu ekuqaleni, eyaphawula u-1798, yayinguMithetho ye-Alien and Sedition, yaye eyesithathu kwezo mpawu-ndlela ekupheleni kuxa i-United States inyanzelisa umthetho weCawa, ithethe njengenamba ekuzalisekisweni kweSityhilelo isahluko seshumi elinesithathu, ivesi yeshumi elinanye.
The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.
Imbali yesiprofeto yaseUnited States iqala xa, njengoko imelwe ngumhlaba, yawuvula umlomo wayo yaza yawuginya unogumbe wentshutshiso yenamba.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
Yaza inyoka yakhupha emlonyeni wayo amanzi, engumkhukula, emva komfazi, ukuze imenze athwalwe ngumkhukula. Waza umhlaba wamnceda umfazi; umhlaba wawuvula umlomo wawo, waza wawuginya umkhukula owawukhutshwe ligongqongqo emlonyeni walo. ISityhilelo 12:15, 16.
In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and the tyrants of the papal church.
Ngo-1776, irhamncwa elaliza kunyuka emhlabeni, lize ekugqibeleni libe bubukumkani besithandathu besiprofeto seBhayibhile ngo-1798, lawuginya umlambo wentshutshiso owawujoliswe kubantu bakaThixo ngokumisela uhlanga olunomgaqo-siseko owawuchasa amagorha obuzwilakhe bobukhosi baseYurophu kwanobuzwilakhe becawa yobupapa.
The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.
Isibhengezo Sokuzimela sango-1776 sasifuzisela uMthetho wePatriot ka-2001. UMgaqo-siseko wango-1789 wawufuzisela iiTyala zikaPelosi eziqala ngo-2022. IMithetho yabaPhambukeli neyoVukelo yango-1798 yayifuzisela umthetho weCawa ngeCawa eUnited States.
The pronouncement of independence by the American patriots in 1776 represented the announcement of the loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.
Isibhengezo senkululeko esenziwa ngamaqhawe aseMerika ngowe-1776 sasimela isaziso sokulahleka kwenkululeko ngoMthetho wePatriot ka-2001. UMgaqo-siseko ka-1789 wawumela iiTyala zikaPelosi eziqalayo ngowama-2022. IMithetho yabaPhambukeli neYovukelo imela umthetho weCawa. Imbali yokulahlwa kwawo wonke umgaqo woMgaqo-siseko imela ukubhangiswa okuqhubekayo koMgaqo-siseko okuphela kumthetho weCawa.
These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.
Le migca yonke ihambelana kwimbali efihlakeleyo yendima yamashumi amane yesahluko seshumi elinanye sikaDaniyeli. Kule nqaku sicaphule imihlathi emine kwi-Testimonies, umqulu 5, 451, 452.
We will look closer at those paragraphs in the next article.
Siza kuhlolisisa ngokusondeleyo ezo ziqendu kwinqaku elilandelayo.