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.”
Isihloko esandulele saphetha ngendima eyayithi, “Umshado wesivumelwano ka-313 umele umshado wokugcina wesivumelwano wamandla obupapa ne-United States—inkosi eyinhloko phakathi kwamakhosi ayishumi eSambulo 17; amandla anezimpondo ezimbili afanekiselwa amandla anezimpondo ezimbili aseFrance. Umlando owaqala ngoClovis ngo-496 futhi ekugcineni waholela esimemezelweni sikaJustinian ngo-533 nasekubekweni kobupapa esihlalweni sobukhosi ngo-538, umele umlando ka-1989 kuze kufike umthetho weSonto.”
Ronald Reagan was typified by Clovis in 496 and Donald Trump is typified by Justinian in 533. Justinian’s decree came five years before the papacy ascended the throne in 538, and the Edict of Milan came eight years before the first Sunday law of 321. Both the decree and edict align as the waymark which precedes the Sunday law.
URonald Reagan wafanekiselwa nguClovis ngo-496, kanti uDonald Trump ufanekiselwa nguJustinian ngo-533. Isimemezelo sikaJustinian safika eminyakeni emihlanu ngaphambi kokuba upapa enyukele esihlalweni sobukhosi ngo-538, futhi uMthetho waseMilan wafika eminyakeni eyisishiyagalombili ngaphambi komthetho wokuqala weSonto wango-321. Kokubili isimemezelo nomthetho kuyavumelana njengophawu lwendlela olwandulela umthetho weSonto.
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 With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler.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.
Ngo-1870, amabutho ase-Italy anqoba iRoma (20 Septhemba 1870). Imibuso kaPapa yayeka ukuba khona njengombuso wendawo, futhi uPapa Pius IX waba “isiboshwa eVatican.” Njengoba kwakungasekho ndawo kaPapa esele eyayiqashelwa njengombuso ozimele, i-United States (njengamanye amazwe amaningi) ayisagcinanga ubudlelwane obusemthethweni bezokuxhumana noPapa njengombusi wesikhashana. Ngo-Okthoba ka-1951, uMongameli uHarry S. Truman waqoka uJenene Mark W. Clark njengenxusa lase-U.S. eVatican. Ngokushesha kwavela ukuphikiswa okunamandla okuvela emasontweni amaningi amaProthestani nasezinhlanganweni, ezaphikisa ngokuthi lokho kuqokwa kwephula ukwehlukaniswa kwesonto nombuso. NgoJanuwari ka-1952 uJenene Clark wahoxisa igama lakhe.
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.
NgoJanuwari 10, 1984, uMongameli uRonald Reagan noPapa uJohn Paul II bavumelana ngokusemthethweni ukusungula ubudlelwano obuphelele bezombusazwe phakathi kwe-United States ne-Holy See. Ngo-Ephreli 9, 1984, uWilliam A. Wilson (owayesesevele ekhonza njengommeleli kaReagan siqu) wanikela izincwadi zakhe zokuqinisekisa futhi waba yiNxusa lokuqala lase-U.S. e-Holy See.
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.”
Phakathi neminyaka engamashumi amathathu nantathu kusukela ku-1951 kuze kube ngu-1984, ukumelana kobuProthestani nobuKatolika kwaphela. “Izingalo” ezamela uphapha ngo-496 noClovis ziyisifaniso sikaReagan ngo-1984 kuqhubeke kuze kube ngu-1989. UClovis wayemele ukususwa kwenkolo (ubuqaba) eyayivimbela uphapha ekubuyeleni emandleni, futhi ngo-1984 ukumelana kobuProthestani nokuvuka kophapha kwase kususiwe. “Okwansuku zonke” (ubuqaba) kwakususwe, futhi uPawulu uchaza lokho kususwa kokumelana kobuqaba nophapha njengokuthi “ukuhlubuka.”
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.
