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.
Roob Hloov Hloov rau Petus tau tshwm sim nyob nruab nrab ntawm Panium thiab tus ntoo khaub lig, thiab raws li lwm txoj kab, Petus nyob nruab nrab ntawm Khetos txoj kev cai raus dej thaum pib Nws txoj hauj lwm qhuab qhia thiab tam sim tom qab txoj kev nkag yeej rau hauv lub nroog thaum kawg ntawm Nws txoj hauj lwm qhuab qhia. Peb lub cim ciam teb ntawd—uas yog txoj kev cai raus dej, lub roob, thiab qhov xaus ntawm txoj kev nkag yeej—tau raug cim tseg los ntawm peb zaug uas Leej Txiv saum ntuj tau hais lus. Zaum thib peb hauv Yauhas 12 yog thaum cov Kili nrhiav Yexus. Txoj kev cai raus dej yog 9/11, lub roob yog nyob hauv keeb kwm ntawm Panium mus txog hnub Sunday txoj cai ntawm nqe kaum rau. Rau Petus, nws yog Panium, ces lub roob mus txog qhov xaus ntawm txoj kev nkag yeej, uas yog tam sim ua ntej Khetos yuav raug tsa koob meej zaum ob.
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.
Tam sim no kub ntxhov lawm; thiab kuv yuav hais li cas? Leej Txiv, cawm kuv dim ntawm lub sijhawm no: los twb yog vim li no kuv thiaj los txog rau lub sijhawm no. Leej Txiv, ua kom koj lub npe tau koob meej. Ces txawm muaj ib lub suab tawm saum ntuj los hais tias, Kuv twb ua kom nws tau koob meej lawm, thiab kuv yuav ua kom nws tau koob meej dua. Yog li ntawd cov neeg uas sawv ntawd thiab tau hnov, hais tias yog xob quaj; lwm tus hais tias, Ib tug tim tswv tau hais rau nws. Yexus teb thiab hais tias, Lub suab no tsis yog los vim kuv, tiam sis yog rau nej. Nim no yog lub sijhawm txiav txim rau lub ntiajteb no: nim no tus thawj kav ntawm lub ntiajteb no yuav raug ntiab tawm. Thiab kuv, yog tias kuv raug tsa siab saum lub ntiajteb, kuv yuav rub txhua tus neeg los cuag kuv. Qhov no nws hais, qhia tias nws yuav tuag yam twg. Yauhas 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.
Kab uas raug teeb tsa los ntawm Leviticus nees nkaum peb thiab lub caij Pentecost muaj ib lub cim pib uas yog peb kauj ruam, tom qab ntawd yog tsib hnub, thiab muaj ib lub cim xaus uas muaj tib yam ntxwv. Nyob nruab nrab ntawm cov cim ntawd, peb caug hnub sawv cev rau lub sijhawm ntawm cov pov thawj, uas xaus rau hnub caiv ntawm cov raj nrov. Hnub caiv ntawm cov raj nrov, kev nce mus saum ntuj ntawm Khetos tom qab plaub caug hnub uas Nws qhia Nws cov thwjtim tim ntsej tim muag tom qab Nws sawv hauv qhov tuag rov los, thiab Hnub Theej Txhoj sawv cev rau peb kauj ruam ntawm qhov xaus ntawm kab ntawd hauv Leviticus nees nkaum peb. Peb kauj ruam ntawd raug ua raws los ntawm tsib hnub mus txog rau ob qho tib si Pentecost thiab hnub caiv Tsev Pheebsuab. Zaum thib peb uas Leej Txiv saum ntuj hais lus yog tam sim ua ntej cov Kili, uas sawv cev rau cov uas raug hu tawm hauv Npanpiloo thaum txoj cai Hnub Xya, tab tom nrhiav kev tuaj ntsib Yexus. Tam sim ua ntej txoj cai Hnub Xya, Yexus qhia meej txog kev tsa tus chij rau saum ntoo khaub lig. Lub ntiajteb raug ci los ntawm Nws lub hwjchim ci ntsa iab rau hnub 9/11, thiab nws raug ci dua ib zaug ntxiv thaum txoj cai Hnub Xya.
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.
Caesarea Philippi, uas yog Panium, yog teev peb, thiab Caesarea Maritima yog teev cuaj ntawm tus ntoo khaub lig thaum txoj kev hu kom tawm hauv Npanpiloo raug nrov tshaj tawm. Ua ntej tus ntoo khaub lig, thaum tseem nyob hauv keeb kwm yaj saub ntawm Panium, Petus nyob saum roob, tiam sis tseem ua ntej qhov xaus ntawm txoj kev nkag mus yeej koob meej. Panium txuas mus txog rau tus ntoo khaub lig ntawm nqe kaum rau. Petus hauv Panium nyob tam sim ua ntej peb-kauj-ruam keeb kwm ntawm Leviticus nees nkaum peb, uas yog lub rooj noj mov ntawm cov raj nplaim, kev nce mus saum ntuj, thiab kev theej txhoj. Petus nyob hauv peb caug hnub ntawm tus pov thawj txoj kev qhia tshwj xeeb.
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.
Ximoos dhau los ua Petus ntawm Panium, thiab muaj ib kauj ruam ntawm lub roob ua ntej qhov kev nkag yeej muaj koob meej. Qhov kev nkag yeej muaj koob meej ntawd ua piv txwv txog zaj lus piv txwv ntawm kaum tus nkauj xwb. Tsuas yog tsib tug thiaj nkag mus rau hauv txoj kev sib yuav, thiab tsib hnub uas nyob nruab nrab ntawm peb txheej cim-kev thiab Hnub Peetekos yog qhov pib ntawm qhov kev nkag yeej muaj koob meej. Nws pib ntawm rooj kevcai noj mov ntawm cov raj, tiam sis daim cim-kev ntawd muaj los ntawm kev sib xyaw ua ke ntawm peb daim cim-kev. Thaum suav ua ib daim cim-kev xwb, lawv qhia tias qhov kev tawm tsam rau Nashville yog nrog rooj kevcai noj mov ntawm cov raj. Txoj xov ntawm Kev Quaj Hmo Ntuj Ib Tag Nrho nyuam qhuav raug lees paub lawm, thiab txoj kev taug ntawm tsib tus nkauj xwb uas muaj tswv yim pib txoj txheej txheem uas coj mus rau txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los ntawm tus ntoo khaub lig, uas yog txoj cai Hnub Xanpataus.
