The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.
Köprüye Çıkış Dağı, Petrus için Panium ile çarmıh arasında gerçekleşti; ve başka bir hat üzerinde, Petrus, Mesih’in hizmetinin başlangıcındaki vaftizi ile hizmetinin sonundaki muzaffer girişten hemen sonrası arasında bulunmaktadır. Vaftiz, dağ ve muzaffer girişin sonucundan oluşan bu üç yol işareti, göksel Baba’nın konuştuğu üç kez ile işaretlenmiştir. Yuhanna 12’deki üçüncü sefer, Greklerin İsa’yı aramakta oldukları zamandır. Vaftiz 9/11’dir; dağ ise Panium tarihinden on altıncı ayetin pazar yasasına kadardır. Petrus için bu, Panium, sonra da dağdan muzaffer girişin sonucuna kadar olan dönemdi; bu da Mesih’in ikinci kez yüceltileceği andan hemen önceydi.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.
Agora a minha alma está perturbada; e que direi eu? Pai, salva-me desta hora; mas para isto vim a esta hora. Pai, glorifica o teu nome. Então veio uma voz do céu, que dizia: Já o tenho glorificado, e ainda outra vez o glorificarei. A multidão, pois, que ali estava e a ouviu, dizia que tinha trovejado; outros diziam: Um anjo lhe falou. Respondeu Jesus e disse: Não veio esta voz por amor de mim, mas por amor de vós. Agora é o juízo deste mundo; agora será expulso o príncipe deste mundo. E eu, quando for levantado da terra, atrairei todos a mim. Isto dizia, significando de que morte havia ele de morrer. João 12:27–33.
The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.
De lijn die wordt omlijst door Leviticus drieëntwintig en het Pinksterseizoen heeft een beginwegmerk van drie stappen, gevolgd door vijf dagen, en een eindwegmerk met dezelfde kenmerken. Tussen die wegmerken vertegenwoordigen dertig dagen de periode van de priesters, die eindigt bij het feest der bazuinen. Het feest der bazuinen, de hemelvaart van Christus na veertig dagen waarin Hij Zijn discipelen van aangezicht tot aangezicht onderwees na Zijn opstanding, en de grote verzoendag vertegenwoordigen de drie stappen van het einde van de lijn in Leviticus drieëntwintig. Op die drie stappen volgen vijf dagen, zowel tot Pinksteren als tot het Loofhuttenfeest. De derde maal dat de hemelse Vader sprak, was vlak voordat de Grieken, die degenen voorstellen die bij de zondagswet uit Babylon worden geroepen, een onderhoud met Jezus zochten. Vlak vóór de zondagswet duidt Jezus op het oprichten van het vaandel aan het kruis. De aarde werd verlicht met Zijn heerlijkheid op 9/11 en wordt opnieuw verlicht bij de zondagswet.
Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.
സീസറിയ ഫിലിപ്പി, അഥവാ പാനിയം, മൂന്നാം മണിക്കൂറാകുന്നു; ബാബിലോനിൽനിന്നു പുറത്തേക്കു വരുവാനുള്ള വിളി മുഴങ്ങുന്ന ക്രൂശിന്റെ ഒമ്പതാം മണിക്കൂറാകുന്നു സീസറിയ മറിറ്റിമാ. ക്രൂശിനു മുമ്പായി, പാനിയത്തിന്റെ പ്രവാചകചരിത്രത്തിൽ ആയിരിക്കെ, പത്രോസ് മലയിൽ ഇരിക്കുന്നു; എങ്കിലും അത് ഇന്നും വിജയപ്രവേശനത്തിന്റെ അവസാനത്തിനു മുമ്പാകുന്നു. പതിനാറാം വാക്യത്തിലെ ക്രൂശുവരെ പാനിയം തുടരുന്നു. പാനിയത്തിലെ പത്രോസ്, ലേവ്യപുസ്തകം ഇരുപത്തിമൂന്നിലെ കാഹളപ്പെരുന്നാൾ, ആരോഹണം, പ്രായശ്ചിത്തം എന്നീ മൂന്നു പടികളുള്ള ചരിത്രത്തിനുതന്നെ തൊട്ടുമുമ്പിലാണ്. പത്രോസ് പുരോഹിതന്റെ പ്രത്യേക ഉപദേശത്തിന്റെ മുപ്പത് ദിവസങ്ങളിൽ ഇരിക്കുന്നു.
Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.
სიმონი პანიუმში ხდება პეტრე და ტრიუმფალურ შესვლამდე მთაზე ერთი საფეხური აქვს. ტრიუმფალური შესვლა ათი ქალწულის იგავს ასახავს. მხოლოდ ხუთი შედის ქორწილში, ხოლო სამმაგ გზანიშნულსა და სულთმოფენობას შორის ხუთი დღე ტრიუმფალური შესვლის დასაწყისია. იგი იწყება საყვირების დღესასწაულზე, მაგრამ ეს გზანიშნული სამი გზანიშნულის შერწყმას წარმოადგენს. როგორც ერთი გზანიშნული, ისინი ნეშვილზე თავდასხმას საყვირების დღესასწაულთან აიგივებენ. შუაღამის ღაღადის უწყება სწორედ ამ დროს იქნება დადასტურებული, და ხუთი გონიერი ქალწულის მსვლელობა იწყებს იმ პროცესს, რომელსაც ჯვრის სიკვდილამდე, დაფლვამდე და აღდგომამდე მიჰყავს, რაც საკვირაო კანონია.
Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.
Peter berada di Panium ketika ia mengoreksi nubuat tentang bola-bola api Nashville, dan sebelum hari raya sangkakala ditiup pada penggenapan nubuat itu. Ia, oleh suatu keniscayaan profetik, harus terlebih dahulu pergi ke gunung, sebab gunung itu mendahului masuknya dengan penuh kemenangan. Sebelum Abraham pergi ke gunung, namanya diubah, dan nama Petrus diubah di Panium, sebelum ia pergi ke gunung. Gunung itu adalah ujian Petrus sebelum nubuat tentang bola-bola api Nashville digenapi. Penggenapan itu adalah ujian yang ketiga dan yang menentukan, di mana karakter dinyatakan sebagai sukacita atau sebagai rasa malu.
