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# The Hidden History of Verse Forty - Number Two

Sajarah Sing Kasisih ing Ayat Patang Puluh — Nomer Loro

The United States, the Patriot Act, and the Path to Prophetic Fulfillment

Amerika Serikat, Patriot Act, lan Dalan tumuju Kasampurnaning Ramalan

Author

Jeff Pippenger

Published

September 19, 2024

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We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”

Kita ngrampungi artikel pungkasan kanthi ukara sing nyatakaké, “Ing taun 2001 pamaréntah Amérika Sarékat netepaké Patriot Act dadi undhang-undhang.”

> “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.

> “Akeh wong, kalebu uga saka antarané wong-wong sing melu ing gerakan penegakan dina Minggu iki, padha kabut marang akibat-akibat sing bakal ndhèrèk tumindak iki. Wong-wong mau ora weruh yèn padha nyabet langsung marang kamardikaning agama. Akeh wong sing durung tau mangertèni tuntutan Sabat miturut Kitab Suci lan dhasar palsu sing dadi sandaran lembaga dina Minggu. Saben gerakan sing nyokong paugeran agama satemené minangka tumindak ngalah marang kapapan, kang sajrone pirang-pirang abad kanthi teteg wis nglawan kamardikaning batin. Pangreksan dina Minggu nduwèni asal-usulé minangka lembaga sing diarani Kristen saka ‘rahasyaning duraka;’ lan penegakané bakal dadi pangakèn nyata marang asas-asas sing dadi watu pojoking Romanisme. Nalika bangsa kita nganti nyélaki asas-asas pamaréntahané dhéwé kanthi netepaké undhang-undhang dina Minggu, Protestanisme sajroning tumindak iki bakal gandhengan tangan karo kapapan; iki ora liya kajaba maringi urip marang tirani sing wis suwe banget kanthi srakah ngentèni kalodhangané supaya bisa nglumpat manèh menyang despotisme sing aktif.” Testimonies, jilid 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.

Taun 1888 ngetipifikasi taun 2001, lan ing wektu iku Blair Bill diajukaké; senadyan mangkono, amarga gagal dilulusaké, prakara iku nyegah supaya ora bisa ngucap kanthi profetik. Iku dadi pratandha taun 66 M, sawijining pengepungan sing diwiwiti banjur kanthi misterius ditarik mundur. Nalika dimangertèni yèn ana rong mangsa pengujian gambar kéwan, lan yèn mangsa kapindho diwiwiti kanthi hukum Minggu ing Amerika Sarékat, sing ditipifikasèkaké déning taun 321, lan yèn mangsa iku rampung nalika hukum Minggu saindenging donya, sing ditipifikasèkaké déning taun 538, dileksanakaké kanthi kebak; mula kanthi profetik iku nuntut yèn wiwitan mangsa pengujian gambar kéwan sing kapisan uga diwiwiti kanthi sawenèh jinis tipifikasi saka sawijining hukum Minggu sing diproklamasèkaké. Ing taun 1888, Blair Bill minangka upaya kanggo ngetrapaké hukum Minggu Nasional, lan taun 1888 mratélakaké wektu nalika malaékat ing Wahyu wolulas tumurun lan madhangi bumi kanthi kamulyané.

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.

Patriot Act punika minangka tipifikasi saking ukum Minggu ingkang miwiti wekdal pangujian gambar kéwan galak ing Amérikah Sarékat. Amérikah Sarékat ngandika kados naga minangka panggenapan Wahyu pasal tigang welas, ayat sewelas, nalika negara punika ngetrapaken ukum Minggu. Nalika negara punika ngetrapaken ukum wau, negara punika badhé ngandika kados naga, lan ukum Minggu punika nandhakaken bilih gambar kéwan galak punika sampun kawangun kanthi satuhu ing Amérikah Sarékat. Ing wekdal punika Amérikah Sarékat sampun ngepyakaken tuwungipun wekdal pencobanipun, lan murtad nasional dipun lajengaken déning karusakan nasional. Ing wekdal punika Amérikah Sarékat mandheg dados karajan kaping enem saking ramalan Kitab Suci nalika union rangkep tiga kaadegaken.