Ibandla elingokomfanekiso lokuyekethisa elalimelwe nguConstantine Omkhulu kanye nomlando ka-313 kuya ku-538 lalimele inkathi lapho ibandla lazikhohlisa khona ngokuyekethisa, lase liwa ekukholweni. Inkolo emelwe ngu-‘508’, eyayikade ivimba ukungena kwamandla obupapa, yayiyisifaniso sokuwa kwamaProthestani e-United States. UReagan wayemelwe nguClovis. Ngo-496 uClovis wanikela “amandla” akhe ebupapeni, ngaleyo ndlela efanekisa “ubumbano olungcwele” olwafezwa ngeminyaka kaReagan. UClovis futhi wayemele ukususwa kwe-“daily” ngo-508. U-508 wayeyisifaniso sika-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.
“Lokhu kuyekethisa phakathi kobuqaba nobuKristu kwaholela ekuthuthukisweni ‘komuntu wesono’ owabikezelwa esiprofethweni njengomelene noNkulunkulu futhi eziphakamisa ngaphezu kukaNkulunkulu. Lolo hlelo olukhulu lwenkolo yamanga luyingcweti yobuciko bamandla kaSathane—isikhumbuzo semizamo yakhe yokuzihlalisa esihlalweni sobukhosi ukuze abuse umhlaba ngokwentando yakhe.” 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.
UReagan waduma ngokubiza iSoviet Union ngokuthi “umbuso omubi” enkulumweni yango-1983, futhi wabheka ubuKhomanisi obungakholelwa kuNkulunkulu njengosongo olujulile lokuziphatha nolukamoya. Yena noJohn Paul II bakha ubudlelwano obuseduze bomuntu siqu nobepolitiki obabulwisana nobuKhomanisi baseSoviet. Womabili la madoda alubona lolu daba lokulwa ngezindlela zokuziphatha, futhi ngisho nangokombono wokuhlinzekwa kukaNkulunkulu; uReagan wakhuluma ngasese “ngoHlelo lukaNkulunkulu” lokuwisa ubuKhomanisi. UReagan wayenesithakazelo ezibonakalweni zaseFatima (isexwayiso sokuthi “iRussia yayizosabalalisa amaphutha ayo”), futhi laba baholi ababili baxoxa ngokuqonda kwabo okufanayo kokuthi uNkulunkulu wayelondoloze izimpilo zabo (bobabili basinda emizamweni yokubabulala ngo-1981) ngenhloso ehlobene nokunqoba ubuKhomanisi.
The Disciples of Christ
Abafundi bakaKristu
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.
UReagan wakhuliswa enhlanganweni yenkolo ye-Disciples of Christ, obaba bayo abasungula bafundisa ngokuqondile ukuthi upapa wobuKatolika wayenguMphikukristu. U-Alexander Campbell, umholi wokuqala ovelele kakhulu webandla le-Disciples of Christ, kaningi wayekhomba ubupapa njengoMphikukristu. Ezingxoxweni-mpikiswano nasemibhalweni yakhe, waphikisa ngokuthi uphondo oluncane lukaDaniyeli 7, isilo seSambulo 13, kanye nomuntu wesono ka-2 Thesalonika 2, konke kukhomba kubapapa baseRoma. Wasebenzisa lezi zifanekiselo ezingxoxweni-mpikiswano zomphakathi (kuhlanganisa nalezo abenazo noMbhishobhi wamaKatolika uJohn B. Purcell ngo-1837). UBarton W. Stone wabhekisela ekubuseni kukaPapa njengoMphikukristu weqiniso kanye “nomuntu wesono.” UWalter Scott (omunye umvangeli wokuqala waleyo nhlangano) wabhala ukuthi umuntu wesono, uPapa waseRoma, wayeyovela ebandleni lobuKristu futhi aziphakamise ngaphezu kukaNkulunkulu.
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.
Unina kaReagan, uNelle, wayeyilungu elizinikele lebandla iDisciples of Christ futhi wayengumthelela oyinhloko wezenkolo ebuntwaneni bakhe. UReagan wabhapathizwa ebandleni leDisciples of Christ eDixon, e-Illinois, eneminyaka engu-11, futhi wayesebenza khona ngenkuthalo esemusha (kuhlanganise nokufundisa isikole seSonto). Wafunda e-Eureka College, eyayihlangene neDisciples of Christ.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world.” Kress Collection, 105.
