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.
Pētoro ki he Moʻunga ʻo e Liliu Fakamatala naʻe hoko ia ʻi he vahaʻa ʻo Pāniumi mo e kolosi, pea ʻi ha laini ʻe taha, ʻoku tuʻu ʻa Pētoro ʻi he vahaʻa ʻo e papitaiso ʻa Kalaisi ʻi he kamataʻanga ʻo ʻEne ngāue fakafaifekau mo e hili siʻi pē ʻa e hū fakatuʻi ikuna ʻi he ngataʻanga ʻo ʻEne ngāue fakafaifekau. Ko e ngaahi fakaʻilonga ʻe tolu ko ia, ʻa e papitaiso, ʻa e moʻunga, mo e fakakakato ʻo e hū fakatuʻi ikuna, kuo fakaʻilongaʻi ia ʻe he tuʻo tolu naʻe folofola ai ʻa e Tamai fakahēvani. Ko e tuʻo tolu ʻi he Sione 12 ko e taimi ia naʻe kumi ai ʻe he kau Kalisi ʻa Sīsū. Ko e papitaiso ko e 9/11, ko e moʻunga ʻoku ʻi he hisitōlia ʻo Pāniumi ʻo aʻu ki he lao Sāpate ʻo e veesi hongofulu mā ono. Ki he vakai ʻa Pētoro, ko Pāniumi, pea hoko atu ai ʻa e moʻunga ʻo aʻu ki he fakakakato ʻo e hū fakatuʻi ikuna, ʻa ia naʻe hoko pē ki muʻa siʻi peá toki fakalāngilangiʻi ʻa Kalaisi ʻi he tuʻo ua.
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.
Amena ni mutima gwane guhangayitse; kandi novuga iki? Data, nkiza iri saha: ariko ari co catumye nshika kuri iyi saha. Data, nininahaze izina ryawe. Maze haza ijwi rivuye mw’ijuru, rivuga riti: Nararininahaje, kandi nzokwongera kurininahaza. Abantu rero bari bahagaze aho, baryumvise, bavuga ngo haduze inkuba; abandi bavuga ngo Umumarayika yamuvugishije. Yesu arishura ati: Iri jwi ntiryazanywe na jewe, ariko ryazanywe ku bwanyu. Ubu ni ho urubanza rw’iyi si rugeze: ubu ni ho umutware w’iyi si agira akurweho. Nanje, nimanurwa hejuru y’isi, nzokwegera abantu bose kuri jewe. Ivyo yabivuze, yerekana urupfu azokwicwa urwo ari rwo. Yohana 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.
Omurongo gwokutjiire mo Leviticus omirongo gumi na itatu n’oruveze rwOshititima shOmpentekoste, ou na oshivandeko shokutangira shomikuku nhatu, she va landulwa komatango gatano, nokoshivandeko shokupwa she na omadidiliko aa tue pamwe. Pokati koshivandeko oo, omatango omilongo itatu omaiminina oufiku wovapristi, oo ve uya okupwa pOshititima shopiitulilo. Oshititima shopiitulilo, okukanduka kwaKristus konima yomatango omilongo inne e na okutameka ovalongwa Vake poipala nopoiipala konima yokuyuka Kwake, noshitenge shekulilo, oiiminina omikuku nhatu dokuya komesho kwomurongo muLeviticus omirongo gumi na itatu. Omikuku odo nhatu oda landulwa komatango gatano okuya kOmpentekoste nokOshititima shOmatwali. Etimbo etitatu Tate womeulu a popya, osha li pomesho kashona kaavaGreka, ve li e na omaiminino aaavo va ifanwa mo muBabiloni pefimbo lOmulao woSondo, tava kongo omhito yokuhumana naJesus. Pomesho kashona kOmulao woSondo Jesus ota holola okupakulwa pombada kweshangwafano poshixwa shomushiyakano. Edupa ola minikila noutumbulilo Waye pefimbo la 9/11, ndele ola minikila vali pefimbo lOmulao woSondo.
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, anga ni Panium, ga ni saa ya gatatu, kandi Caesarea Maritima ni saa ya cyenda y’umusaraba igihe ihamagarwa ryo kuva i Babuloni ryumvikana. Mbere y’umusaraba, mu gihe bakiri mu mateka y’ubuhanuzi ya Panium, Petero ari ku musozi, ariko na none hakiri mbere y’iherezo ryo kwinjira kwo kunesha. Panium ikomeza kugeza ku musaraba wo ku murongo wa cumi na gatandatu. Petero muri Panium aba ari ako kanya mbere y’amateka y’intambwe eshatu y’umunsi mukuru w’amakondera wo muri Abalewi makumyabiri na gatatu, izamurwa n’impongano. Petero ari mu minsi mirongo itatu y’inyigisho yihariye y’umutambyi.