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.
Petus nyob hauv Panium thaum nws kho kom raug qhov lus twv hais txog cov pob hluav taws ntawm Nashville, thiab ua ntej lub caij noj mov ntawm cov raj nplaim raug nrov thaum qhov lus twv ntawd raug ua kom tiav. Nws yuav tsum, raws li qhov yuav tsum muaj ntawm kev yaj saub, xub mus rau saum lub roob, rau qhov lub roob yog ua ntej qhov kev nkag mus uas muaj yeej. Ua ntej Anplahas mus rau saum lub roob nws lub npe raug hloov, thiab Petus lub npe raug hloov hauv Panium, ua ntej nws mus rau saum lub roob. Lub roob yog Petus txoj kev xeem ua ntej qhov lus twv txog cov pob hluav taws ntawm Nashville raug ua kom tiav. Qhov kev ua tiav ntawd yog qhov kev xeem thib peb thiab qhov kev xeem litmus uas tus cwj pwm raug qhia tawm los ua kev xyiv fab los yog kev txaj muag.
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.
Txoj kab ntawm 457 BC xaus rau nruab nrab ntawm Raphia thiab Panium, txoj kev khi lus hauv Chiv Keeb tshooj kaum xya sib haum nrog Raphia, thiab txoj kev khi lus hauv Mathais tshooj kaum rau sib haum nrog Panium. Txij ntawm Panium, Petus nce mus rau saum roob, ib yam li Anplahas tau mus rau qhov chaw txi Ixaj. Lub roob hauv Petus txoj kab sib haum nrog lub roob hauv Anplahas tiam.
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.
Txoj kev cim ntawm Anplahas muaj peb hnub. Thaum txoj kev nkag mus yeej koob meej ntawd, ob tug thwjtim raug xa mus coj ib tug nees luav los thauj Khetos, thiab hauv txoj kab ntawm Anplahas nws txoj kev taug peb hnub pib nrog nws xaiv ob tug tub qhe thiab ib tug nees luav los thauj cov taws rau kev fij Ixaj. Petus txoj kev taug yim-hnub lossis rau-hnub mus rau saum roob yog peb hnub rau Anplahas. Petus hauv Panium yog ua ntej saum roob thiab ua ntej kev daws tus nees luav, uas yog qhov pib ntawm txoj kev nkag mus rau hauv Yeluxalees, qhov chaw uas Anplahas peb hnub tau pib. Hauv txoj kev nkag mus yeej koob meej ntawd Khetos tau nres saum Roob Txiv Ntoo Roj thiab quaj ntsuag rau Yeluxalees, yog li cim tseg qhov xaus ntawm txoj kev sib raug zoo hauv lo lus cog tseg ntawm Vajtswv nrog Ixayees qub uas yog tim ntsej tim muag. Petus lub roob yog ua ntej txoj kev nkag mus yeej koob meej; Khetos lub roob yog thaum tab tom nkag mus yeej koob meej, thiab Anplahas lub roob yog thaum xaus ntawm txoj kev nkag mus ntawd.
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.
Xyoo 2026 yog lub sijhawm xaiv tsa nruab nrab thaum xyoo ob puas tsib caug ntawm lub nceeg vaj thib rau ntawm yaj saub hauv Phau Vajlugkub ua kev zoo siab rau nws txoj kev kav uas muaj hwjchim ci ntsa iab. Qhov kev ua kev zoo siab ntawd, uas yog ib lub chaw nruab nrab raws li yaj saub txoj lus, sib haum nrog Antiochus tus Loj hauv xyoo 207 BC, uas yog lub chaw nruab nrab ntawm Raphia thiab Panium, uas cim txog qhov xaus ntawm ob puas tsib caug xyoo txij xyoo 457 BC.
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.
Thaum peb xav txog plaub kab uas muaj txij tshooj kaum ib mus txog rau tshooj nees nkaum ob uas txog tam sim no twb raug qhib foob lawm, (tej zaum tseem muaj lwm yam piv txwv) tam sim no peb tig los saib cov tshooj ntawd hauv *The Desire of Ages*. Tshooj kaum ib yog *The Baptism*, thiab tshooj nees nkaum ob yog *Imprisonment and Death of John*. Yauhas nyob rau thaum pib thiab thaum xaus, hos tshooj kaum xya, uas yog tshooj nruab nrab, yog *Nicodemus*.
“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.
“Nikhede-mes tau los cuag tus Tswv xav tias yuav nkag mus sib tham nrog Nws, tiam sis Yexus tau nthuav tawm cov ntsiab cai hauv paus ntawm qhov tseeb. Nws hais rau Nikhede-mes tias, Tsis yog kev paub raws li kev xav xwb uas koj xav tau tshaj plaws, tiam sis yog kev yug dua tshiab ntawm sab ntsuj plig. Tsis yog koj yuav tsum kom txaus siab koj txoj kev xav paub xwb, tiam sis kom tau ib lub siab tshiab. Koj yuav tsum txais ib txoj sia tshiab los saum ntuj los ua ntej koj thiaj yuav to taub thiab hwm tau tej yam saum ntuj ceeb tsheej. Mus txog thaum qhov kev hloov no tshwm sim, uas ua kom txhua yam tshiab, ces kev sib tham nrog Kuv txog Kuv txoj cai lossis Kuv tes haujlwm yuav tsis ua ib qho zoo cawm tau koj li.”
“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.