“Labo abadideka ekuqondeni kwabo izwi, abehluleka ukubona incazelo yomphikukristu, ngokuqinisekile bayozibeka ohlangothini lomphikukristu. Asisekho isikhathi manje sokuba sizihlanganise nezwe.” 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.
UReagan wayefanekiselwa nguClovis kanye nokuyekethisa kukaConstantine Omkhulu. UReagan futhi wayengowokuqala kubamongameli abayisishiyagalombili bokugcina kusukela esikhathini sokuphela ngo-1989. Njengowokuqala kubamongameli abayisishiyagalombili bokugcina, ufanekisela uDonald Trump, othi, njengokukaReagan, adideke kakhulu ngezinhloso zangempela zobupapa, nokuthi ubupapa buyini.
Can two walk together, except they be agreed? Amos 3:3.
Bangahamba ababili ndawonye yini, ngaphandle kokuba bevumelene na? Amose 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.
Umshado wesivumelwano wesithupha nowokugcina kuDaniyeli isahluko seshumi nanye wenzeka emlandweni oqala ngesikhathi sokuphela ngo-1989, uphele emlandweni kaDonald 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.
“Ezinyakazweni eziqhubekayo manje e-United States zokutholela izikhungo nemikhuba yebandla ukwesekwa ngumbuso, amaProthestani alandela ezinyathelweni zabalandeli bobupapa. Cha, ngaphezu kwalokho, bavulela uBupapa umnyango wokuba buphinde buthole eMelika yamaProthestani ubukhosi obuphakeme obabulahlekelwe yibo eZweni Elidala.” 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.
Isivumelwano somshado sika-313 kanye noMthetho waseMilan kuhambisana nomlando ka-533, futhi isimemezelo sika-Justinian ngo-533 sizophinde sisebenze ngaphansi kombuso othi ungowobuKristu, kodwa ongasasaqondi ukuthi ukukhomba amandla obupapa njengesikhungo sobuKristu kuyisiphikiso samagama, uma kubhekwa kahle kakhulu, kanti okubi kakhulu kuwukuduka okubulalayo.
Church and State
IBandla noMbuso
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Ngo-457 BC, umyalo wesithathu ka-Artaxerxes wabuyisela ubukhosi besizwe kanye negunya lezombusazwe nelokholo.
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.
Futhi wena, Ezra, ngokokuhlakanipha kukaNkulunkulu wakho okusesandleni sakho, misa iziphathimandla nabahluleli, ukuze bahlulele bonke abantu abangaphesheya komfula, bonke abawaziyo umthetho kaNkulunkulu wakho; nifundise labo abangawazi. Noma ubani ongayenzi umthetho kaNkulunkulu wakho nomthetho wenkosi, makwenziwe ukwahlulelwa kuye ngokushesha, noma kube ngukufa, noma ngukuxoshwa, noma ngokuthathelwa impahla, noma ngokuboshwa. 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.
Umthetho wesithathu wanikeza igunya lokufeza ukwahlulela nesijeziso mayelana nemithetho kaNkulunkulu kanye nemithetho yenkosi. Lowo mthetho waphawula ukuqala kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu esaphetha ngo-Okthoba 22, 1844, lapho uKristu efika ngokuzumayo ethempelini laKhe. Waphinde waphawula ukuqala kwesiprofetho seminyaka engamakhulu amabili namashumi amahlanu esaphela ngo-207 BC, emlandweni ophakathi kwezimpi zaseRaphia ngo-217 BC nasePanium ngo-200 BC. Ukubuyiselwa kobukhosi kokubili bombuso nobenkolo ngo-457 BC kukhomba i-alpha ephindwe kabili ethola ukugcwaliseka okubili kwe-omega. Kokubili ukugcwaliseka kwe-omega kumele umnyango ovaliwe; okukodwa olophondo lwamaProthestani kanti okunye olophondo lwamaRiphabhulikhi.