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.

Alpha lan Omega tansah nggambarake wekasan bebarengan karo wiwitan, lan ing wiwitaning Amérika Sarékat ana kaping telu Amérika Sarékat kanthi nubuatan ngandika, kang nandhani wiwitané Amérika Sarékat minangka karajan kaping nem ing nubuatan Kitab Suci. Declaration of Independence taun 1776, banjur Constitution taun 1789, lan sabanjuré Alien and Sedition Acts taun 1798, ngetingalaké telung kaping pisanan nalika Amérika Sarékat kanthi nubuatan ngandika. Saben saka telung dokumen kasebut makili pangucapé Amérika Sarékat. Telung langkah kasebut nuntun marang taun 1798, yaiku wiwitan pamaréntahané Amérika Sarékat minangka karajan kaping nem ing nubuatan Kitab Suci. Telung tenger dalan sing padha ing wiwitaning Amérika Sarékat iku uga makili telung tenger dalan sing nuntun marang pungkasan pamaréntahané Amérika Sarékat minangka karajan kaping nem ing nubuatan Kitab Suci.

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.

Patriot Act iku minangka pisanan saka telung kaping nalika Amerika Sarékat ngandika nalika negara iku lumebu marang pungkasané minangka karajan kang kaping nem. Pangucap kang kaping telu, kang nandhakaké pungkasané karajan kang kaping nem, yaiku undhang-undhang Minggu. Ing satengahing sajarah mau, Pengadilan Pelosi tanggal 6 Januari, kang diwiwiti ing taun 2022, diwiwiti. Pengadilan-pengadilan mau minangka panolakan langsung marang hak-hak kang kaiket ing sajroning Konstitusi amarga pengadilan-pengadilan mau sipaté pulitik, lan lawfare iku dudu mung rekayasa kasunyatan, nanging satemené minangka serangan langsung marang hukum “prosedural” lan “substantif” kaya kang katetepaké ing sajroning Konstitusi.

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.

Patriot Act ing taun 2001 iku minangka serangan langsung marang “Due Process Clause” kang kapacak ing Amandemen Kalima lan uga Amandemen Papat Welas tumrap Konstitusi A.S. Katrangan-katrangan iku netepake manawa ora ana wong siji wae kang kena dirampasi urip, kamardikan, utawa darbeke tanpa lumakune proses hukum miturut pranatan. Iku kedaden ing taun 2001, lan ing taun 2022 serangan marang Konstitusi dipusatake marang “procedural due process” lan “substantive due process.” Tembung “repudiate” tegesé nyélaki, lan Sister White nerangake manawa nalika angger-angger Minggu ditetepake ing Amerika Sarékat, saben asas Konstitusi bakal disélaki.

> “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.

> “Marga saka dekret kang ngetrapaké pranatan kapausan kanthi nerak angger-anggeré Allah, bangsa kita bakal misahaké dhiriné kanthi temenan saka kabeneran. Nalika Protestanisme nguluraké tangané nyabrang jurang kanggo nyekel tangané kakuwasan Roma, nalika iku uga bakal nggayuh nyabrang telenging jurang kanggo sesalaman karo spiritisme, nalika, ing sangisoré pangaribawa saka pasatuan telu iki, nagara kita mbantah saben asas ing Konstitusié minangka pamaréntahan Protestan lan republik, sarta netepaké pranatan kanggo panyebaran kasalahan lan pangapusan papal, mula kita bisa mangerténi yèn wis tumeka waktuné tumindak Satan kang nggumunaké, lan yèn wekasané wis cedhak.

> “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?’