“Nikhede‑mus tau hnov Yauhas tus uas ua kevcai raus dej tej lus qhuab qhia hais txog kev hloov siab lees txim thiab kev cai raus dej, thiab hais taw qhia cov neeg mus rau Ib Tug uas yuav ua kevcai raus dej nrog Vaj Ntsuj Plig Dawb Huv. Nws tus kheej twb hnov tias cov Yudais tsis muaj sab ntsuj plig txaus, thiab tias, rau ib feem loj, lawv raug kev ntxub xaiv thiab kev ntshaw lub meej mom hauv ntiajteb kav tswj. Nws tau cia siab tias thaum Mexiyas los yuav muaj ib lub xeev ntawm tej xwm txheej uas zoo dua. Tiamsis tus Neeg Ua Kev Cai Raus Dej tej lus ceeb toom uas tshawb nrhiav lub siab ntawd tsis tau ua kom hauv nws muaj kev paub tseeb txog txoj kev txhaum. Nws yog ib tug Falixais uas nruj raws cai, thiab nws khav theeb rau nws tej haujlwm zoo. Coob tus saib nws muaj nqis heev rau nws txoj kev siab dawb pab lwm tus thiab nws txoj kev pub dav los txhawb nqa kev ua haujlwm hauv lub tuam tsev, thiab nws xav tias nws nyob ruaj ntseg hauv Vajtswv txoj kev txaus siab. Nws ceeb ntshai heev rau txoj kev xav txog ib lub nceeg vaj uas dawb huv dhau rau nws pom tau thaum nws tseem nyob hauv nws lub xeev tam sim no.” 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.
Qhov chaw nruab nrab hauv The Desire of Ages raug pom nyob hauv txoj kab ntawm Nicodemus, uas sawv cev rau txoj kev hu zaum kawg rau Adventism hauv txoj kab ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Nws sawv cev rau ib pab neeg uas tau hnov txoj xov ntawm tus uas tuaj ua ntej Khetos, tiam sis lawv tsis paub txog lawv txoj kev nyob hauv Laodicea.
“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.
“Hauv txoj kev sib tham nrog Nikhadejmas, Yexus tau nthuav tawm txoj kev cawm seej, thiab Nws tes dej num rau lub ntiajteb. Hauv tsis muaj ib qho ntawm Nws tej lus qhuab qhia tom qab ntawd uas Nws tau piav qhia kom puv npo li ntawd, ib kauj ruam zuj zus, txog tes dej num uas yuav tsum tau ua hauv lub siab ntawm txhua tus uas yuav tau txais lub nceeg vaj saum ntuj ceeb tsheej. Thaum pib kiag ntawm Nws txoj hauj lwm qhuab qhia Nws tau qhib qhov tseeb rau ib tug tswv cuab ntawm pawg Sanhedrin, rau lub siab uas npaj txhij txais tshaj plaws, thiab rau ib tug xibhwb uas raug tsa los qhia haiv neeg. Tiamsis cov thawj coj ntawm Ixayees tsis tau txais tos txoj kev kaj. Nikhadejmas tau zais qhov tseeb cia rau hauv nws lub siab, thiab tau peb xyoos tsis tshua pom muaj txiv hmab txiv ntoo tshwm los.” 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.
Yauhas tej lus thiab nws txoj kev ua kevcai raus dej rau Khetos sawv cev rau thawj tus timtswv ceebtoom txoj lus hais kom ntshai Vajtswv. Yauhas tej lus yog Laodicea txoj lus hais txog kev ncaj ncees los ntawm txoj kev ntseeg, thiab txoj lus ntawd tau txais hwjchim thaum Khetos raug raus dej, ib yam li Jones thiab Waggoner txoj lus, uas yog txoj lus xa mus rau Laodicea hauv xyoo 1888. Khetos txoj kev raus dej thiab xyoo 1888 yog yam ua qauv txog txoj lus tuaj txog rau Laodicea rau 9/11, uas xaus rau ntawm nruab nrab ntawm Raphia thiab 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.
Nikhaujdimus txhais hais tias “kev yeej ntawm haiv neeg,” thiab kev raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg yog txoj xov kaw uas tuaj txog nrog Yauhas txoj xov, tau raug muab hwjchim rau thaum ua kevcai raus dej thiab raug txhais meej los ntawm Nikhaujdimus txoj kev ntsib Khetos thaum ib tag hmo. Tshooj nees nkaum ob piav txog Yauhas txoj kev tuag uas ua rau nws cov thwjtim lees paub txog tus chij txheem uas yuav raug tsa kom siab thiab yuav rub txhua tus neeg los cuag Nws. Kev ua kevcai raus dej yog ob qho tib si 9/11 thiab Lub Xya hli ntuj 18, 2020 mus txog Lub Kaum Ob Hlis 31, 2023, rau qhov kev ua kevcai raus dej qhia txog kev tuag (2020), kev faus (peb hnub ib nrab) thiab txoj kev sawv rov los (Lub Kaum Ob Hlis 31, 2023). Tom qab ntawd yog txoj kev ntsib thaum ib tag hmo uas qhov kev yeej ntawm haiv neeg raug qhia ua tus yug dua tshiab, tawm hauv qhov muag dig ntawm Laodikea mus rau nees nkaum-nees nkaum kev pom kev ntawm ib tug Filadefia. Tom qab ntawd Khetos tej haujlwm raug muab nthuav tawm raws li kev tsa tus chij txheem kom siab.
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.
Rau Anplahas, tej hauj lwm ntawm Khetos hauv kab ntawm Yauhas sib haum nrog kev fij Ixaj. Rau Petus, kab ntawd xaus rau ntawm Xixaleyas ntug hiav txwv, Xixaleyas Malitimā, thaum cuaj teev, qhov chaw uas tus ntoo khaub lig hu txhua tus tibneeg los rau txoj kev yeej ntawm kev raug ncaj ncees los ntawm txoj kev ntseeg, uas yog txoj xov ntawm tus timtswv ceeb tsheej thib peb. Txoj xov ntawm tus timtswv ceeb tsheej thib peb yog txoj xov ntawm kev txom nyem thib peb ntawm Islam uas tuaj txog thaum 9/11 hauv Npilas thawj zaug ntsib tus luj ntawm Islam, tom qab ntawd yog kev ntaus ob npaug tawm tsam thaj av muaj koob meej tiag tiag thaum Lub Kaum Hli 7, 2023, thiab ces kev ntaus zaum ob ntawm Nashville thaum Npilas coj tus luj ntawm Islam hla tej vaj hmab ntawm thaj av muaj koob meej qub tiag tiag thiab tshiab ntawm sab ntsuj plig. Kev ntaus thib peb yog av qeeg ntawm txoj cai Hnub Caiv uas yuav los sai sai no. Nyob ntawd Ixaj raug fij, nyob ntawd cov thwjtim ntawm Yauhas, uas yog ib lub cim ntawm pawg neeg coob kawg uas tau txais tej tsho ntev dawb ntawm kev tuag ua timkhawv, tau hnov thiab tau pom tej hauj lwm ntawm tus chij. Cov ntsiab nruab nrab ntawm Chivkeeb, Mathais thiab The Desire of Ages qhia txog kev muab lub cim kaw rau ib puas plaub caug plaub txhiab leej thiab kev hu cov Lwm Haiv Neeg.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Qhov lus piav uas Khetos tau muab rau Nikademus yog hais txog txoj haujlwm ntawm cua, txawm hais tias nws txoj haujlwm ntawd tsis pom kev.