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.
Isiprofetho sokuqala seminyaka eyizinkulungwane ezimbili namakhulu amathathu sasimelela imithetho kaNkulunkulu, kanti isiprofetho seminyaka engamakhulu amabili namashumi amahlanu sasimelela imithetho yenkosi. Lezi ziprofetho ezimbili zikhomba uphondo lobuProthestani nophondo lobuRiphabhulikhi phezu kwesilo somhlaba sikaSambulo ishumi nantathu. Uphondo lobuRiphabhulikhi lwesilo somhlaba lubekwa phakathi kwamavesi ayishumi nanye kuya kwelishumi nesithupha kaDaniyeli ishumi nanye. Isikhathi seminyaka eyishumi nesikhombisa phakathi kweRaphia nePanium siphambaniswa uphondo olulodwa oluvela esiprofethweni esimbaxambili sesinqumo sesithathu sango-457 BC. Isiprofetho esiphindwe kabili sikhomba kokubili ukwahlulelwa kwabantu besivumelwano bokugcina kanye nokwahlulelwa kwesizwe lapho labo bantu besivumelwano bethola khona izimpande zabo.
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.
Wasesethi ku-Abrama: Yazi ngokuqiniseka ukuthi inzalo yakho iyakuba yisihambi ezweni elingesilo elayo, futhi iyakubakhonza; bona-ke bayakuyihlupha iminyaka engamakhulu amane; futhi naleso sizwe abayakusikhonza ngiyakusehlulela; kuthi emva kwalokho baphume benempahla eningi. UGenesise 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.
Encwadini kaHezekeli, umhla ka-Okthoba 22, 1844 ufanekiselwa ngumhla ka-Okthoba 22, 573 BC. Omunye wale mihla ukhomba ukuqala kwesahlulelo sophenyo, kanti omunye ukhomba ukukhala kwecilongo leJubili ekuqaleni nasekuphetheni kwenqubo yokwahlulela. Yomibili le mihla iyavumelana, futhi yomibili ikhomba umnyango ovaliwe. U-1844 umele ukuvalwa komnyango wendawo engcwele, njengoba uKristu engena eNdaweni Engcwelengcwele Kakhulu. U-573 BC ukhomba ukuvalwa kwesikhathi somusa wabantu, lapho izigqila zesono ezihlengiwe zinikwa inkululeko yazo, nomhlaba omusha wokuhlala kuwo.
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.
Kepha uma engahlengwanga kule minyaka, uyakuphuma ngomnyaka wejhubili, yena nabantwana bakhe kanye naye. Ngokuba abantwana bakwa-Israyeli bayizinceku kimi; bayizinceku zami engabakhipha ezweni laseGibhithe: NginguJehova uNkulunkulu wenu. Levitikusi 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.
Zombili izinsuku zika-22 Okthoba zimelela umnyango ovaliwe womthetho weSonto ozayo maduze. Isikhathi sokuhlolwa esanikwa ubu-Adventism saqala ngo-1844 futhi siphela ngomthetho weSonto ozayo maduze, kanti nesikhathi sokuhlolwa esanikwa i-United States naso siphela ngomthetho weSonto ozayo maduze. Zombili lezi ziphetho zihambelana no-22 Okthoba njengofakazi ababili beminyaka engu-2,300 neminyaka engamakhulu amabili namashumi amahlanu.
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.