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.
Simoni anakuwa Petro huko Paniumu, naye ana hatua moja mlimani kabla ya kuingia kwa ushindi. Kuingia huko kwa ushindi kunaonyesha mfano wa wanawali kumi. Ni watano tu wanaoingia katika arusi, na siku tano zilizo kati ya alama ya njia ya sehemu tatu na Pentekoste ndizo mwanzo wa kuingia kwa ushindi. Huanza katika sikukuu ya tarumbeta, lakini alama hiyo ya njia inajumuisha muungano wa alama tatu za njia. Zikiwa alama moja ya njia, zinatambulisha shambulio dhidi ya Nashville pamoja na sikukuu ya tarumbeta. Ujumbe wa Kilio cha Usiku wa Manane utakuwa umetoka kuthibitishwa, na mwandamano wa wale wanawali watano wenye hekima huanza mchakato unaoelekea kwenye kifo, mazishi, na ufufuo wa msalaba, ambao ndio sheria ya Jumapili.
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.
Petro yili Panium ko, yila Nashville yakwe mipila ya mwoto kitalwa kya uprofeti, kabili ilyo ilila lya mbutumfwe lya mutambo wa mapenga talililwa pa kufikiliziwa kwa kitalwa. Ku busuma bwa uprofeti, alingile intanshi ukuya ku lupili, pantu ulupili lwali pa mbeli ya kwingila kwa butungulushi. Imbeli Abrahamu talaya ku lupili, ishina lyakwe lyaalichinjiwa, kabili ishina lya Petro nalo lyalichinjiwa ku Panium, ilyo talaya ku lupili. Ulupili lwe lyeso lya Petro ilyo kitalwa kya mipila ya mwoto ya ku Nashville talifwaikala. Ukufikiliziwa kwe lyeso lya citatu kandi lyeso lya kulangilamo bwino, uko imibele ya muntu yalamoneka nga kusekelela nangu nga nsoni.
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.
Umurongo wa 457 Mbere ya Kristo urangirira hagati ya Raphia na Panium; isezerano ryo mu gice cya cumi na karindwi cya Itangiriro rihura na Raphia, kandi isezerano ryo mu gice cya cumi na gatandatu cya Matayo, igice cya cumi na gatandatu, rihura na Panium. Kuva i Panium, Petero ajya ku musozi, nk’uko Aburahamu yagiye ku gitambo cya Isaka. Umusozi wo ku murongo wa Petero uhuye n’umusozi wo mu gihe cya Aburahamu.
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.
Tanda ya njira ya Abrahamu iŵa ya mazuŵa ghatatu. Pa kunjira kwa chigonjetso, ŵasambiri ŵaŵiri ŵakatumika kukatora mbunda kuti yinyamure Khristu; ndipo mu mzere wa Abrahamu, ulendo wake wa mazuŵa ghatatu ukumamba na kusankha kwake ŵateŵeti ŵaŵiri na mbunda kuti yinyamure nkhuni za sembe ya Isake. Ulendo wa Petrosi wa mazuŵa ghankhondi na ghatanthatu panji ghankhondi na ghatatu kuluta ku phiri ukaŵa mazuŵa ghatatu kwa Abrahamu. Petrosi mu Paniumu wali pambere phiri lindafike ndiposo pambere kufumuka kwa mbunda, uko kukwambiska kunjira mu Yerusalemu, apo ndipo mazuŵa ghatatu gha Abrahamu ghakambira. Mu kunjira kwa chigonjetso Khristu wakimilira pa Phiri la Maolive na kulirira Yerusalemu, ntheura wakalongora umaliro wa ubale wa phangano pakati pa Chiuta na Israyeli wakale wa thupi. Phiri la Petrosi lili pambere kunjira kwa chigonjetso; phiri la Khristu lili mukati mwa kunjira kwa chigonjetso; ndipo phiri la Abrahamu lili paumaliro wa kunjira.