The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.
457 av. J.-C. s’achève entre Raphia et Panium ; l’alliance du chapitre dix-sept de la Genèse correspond à Raphia, et l’alliance du chapitre seize de Matthieu s’aligne sur Panium. Depuis Panium, Pierre monte à la montagne, comme Abraham alla au sacrifice d’Isaac. La montagne de la ligne de Pierre correspond à la montagne du temps d’Abraham.
Abraham’s waymark consisted of three days. At the triumphal entry, two disciples were sent to fetch an ass to carry Christ, and in Abraham’s line his three-day journey begins with his selection of two servants and an ass to carry the wood for the offering of Isaac. Peter’s eight- or six-day journey to the mount was three days for Abraham. Peter in Panium is before the mount and before the loosing of the ass beginning the entry into Jerusalem, which is where Abraham’s three days began. In the triumphal entry Christ stopped upon the Mount of Olives and wept for Jerusalem, thus marking the conclusion of the covenant relationship between God and ancient literal Israel. Peter’s mount is before the triumphal entry; Christ’s mount is during the triumphal entry and Abraham’s mount is at the conclusion of the entry.
Ang daraanan ni Abraham ay binubuo ng tatlong araw. Sa matagumpay na pagpasok, dalawang alagad ang isinugo upang kumuha ng isang asno na sasakyan ni Cristo; at sa hanay ni Abraham, ang kaniyang tatlong-araw na paglalakbay ay nagsimula sa pagpili niya ng dalawang alipin at ng isang asno na magdadala ng kahoy para sa paghahandog kay Isaac. Ang walong- o anim-na-araw na paglalakbay ni Pedro patungo sa bundok ay tatlong araw para kay Abraham. Si Pedro sa Panium ay nauuna sa bundok at nauuna sa pagkalag ng asno na siyang pasimula ng pagpasok sa Jerusalem, na siyang dako kung saan nagsimula ang tatlong araw ni Abraham. Sa matagumpay na pagpasok, huminto si Cristo sa Bundok ng mga Olibo at tumangis dahil sa Jerusalem, sa gayon ay minarkahan ang pagtatapos ng tipanang ugnayan sa pagitan ng Diyos at ng sinaunang literal na Israel. Ang bundok ni Pedro ay bago ang matagumpay na pagpasok; ang bundok ni Cristo ay sa panahon ng matagumpay na pagpasok; at ang bundok ni Abraham ay sa katapusan ng pagpasok.
2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.
2026 est l’année des élections de mi-mandat, au moment où la deux cent cinquantième année du sixième royaume de la prophétie biblique célèbre son règne glorieux. Cette célébration, en tant que point médian prophétique, correspond à Antiochos le Grand en 207 av. J.-C., le point médian entre Raphia et Panium, qui marque la fin des deux cent cinquante années comptées depuis 457 av. J.-C.
As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.
Au fur et à mesure que nous considérons les quatre lignes qui se composent des chapitres onze jusqu’au chapitre vingt-deux et qui ont été descellées jusqu’ici, (il y a peut-être d’autres exemples) nous abordons maintenant ces chapitres dans Jésus-Christ. Le chapitre onze est Le Baptême, et le chapitre vingt-deux est Emprisonnement et mort de Jean. Jean se trouve au commencement et à la fin, et le chapitre dix-sept, le chapitre central, est Nicodème.
“Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.
«Никодим назди Худованд омада буд, то гумон кунад, ки бо Ӯ ба баҳс ворид мешавад, аммо Исо принсипҳои бунёдии ҳақиқатро ошкор сохт. Ӯ ба Никодим гуфт: Он чи ту бештар ниёз дорӣ, на дониши назариявӣ, балки эҳёи рӯҳонист. Ба ту на он лозим аст, ки кунҷковиат қонеъ гардад, балки он ки дили нав пайдо кунӣ. Ту бояд ҳаёти нави аз боло омадаро қабул намоӣ, пеш аз он ки битавонӣ чизҳои осмониро дарк кунӣ. То вақте ки ин тағйирот ба амал наояд ва ҳама чизро нав насозад, барои ту аз он ки бо Ман дар бораи қудрати Ман ё рисолати Ман баҳс кунӣ, ҳеҷ нафъи наҷотбахше нахоҳад буд.»
“Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.