“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.”
“Nikhede-mu tseem nyob hauv kev ntxhov siab thiab tsis to taub, thiab Yexus thiaj siv cua los ua ib qho piv txwv qhia txog Nws lub ntsiab lus: ‘Cua tshuab mus qhov chaw uas nws xav tshuab, thiab koj hnov nws lub suab nrov, tiamsis koj tsis paub tias nws tuaj qhov twg los, thiab mus qhov twg: txhua tus uas yug los ntawm Vaj Ntsujplig kuj zoo li ntawd.’”
“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.
“Muaj suab cua nrov nyob hauv cov ceg ntoo, ua rau nplooj thiab paj nrov sib yuj; los nws yog yam pom tsis tau, thiab tsis muaj leejtwg paub tias nws tuaj qhovtwg tuaj thiab mus qhovtwg mus. Ib yam nkaus li ntawd yog txoj haujlwm ntawm tus Vaj Ntsuj Plig Dawb Huv rau saum lub siab. Nws piav tsis tau ntau dua li piav tau txoj kev txav mus los ntawm cua. Ib tug neeg tej zaum yuav tsis muaj peevxwm qhia tau lub sijhawm lossis qhov chaw meej tseeb, lossis txheeb tau txhua yam xwm txheej hauv txoj kev hloov siab los ntseeg; los qhov no tsis yog pov thawj tias nws tsis tau hloov siab los ntseeg. Los ntawm ib txoj haujlwm uas pom tsis tau ib yam li cua, Khetos tabtom ua haujlwm tsis tu ncua rau saum lub siab. Tej zaum me ntsis zuj zus, txawm yog tus txais ntawd tsis nco qab txog li, tej kev kov siab raug tsim los uas coj tus ntsuj plig los ze rau Khetos. Tej no yuav raug txais los ntawm kev xav txog Nws, los ntawm kev nyeem Vajlugkub, lossis los ntawm kev hnov txoj lus tawm ntawm tus xibhwb uas muaj txoj sia. Dheev, thaum tus Ntsuj Plig los nrog kev thov hais ncaj qha dua, tus ntsuj plig zoo siab hlo muab nws tus kheej zwm rau Yexus. Los ntawm coob leej, qhov no raug hu ua kev hloov siab los ntseeg tam sim ntawd; tabsis nws yog qhov tshwm sim ntawm kev qhuab ntuas ntev los ntawm Vajtswv tus Ntsuj Plig,—ib txoj haujlwm ua siab ntev, txuas mus ntev.”
“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.
“Txawm yog hais tias cua nws tus kheej tsis pom kev, los nws tsim tau tej yam tshwm sim uas pom thiab hnov tau. Ib yam li ntawd, txoj hauj lwm ntawm tus Ntsuj Plig rau saum tus ntsuj plig yuav qhia nws tus kheej tawm hauv txhua txoj kev ua ntawm tus uas twb tau hnov nws lub hwj chim cawm dim lawm. Thaum Vajtswv tus Ntsuj Plig los kav lub siab, Nws hloov pauv lub neej. Tej kev xav txhaum raug muab tshem tseg, tej kev phem raug tsis lees paub; txoj kev hlub, txoj kev txo hwj chim, thiab kev thaj yeeb los nyob chaw ntawm kev npau taws, kev khib, thiab kev sib ceg. Kev xyiv fab los nyob chaw ntawm kev tu siab, thiab lub ntsej muag qhia tawm txog qhov kaj ntawm ntuj ceeb tsheej. Tsis muaj leejtwg pom txhais tes uas tsa lub nra tawm, los sis pom qhov kaj nqes los ntawm tej tshav puam saum toj no. Txoj koob hmoov los txog thaum tus ntsuj plig, los ntawm txoj kev ntseeg, tso nws tus kheej rau Vajtswv. Ces lub hwj chim ntawd, uas tsis muaj tib neeg lub qhov muag twg pom tau, tsim ib tug neeg tshiab raws li Vajtswv tus yam ntxwv.” 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.
Thaum 9/11, nag tom qab pib poob me me. Thaum 9/11, Islam, uas raug sawv cev ua “cua tuaj sab hnub tuaj” hauv tej lus faj lem hauv Vajlugkub, tau los txog thaum txoj haujlwm muab lub cim foob rau ib puas plaub caug plaub txhiab leej pib lawm. Nag tom qab, uas yog ib txoj xov sawv cev ua “cov roj kub” uas nqes los ntawm Xakhaliyas ob tug kav kub, tau pib hu cov Laodicea Seventh-day Adventists kom los cuag txoj kev hloov siab lees txim. Cua ntawm tus Vaj Ntsuj Plig Dawb Huv pib nws txoj haujlwm qhia txhua yam uas tau sau tseg, thiab siv Yelemis txoj xov hais txog tej kev qub los hais rau hauv cov siab ntawm cov Laodicea uas dig muag. Txoj haujlwm ntawm tus Vaj Ntsuj Plig Dawb Huv uas raug sawv cev rau Nikaudemas, raws li tau piav meej ntxiv, yog “ib kauj ruam zuj zus,” “txoj haujlwm uas yuav tsum tau ua nyob rau hauv lub siab ntawm txhua tus uas yuav tau txais lub nceeg vaj saum ntuj ceeb tsheej ua qub txeeg qub teg.” Tswv Yexus tau piv txoj txheej txheem no rau txoj haujlwm ntawm cua, thiab txoj txheej txheem no tshwm sim nyob rau lub sijhawm ntawm “cua tuaj sab hnub tuaj,” uas tau los txog thaum 9/11. Yaxayas hais txog tib lub sijhawm no thiab hu nws raws li cua hlob.