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 lü meyemfep eetong 250-ram etoong o ngwethap o kingdom 6 o Bible prophecy, oya ikong akemwa o glorious reign yot. E celebration yot, me prophetic midpoint, e align la Antiochus the Great lü 207 BC, midpoint ndam Raphia ga Panium, ma e mark-ya o ngwethap o 250 ram syi 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.
Tukengilanga mitsetse mine iye ya kwatamu bipandwa bitanshi ukufuma ku chapitala eleven ukufika ku chapitala twenty-two iye yasokololwa mpaka pano, (limbi kwaliba ifyakumwenako fimbi) nomba tulepoka ifyo bipandwa mu *The Desire of Ages*. Chapitala eleven ni *The Baptism*, kabili chapitala twenty-two ni *Imprisonment and Death of John*. Yohane ali ku ntendekelo na ku mpela, kabili chapitala seventeen, chapitala ya pakati, ni *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.
“Nikodemo amwendeleza Bwana akidhania kuwa ataingia katika majadiliano pamoja Naye, lakini Yesu akaweka wazi kanuni za msingi za kweli. Akamwambia Nikodemo, Si maarifa ya kinadharia unayohitaji sana, bali kuzaliwa upya kwa rohoni. Huhitaji kutoshelezwa udadisi wako, bali kupata moyo mpya. Hupaswi kupokea uzima mpya kutoka juu kabla hujaweza kuthamini mambo ya mbinguni. Hata mabadiliko haya yatakapotokea, yakifanya vitu vyote kuwa vipya, haitakuletea faida yoyote ya wokovu kujadiliana Nami juu ya mamlaka Yangu au utume Wangu.”
“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.
Nikodemo alikuwa amesikia mahubiri ya Yohana Mbatizaji kuhusu toba na ubatizo, na jinsi alivyowaelekeza watu kwa Yeye atakayebatiza kwa Roho Mtakatifu. Yeye mwenyewe alikuwa ametambua kwamba miongoni mwa Wayahudi kulikuwako upungufu wa hali ya kiroho, na kwamba, kwa kiwango kikubwa, walitawaliwa na ukaidi wa kidini na tamaa ya ulimwengu. Alikuwa ametumaini hali ya mambo iliyo bora zaidi katika kuja kwake Masihi. Hata hivyo, ujumbe wa Mbatizaji uliouchunguza moyo ulikuwa umeshindwa kuleta ndani yake usadikisho wa dhambi. Alikuwa Farisayo mkali, naye alijivunia matendo yake mema. Alikuwa akiheshimiwa sana kwa ukarimu wake na kwa utoaji wake wa hiari katika kuendeleza huduma ya hekalu, naye alijihisi salama katika kibali cha Mungu. Alishtushwa na wazo la ufalme ulio safi mno kiasi kwamba yeye hangeweza kuuona katika hali yake ya sasa.” Tumaini la Vizazi Vyote, 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.
Isheki ly’Omisingi mu *The Desire of Ages* lyaoneka mu mulyango gwa Nikodemo, uyo uhuhulanga obwililo bw’emalililo eri Adventismu mu mulyango gw’okuteekebwako akamanyiso aka bantu emitwalo kikumi mu makumi ana na bana. Ahuhulanga ekibiina ky’abantu abawulirizanga obubaka bw’omutembeyia wa Kristo, naye nga batamanya mbeera yaabwe ey’Obulawodikea.
“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.
“Niqodemos ilə olan söhbətində İsa xilas planını və dünyaya dair Öz missiyasını açıb bəyan etdi. Sonrakı söhbətlərinin heç birində O, göylərin Padşahlığını irs alacaq olanların hamısının ürəyində görülməsi zəruri olan işi bu qədər dolğun şəkildə, addım-addım izah etmədi. Xidmətinin lap başlanğıcında O, həqiqəti Sinedrionun bir üzvünə, qavrayışı ən açıq olan bir zehinə və xalqa təyin olunmuş bir müəllimə açdı. Lakin İsrailin rəhbərləri nuru qəbul etmədilər. Niqodemos həqiqəti ürəyində gizlətdi və üç il ərzində görünən çox az bəhrə oldu.” 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.
پەیامی یۆحەنا و مەعمودییەتی مەسیح لە خۆیدا پەیامی یەکەمین فریشتە، واتە ترسان لە خودا، نیشان دەدا. پەیامی یۆحەنا هەمان پەیامی لاودیکیا بوو لەبارەی ڕاستپارێزکردن بە باوەڕ، و ئەو پەیامە لە کاتی مەعمودییەتی مەسیحدا بە هێز کرا، هەروەک پەیامی جۆنز و واگنەر هەمان پەیام بۆ لاودیکیا بوو لە ساڵی 1888دا. مەعمودییەتی مەسیح و 1888 نموونەی پێشەکی بوون بۆ گەیشتنی پەیامی لاودیکیا لە 9/11، کە لە ناوەڕاستی نێوان ڕافیا و پانیومدا کۆتایی دێت.