“ਨਿਕੋਦੇਮੁਸ ਨੇ ਯੂਹੰਨਾ ਬਪਤਿਸਮਾ ਦੇਣ ਵਾਲੇ ਦੀ ਉਸ ਪ੍ਰਚਾਰਨਾ ਨੂੰ ਸੁਣਿਆ ਸੀ ਜੋ ਤੌਬਾ ਅਤੇ ਬਪਤਿਸਮੇ ਬਾਰੇ ਸੀ, ਅਤੇ ਲੋਕਾਂ ਨੂੰ ਉਸ ਇੱਕ ਵੱਲ ਸੰਕੇਤ ਕਰਦੀ ਸੀ ਜੋ ਪਵਿੱਤਰ ਆਤਮਾ ਨਾਲ ਬਪਤਿਸਮਾ ਦੇਵੇਗਾ। ਉਸ ਨੇ ਆਪ ਮਹਿਸੂਸ ਕੀਤਾ ਸੀ ਕਿ ਯਹੂਦੀਆਂ ਵਿਚ ਆਤਮਿਕਤਾ ਦੀ ਘਾਟ ਸੀ, ਅਤੇ ਇਹ ਕਿ ਵੱਡੇ ਹੱਦ ਤੱਕ ਉਹ ਸੰਕੀਰਣ ਧਾਰਮਿਕ ਪੱਖਪਾਤ ਅਤੇ ਸੰਸਾਰੀ ਮਹੱਤਵਾਕਾਂਛਾ ਦੇ ਵਸ਼ ਵਿੱਚ ਸਨ। ਉਸ ਨੇ ਮਸੀਹ ਦੇ ਆਉਣ ’ਤੇ ਇਕ ਹੋਰ ਚੰਗੀ ਹਾਲਤ ਦੀ ਆਸ ਰੱਖੀ ਸੀ। ਤਥਾਪਿ ਬਪਤਿਸਮਾ ਦੇਣ ਵਾਲੇ ਦੀ ਹਿਰਦੇ-ਪਰਖਣ ਵਾਲੀ ਸੁਨੇਹੇਬਾਜ਼ੀ ਉਸ ਵਿੱਚ ਪਾਪ ਬਾਰੇ ਦੋਸ਼ਬੋਧ ਉਤਪੰਨ ਕਰਨ ਵਿੱਚ ਅਸਫਲ ਰਹੀ ਸੀ। ਉਹ ਇੱਕ ਕੜਕ ਫਰੀਸੀ ਸੀ ਅਤੇ ਆਪਣੇ ਚੰਗੇ ਕਰਮਾਂ ’ਤੇ ਗਰਵ ਕਰਦਾ ਸੀ। ਆਪਣੀ ਦਇਆਲਤਾ ਅਤੇ ਮੰਦਰ ਦੀ ਸੇਵਾ ਨੂੰ ਕਾਇਮ ਰੱਖਣ ਲਈ ਆਪਣੀ ਉਦਾਰਤਾ ਕਰਕੇ ਉਹ ਵਿਸ਼ਾਲ ਰੂਪ ਵਿੱਚ ਆਦਰਿਆ ਜਾਂਦਾ ਸੀ, ਅਤੇ ਉਹ ਆਪਣੇ ਆਪ ਨੂੰ ਪਰਮੇਸ਼ੁਰ ਦੀ ਕਿਰਪਾ ਵਿੱਚ ਨਿਸ਼ਚਿੰਤ ਸਮਝਦਾ ਸੀ। ਇਹ ਵਿਚਾਰ ਉਸ ਲਈ ਚੌਕਾਣ ਵਾਲਾ ਸੀ ਕਿ ਇੱਕ ਐਸਾ ਰਾਜ ਵੀ ਹੋ ਸਕਦਾ ਹੈ ਜੋ ਇੰਨਾ ਸ਼ੁੱਧ ਹੋਵੇ ਕਿ ਆਪਣੀ ਮੌਜੂਦਾ ਅਵਸਥਾ ਵਿੱਚ ਉਹ ਉਸ ਨੂੰ ਦੇਖ ਨਾ ਸਕੇ।” The Desire of Ages, 171.
The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.
Le point médian dans Jésus-Christ est trouvé dans la lignée de Nicodème, lequel représente le dernier appel à l’adventisme dans la lignée du scellement des cent quarante-quatre mille. Il représente une catégorie de personnes qui ont entendu le message du précurseur du Christ, mais qui n’étaient pas conscientes de leur condition laodicéenne.
“In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.
“Nî dɔx dzaa nii kɔ Nicodemus ni nu, Yesu bɛ́ gbo kpaa mli nɔ ni hiɔji lɛ kɛ e shishi kɛ e nɔtsɛɛ kɛ e hewɔ lɛ ɔba nɔ ko. Nii sane mli nɔ, e hɛɛ ni lɛ e nyɛŋmɔ ni hewɔ ni ekome nɔ lɛ, sɔlemɔ kɛ sɔlemɔ, kɛji ni asafoe ni amɛ bɔɔ he mli ni amɛ bɔ lɔ Jɔjɔŋmɔ shikpon lɛ ba. E hewɔtso ni e wɔɔ ni fɛɛfɛɛ ni mli lɛ, e bɔɔ nɔtsɔi lɛ kɛ nyɛ mli ni Sanhedrin ji amɛ hewalɛ, ni he nitsumɔ eha miitsɔmi ni e kɛ amɛbii lɛ hɛsɛɛmliwalɔ. Gake Israel ji nɔtsɔi lɛ maa shɛŋŋmɔi lɛ akɛ. Nicodemus kɛɛ nɔyeli lɛ mli ni e tsui mli, kɛ afii etɛta ni mli lɛ, gbɔi ni e he nɔ nɔ ko ba hiɛ nitsumɔ he.” The Desire of Ages, 176.
John’s message and his baptism of Christ represented the first angel’s message of fearing God. John’s message was the Laodicean message of justification by faith and that message was empowered at Christ’s baptism, just as was the message of Jones and Waggoner was the message to Laodicea in 1888. The baptism of Christ and 1888 typified the arrival of the message to Laodicea at 9/11, which ends at the midpoint between Raphia and Panium.
Yohane mubuye n’okubatizibwa kwa Kristo kwe byakiikirira obubaka bwa malayika ow’olubereberye obw’okutya Katonda. Obubaka bwa Yohane bwe bwali obubaka obw’Olawodikiya obw’okugolokoka olw’okukkiriza, era obubaka obwo ne buweebwa amaanyi mu kubatizibwa kwa Kristo, nga bwe kiri nti obubaka bwa Jones ne Waggoner bwe bwali obubaka eri Olawodikiya mu 1888. Okubatizibwa kwa Kristo ne 1888 byafaananyiriza okujja kw’obubaka eri Olawodikiya ku 9/11, ekikoma wakati mu makkati ga Raphia ne Panium.
Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.