Iminyaka eyikhulu namashumi amahlanu ephela emlandweni phakathi kweRaphia nePanium ihlukanisa isikhathi salezo zimpi ezimbili sibe izinombolo ezimbili ezingokomfanekiso, zona ngokuhlangene ezinomqondo wazo oyingqayizivele. Iminyaka eyishumi ngemva kweRaphia, okusho umngcele, kanye neminyaka eyisikhombisa ngaphambi kwePanium, eyayiyimipi eyaliwa ethafeni futhi yaphela ngokuvinjezelwa. Ishumi nesikhombisa, njengophawu, kukhomba amandla kadrako ngofakazi abaningana. U-207 BC ubeka uTrump, uphawu lwesilo somhlaba, phakathi kwevesi leshumi nanye neleshumi nanhlanu likaDaniyeli isahluko 11 ngokwesiprofetho, emlungiselela ukuba akhulume njengodrako, njengoba kumelwe inhlanganisela yenombolo eyishumi nenombolo eyisikhombisa.
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.
Ishumi nesikhombisa nalo liyisibonakaliso, futhi liyanweba umlando waseRaphia uya ePanium, lidlulele ngalé kwePanium futhi libuyele nangaphambi kweRaphia. UPtolemy IV Philopator wabusa njengenkosi yaseGibhithe lamaPtolemy kusukela ku-221 BC kuya ku-204 BC, futhi wanqoba u-Antiochus Magnus eRaphia ngo-217 BC. UPtolemy waqala ukubusa ngaphambi kweRaphia, futhi wabusa iminyaka “eyishumi nesikhombisa.” Inani leshumi nesikhombisa limelela inkathi yomlando eqala ngaphambi kweRaphia, futhi enabela ngalé kwempi yasePanium nokuvinjezelwa kweSidon kuze kube sekupheleni komusa wokuhlolwa kwabantu njengoba kumelelwa unyaka ka-330. Isiprofetho seminyaka engamakhulu amabili namashumi amahlanu sesikhathi sebandla laseSmirna saqala ngo-64, saphela ngoMthetho waseMilan kanye nesivumelwano somshado sango-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
UKhonstantine Omkhulu umelela umlando webandla lasePergamu, futhi lowo mlando waqala ngo-313 waphela ngo-538. Iminyaka yokuqala “eyishumi nesikhombisa” emva kokuphela kwesiprofetho seminyaka engamakhulu amabili namashumi amahlanu ngo-313 inezimpawu ezintathu zomgwaqo. U-313 wawuyi-Edict of Milan, u-321 wawungumthetho wokuqala weSonto, kanti ukuhlukaniswa kombuso kuphawulwa ngo-330. U-330 umelela umthetho wokugcina weSonto ophawula ukuvalwa komusa kubantu. Ngakho-ke inani eliyishumi nesikhombisa liqala ngaphambi kweRaphia futhi liphela kudala emva komkhankaso wempi wasePanium neSidon. Ivesi leshumi nesithupha kuDaniyeli ishumi nanye limelela umthetho weSonto e-United States
The Smyrna prophecy identifies the sign of the siege that is the very heart of Ezekiel’s warning message. The waymark that precedes the Sunday law, as represented by the two illustrations of the destruction of Jerusalem is the siege, but it is also the Edict of Milan, which begins the formation of the image of the beast.
Isiprofetho saseSmirna sikhomba uphawu lokuhlaselwa komuzi oluyinhliziyo uqobo yombiko wesixwayiso kaHezekeli. Uphawu lwendlela olwandulela umthetho weSonto, njengoba lumelwe yilezo zifaniso ezimbili zokubhujiswa kweJerusalema, luwukuhlaselwa komuzi; kodwa futhi luyi-Edict of Milan, eqala ukwakheka komfanekiso wesilo.
At the siege a treaty marriage procession will occur. It is a fractal of the marriage procession that began with Reagan, as typified by Clovis in 496, but the final procession unto the marriage begins at the siege aligning with Justinian’s decree of 533, and with the Edict of Milan in 313. Both waymarks precede the Sunday law. 313 preceded the first Sunday law of 321, and the decree of 533 preceded the Sunday law at the third Counsel of Orleans in 538. Some type of legislation will fulfill the prophetic characteristics of both the decree of Justinian and the Edict of Milan, while some type of a symbolic treaty marriage will be put in place.