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.
Nikotemo anamaanisha “ushindi wa watu,” na kuhesabiwa haki kwa imani ni ujumbe wa kutiwa muhuri uliokuja pamoja na ujumbe wa Yohana, ukatiwa nguvu katika ubatizo na kufafanuliwa na mkutano wa usiku wa manane wa Nikotemo na Kristo. Sura ya ishirini na mbili inaeleza kifo cha Yohana kikizalisha utambuzi, kwa wanafunzi wake, wa bendera ile ambayo ingeinuliwa na kuwavuta watu wote kwake. Ubatizo ulikuwa 9/11 na pia Julai 18, 2020 hadi Desemba 31, 2023, kwa maana ubatizo unaonyesha kifo (2020), maziko (siku tatu na nusu), na ufufuo (Desemba 31, 2023). Kisha mkutano wa usiku wa manane, ambamo ushindi wa watu unaonyeshwa kama kuzaliwa mara ya pili, kutoka upofu wa Laodikia hadi maono ya ishirini kwa ishirini ya Mfiladelfia. Kisha matendo ya Kristo yanawekwa wazi kama kuinuliwa kwa bendera.
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.
Yakuwa Aburahamu, imirimo ya Kristo mu ruhererekane rwa Yohana ihura n’igitambo cya Isaka. Kuri Petero, urwo ruhererekane rurangirira i Kayisariya ku nyanja, Kayisariya Maritima, mu isaha ya cyenda, aho umusaraba uhamagarira abantu bose ku ntsinzi yo gutsindishirizwa no kwizera, ari yo butumwa bw’umumarayika wa gatatu. Ubutumwa bw’umumarayika wa gatatu ni ubutumwa bw’ishyano rya gatatu rya Isilamu ryageze kuri 9/11 mu guhura kwa mbere kwa Balamu n’indogobe ya Isilamu, hanyuma hakaza gukubitwa inshuro ebyiri ku gihugu cy’ubwiza nyakuri ku wa 7 Ukwakira 2023, maze nyuma hakaza ugukubitwa kwa kabiri i Nashville ubwo Balamu ayobora indogobe ya Isilamu anyuze mu mizabibu y’igihugu cy’ubwiza cya kera nyakuri n’icy’iki gihe cyo mu buryo bw’umwuka. Ugukubitwa kwa gatatu ni umutingito w’itegeko ryo ku Cyumweru rigiye kuza vuba. Aho ni ho Isaka atangirwa, aho ni ho abigishwa ba Yohana, ikimenyetso cy’imbaga y’abantu benshi bahabwa ibishura byera by’ubuhamya bwo kwicirwa ukwizera, bumvise kandi babona imirimo y’ikirango. Aho hagati mu Itangiriro, Matayo, no mu Ibyifuzo By’ibihe, hamenyekanishirizwa gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane no guhamagara abanyamahanga.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Ubusobanuro Kristo yahaye Nikodemu bwari umurimo w’umuyaga, nubwo umurimo wawo utagaragara.
“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.”
“Nikodemo akali anachanganyikiwa bado, naye Yesu akautumia upepo kufafanua maana yake: ‘Upepo huvuma upendako, nawe waisikia sauti yake, lakini huwezi kujua watoka wapi na kwenda wapi; ndivyo alivyo kila mtu aliyezaliwa kwa Roho.”
“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.