ನಿಕೋದೇಮನು ಎಂದರೆ “ಜನರ ವಿಜಯ” ಎಂಬರ್ಥ, ಮತ್ತು ವಿಶ್ವಾಸದ ಮೂಲಕ ನೀತೀಕರಿಸಲ್ಪಡುವುದು ಎಂಬುದು ಯೋಹಾನನ ಸಂದೇಶದೊಂದಿಗೆ ಬಂದ, ಬಾಪ್ತಿಸ್ಮದ ವೇಳೆ ಶಕ್ತಿಗೊಂಡ, ಹಾಗೂ ನಿಕೋದೇಮನ ಮಧ್ಯರಾತ್ರಿ ಕ್ರಿಸ್ತನೊಂದಿಗೆ ನಡೆದ ಭೇಟಿ ಮೂಲಕ ನಿರ್ವಚಿತಗೊಂಡ ಮುದ್ರಣದ ಸಂದೇಶವಾಗಿದೆ. ಇಪ್ಪತ್ತೆರಡನೇ ಅಧ್ಯಾಯವು ಯೋಹಾನನ ಮರಣವು ಅವನ ಶಿಷ್ಯರಲ್ಲಿ ಎತ್ತಲ್ಪಡುವ ಧ್ವಜಚಿಹ್ನೆಯ ಕುರಿತು—ಅದು ಎಲ್ಲರನ್ನು ತನ್ನ ಬಳಿಗೆ ಆಕರ್ಷಿಸುವದು ಎಂಬ—ಒಂದು ಗುರುತಿಸುವಿಕೆಯನ್ನು ಉಂಟುಮಾಡಿದುದನ್ನು ವರ್ಣಿಸುತ್ತದೆ. ಬಾಪ್ತಿಸ್ಮವು 9/11 ಆಗಿಯೂ ಮತ್ತು July 18, 2020 ರಿಂದ December 31, 2023 ರವರೆಗೆ ಆಗಿಯೂ ಇತ್ತು; ಏಕೆಂದರೆ ಬಾಪ್ತಿಸ್ಮವು ಮರಣವನ್ನು (2020), ಸಮಾಧಿಯನ್ನು (ಮೂರು ದಿನಾರ್ಧ), ಮತ್ತು ಪುನರುತ್ಥಾನವನ್ನು (December 31, 2023) ಚಿತ್ರಿಸುತ್ತದೆ. ಅನಂತರ ಮಧ್ಯರಾತ್ರಿ ನಡೆದ ಆ ಭೇಟಿಯಲ್ಲಿ, ಜನರ ವಿಜಯವು ಮತ್ತೆ ಜನ್ಮಹೊಂದುವುದಾಗಿ ಚಿತ್ರಿಸಲ್ಪಟ್ಟಿದೆ—ಲವೋದಿಕೀಯರ ಅಂಧತ್ವದಿಂದ ಫಿಲಡೆಲ್ಫೀಯರ ಇಪ್ಪತ್ತು-ಇಪ್ಪತ್ತು ದೃಷ್ಟಿಯವರೆಗೆ. ನಂತರ ಕ್ರಿಸ್ತನ ಕೃತಿಗಳು ಧ್ವಜಚಿಹ್ನೆಯನ್ನು ಎತ್ತಿಹಿಡಿಯುವಿಕೆಯಾಗಿ ಮುಂದಿಡಲ್ಪಟ್ಟಿವೆ.
For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.
Para Abraham, las obras de Cristo en la línea de Juan se corresponden con el sacrificio de Isaac. Para Pedro, la línea termina en Cesarea junto al mar, Cesarea Marítima, a la hora novena, donde la cruz llama a todos los hombres a la victoria de la justificación por la fe, que es el mensaje del tercer ángel. El mensaje del tercer ángel es el mensaje del tercer ay del islam, que llegó el 11 de septiembre en el primer encuentro de Balaam con el asna del islam; luego, una duplicación de golpes contra la tierra gloriosa literal el 7 de octubre de 2023; y después, el segundo golpe en Nashville, mientras Balaam conduce el asna del islam por los viñedos de la antigua tierra gloriosa literal y la moderna tierra gloriosa espiritual. El tercer golpe es el terremoto de la ley dominical que pronto ha de venir. Allí es ofrecido Isaac; allí los discípulos de Juan, símbolo de la gran multitud a la que se le dan las vestiduras blancas del martirio, oyeron y vieron las obras del estandarte. Los puntos medios de Génesis, Mateo y El Deseado de todas las gentes identifican el sellamiento de los ciento cuarenta y cuatro mil y el llamamiento de los gentiles.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Tafsiri ambayo Kristo alimpa Nikodemo ilikuwa ni kazi ya upepo, ingawa kazi yake haionekani.
“Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”
“Nikodimo mbola very hevitra ihany, ka nampiasa ny rivotra i Jesosy hanazavana ny heviny hoe: ‘Ny rivotra mitsoka any amin’izay tiany, ary renao ny feony, nefa tsy fantatrao izay niaviany sy izay alehany: tahaka izany ny amin’izay rehetra nateraky ny Fanahy.’”
“The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.
“Lidderne høres blandt træernes grene, idet den suser gennem blade og blomster; dog er den usynlig, og intet menneske ved, hvorfra den kommer, eller hvorhen den går. Således er det med Helligåndens gerning på hjertet. Den kan ikke mere forklares end vindens bevægelser. Et menneske formår måske ikke at angive det nøjagtige tidspunkt eller sted eller at følge alle omstændighederne i omvendelsens proces; men dette beviser ikke, at han er uomvendt. Ved en virken, der er lige så usynlig som vinden, arbejder Kristus bestandig på hjertet. Lidt efter lidt, måske uden at modtageren er sig det bevidst, gives der indtryk, som har til hensigt at drage sjælen til Kristus. Disse kan modtages gennem betragtning af Ham, gennem læsning af Skrifterne eller gennem at høre ordet fra den levende prædikant. Pludselig, når Ånden kommer med en mere direkte tiltale, overgiver sjælen sig med glæde til Jesus. Af mange kaldes dette en pludselig omvendelse; men det er resultatet af langvarig bejlen fra Guds Ånd,—en tålmodig, langstrakt proces.