Ekubiyelweni kuyokwenzeka udwendwe lomshado wesivumelwano. Luyisifaniso esiphindaphindayo sodwendwe lomshado olwaqala ngoReagan, njengoba lwafanekiswa nguClovis ngo-496, kodwa udwendwe lokugcina oluya emshadweni luqala ekubiyelweni, luhambisana nomyalo kaJustinian ka-533, kanye noMthetho waseMilan ka-313. Zombili lezi zimpawu zomlando zandulela umthetho weSonto. U-313 wandulela umthetho wokuqala weSonto ka-321, futhi umyalo ka-533 wandulela umthetho weSonto eMkhandlwini wesithathu wase-Orleans ngo-538. Uhlobo oluthile lomthetho luyogcwalisa izimpawu zesiprofetho zombili, zombili zomyalo kaJustinian kanye noMthetho waseMilan, kanti uhlobo oluthile lomshado wesivumelwano ongokomfanekiso luyomiswa.
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.
Lapho lowo myalo usukhishiwe kuyobe sekwephuze kakhulu ukuzilungiselela, ngokuba umnyango wokuvivinywa usuvaliwe phezu kophondo lwamaProthestani, njengalokhu wavinjwa ngempela ngePhasika lokuqala eGibhithe. Emva kwalokho umthetho weSonto, uphawu olulandelayo lwendlela, awukhombisi nje kuphela ukuthi umfanekiso wesilo usumiswe ngokuphelele, kodwa futhi nokuphoqelelwa kophawu lwesilo. Umthetho weSonto uphawula ukuphela kwesikhathi sokuvivinywa kophondo lweRiphabhulikhi, okuyisilo somhlaba sesiSambulo ishumi nantathu, njengoba nje uFaro nebutho lakhe bafa oLwandle Olubomvu emva kwePhasika.
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.
Iminyaka engamakhulu amabili namashumi amahlanu ephetha ngo-207 BC imkhomba uDonald Trump, njengoba emelwe u-Antiochus Magnus elungiselela umkhankaso ozayo oqala ethafeni lasePanium futhi uphele ngokuvinjezelwa kweSidoni. Emva kweMpi yasePanium, umphathi wamabutho wamaPtolemy, uScopas wase-Aetolia, wabalekela emzini waseSidoni namasosha asindile angaba ngu-10,000. U-Antiochus wamlandela futhi wavimbezela iSidoni. Uhulumeni wamaPtolemy e-Alexandria wathumela ibutho lokuhlenga, kodwa lehluleka. Ebhekene nendlala, uScopas wanikela umuzi. U-Antiochus wavumela uScopas ukuba ahambe; kamuva uScopas wabuyela eGibhithe, lapho ekugcineni abulawa khona ebekwe amacala okuvukela umbuso nawokukhwabanisa izimali. Ukuvinjezelwa kweSidoni kwaqedela ukunqoba kuka-Antiochus iCoele-Syria emva kwePanium.
Sister White identifies Uriah Smith’s book, Daniel and the Revelation as “God’s helping hand.” Smith identifies the two-step campaign of Antiochus in his commentary on verses fourteen and fifteen of Daniel eleven.
USisi White uchaza incwadi ka-Uriah Smith ethi, Daniel and the Revelation, ngokuthi “isandla sikaNkulunkulu esisizayo.” USmith uchaza umkhankaso ka-Antiochus onezigaba ezimbili ekuphawuleni kwakhe ngamavesi eshumi nane neshumi nanhlanu kaDaniyeli ishumi nanye.
“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.
“Ukufundiswa kwenkosi encane yaseGibhithe kwaphathiswa yiSigele saseRoma ku-M. Emilius Lepidus, owamisa u-Aristomenes, isikhulu esidala nesinolwazi saleyo nkantolo, ukuba abe ngumqaphi wayo. Isenzo sakhe sokuqala kwakuwukuvikela ekuhlaselweni okwakusongelwa yila makhosi amabili ayebumbene, uPhilip no-Antiochus.
“To this end he despatched Scopas, a famous general of AEtolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attalus in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt.