Mhepo u twala vhukati ha matavhi a miri, u tshi khwakhwatha matari na maluvha; naho zwo ralo a u vhonali, nahone a hu na muthu ane a divha hune wa bva hone kana hune wa ya hone. Zwi ralo-vho na mushumo wa Muya Mukhethwa mbilu. A u koni u ṱalutshedzwa u fhira zwine zwa konadzea nga ha u tshimbila ha mbilu. Muthu a nga si kone u bula tshifhinga kana fhethu hone-hone, kana u tevhelela nyimele dzoṱhe dza maitele a u rembuluwa; fhedzi hezwi a zwi sumbedzi uri ho ngo rembuluwa. Nga nḓila i sa vhonali sa mbilu, Kristo u dzulela u shuma mbilu. Nga zwiṱuku nga zwiṱuku, khamusi zwi sa lemuwei nga ane a zwi ṱanganedza, hu itwa mbonalo dzine dza kokodzela muya kha Kristo. Hezwi zwi nga ṱanganedzwa nga u elekanya nga Hawe, nga u vhala Maṅwalo, kana nga u pfa ipfi ḽi tshi bva kha mureri a tshilaho. Nga u ṱavhanya, musi Muya u tshi ḓa nga khuwelelo yo livhaho nga ho engedzeaho, muya u ḓiṋekedza nga dakalo kha Yesu. Nga vhanzhi hezwi zwi vhidzwa u rembuluwa nga u ṱavhanya; fhedzi ndi mvelelo ya u kunguwedzwa ha tshifhinga tshilapfu nga Muya wa Mudzimu,—maitele a mbilu, a sa fheli nga u ṱavhanya.
“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.
“Nahooyaa upepo ubwawo utaboneka, ubyara ingaruka zigaragara kandi zikumvikana. Ni ko n’umurimo wa Mwuka ku bugingo uzigaragaza mu gikorwa cyose cy’uwumvise imbaraga zawo zikiza. Igihe Mwuka w’Imana yigarurira umutima, ahindura imibereho. Ibitekerezo by’icyaha birajugunywa, imirimo mibi ikarengwa; urukundo, kwicisha bugufi, n’amahoro bisimbura uburakari, ishyari, n’amakimbirane. Ibyishimo bisimbura agahinda, kandi mu maso hakagaragaza umucyo wo mu ijuru. Nta wureba ikiganza gikuraho umutwaro, cyangwa ngo abone umucyo umanuka uva mu bikari byo hejuru. Umugisha uza iyo, kubwo kwizera, ubugingo bwishyikirije Imana. Maze ubwo bushobozi, ijisho rya muntu ritabasha kubona, bukarema ikiremwa gishya mu ishusho y’Imana.” 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.
9/11-ൽ അന്ത്യമഴ തളിർച്ചുതുടങ്ങി. ബൈബിൾ പ്രവചനത്തിൽ “കിഴക്കൻ കാറ്റ്” എന്നതായി പ്രതിനിധീകരിക്കപ്പെടുന്ന ഇസ്ലാം, ഒരു ലക്ഷത്തി നാല്പത്തിനാലായിരത്തിന്റെ മുദ്രയിടൽ ആരംഭിച്ച സമയത്ത്, 9/11-ൽ എത്തിച്ചേർന്നു. സെഖര്യാവിന്റെ രണ്ട് സ്വർണ്ണക്കുഴലുകളിൽ നിന്ന് ഇറങ്ങിവരുന്ന “സ്വർണ്ണതൈലം” എന്നതായി പ്രതിനിധീകരിക്കപ്പെടുന്ന സന്ദേശമായ അന്ത്യമഴ, ലാവോദിക്ക്യയിലെ സെവൻത്ത്-ഡേ അഡ്വെന്റിസ്റ്റുകളെ മാനസാന്തരത്തിലേക്കു വിളിക്കുന്ന പ്രവൃത്തിക്ക് തുടക്കം കുറിച്ചു. പരിശുദ്ധാത്മാവിന്റെ കാറ്റ്, എഴുതപ്പെട്ടിരിക്കുന്ന സകലവും ഉപദേശിക്കുന്ന തന്റെ പ്രവൃത്തി ആരംഭിച്ചു; യിരെമ്യാവിന്റെ പുരാതന പാതകളുടെ സന്ദേശം പ്രയോഗിച്ചുകൊണ്ട് അന്ധരായ ലാവോദിക്ക്യക്കാരുടെ ഹൃദയങ്ങളോടു സംസാരിക്കുകയും ചെയ്തു. നിക്കോദേമോസിനോടു പ്രതിനിധീകരിക്കപ്പെട്ട പരിശുദ്ധാത്മാവിന്റെ പ്രവൃത്തി കൂടുതൽ പൂർണ്ണമായി വിശദീകരിക്കുമ്പോൾ, അത് “പടിപടിയായി,” “സ്വർഗ്ഗരാജ്യം അവകാശമായി പ്രാപിക്കുന്ന ഏവരുടെയും ഹൃദയങ്ങളിൽ നിർവഹിക്കപ്പെടേണ്ട ആവശ്യമായ പ്രവൃത്തി” ആകുന്നു. ഈ പ്രക്രിയയെ ക്രിസ്തു കാറ്റിന്റെ പ്രവൃത്തിയോടു ഉപമിച്ചു; 9/11-ൽ എത്തിയ “കിഴക്കൻ കാറ്റിന്റെ” കാലഘട്ടത്തിലാണ് ഈ പ്രക്രിയ സംഭവിക്കുന്നത്. യെശയ്യാവും ഇതേ കാലഘട്ടത്തെ പ്രചണ്ഡമായ കാറ്റിന്റെ ദൃഷ്ടികോണത്തിൽ അഭിസംബോധന ചെയ്യുന്നു.