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.
Thaum Nws ntsuas raws li txoj cai, thaum Nws ua kom nws tawm tuaj, koj yuav sib cav nrog nws; Nws txwv Nws tej cua hnyav rau hnub uas cua tuaj sab hnub tuaj. Yog li no, kev tsis ncaj ntawm Yakhauj yuav raug ntxuav kom dawb huv; thiab no yog tag nrho cov txiv uas yuav tshem nws txoj kev txhaum tawm mus; thaum nws ua kom txhua lub pob zeb ntawm lub thaj txi Ntuj zoo li tej pob zeb dawb uas raug ntaus tawg ua tej daim, tej chaw pe mlom thiab tej duab puab yuav tsis sawv nyob lawm. Yaxayas 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.”
Tag nrho cov yaj saub sib haum rau ib leeg nyob rau hauv hnub kawg, thiab Yaxayas “cua hlob” yog Yauhas tej cua ntawm kev sib ceg uas raug tuav kom nyob twj ywm thaum lub sij hawm muab cim rau ib puas plaub caug plaub txhiab leej. Yaxayas tus cua hlob yog cua tuaj sab hnub tuaj uas raug “txwv tseg” hauv Yaxayas zaj lus tim khawv, thiab raug tuav kom nyob twj ywm hauv Yauhas zaj lus tim khawv. Yauhas tej cua ntawm kev sib ceg raug tuav tseg thaum Vajtswv haiv neeg raug muab cim, thiab Yaxayas tus cua tuaj sab hnub tuaj raug qhia kom meej tias yog lub sij hawm thaum “Yakhauj txoj kev tsis ncaj” raug “ntxuav kom dawb huv.” Lo lus Henplais uas txhais ua “ntxuav kom dawb huv” txhais tias raug ua kev theej txhoj. Yauhas txoj kev muab cim yog tib yam li Exekhee tshooj cuaj thiab yog tib yam li kev ntxuav Yakhauj txoj kev tsis ncaj kom dawb huv. Tus tim tswv uas mus thoob Yeluxalees tso ib lub cim rau saum cov uas quaj ntsuag thiab quaj thov yog tus tim tswv uas nce los ntawm “sab hnub tuaj.”
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.
Tom qab tej no kuv pom plaub tug timtswv sawv ntawm plaub ceg kaum ntawm lub ntiajteb, tuav plaub txoj cua ntawm lub ntiajteb cia, kom txhob pub cua tshuab rau saum lub ntiajteb, los saum hiavtxwv, los rau ib tsob ntoo twg. Thiab kuv pom dua ib tug timtswv nce los ntawm sab hnub tuaj, nws tuav lub foob ntawm Vajtswv uas muaj sia nyob; thiab nws qw nrov nrov rau plaub tug timtswv uas tau raug pub kom ua phem rau lub ntiajteb thiab hiavtxwv, hais tias, Tsis txhob ua phem rau lub ntiajteb, los hiavtxwv, los cov ntoo, mus txog thaum peb tau muab lub foob rau ntawm pliaj hauv siab ntawm cov tub qhe ntawm peb tus Vajtswv. Tshwmsim 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.
Tus tim tswv ntawd yog Khetos, thiab Nws tau nce mus saum ntuj thaum kawg ntawm plaub caug hnub uas Nws qhia cov thwj tim tim ntsej tim muag hauv lub caij Peetekos, thiab Nws nce mus saum ntuj rau hnub caiv tshuab raj hauv Leviticus nees nkaum peb thaum kawg ntawm peb caug hnub ntawm kev qhia tim ntsej tim muag nrog cov pov thawj uas tus lej peb caug sawv cev rau.
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.
Xyoo 2026 yog kev xaiv tsa nruab nrab, thiab twb tau lees paub lawm tias cov kev xaiv tsa no yog tej cim tseem ceeb hauv kev yaj saub. Yog tsis yog vim cov Democrat nyiag qhov kev xaiv tsa xyoo 2020 ces Trump yuav tsis tau ua kom tiav qhov kev txhiaj txhais tsis meej ntawm Loos. Qhov kev txhiaj txhais tsis meej ntawm Loos yog tias nws yog tus yim thiab yog los ntawm xya tus. Qhov kev txhiaj txhais tsis meej ntawd qhia Trump tias yog tus sawv cev ntawm daim duab ntawm tus tsiaj qus, tus uas ib txwm sawv los ua tus yim, los nws kuj yog los ntawm xya tus. Hauv Daniyees xya, peb lub kub ntawm Loos kev pe dab qhuas hauv kaum lub kub ntawd yuav tsum raug muab tshem tawm kom lub kub me thiaj sawv tau. Nyob ntawd Loos papas sawv los ua tus yim nyob hauv xya lub kub ntxiv lawm, tiam sis nws tawm los ntawm Loos kev pe dab qhuas, rau qhov nws yuav tsum yog los ntawm xya tus. Hauv Daniyees yim, lub teb chaws Medo-Persia raug sawv cev los ntawm ob lub kub, ces tim Nkij teb chaws yog ib lub kub xwb, uas thaum raug lov lawm thiaj tsim tau plaub lub kub, yog li ntawd ua ntej Loos tuaj txog twb muaj xya lub kub lawm, thiab lub kub me ntawm Loos yog tus yim. Tseem muaj lwm cov tim khawv ntxiv txog qhov tseeb tias Loos ib txwm sawv los ua tus yim thiab yog los ntawm xya tus, tiam sis qhov chaw siv los ua qhov kev txhiaj txhais tsis meej no lub ntsiab yog Tshwmsim tshooj kaum xya.
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.