“Ngale njongo wathuma uSkopasi, induna yempi edumile yase-Aetolia, ngaleso sikhathi eyayisemsebenzini wabaseGibhithe, ezweni lakubo ukuba aqoqe izinsiza zokuqinisa ibutho. Esengihlome ibutho, wangena ePalestina naseKoweli-Siriya (u-Antiyokusi esabambeke empini no-Athalusi e-Asia Encane), waletha lonke elakwaJuda ngaphansi kokubuswa yigunya laseGibhithe.
“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.
“Ngaleyo ndlela izindaba zafinyelelwa esimweni esasilungiselelwe ukugcwaliseka kwevesi eliphambi kwethu. Ngokuba u-Antiochus, eyeka impi yakhe no-Attalus ngokuyalelwa kwamaRoma, wathatha izinyathelo ezisheshayo zokubuyisa iPalestina neCoele-Syria ezandleni zamaGibhithe. U-Scopas wathunyelwa ukuba amelane naye. Eduze nemithombo yeJordani, amabutho amabili ahlangana. [Panium] U-Scopas wanqotshwa, waxoshwa kwaze kwaba seSidoni, futhi lapho wavinjwa ngokuqinile. Ojenene abathathu abahlakaniphe kakhulu baseGibhithe, kanye namabutho abo angcono kunawo wonke, bathunyelwa ukuba bakhulule ukuvinjezelwa, kodwa ngaphandle kwempumelelo. Ekugcineni u-Scopas, ebhekene, esithunzini esibuthakathaka nesingabambeki sendlala, nesitha ayengakwazi ukumelana naso, waphoqeleka ukuba azinikele ngemibandela eyihlazo yokusindiswa kwempilo kuphela; ngakho-ke yena namadoda akhe ayizinkulungwane eziyishumi bavunyelwa ukuhamba, bephucwe konke benqunu. Lapha kwakukhona ukuthathwa kwemizi evikelwe kakhulu yinkosi yasenyakatho; ngokuba iSidoni, kokubili ngokwendawo yayo nangokuvikelwa kwayo, yayingenye yemizi enamandla kakhulu yalezo zikhathi. Lapha kwakukhona ukwehluleka kwezikhali zaseningizimu ukumelana, kanye nokwehluleka kwabantu futhi inkosi yaseningizimu eyayibakhethile; okungukuthi, u-Scopas namabutho akhe ama-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.
Iminyaka engamakhulu amabili namashumi amahlanu ephetha ngo-207 BC iveza uDonald Trump. Isiprofetho seminyaka engamakhulu amabili namashumi amahlanu esiphela ngo-313 ngomshado wesivumelwano phakathi kwempumalanga nentshonalanga, kanye ne-Edict of Milan, siveza ukwakheka komfanekiso wesilo e-United States. Ibandla lasePergamos, elaqala ngo-313, limelela umlando lapho ubuKristu bawa khona ngokuyekethisa nenkolo yobuqaba, ngaphambi kokuba umbuso wobupapa uthathe isihlalo sobukhosi. IPergamos nonyaka ka-313 kufanekisela ukuyekethisa okumelwe ukwakheka komfanekiso wesilo e-United States. Kumele ukuyekethisa phakathi kobuKristu neRoma yobupapa, ngokuba inkolo yobuKatolika ayilutho olunye noma oluncane kunobuqaba obuzifihle njengesikhungo sobuKristu. Isiprofetho seminyaka engamakhulu amabili namashumi amahlanu esaqala ngo-1776 futhi esiphela kulo nyaka naso sikhuluma nge-United States. Ngakho-ke, zonke lezi ziprofetho ezintathu zeminyaka engamakhulu amabili namashumi amahlanu zikhuluma ngesici esithile sesiprofetho sesilo sasemhlabeni sikaSambulo 13, futhi zonke ziphelela phakathi kwemigqa yesiprofetho emelwe yinombolo yeshumi nesikhombisa.
The Sunday law is when the United States speaks as a dragon, and the speaking of a nation is the action of its legislative and judicial authorities.