“While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God.” The Desire of Ages, 172, 173.
«Անգամ եթե քամին ինքնին անտեսանելի է, այն առաջացնում է այնպիսի ազդեցություններ, որոնք տեսանելի և զգալի են։ Այդպես էլ Հոգու գործը հոգու վրա կհայտնվի նրա յուրաքանչյուր արարքի մեջ, ով զգացել է Նրա փրկարար զորությունը։ Երբ Աստծո Հոգին տիրում է սրտին, այն կերպարանափոխում է կյանքը։ Մեղավոր մտքերը հեռացվում են, չար գործերից հրաժարվում են. սերը, խոնարհությունը և խաղաղությունը փոխարինում են բարկությանը, նախանձին և կռվին։ Տրտմության տեղը գրավում է ուրախությունը, և դեմքը արտացոլում է երկնքի լույսը։ Ոչ ոք չի տեսնում այն ձեռքը, որ վերցնում է բեռը, և ոչ էլ դիտում է, թե ինչպես է լույսը իջնում վերին պալատներից։ Օրհնությունը գալիս է, երբ հավատքով հոգին իրեն հանձնում է Աստծուն։ Այնժամ այն զորությունը, որին ոչ մի մարդկային աչք չի կարող տեսնել, Աստծո պատկերով նոր էություն է արարում»։ The Desire of Ages, 172, 173.
At 9/11 the latter rain began to sprinkle. At 9/11 Islam, represented as the “east wind” in Bible prophecy arrived as the sealing of the one hundred and forty-four thousand began. The latter rain, which is a message represented as the “golden oil” that descends from Zechariah’s two golden pipes, began the calling of Laodicean Seventh-day Adventists unto repentance. The wind of the Holy Spirit began its work of teaching all things that are written, and employing the message of Jeremiah’s old paths to speak to the hearts of blind Laodiceans. The work of the Holy Spirit represented to Nicodemus explained more fully, the “step by step,” “work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” The process was compared to the work of the wind by Christ, and the process occurs during the period of “the east wind,” that arrived at 9/11. Isaiah addresses this same period in terms of the rough wind.
तेरह सितंबर 2001 को उत्तरवर्ती वर्षा की फुहार आरम्भ हुई। 9/11 पर इस्लाम, जो बाइबिलीय भविष्यवाणी में “पूरब की वायु” के रूप में निरूपित है, उस समय उपस्थित हुआ जब एक लाख चवालीस हज़ार के मुद्रांकन का कार्य आरम्भ हुआ। उत्तरवर्ती वर्षा, जो एक संदेश है और जिसका प्रतीक जकर्याह की दो सुनहरी नलियों से उतरने वाला “सुनहरा तेल” है, ने लाओदीकिया के सेवेंथ-डे एडवेंटिस्टों को पश्चात्ताप के लिए बुलाने का कार्य आरम्भ किया। पवित्र आत्मा की वायु ने लिखी हुई सब बातों की शिक्षा देने का अपना कार्य आरम्भ किया, और अन्धे लाओदीकियाइयों के हृदयों से बोलने के लिए यिर्मयाह के प्राचीन मार्गों के संदेश का उपयोग किया। पवित्र आत्मा का वह कार्य, जो निकुदेमुस को निरूपित किया गया था, और अधिक पूर्ण रीति से समझाया गया—“क्रमशः,” वह “कार्य जो उन सबके हृदयों में किया जाना आवश्यक है जो स्वर्ग के राज्य के वारिस होंगे।” इस प्रक्रिया की तुलना मसीह ने वायु के कार्य से की, और यह प्रक्रिया “पूरब की वायु” की अवधि के दौरान घटित होती है, जो 9/11 पर पहुँची। यशायाह इसी अवधि को प्रचण्ड वायु के संदर्भ में सम्बोधित करता है।
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
ប្រហែលៗពេលវាដុះលូតឡើង នោះទ្រង់នឹងវិនិច្ឆ័យជាមួយវា; ទ្រង់បានទប់ខ្យល់ដ៏កាចរបស់ទ្រង់នៅថ្ងៃនៃខ្យល់ខាងកើត។ ដូច្នេះ ដោយការនេះហើយ អំពើទុច្ចរិតរបស់យ៉ាកុបនឹងត្រូវបានសម្អាតចេញ; ហើយនេះជាផលទាំងមូលនៃការដកយកអំពើបាបរបស់គាត់ចេញ; កាលណាគាត់ធ្វើឲ្យថ្មទាំងអស់នៃអាសនៈដូចជាថ្មសសរដែលត្រូវបានបំបែកជាបំណែកៗ ព្រៃបូជាទេវតា និងរូបឆ្លាក់នឹងមិនឈរឡើងទៀតឡើយ។ អេសាយ 27:8, 9.
All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”
Ɔprofɔt no nyinaa hyia wɔn ho wɔ nna a edi akyiri no mu, na Yesaia “mframa dennen” no ne Yohane mframa a akasakasa wom a wokura no mu bere a wɔresɔw ɔha aduanan anan mpem no ano no yɛ pɛ. Yesaia mframa dennen no ne apuei fam mframa no a “wagyina” no wɔ Yesaia adanse no mu, na wɔakora no mu wɔ Yohane de no mu. Yohane mframa a akasakasa wom no, wɔkora no mu bere a wɔresɔw Onyankopɔn nkurɔfo ano no, na Yesaia apuei fam mframa no, wɔda no adi sɛ ɛyɛ bere a “Yakob amumɔyɛ” no “woyi fi hɔ.” Hebri asɛmfua a wɔkyerɛ ase sɛ “woyi fi hɔ” no kyerɛ sɛ wɔayɛ ho mpata. Yohane asɔw ano no ne Hesekiel ti akron no ara, na ɛne Yakob amumɔyɛ no yi fi hɔ no ara. Ɔbɔfo a ɔfa Yerusalem mu de nsɛnkyerɛnne to wɔn a wosi apinisi na wɔsu no so no, ne ɔbɔfo a ɔforo fi “apuei fam” no.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Et après cela, je vis quatre anges debout aux quatre coins de la terre, retenant les quatre vents de la terre, afin que le vent ne soufflât point sur la terre, ni sur la mer, ni sur aucun arbre. Et je vis un autre ange qui montait de l’orient, ayant le sceau du Dieu vivant; et il cria d’une voix forte aux quatre anges auxquels il avait été donné de faire du mal à la terre et à la mer, disant: Ne faites point de mal à la terre, ni à la mer, ni aux arbres, jusqu’à ce que nous ayons marqué du sceau au front les serviteurs de notre Dieu. Apocalypse 7:1–3.