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.
ꯃꯥꯄꯁꯤꯡ ꯂꯩꯅ ꯑꯗꯨ ꯈꯤꯡꯂꯛꯄ ꯃꯇꯝꯗ, ꯑꯗꯨꯒ ꯂꯣꯏꯅ ꯍꯥꯏꯔꯨꯔꯛꯀꯅꯤ; ꯆꯥꯎꯕ ꯃꯥꯔꯨ ꯊꯥꯃꯗ ꯑꯩꯁꯥꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯔꯥꯟꯕ ꯅꯨꯡꯁꯤ ꯂꯦꯟꯊ꯭ꯔꯛꯏ꯫ ꯃꯔꯝ ꯑꯁꯤꯅ ꯖꯦꯀꯣꯕꯀꯤ ꯑꯄꯥꯝꯕ ꯄꯥꯛꯊꯣꯛꯀꯅꯤ; ꯑꯗꯨꯒ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯞ ꯂꯧꯊꯣꯛꯄꯒꯤ ꯃꯐꯝ ꯄꯨꯝꯅꯃꯛ ꯑꯁꯤꯅꯤ; ꯃꯍꯥꯛꯅ ꯑꯂꯇꯥꯔꯒꯤ ꯅꯨꯡꯁꯤꯡ ꯄꯨꯝꯅꯃꯛ ꯈꯤꯔꯨꯔꯨꯕ ꯆꯥꯛ-ꯅꯨꯡꯁꯤꯡ ꯑꯣꯏꯅ ꯊꯨꯒꯥꯏ ꯊꯨꯒꯥꯏ ꯏꯕ ꯃꯇꯝꯗ, ꯎꯃꯥꯡꯒꯤ ꯃꯔꯨꯞꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯨꯔꯇꯤꯁꯤꯡ ꯂꯦꯄꯄ ꯉꯝꯂꯣꯏ꯫ ꯏꯁꯥꯏꯌꯥ 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.”
Abahananuzi bose bahurirana mu minsi ya nyuma, kandi “umuyaga ukaze” wa Yesaya ni wo “miyaga y’intambara” ya Yohana, ifatiriwe kugira ngo idahuhuta mu gihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Umuyaga ukaze wa Yesaya ni umuyaga w’iburasirazuba “wahagaritswe” mu buhamya bwa Yesaya, kandi ugafatirwa mu bwa Yohana. Imiyaga y’intambara ya Yohana ifatiriwe mu gihe ubwoko bw’Imana bushyirwaho ikimenyetso, kandi umuyaga w’iburasirazuba wa Yesaya werekanwa ko ari igihe “ubugome bwa Yakobo” “bukuweho.” Ijambo ry’Igiheburayo ryahinduwemo “bukuweho” risobanura ko habaye impongano. Gushyirwaho ikimenyetso kwa Yohana ni ko kuri no muri Ezekiyeli igice cya cyenda kandi ni ko kuri no gukurwaho kw’ubugome bwa Yakobo. Marayika unyura i Yerusalemu ashyira ikimenyetso ku baririra kandi bakaboroga ni wa marayika uzamuka ava “iburasirazuba.”
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.
Na baada ya hayo nikaona malaika wanne wamesimama katika pembe nne za dunia, wakiwa wamezizuia pepo nne za dunia, ili upepo usivume juu ya dunia, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akipanda kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; naye akalia kwa sauti kuu kuwaambia wale malaika wanne, waliopewa kuidhuru dunia na bahari, akisema, Msiidhuru dunia, wala bahari, wala miti, hata tutakapowatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 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.
Malaika ni Kristo, naye akapanda mbinguni mwishoni mwa siku arobaini za kuwafundisha wanafunzi uso kwa uso katika majira ya Pentekoste; tena hupanda katika Sikukuu ya Baragumu katika Mambo ya Walawi ishirini na tatu, mwishoni mwa siku thelathini za mafundisho ya uso kwa uso pamoja na makuhani, wanaowakilishwa na idadi thelathini.