Thiab ntawm no yog lub siab uas muaj tswvyim. Xya lub taub hau ntawd yog xya lub roob, uas tus pojniam zaum saum lawv. Thiab kuj muaj xya tug vajntxwv: tsib tug twb poob lawm, ib tug tseem nyob, thiab ib tug ntxiv tseem tsis tau los; thiab thaum nws los, nws yuav tsum nyob ib ntus luv xwb. Thiab tus tsiaj qus uas ib zaug tau muaj, thiab nim no tsis muaj lawm, nws yog tus thib yim, thiab yog los ntawm xya tus ntawd, thiab nws mus rau kev piam sij. Tshwmsim 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.
Kev nyiag kev xaiv tsa xyoo 2020 tau txheeb qhia tias ib qho kev xaiv tsa yog ib lub cim taw qhia yaj saub. Ib tug tim khawv thib ob rau qhov tseeb no yog nrog Thawj Tswj Hwm Carter. Reagan yog thawj tus ntawm cov thawj tswj hwm uas coj mus txog Trump ua tus yim uas yog ntawm xya, raws li nws tsim ib tug duab ntawm Loos. Reagan yog thawj tus ntawm kab yim tus thawj tswj hwm txij lub sijhawm kawg xyoo 1989 los. Xyoo 1989 tau ua tiav hauv Daniel tshooj kaum ib, nqe ib txog plaub, thiab nws nthuav tawm tim khawv ntawm tus thawj tswj hwm uas nplua nuj tshaj plaws. Ua ntej Reagan yog tus Thawj Tswj Hwm phem tshaj plaws hauv keeb kwm txog rau lub sijhawm ntawd. Carter tau tawm hauv chaw haujlwm thaum ib qho teeb meem ntawm Islam tseem tsis tau daws. Plaub caug xya xyoo tom qab ntawd, tam sim no Trump tab tom daws qhov teeb meem uas Democrat Carter tau tso tseg rau Reagan. Vim thawj tug thiab alpha Reagan yog ib tug Republican uas ua cim qhia ib tug Republican ntawm qhov xaus thiab omega, Trump kuj yuav tsum tau txais ib qho teeb meem ntawm Islam uas tus thawj tswj hwm Democrat ua ntej tau tsim, uas raws li kev tsim nyog yaj saub yuav tsum yog tus thawj tswj hwm phem tshaj plaws hauv keeb kwm txog rau lub sijhawm ntawd. Obama, yeej tau ua tiav tag nrho cov yam ntxwv yaj saub ntawd, thiab Biden kuj ua li ntawd thiab. Yuav kom Reagan ua cim qhia tus kawg, nws kuj yuav tsum ua cim qhia tsis yog tus yim xwb, tiam sis tus rau thiab. Hauv kev ua li ntawd, Tsov Ntxhuav ntawm xeem Yudas yuav tsum tau tswj cov kev xaiv tsa kom ruaj ib txoj kev txuas ntxiv ntawm cov thawj tswj hwm uas poob tsis tiav ua ntej Trump hauv ob qho xwm txheej tib si. Cov kev xaiv tsa yog ib lub cim taw qhia yaj saub, thiab 2026 yog kev xaiv tsa nruab nrab rau tus thawj tswj hwm uas yog tus yim uas yog ntawm xya.
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.
Kab ob puas tsib caug xyoo ntawm Tebchaws Meskas pib hauv 1776 thiab xaus siab rau hauv 2026. Kab ob puas tsib caug xyoo ntawm 457 BC tau xaus siab rau hauv 207 BC, nyob nruab nrab ntawm nqe kaum ib thiab kaum tsib, yog cov kev sib tua ntawm Raphia thiab Panium. Raphia raug muab tso ua ke raws li yaj saub nrog txoj kev cog lus ntawm kev txiav kevcai hauv Chiv Keeb kaum xya, thiab Panium raug muab tso ua ke raws li yaj saub nrog txoj kev cog lus ntawm ib puas plaub caug plaub txhiab leej hauv Mathai kaum rau. Xyoo 2026 raug tso ua ke nrog 207 BC, nyob nruab nrab ntawm nqe kaum ib thiab kaum tsib—nyob nruab nrab ntawm Raphia thiab Panium, uas kuj yog nyob nruab nrab ntawm Vajtswv thawj txoj kev cog lus nrog ib haiv neeg uas raug xaiv thiab Vajtswv txoj kev cog lus kawg nrog ib haiv neeg uas raug xaiv.
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.
Ob txoj kab ob puas tsib caug xyoo uas xaus rau ntawm nruab nrab ntawm 207 BC thiab 2026 sib haum nrog txoj kab ob puas tsib caug xyoo ntawm kev tsim txom uas tau pib thaum lub nroog Loos kub hnyiab hauv xyoo 64. Pib ntawm ntawd, xya xyoo ntawm kev ceeb toom txog txoj kev puas tsuaj uas yuav los tom ntej, los ntawm ib tug txiv neej txawv txawv, tau raug tshaj tawm rau cov neeg nyob hauv Yeluxalees. Thaum txog xyoo xya caum thiab Yeluxalees raug rhuav tshem lawm, Vajtswv pawg ntseeg raug tawg khiav mus, thiab lawv nthuav txoj moo zoo mus thoob plaws lub ntiaj teb. Tib lub sijhawm uas pawg ntseeg Efexaus tab tom tshaj tawm txoj lus Pentekos ntawm txoj kev sawv rov los, kev tsim txom uas sawv cev los ntawm pawg ntseeg Ximee‑awna tau pib, vim ob pawg ntseeg ntawd raws li qhov yuav tsum muaj hauv lus faj lem yuav khiav mus sib luag rau ib ntus sijhawm. Povlauj yog ib tug thawj coj ntawm pawg ntseeg faj lem ntawm Efexaus, los nws kuj tau sau txog ob zaj keeb kwm no tib si.
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.
Cov kev tsim txom, kev txom nyem, uas tau los txog kuv ntawm Antioch, ntawm Iconium, ntawm Lystra; kuv tau tiv dhau tej kev tsim txom loj npaum li cas los: tiam sis tus Tswv tau cawm kuv dim tawm hauv lawv tag nrho. Muaj tseeb tiag, txhua tus uas yuav ua neej raws li txoj kev dawb huv nyob hauv Khetos Yexus yuav raug kev tsim txom. 2 Timaute 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 qhia txog lub sijhawm ob puas tsib caug xyoo uas pib xyoo 64 thiab xaus rau ntawm Txoj Cai Milan xyoo 313. Nyob rau hauv cov xyoo ntawd, kev tsim txom tawm tsam Vajtswv haiv neeg tau raug pagan Loos coj mus ua tas li, tiam sis txoj lus rau pawg ntseeg hauv Smyrna tau qhia txog kaum hnub, uas sawv cev rau txoj kev tsim txom hnyav tshaj plaws ntawm lub sijhawm ntawd.