The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.
მოძღვარი არის ქრისტე, და იგი ამაღლდა მოწაფეებთან პირისპირ სწავლების ორმოცი დღის დასასრულს, სულთმოფენობის ჟამს; და იგი ამაღლდება ლევიანთა ოცდამესამეში საყვირთა დღესასწაულზე, მღვდლებთან პირისპირ სწავლების ოცდაათი დღის დასასრულს, რომელნიც წარმოდგენილნი არიან რიცხვი ოცდათით.
2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.
2026 est l’année des élections de mi-mandat, et ces élections ont déjà été confirmées comme des balises prophétiques. Sans que les Démocrates aient volé l’élection de 2020, Trump n’aurait pas accompli l’énigme de Rome. L’énigme de Rome est qu’elle est la huitième et qu’elle est issue des sept. Cette énigme identifie Trump comme le représentant de l’image de la bête, qui surgit toujours comme le huitième, tout en étant issu des sept. Dans Daniel sept, trois des dix cornes de la Rome païenne devaient être ôtées pour que la petite corne s’élève. Là, la Rome papale s’éleva comme la huitième parmi sept autres cornes, tout en procédant de la Rome païenne, car elle devait être issue des sept. Dans Daniel huit, l’empire médo-perse était représenté par deux cornes, puis la Grèce par une seule corne qui, lorsqu’elle fut brisée, produisit quatre cornes; ainsi, avant l’arrivée de Rome, il y a eu sept cornes, et la petite corne de Rome est la huitième. Il existe d’autres témoins du fait que Rome surgit toujours comme la huitième et qu’elle est issue des sept, mais le principal point de référence de l’énigme est Apocalypse, chapitre dix-sept.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Et voici l’intelligence qui a de la sagesse. Les sept têtes sont sept montagnes, sur lesquelles la femme est assise. Il y a aussi sept rois : cinq sont tombés, un est, et l’autre n’est pas encore venu ; et, quand il sera venu, il doit demeurer peu de temps. Et la bête qui était, et qui n’est plus, est elle-même un huitième roi, et elle est du nombre des sept, et elle va à la perdition. Apocalypse 17:9–11.
The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.
2020년의 도둑맞은 선거는 선거가 예언적 이정표임을 드러내었다. 이 사실에 대한 두 번째 증인은 카터 대통령에게서 발견된다. 레이건은 로마의 형상을 이루는 가운데, 트럼프가 일곱 중에 속한 여덟째가 되도록 이끄는 대통령들의 첫째였다. 레이건은 1989년 곧 끝의 때 이후의 여덟 대통령 계열의 첫째였다. 1989년은 다니엘 11장 1절부터 4절에서 성취되었으며, 그것은 가장 부유한 대통령의 증언을 제시한다. 레이건에 앞서 있던 인물은 그 시점까지 역사상 최악의 대통령이었다. 카터는 이슬람의 위기를 해결하지 못한 채 퇴임하였다. 그로부터 47년 후, 트럼프는 현재 민주당원 카터가 레이건에게 남겨 준 그 문제를 해결하고 있다. 처음이자 알파인 레이건이 공화당원으로서 마지막과 오메가의 공화당원을 예표하였기 때문에, 트럼프 또한 이전의 민주당 대통령이 만들어 낸 이슬람의 위기를 물려받아야 했으며, 그 대통령은 예언적 필연성에 따라 그 시점까지 역사상 최악의 대통령이어야 하였다. 물론 오바마는 그러한 모든 예언적 특징들을 성취하였고, 바이든도 그러하였다. 레이건이 마지막 자를 예표하기 위해서는, 그는 또한 여덟째뿐 아니라 여섯째도 예표하여야 했다. 그렇게 함에 있어서 유다 지파의 사자는 두 경우 모두에서 트럼프에 앞서 존재한 실패한 대통령직들의 연속을 확보하기 위하여 선거들을 통제하셔야만 했다. 선거들은 예언적 이정표이며, 2026년은 일곱 중에 속한 여덟째인 그 대통령의 중간선거의 해이다.
The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.
The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line from 457 BC culminated in 207 BC, between verses eleven and fifteen, at the battles of Raphia and Panium. Raphia is prophetically aligned with the covenant of circumcision in Genesis seventeen, and Panium is prophetically aligned with the covenant of the one hundred and forty-four thousand in Matthew sixteen. 2026 aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.
The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.