> “Kaya dene tekane bala tentara Romawi dadi pratandha tumrap para murid bab karusakané Yérusalèm sing wis cedhak, mangkono uga murtad iki bisa dadi pratandha tumrap kita yèn wates kasabarané Gusti Allah wis katekan, yèn ukuran pialaning bangsa kita wis kebak, lan yèn malaékat sih-rahmat wis arep mabur ninggalaké panggonané, ora bakal bali manèh. Wong-wongé Gusti Allah banjur bakal kacemplungaké ing adegan-adegan kasangsaran lan kasusahan kang wis diterangaké déning para nabi minangka wektuné kasangsarané Yakub. Panyuwunan-panyuwuné wong-wong setya sing dikaniaya munggah menyang swarga. Lan kaya getihé Habel sesambat saka ing lemah, mangkono uga ana swara-swara kang sesambat marang Gusti Allah saka kuburané para martir, saka pakuburané segara, saka guwa-guwa ing gunung, saka kubah-kubah biara: ‘Nganti kapan, dhuh Pangéran, kang suci lan satya, Paduka ora ngadili lan males getih kawula marang wong-wong kang manggon ing bumi?’”

> “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.

> “Gusti Allah lagi nindakaké pakaryanipun. Sakèhé swarga lagi gumrégah. Hakiming saindenging bumi ora suwé manèh badhé jumeneng lan mbélani wewenangipun ingkang sampun kaécé. Tandha kaslametan badhé dipasaraké marang para priya ingkang netepi dhawuh-dhawuhing Allah, ingkang ngajèni angger-anggeripun, lan ingkang nampik tandha kéwan mau utawi gambaripun.

> “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.

> “Allah sampun maringi pitedah bab samubarang ingkang badhé kelampahan ing dinten-dinten pungkasan, supados umat-Ipun kaprihatosan lan siyap ngadhepi prahara oposisi lan bebendu. Wong-wong ingkang sampun kaparingi pepenget bab prakara-prakara ingkang wonten ing ngarsanipun punika boten prayogi lenggah kanthi tentrem ing pangajeng-ajeng marang prahara ingkang badhé teka, kanthi nglipur dhirinipun piyambak bilih Gusti badhé ngreksa para setya-Ipun ing dinten kasangsaran. Kita kedah kados para abdi ingkang ngentosi Gustinipun, boten kanthi pangajeng-ajeng ingkang nganggur, nanging kanthi pakaryan ingkang temen-temen, kalawan iman ingkang boten goyah. Saiki dudu wekdalipun nglilani pikiran kita kaserep dening prakara-prakara ingkang kirang wigati. Nalika manungsa sami tilem, Iblis kanthi aktif ngatur prakara-prakara supados umatipun Gusti boten pikantuk welas asih utawi kaadilan. Gerakan Minggu sapunika sampun wiwit maju kanthi peteng. Para pimpinanipun ndhelikaken prakara ingkang saestu dados pokokipun, lan kathah ingkang nyawiji ing gerakan punika piyambak boten mangertos badhé tumuju pundi aliran ingkang sumingkret punika. Pangaken-pangakenipun alus lan katingalipun Kristen, nanging manawi sampun ngandika, punika badhé mbabar roh naga. Dados kuwajiban kita nindakaken sadaya ingkang wonten ing kakiyatan kita supados saged nyegah bebaya ingkang kaancamaken punika. Kita kedah ngudi nglemesaken prasangka kanthi ngatonaken dhiri kita kanthi trep wonten ing ngarsanipun tiyang kathah. Kita kedah ngaturaken ing ngarsanipun prakara sejati ingkang dados pasulayan, mekaten kita masang panglawan ingkang paling mujarab marang langkah-langkah ingkang matesi kamardikaning nurani. Kita kedah nylidiki Kitab Suci lan saged maringi alesan tumrap iman kita. Pangandikanipun nabi: ‘Wong duraka bakal nindakaké kadurakan: lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni.’ Testimonies, jilid 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.

Mbak White nyelarasaké hukum Minggu karo sawetara tenger-tenger pungkasaning jaman, lan kanthi mangkono pangandikanipun mbabar “apa kang bakal kelakon ing dina-dina pungkasan, supaya umat-Nya kasiyapaké kanggo ngadeg nglawan prahara panentangan lan bebendu.” Mulané, tenger-tenger kang dipadhakaké déning piyambakipun ing pethikan iki kudu ditliti kanthi teliti. Aku ngusulaké yèn titik rujukané iku garis ramalan kang nyorot marang Konstitusi Amerika Sarékat, bebarengan karo “pangucap” bangsa mau minangka pralambang kang gegandhèngan siji lan sijiné.