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.
Tsis txhob ntshai ib yam twg hauv tej uas koj yuav raug txom nyem: saib seb, dab ntxwg nyoog yuav muab ib txhia ntawm nej pov rau hauv tsev lojcuj, kom nej yuav raug sim; thiab nej yuav muaj kev txom nyem kaum hnub: koj cia li ua siab ncaj ncees mus txog txojkev tuag, thiab kuv yuav muab lub mom kub ntawm txoj sia rau koj. Qhia Tshwm 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.
Lub sijhawm ntawm kev tsim txom uas sawv cev los ntawm Huab Tais Diocletian ntawd kav kaum xyoo, pib xyoo 303 thiab xaus xyoo 313, thaum Huab Tais Constantine the Great tab tom kav, ib yam li nws yuav nyob rau thaum thawj txoj cai hnub Sunday xyoo 321, thiab thaum nws faib Loos ua sab hnub tuaj thiab sab hnub poob xyoo 330. Xyoo 313 raug cim raws li kev faj lem los ntawm txoj kev sib yuav kev nom kev tswv hauv Milan thaum Huab Tais Constantine (tus kav sab hnub poob) npaj kom nws tus muam ib nrab, Flavia Julia Constantia, yuav Licinius, tus huab tais uas tswj sab hnub tuaj (los yog feem uas tab tom yuav ua sab hnub tuaj) ntawm Lub Tebchaws Loos. Txoj kev sib yuav ntawd raug xaus raws li lub cim thaum Constantine faib lub nceeg vaj ua sab hnub tuaj thiab sab hnub poob xyoo 330.
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.
Lub sijhawm 250 xyoos ntawm Nero pib nrog ib lub sijhawm xya xyoos uas pib thiab xaus nrog ib qho kev vij, uas yog tus qauv qhia ua ntej txog qhov kawg ntawm lub ntiaj teb. Thaum kawg ntawm lub sijhawm ntawd muaj ib lub sijhawm kaum xyoo ntawm kev tsim txom uas paub tseeb meej. Lub sijhawm ntawd pib nyob rau tiam ntawm Ephesus, ces txuas mus thoob keeb kwm ntawm Smyrna mus txog rau pawg ntseeg ntawm Constantine uas tau ua kev sib haum nrog lub ntiaj teb, thaum pawg ntseeg ntawm Pergamos los txog rau xyoo 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.
Kaum kaum xya xyoo txij 313 mus txog 330 ntawd muaj lawv qhov sib thooj nyob hauv keeb kwm ntawm Raphia thiab Panium, qhov chaw uas tsov rog xyoo 217 BC thiab tsov rog xyoo 200 BC raug cais tawm los ntawm kaum xya xyoo. Hauv tsov rog ntawm Raphia, Ptolemy yeej, tiam sis nws yuav twb tuag thiab ploj mus lawm ua ntej tsov rog ntawm Panium. Txawm li ntawd los, nws kav tau kaum xya xyoo txij 221 BC mus txog 204 BC. Peb kab ntawm 250 xyoo uas raug khi ua ke los ntawm peb lub kaum xya yuam kom muab los xam tias 313 sib phim nrog 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 yog ib txoj kev hloov uas txawv txav ntawm kev tsim txom mus rau kev sib haum xeeb nrog lub ntiaj teb, yog li ntawd 313 thiaj cim tau ua ib lub cim ntawm ib qho kev hloov uas muaj yam ntxwv yaj saub, uas tau raug ua qauv los ntawm txoj kev hloov ntawm Xamivna mus rau Pexakamus. Kauj ruam thawj raug sawv cev los ntawm ib txoj kev sib yuav raws li kev ua nom ua tswv, uas xaus rau kev sib nrauj kaum xya xyoo tom qab. Kauj ruam thib ob yog thawj txoj cai Hnub Caiv. Kev tshoov siab qhia rau peb tias txoj cai Hnub Caiv ntawd yog ib yam uas muaj ib txoj kev txheej txheem nce qib zuj zus ib kauj ruam dhau ib kauj ruam ua ntej, uas muaj cov cai Hnub Caiv ua ntej txoj cai Hnub Caiv uas raug txhais tias yog yuam kom koj hwm Hnub Caiv thiab kuj tsim txom koj vim koj hwm Vajtswv Hnub Xanpataus hnub xya.
“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.
“Yog tus nyeem ntawv xav nkag siab txog cov cuab tam uas yuav raug siv hauv txoj kev sib tawm tsam uas yuav los txog tsis ntev no, nws tsuas yog yuav tsum tshawb raws li keeb kwm tseg txog cov txheej txheem uas Loos tau siv rau tib lub hom phiaj ntawd nyob rau tiam tag los xwb. Yog nws xav paub tias cov Papist thiab cov Protestants uas sib koom siab yuav ua li cas rau cov uas tsis lees txais lawv tej lus qhuab qhia, cia nws pom tus ntsuj plig uas Loos tau qhia tawm rau hnub Xanpataus thiab rau cov uas tiv thaiv hnub ntawd.”
“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.
“Cov lus txib muaj koob muaj npe, cov rooj sab laj loj, thiab tej kevcai hauv pawg ntseeg uas raug txhawb nqa los ntawm hwjchim nom tswv hauv ntiajteb yog cov kauj ruam uas ua rau lub koobtsheej ntawm cov neeg pe dab qhuas nce mus txog nws txoj hauj lwm muaj meejmom hauv lub ntiajteb Khetos. Qhov thawj qhov kev ntsuas rau sawvdaws pom uas yuam kom coj Hnub Caiv yog txoj cai uas Constantine tau tsim tsa. (A.D. 321.) Tsab lus txib no kom cov neeg nyob hauv tej nroog so nyob rau ‘hnub uas tsim nyog hwm ntawm lub hnub,’ tabsis tso cai rau cov neeg nyob tom teb chaws kom mus ntxiv lawv tej haujlwm ua liaj ua teb. Txawm hais tias qhov tseeb nws yog ib txoj cai ntawm cov neeg pe dab qhuas, los nws raug tus huab tais yuam siv tom qab nws tau lees txais txojkev ntseeg Khetos tsuas yog raws npe xwb.” 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.