यो सन् २०७ ईसा-पूर्वको मध्यबिन्दु र २०२६ मा अन्त्य हुने दुई सय पचास-वर्षीय रेखाहरू सन् ६४ मा रोम नगर दहन हुँदा आरम्भ भएको सतावटको दुई सय पचास-वर्षीय रेखासँग मेल खान्छन्। त्यहीँबाट आरम्भ भई, एक अनौठो मानिसद्वारा आउँदै गरेको विनाशको सात वर्षको चेतावनी यरूशलेमका बासिन्दाहरूलाई घोषणा गरियो। जब सन् सत्तरी आयो र यरूशलेम नष्ट भयो, परमेश्वरको मण्डली तितरबितर पारियो, र तिनीहरूले सारा संसारमा सुसमाचार फैलाए। ठीक त्यही समयमा, जब एफिससको मण्डलीले पुनरुत्थानको पेन्तेकोस्तीय सन्देश घोषणा गरिरहेको थियो, स्मुर्नाको मण्डलीद्वारा प्रतिनिधित्व गरिएको सतावट आरम्भ भयो, किनकि भविष्यवाणीसम्बन्धी आवश्यकताले ती दुई मण्डलीहरू केही समयसम्म समानान्तर रूपमा चल्नुपर्ने थियो। पावल भविष्यसूचक एफिससको मण्डलीका एक अगुवा थिए, तर उनले दुवै इतिहासहरूको विषयमा लेखे।
Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:11, 12.
Ndozvirango, namatambudziko, zvakandiwira paAntiokia, paIkoniyamu, paRistra; kutambudzwa kwakadini kwandakatsungirira: asi kubva mazviri ose Ishe vakandinunura. Hongu, navose vanoda kurarama noumwari muna Kristu Jesu vachatambudzwa. 2 Timoti 3:11, 12.
A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.
A.T. Jones désigne la période de deux cent cinquante ans qui commence en l’an 64 et s’achève avec l’Édit de Milan en 313. Durant ces années, la persécution contre le peuple de Dieu fut exercée par la Rome païenne, mais le message adressé à l’église de Smyrne mentionnait dix jours, qui représentent la persécution la plus terrible de cette période.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
N’aie peur d’aucune des choses que tu vas souffrir : voici, le diable jettera quelques-uns de vous en prison, afin que vous soyez éprouvés ; et vous aurez une tribulation de dix jours. Sois fidèle jusqu’à la mort, et je te donnerai la couronne de vie. Apocalypse 2:10.
That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.
ಈ ಹಿಂಸಾಚಾರದ ಅವಧಿ, ಚಕ್ರವರ್ತಿ ಡಯೋಕ್ಲೀಷಿಯನ್ನಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟದು, ಹತ್ತು ವರ್ಷಗಳ ಕಾಲ ಇತ್ತು; ಅದು 303ರಲ್ಲಿ ಆರಂಭವಾಗಿ 313ರಲ್ಲಿ ಅಂತ್ಯಗೊಂಡಿತು. 313ರಲ್ಲಿ ಚಕ್ರವರ್ತಿ ಕಾನ್ಸ್ಟಾಂಟೈನ್ ಮಹಾನ್ ಆಳುತ್ತಿದ್ದನು; ಅವನು 321ರ ಮೊದಲ ಭಾನುವಾರದ ಕಾನೂನಿನ ಸಮಯದಲ್ಲಿಯೂ ಆಳುತ್ತಿದ್ದನು, ಮತ್ತು 330ರಲ್ಲಿ ರೋಮನ್ನು ಪೂರ್ವ ಮತ್ತು ಪಶ್ಚಿಮವೆಂದು ವಿಭಜಿಸಿದಾಗಲೂ ಅವನೇ ಆಳುತ್ತಿದ್ದನು. 313ನೇ ವರ್ಷವು ಮಿಲಾನ್ನಲ್ಲಿ ನಡೆದ ರಾಜತಾಂತ್ರಿಕ ವಿವಾಹದಿಂದ ಪ್ರವಾದನಾತ್ಮಕವಾಗಿ ಗುರುತಿಸಲ್ಪಟ್ಟಿತು; ಅಂದರೆ, ಚಕ್ರವರ್ತಿ ಕಾನ್ಸ್ಟಾಂಟೈನ್ (ಪಶ್ಚಿಮದ ಆಡಳಿತಗಾರ) ತನ್ನ ಅರೆ-ಸಹೋದರಿ ಫ್ಲಾವಿಯಾ ಜೂಲಿಯಾ ಕಾಂಸ್ಟಾಂಟಿಯಾಳನ್ನು ರೋಮನ್ ಸಾಮ್ರಾಜ್ಯದ ಪೂರ್ವ (ಅಥವಾ ಶೀಘ್ರದಲ್ಲೇ ಪೂರ್ವವಾಗಲಿರುವ) ಭಾಗವನ್ನು ನಿಯಂತ್ರಿಸುತ್ತಿದ್ದ ಚಕ್ರವರ್ತಿ ಲಿಸಿನಿಯಸ್ಗೆ ವಿವಾಹವಾಗುವಂತೆ ಏರ್ಪಡಿಸಿದನು. 330ರಲ್ಲಿ ಕಾನ್ಸ್ಟಾಂಟೈನ್ ರಾಜ್ಯವನ್ನು ಪೂರ್ವ ಮತ್ತು ಪಶ್ಚಿಮವೆಂದು ವಿಭಜಿಸಿದಾಗ, ಆ ವಿವಾಹವು ಸಂಕೇತಾತ್ಮಕವಾಗಿ ಅಂತ್ಯಗೊಂಡಿತು.
Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.
Le cycle de 250 ans de Néron commence par une période de sept ans qui débute et s’achève par un siège préfigurant la fin du monde. À la fin de cette période, il y eut dix années distinctes de persécution. La période commença au temps d’Éphèse, puis embrassa l’histoire de Smyrne jusqu’à l’Église de compromis de Constantin, lorsque l’Église de Pergame apparut en 313.
Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.
Tose sedmnáct let od roku 313 do roku 330 nachází svůj protějšek v dějinách Ráfie a Pania, kde bitvu roku 217 př. Kr. a bitvu roku 200 př. Kr. dělí sedmnáct let. V bitvě u Ráfie zvítězil Ptolemaios, avšak před bitvou u Pania již bude dávno mrtev. Přesto vládl sedmnáct let, od roku 221 př. Kr. do roku 204 př. Kr. Tři linie po 250 letech, svázané třemi sedmnáctkami, nutně vedou k úvaze, že rok 313 odpovídá roku 2026.