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.

Kanthi mangkono, ingkang kula maksud punika, bilih Blair Bill ing taun 1888, Patriot Act ing taun 2001, lan panganiaya politik ingkang kalampahan déning para Demokrat lan Republikan globalis wiwit taun 2022, saben-sabenipun dados panyélakalan langsung tumrap kalih unsur dhasar saking Konstitusi. Taun 1888 nggambaraken panglaksanèn ibadah Minggu, lajeng ing taun 2001, owah-owahan saking hukum Inggris dhateng hukum Romawi. Ing taun 2022, hukum “substantive” lan “procedural” dipunserang.

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.

Hukum substantif nemtokake hak-hak lan kewajiban-kewajiban saka individu lan organisasi, dene hukum prosedural njlentrehake tata cara kanggo ngrampungake pasulayan lan nindakaké penegakan hak-hak lan kewajiban-kewajiban saka individu lan organisasi. Hukum netepake tindak tanduk kang sah miturut hukum utawa kang nglanggar hukum sarta nemtokake paukuman-paukuman tumrap tindak tanduk kasebut. Hukum substantif nyakup akèh bidhang hukum, kalebu hukum pidana, perdata, lan kontrak.

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.

Hukum pidana minangka tuladha ingkang saé sanget tumrap hukum substantif. Hukum pidana netepaken tindak-tanduk punapa kemawon ingkang kaanggep pidana saha paukuman tumrap tindak pidana punika. Nanging, hukum perdata ngatur pasulayan antawisipun individu saha organisasi, kados ta wanprestasi kontrak, cilaka pribadi, utawi pasulayan bab kagungan.

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.

Hukum substantif lumrahe katulis ing undhang-undhang, peraturan, lan yurisprudensi. Undhang-undhang iku hukum sing disahaké déning badan legislatif, kayata parlemen nasional utawa legislatif negara bagéan, dene peraturan iku pranatan lan tata cara sing digawé déning lembaga administratif. Yurisprudensi yaiku hukum sing digawé para hakim lumantar tafsiré marang undhang-undhang, peraturan, lan Konstitusi.

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.

Hukum acara ngrujuk marang aturan-aturan sing ngatur proses hukum. Hukum iki njlentrehake kepriye sawijining perkara lumaku sajrone sistem hukum, wiwit saka pangajuan awal sawijining tuntutan nganti tekan panyelesaian pungkasan. Hukum acara nyakup manéka warna babagan hukum, kalebu tata cara perdata, pidana, lan administrasi. Tujuan hukum acara yaiku njamin manawa proses hukum lumaku kanthi adil lan efisien. Hukum iki nyedhiyakake sawijining kerangka kanggo ngrampungake pasulayan lan njamin manawa saben wong sing kaiket ing proses hukum, kalebu hakim, pengacara, lan para pihak sing berperkara, mangerténi apa sing diajab saka dheweke.

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.

Hukum substantif lan hukum prosedural dipunmaksudaké makarya bebarengan supaya kaadilan saged katindakaké. Hukum substantif netepaké hak lan kuwajibaning saben wong lan organisasi, déné hukum prosedural njlentrehaké tata cara kanggé ngrampungaké pasulayan lan ngetrapaké hak lan kuwajiban mau. Kanthi tembung sanès, hukum substantif netepaké tindak tanduk kang sah miturut hukum utawi kang boten sah miturut hukum, sarta akibat saking tindak tanduk kang boten sah mau, déné hukum prosedural njlentrehaké kadospundi prakara-prakara hukum punika dipunrampungaké.

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.

Ing taun 2001, Patriot Act ngilangake hak habeas corpus. “Habeas corpus” iku sawijining istilah Latin kang ateges “sampeyan kudu nduwèni badan iku.” Istilah iki nuduhake sawijining asas hukum kang nglindhungi wong saka panahanan kang ora sah kanthi mbutuhake pangadilan mriksa kasahihan ukum saka pakunjarané sawijining wong. Habeas corpus iku sawijining hak dhasar ing akèh sistem hukum, mligi kang kagawa pangaribawa common law Inggris. Iki njamin manawa sawijining wong ora bisa ditahan ing tahanan tanpa sebab kang adil lan marengake dhèwèké nantang kasahihan hukumé panahanan kasebut ana ing ngarsané hakim.