Umthetho weSonto yilapho i-United States ikhuluma njengodrako, futhi ukukhuluma kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“‘Ukukhuluma’ kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela.” The Great Controversy, 442.
Trump is neither a judicial or legislative authority, so the soon-coming Sunday law is accomplished by the Congress. Yet any action that provides support for the papal power, typifies the Sunday law. The decree of 533, and the edict of 313 identify the beginning of the period when the image of the beast is formed. The conclusion is the soon-coming Sunday law, and Jesus always illustrates the end with the beginning, so the action of Trump through an executive order that would provide any “concession” to the antichrist of Bible prophecy would represent the alpha of the movement that only ends at the omega, when the United States “shall so abjure the principles of its government as to enact a Sunday law.”
UTrump akayena neze igunya lokwahlulela noma lokushaya imithetho, ngakho-ke umthetho weSonto osusondele ukufika ugcwaliswa yiCongress. Nokho noma yisiphi isenzo esinikeza ukwesekwa emandleni obupapa sifanekisa umthetho weSonto. Isimemezelo sika-533, kanye nomyalo ka-313, kukhomba ukuqala kwesikhathi lapho kwakhiwa khona umfanekiso wesilo. Isiphetho singumthetho weSonto osusondele ukufika, futhi uJesu uhlale efanekisa ukuphela ngesiqalo; ngakho-ke isenzo sikaTrump ngomyalelo wokuphatha esingahlinzeka nganoma yikuphi “ukuvuma” kummelene noKristu wesiprofetho seBhayibheli singamela i-alpha yaleyo nhlangano ephela kuphela e-omega, lapho i-United States “iyakulahla kanjalo izimiso zombuso wayo ize imise umthetho weSonto.”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Baningi, ngisho naphakathi kwalabo abahlanganyele kulo mzabalazo wokuphoqelelwa kweSonto, abayiboni ngenxa yobumpumputhe imiphumela ezolandela lesi senzo. Ababoni ukuthi bashaya ngqo inkululeko yenkolo. Baningi abangakaze baqonde izimangalo zeSabatha leBhayibheli nesisekelo samanga okumi kuso umkhuba weSonto. Noma yimuphi umnyakazo ovuna umthetho wenkolo empeleni uyisenzo sokuvumela upapa, lona oseminyakeni eminingi kangaka ubelokhu elwa ngokuqhubekayo nenkululeko kanembeza. Ukugcinwa kweSonto kukhona ngenxa yokuthi, njengomkhuba okuthiwa ungowobuKristu, kuvela ‘emfihlakalweni yobubi;’ futhi ukuphoqelelwa kwalo kuyoba ukuvuma ngokoqobo izimiso ezingumgogodla uqobo wobuRoma. Lapho isizwe sakithi siyobe sesizilahla kanjalo izimiso zombuso waso size simise umthetho weSonto, ubuProthestani buyothi ngalesi senzo buhlanganise izandla nobupapa; lokhu kuyobe kungeyikho okunye ngaphandle kokunika ukuphila ubushiqela obekunesikhathi eside bulokhu bubheke ngentshiseko ithuba labo lokuba buphinde buvuke bungene embusweni wobudlova obusebenzayo.” 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.
Noma yimuphi “umnyakazo ovuna umthetho wezenkolo empeleni uyisenzo sokuvuma ubupapa,” futhi leyo minyakazo yenzeka kusengaphambili komthetho weSonto ozayo maduzane.
“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.
“Isimemezelo esiphoqelela ukukhonzwa kwalolu suku siyakuphuma siye emhlabeni wonke. Ngokwezinga elithile esilinganiselwe, sesivele siphumile. Ezindaweni eziningana amandla ombuso akhuluma ngezwi likadrako, njengoba nje inkosi yabahedeni yakhuluma kwabathunjwa abangamaHeberu.” Signs of the Times, Meyi 6, 1897.
We will continue these things in the next article.
Sizoqhubeka nalezi zinto esihlokweni esilandelayo.