313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.
313 était une transition nette de la persécution au compromis, marquant ainsi 313 comme un symbole d’un changement d’ordre prophétique, préfiguré par le passage de Smyrne à Pergame. La première étape fut représentée par un mariage diplomatique qui se termina par un divorce dix-sept ans plus tard. La deuxième étape fut la première loi dominicale. L’Inspiration nous informe que la loi dominicale est précédée d’un processus progressif, pas à pas, qui comprend des lois dominicales précédant la loi dominicale définie comme le fait de vous contraindre à observer le dimanche et aussi de vous persécuter pour avoir observé le sabbat du septième jour de Dieu.
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Si le lecteur veut comprendre les instruments qui seront employés dans le conflit prochain, il n’a qu’à suivre le récit des moyens dont Rome se servit, aux siècles passés, pour atteindre ce même but. S’il veut savoir comment les papistes et les protestants unis traiteront ceux qui rejettent leurs dogmes, qu’il considère l’esprit que Rome manifesta à l’égard du sabbat et de ses défenseurs.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.
«Édits royaux, conciles généraux et ordonnances ecclésiastiques soutenus par le pouvoir séculier furent les degrés par lesquels la fête païenne parvint à sa position d’honneur dans le monde chrétien. La première mesure publique imposant l’observance du dimanche fut la loi promulguée par Constantin. (A.D. 321.) Cet édit exigeait que les habitants des villes se reposent en “le vénérable jour du soleil”, mais permettait aux gens de la campagne de poursuivre leurs travaux agricoles. Bien qu’étant en réalité un statut païen, il fut appliqué par l’empereur après son acceptation nominale du christianisme.» The Great Controversy, 573, 574.
The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.
El Edicto de Milán en 313 fue el “edicto real”, al cual siguieron “concilios generales y ordenanzas eclesiásticas sostenidas por el poder secular, que fueron los pasos”. Estos fueron pasos progresivos que condujeron a la primera ley dominical en 321. Uno de esos pasos es “ordenanzas eclesiásticas”, tales como la observancia del domingo, “sostenidas por el poder secular”. El período de 1888 identifica una serie de leyes dominicales introducidas en el Senado por el senador Blair que nunca prosperaron, pero durante la misma historia varios estados estaban aprobando leyes dominicales estatales de cumplimiento obligatorio. Estos dos testigos identifican 313 como un hito, donde “edictos reales”, tales como una orden ejecutiva, señalarían una transición en la historia de la bestia de la tierra, que está destinada a hablar como dragón.
When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.
Jezeli Birləşmiş Ştatlar əjdaha kimi danışırsa, o, Müqəddəs Kitab peyğəmbərliyinin altıncı padşahlığı kimi yekunlaşır və bunu, altıncı padşahlıq olaraq öz hökmranlığının əvvəlində danışdığı həmin şəkildə danışmaqla edir. 1798-ci ildə Birləşmiş Ştatlar Yadellilər və Fitnə Qanunlarını qəbul etdi; bunlar Bazar günü qanununun timsalı idi. 1798-ci ilin Yadellilər və Fitnə Qanunları 1776-cı ildə Müstəqillik Bəyannaməsi ilə başlayıb, ardınca 1789-cu ildə Konstitusiya ilə davam edən üç addımın üçüncüsü idi. Həmin üç addım 313, 321 və 330 ilə uyğunlaşır.
1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.
1776, 1789 et 1798 furent toutes des actions définies comme un acte de parole, car l’inspiration nous informe que « la parole de la nation est l’action de ses autorités législatives et judiciaires ». 313, 321 et 330 sont tous des jalons associés à Constantin le Grand. La fin de l’ancien Israël littéral, tant du royaume du nord que de celui du sud, est symbolisée comme un divorce, ce qui est précisément représenté par 330. Un divorce entre l’est et l’ouest dans un mariage qui avait commencé dix-sept ans auparavant, avec le mariage de l’Édit de Milan. Au moment de la loi du dimanche, les États-Unis auront rempli la coupe de leur temps de probation, et ils seront divorcés de Dieu quant à leur dessein prophétique, comme le préfigurait, pour l’ancien Israël, le pays ruisselant de lait et de miel. L’inspiration déclare que l’apostasie nationale est suivie de la ruine nationale. Cela se produit lorsque Dieu divorce le pays glorieux, comme le représente l’année 330. Du mariage de 313 jusqu’à la première d’une série de lois dominicales croissantes en 321, puis jusqu’au divorce de 330. 1776 correspond à 313, 1789 correspond à 321, et 1798 correspond à 330.
330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.
330 ezali mpe bokokisami ya mibu 360 uta etumba ya Actium na mobu 31 liboso ya Klisto. Actium ezalaki epekiseli ya misato ya Roma, mpe na bongo ezali elembo ya mobeko ya mokolo ya lomingo epai Roma ya mikolo oyo elongi epekiseli na yango ya mibale mpe ya misato. Na elembo ya nzela ya 330 etumba ya Panium esangani na etumba ya Actium. Etumba ya Raphia na 217 liboso ya Klisto ekokani na etumba ya Ukraine na 2014, bongo na 2015 Trump abandisaki kampanye na ye ya liboso mpo na bokonzi ya mokili, na 2020 maseke nyonso mibale ya nyama ya mokili ebomamaki, na 2023 nyonso mibale basekwaki lisusu. Na 2024 komekama ya miboko ebandaki mpe na 2025 boyokani ya esakweli ya mokonzi ya mwambe mpe moninga na ye ya bopapa etyamaki bilembo na botiami na bango na bokonzi oyo ezalaki ya bango mibale.
We will continue these things in the next article.
Nous poursuivrons ces choses dans le prochain article.