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.

Sawijining “Klausa Proses Sing Pantes” katemu ing Amandemen Kalima lan uga ing Amandemen Kaping Patbelas tumrap Konstitusi A.S. Klausa-klausa iki netepake manawa ora ana wong siji wae kang kena dicabut nyawane, kabebasane, utawa darbeke tanpa proses hukum sing pantes. Pengadilan-pengadilan wis ngrembakakake rong cabang doktrin due process: due process prosedural lan due process substantif. Ing taun 2001, lumantar Patriot Act, habeas corpus dicabut minangka hak, lan hukum Inggris diganti karo hukum Romawi. Hukum Inggris netepake manawa sawijining wong dianggep ora salah nganti kabukten salah, dene hukum Romawi netepake manawa sawijining wong dianggep salah nganti kabukten ora salah. Ing Pelosi Trials taun 2022, due process prosedural lan due process substantif loro-lorone diinjak-injak. Hukum substantif lan hukum prosedural, loro-lorone, ditrapake ing Pelosi Trials kanthi sakblake kebalikan saka ancas konstitusionalé sing sajatine.

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.

Bédané antarané due process substantif lan due process prosèdural dumunung ing béda-bédané aspèk hukum lan hak-hak sing saben konsep kuwi lindhungi ing jeroné kerangka Konstitusi A.S., mligi miturut Klausa Due Process ing Amendemen Kalima lan Kaping Patbelas.

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.

Due process substantif magepokan karo hak-hak lan kabébasan dhasar kang ora kena dilanggar déning pamaréntah, apa waé prosedur kang dienggo. Iki ngreksa hak-hak tartamtu saka campur tangan pamaréntah sanajan tata cara kang trep wis ditindakake. Due process substantif nyakup hak-hak kang dianggep dhasar, kayata hak marang privasi, hak kanggo nikah, lan hak kanggo nggulawenthah anak-anaké dhéwé. Hak-hak iki direksa saka pangrambah pamaréntah kajaba ana kapentingan nagara kang saestu meksa. Iki dadi piranti pangawasan marang kakuwasan pamaréntah, supaya hukum lan pranatan ora nglanggar kabébasan-kabébasan dhasar.

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.

Due process prosedural magepokan marang tata cara kang kudu ditindakake déning pamaréntah sadurungé nyabut nyawa, kamardikan, utawa kagungané sawiji wong. Iki njamin manawa para wong nampa perlakuan kang adil lan ora memihak lumantar proses hukum kang trep. Due process prosedural nuntut supaya pamaréntah ngetutaké langkah-langkah utawa tata cara tartamtu, kayata menehi kabar, nyelenggarakaké pangrungon kang adil, lan maringi kalodhangan kanggo didangu, sadurungé nyabut hak-haké sawijining wong. Iki nekanaké cara-cara angger-angger dileksanakaké, supaya pamaréntah tumindak kanthi adil lan jujur.

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.

Perang hukum sing wis kawujud wiwit Pengadilan Pelosi diwiwiti iku nggambarake sawijining panyangkal tumrap due process, becik sing substantif maupun sing prosedural. Hak-hak dhasar para warga nagara Amerika kabukten dipungkiri kanthi terang-terangan lan kanthi kasil. Operasi false flag lan korupsi sing kawentar lan kabuka ing badan-badan “alphabet agencies” Amerika Serikat wis kerep kababar wiwit sadurunge Pengadilan Pelosi diwiwiti, nanging tata cara hukum sing wis dienggo déning para globalis saka loro-lorone partai wiwit Pengadilan Pelosi diwiwiti, iku dadi pepadhan sing cetha tumrap karusakan due process prosedural.

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.”