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.
2026는 중간선거의 해이며, 그 선거는 이미 예언적 이정표로 확증되었다. 민주당이 2020년 선거를 훔치지 않았더라면, 트럼프는 로마의 수수께끼를 성취하지 못하였을 것이다. 그 로마의 수수께끼란 곧 “여덟째이면서도 일곱 중에 속한다”는 것이다. 그 수수께끼는 트럼프를 짐승의 우상의 대표자로 확인해 주는데, 그는 항상 여덟째로 올라오지만 또한 일곱 중에 속하기 때문이다. 다니엘 7장에서, 작은 뿔이 올라서기 위해서는 이교 로마의 열 뿔 가운데 셋이 제거되어야 했다. 거기서 교황권 로마는 다른 일곱 뿔 가운데서 여덟째로 올라왔으나, 그것은 이교 로마로부터 나왔으니, 곧 일곱 중에 속한 것이어야 했기 때문이다. 다니엘 8장에서 메대-바사 제국은 두 뿔로 표상되었고, 그다음 헬라는 한 뿔이었는데, 그것이 꺾였을 때 네 뿔을 낳았다. 그러므로 로마가 도래하기 전에 이미 일곱 뿔이 있으며, 로마의 작은 뿔은 여덟째이다. 로마가 항상 여덟째로 올라오면서도 일곱 중에 속한다는 사실에 대한 다른 증인들도 있으나, 그 수수께끼의 주된 준거점은 요한계시록 17장이다.
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.
Nansi ke yavo ni uje ukedi. Amaso atanu na abili ni mpiri atanu na abili, pa yo mukaji ahicaye. Kandi hali abami atanu na babili: batanu bagwire, kandi umwe aliho, kandi uwundi ntaraza; kandi naaza, ateekwa kugumaho akanya gato. Kandi inyamaswa yariho, kandi itakiriho, ni yo ya munani, kandi iva muri ba bandi barindwi, kandi ijya mu kurimbuka. Ibyahishuwe 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.
2020年に盗まれた選挙は、選挙が預言的な道標であることを明らかにした。この事実に対する第二の証人はカーター大統領に見いだされる。レーガンは、ローマの像を形成しつつ、七人のうちのものである第八の者としてのトランプへと至る歴代大統領の最初であった。レーガンは、1989年の終わりの時以来の八人の大統領の列の最初であった。1989年はダニエル書11章1節から4節において成就し、最も富める大統領の証しを提示している。レーガンに先立っていたのは、その時点までの歴史上最悪の大統領であった。カーターは、未解決のイスラムの危機を残したまま退任した。それから四十七年後、トランプは現在、民主党員カーターがレーガンに残した問題を解決しつつある。最初の者、すなわちアルファであるレーガンが、終末とオメガにおける共和党員を予型する共和党員であったゆえに、トランプもまた、それ以前の民主党大統領が作り出したイスラムの危機を継承する必要があった。その民主党大統領は、預言上の必然により、その時点までの歴史上最悪の大統領でなければならなかった。もちろん、オバマはそれらすべての預言的特徴を成就し、バイデンもまたそうであった。レーガンが最後の者を予型するためには、彼はまた、第八の者だけでなく、第六の者をも予型しなければならなかった。そうするにあたり、ユダ族の獅子は、両方の場合においてトランプに先立った失敗した大統領職の連続を確保するために、選挙を支配しなければならなかった。選挙は預言的な道標であり、2026年は、七人のうちのものである第八の者たる大統領の中間選挙である。
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.
Mstari wa miaka mia mbili na hamsini wa Marekani ulianza mwaka 1776 na kufikia kilele mwaka 2026. Mstari wa miaka mia mbili na hamsini wa 457 KK ulifikia kilele mwaka 207 KK, kati ya aya ya kumi na moja na ya kumi na tano, yaani, kati ya vita vya Raphia na Panium. Raphia kwa unabii inalinganishwa na agano la tohara la Mwanzo 17, na Panium kwa unabii inalinganishwa na agano la wale mia moja arobaini na nne elfu la Mathayo 16. Mwaka 2026 unalingana na 207 KK, kati ya aya ya kumi na moja na ya kumi na tano—kati ya Raphia na Panium, ambalo pia ni kati ya agano la kwanza la Mungu na watu waliochaguliwa na agano la mwisho la Mungu na watu waliochaguliwa.