Txoj Cai Kav ntawm Milan xyoo 313, yog “txoj cai kav vaj ntxwv” uas tau raws los ntawm “cov rooj sab laj dav dav thiab tej kev cai ntawm pawg ntseeg uas raug txhawb nqa los ntawm hwj chim ntiaj teb no yog cov kauj ruam.” Cov no yog cov kauj ruam uas maj mam nce mus, uas coj mus rau thawj txoj cai Hnub Sunday xyoo 321. Ib qho ntawm cov kauj ruam ntawd yog “tej kev cai ntawm pawg ntseeg,” xws li kev coj Hnub Sunday, “uas raug txhawb nqa los ntawm hwj chim ntiaj teb no.” Lub sijhawm xyoo 1888 qhia txog ib pawg ntawm cov cai Hnub Sunday uas Senator Blair tau coj los tso rau hauv Senate uas yeej tsis mus txog qhov twg li, tiam sis nyob rau hauv tib zaj keeb kwm ntawd ntau lub xeev twb tab tom dhau cov cai Hnub Sunday uas xeev yuam kom coj lawm. Ob tug tim khawv no qhia txog xyoo 313 tias yog ib qho cim txheej txheem uas “tej cai kav vaj ntxwv,” xws li ib daim executive order, yuav cim ib qho kev hloov mus hauv zaj keeb kwm ntawm tus tsiaj qus hauv ntiaj teb, tus uas raug teem tseg kom hais lus ib yam li tus zaj.
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.
Thaum Tebchaws Meskas hais lus zoo li ib tug zaj, nws xaus raws li lub nceeg vaj thib rau ntawm tej lus faj lem hauv phau Vajlugkub, thiab nws ua li ntawd los ntawm kev hais tib yam li nws tau hais thaum chiv thawj ntawm nws txoj kev kav raws li lub nceeg vaj thib rau. Xyoo 1798, Tebchaws Meskas tau pom zoo cov Alien and Sedition Acts, uas yog ib daim qauv piv txwv ntawm txoj cai Hnub Caiv. Cov Alien and Sedition Acts xyoo 1798 yog kauj ruam thib peb ntawm peb kauj ruam uas tau pib xyoo 1776 nrog Declaration of Independence, tom qab ntawd yog Constitution xyoo 1789. Peb kauj ruam ntawd sib haum nrog 313, 321, thiab 330.
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 thiab 1798 puav leej yog tej kev ua uas raug txhais tias yog kev hais lus, vim kev tshoov siab qhia rau peb tias “kev hais lus ntawm ib haiv neeg yog kev ua ntawm nws cov thawj coj tsim cai thiab cov thawj coj txiav txim.” 313, 321 thiab 330 puav leej yog tej cim kev uas muaj kev txuas nrog Constantine tus Loj. Kev xaus ntawm Ixayees qub tiag tiag, ob lub tebchaws qaum teb thiab qab teb tib si, raug cim ua ib txoj kev sib nrauj, uas yog yam uas 330 sawv cev. Ib txoj kev sib nrauj ntawm sab hnub tuaj thiab sab hnub poob hauv ib txoj kev sib yuav uas tau pib kaum xya xyoo ua ntej ntawd, ntawm txoj kev sib yuav ntawm Txoj Cai Tshaj Tawm Milan. Thaum txog txoj cai Sunday, Tebchaws Meskas yuav tau puv nws lub khob ntawm lub sij hawm sim siab, thiab yuav raug sib nrauj ntawm Vajtswv raws li nws lub hom phiaj yav tom ntej, raws li tau raug ua qauv los ntawm thaj av uas muaj mis nyuj thiab zib ntab ntws rau Ixayees qub. Kev tshoov siab hais tias kev thim txojkev ntawm ib haiv neeg raug ua raws los ntawm kev puam tsuaj ntawm ib haiv neeg. Qhov ntawd tshwm sim thaum Vajtswv sib nrauj thaj av uas muaj hwjchim ci ntsa iab raws li xyoo 330 sawv cev. Txij ntawm txoj kev sib yuav xyoo 313 mus txog thawj zaug hauv ib pawg ntawm tej txoj cai Sunday uas nce zuj zus hauv xyoo 321 mus txog txoj kev sib nrauj xyoo 330. 1776 phim nrog 313, thiab 1789 phim nrog 321, hos 1798 phim nrog 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 kuj tseem yog kev ua tiav ntawm 360 xyoo txij li kev sib ntaus ntawm Actium nyob rau xyoo 31 BC. Actium yog Loos qhov chaw khuam thib peb, thiab yog li ntawd nws ua qauv qhia txog txoj cai Hnub Caiv uas Loos niaj hnub no kov yeej nws qhov chaw khuam thib ob thiab thib peb. Ntawm lub waymark 330, kev sib ntaus ntawm Panium koom nrog kev sib ntaus ntawm Actium. Kev sib ntaus ntawm Raphia nyob rau xyoo 217 BC sib haum nrog tsov rog Ukrainian xyoo 2014; ces xyoo 2015 Trump tau pib nws qhov kev tawm tsam thawj zaug rau txoj hauj lwm thawj tswj hwm; xyoo 2020 ob lub kub ntawm tus tsiaj qus ntawm lub ntiaj teb raug tua; xyoo 2023 nkawd ob leeg raug tsa sawv rov los. Xyoo 2024 qhov kev sim ntawm cov hauv paus pib, thiab xyoo 2025 kev sib koom tes yav tom ntej uas muaj lus faj lem ntawm tus thawj tswj hwm thib yim thiab nws tus npoj yaig papal raug cim los ntawm nkawd txoj kev tsa ua haujlwm sib txig sib luag.
We will continue these things in the next article.
Peb yuav txuas ntxiv tej no hauv tsab ntawv tom ntej.