Ing pérangan sadurungé saka artikel iku kita maca, “Saben gerakan sing ndhukung undhang-undhang agama satemené minangka tumindak ngalah marang kapausan, kang sajroning akèh abad kanthi tetep nglawan kamardikaning nurani. Pangreksaning dina Minggu nduwèni asal anané minangka sawijining pranatan sing diarani Kristen amarga ‘rahasyaning duraka;’ lan pamaksanané bakal dadi pangakon nyata marang prinsip-prinsip kang dadi watu pojoking Romanisme. Nalika bangsa kita nganti nyelaki prinsip-prinsip pamaréntahané dhéwé nganti netepaké undhang-undhang Minggu, Protestanisme lumantar tumindak iki bakal gandhèng tangan karo kapopeyan; iki ora liya kejaba maringi urip marang tirani kang wis suwé kanthi banget ngentèni kasempatané kanggo njeblug manèh menyang despotisme kang aktif.”

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.

Ing garis sajarah kang bisa diwakili déning Konstitusi Amérika Sarékat, ana telung pratandha wektu kang mirunggan, kang makili sawatara unsur saka Konstitusi iku, ing wiwitan lan uga ing pungkasaning Amérika Sarékat. Saben pratandha wektu saka telu iku minangka tumindak pulitik, lan mulané nglambangaké pangandikané Amérika Sarékat. Pratandha wektu katelu saka telu iku ing wiwitan, kang nandhani taun 1798, yaiku Alien and Sedition Acts, lan pratandha wektu katelu saka pratandha-pratandha iku ing pungkasan yaiku nalika Amérika Sarékat ngetrapaké angger-angger dina Minggu, lan ngandika kaya naga minangka kasampurnaning Wahyu pasal telulas, ayat sewelas.

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.

Sajarah profetik Amerika Serikat diwiwiti nalika, kaya sing dilambangaké déning bumi, bumi mbukak cangkemé lan nguntal banjir panganiayané naga.

> 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.

> Lan ula mau ngetokake banyu saka cangkeme kaya banjir ngetutaké wong wadon mau, supaya wong wadon iku kasèrèd déning banjir mau. Nanging bumi nulungi wong wadon mau, lan bumi mbukak cangkeme, banjur nguntal banjir kang diuntalaké déning naga mau saka cangkeme. Wahyu 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 tyrants of the papal church.

Ing taun 1776, kéwan sing bakal muncul saka bumi, lan ing wekasané dadi karajan kaping nem ing ramalan Kitab Suci ing taun 1798, nelen banjir panganiaya marang umaté Allah kanthi ngedegaké sawijining bangsa kanthi sawijining Konstitusi sing mbantah para tiran saka karatoning ratu-raja Éropah lan para tiran saka gréja kepausan.

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.

Pranyatan Kamardikan ing taun 1776 minangka pralambang tumrap Patriot Act taun 2001. Konstitusi taun 1789 minangka pralambang tumrap Pengadilan Pelosi sing diwiwiti ing taun 2022. Alien and Sedition Acts taun 1798 minangka pralambang tumrap angger-angger dina Minggu ing Amérika Sarékat.

The pronouncement of independence by the American patriots in 1776 represented the announcement of 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.

Pawarta kamardikan déning para patriot Amerika ing taun 1776 nggambaraké pawarta ilangé kamardikan lumantar Patriot Act taun 2001. Konstitusi taun 1789 nggambaraké Pelosi Trials sing diwiwiti ing taun 2022. Alien and Sedition Acts nggambaraké undhang-undhang Minggu. Sajarah panyélakalan marang saben asas Konstitusi nggambaraké pambalikan Konstitusi sing saya lumaku sethithik mbaka sethithik lan pungkasané tekan ing undhang-undhang Minggu.

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.

Ukara-ukara iki kabèh padha selaras ing sajarah sing kasimpen ana ing ayat kaping patang puluh saka Daniel pasal sewelas. Ing artikel iki kita ngutip patang paragraf saka Testimonies, jilid 5, 451, 452.

We will look closer at those paragraphs in the next article.

Kita bakal nliti paragraf-paragraf kasebut kanthi luwih cetha ing artikel sabanjuré.

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