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.
ku ya myaka magana abiri na mirongo itanu irangirira ku hagati ha 207 BC na 2026 ihura na ku kwa myaka magana abiri na mirongo itanu kwa guhama okwabandire igihe igisagara ca Roma cahiye mu mwaka wa 64. Kuva aho, imyaka indwi y’imbuzi y’ukwononekara kwari kuzoza, yamamajwe ku baba i Yerusalemu n’umuntu w’igitangaza. Igihe umwaka wa mirongo indwi washika, maze Yerusalemu igasamburwa, ishengero ry’Imana ryarasanzara, na bo bakwiragiza ubutumwa bwiza mw isi yose. Muri ico gihe nyene ishengero rya Efeso ryamamaje ubutumwa bwa Pentekote bw’izuka, uguhama kugereranywa n’ishengero rya Simuruna kwaciye gutangura, kuko ayo matorero yompi, kubera ngombwa y’ubuvugishwa, yari kugendana ku murongo umwe mu kiringo kanaka. Pawulo yari umuyobozi w’ishengero ry’ubuvugishwa rya Efeso, yamara yanditse kuri ayo mateka yompi.
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.
Ɔamnya no ne ahohia a ɛbaa me so wɔ Antiokia, Ikonion ne Listra; ɔtaa a migyinaa mu no nyinaa: nanso ne nyinaa mu no Awurade gyee me fii mu. Yiw, wɔn a wɔpɛ sɛ wɔtra ase onyamesuro mu wɔ Kristo Yesu mu nyinaa behu ɔtaa. 2 Timoteo 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 asanuna imyaka magana abiri na mirongo itanu itangirira mu mwaka wa 64 ikarangirira ku Itegeko rya Milani ryo mu 313. Muri iyo myaka, ugutotezwa kw’ab’Imana kwakomeje gukorwa na Roma ya gipagani, ariko ubutumwa bwahawe itorero ry’i Simuruna bwagaragaje iminsi icumi, ishushanya ugutotezwa kurusha ibindi byose muri icyo gihe.
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.
ئەو شتانەی کە دەتبێت بیچێژیت، لە هیچکام مەترسە؛ ئەوەتا، ئیبلیس هەندێک لە ئێوە دەخاتە زیندان، بۆ ئەوەی تاقی بکرێنەوە؛ و بۆ ماوەی دە ڕۆژ تووشی تەنگانە دەبن: تا مردن دڵسۆز بمێنەوە، و من تاجی ژیانَت پێ دەبەخشم. ئاشکراکردنەوەی 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.
Tsono tsa mahlomola tse emelwago ke Mmuši Diocletian e bile tša mengwaga ye lesome, di thoma ka 303 gomme di felela ka 313, ge Mmuši Constantine yo Mogolo a be a buša, bjalo ka ge a be a tla ba a le gona molaong wa pele wa Sontaga wa 321, le ge a aroganya Roma ka bohlabela le bodikela ka 330. Ngwaga wa 313 o swailwe ka boporofeta ka lenyalo la bodiplomate la Milan ge Mmuši Constantine (mmuši wa Bodikela) a rulagantše lenyalo la kgaetšediagwe wa seripa, Flavia Julia Constantia, go Licinius, mmuši yo a bego a laola karolo ya bohlabela (goba yeo e bego e tloga e e-ba ya bohlabela) ya Mmušo wa Roma. Lenyalo leo le ile la fela ka seswantšho ge Constantine a aroganya mmušo ka bohlabela le bodikela ka 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.
دورەی ٢٥٠ ساڵەی نێرۆ بە ماوەیەکی حەوتساڵە دەست پێدەکات کە بە گەمارۆیەک دەست پێدەکات و بە گەمارۆیەک کۆتایی دێت، ئەوەی کۆتایی جیهان نموونە دەکات. لە کۆتایی ئەو ماوەیەدا، دە ساڵێکی دیار و جیاواز لە چەوساندنەوە هەبوو. ئەو ماوەیە لە سەردەمی ئەفەسۆس دەستی پێکرد، پاشان مێژووی سمیرنای گرتەوە هەتا کڵێسای سازشکاریی قسطنطین، کاتێک کڵێسای پەرگامۆس لە ساڵی ٣١٣ گەیشت.
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.
313 سے 330 تک کے وہ سترہ برس اپنی متقابل نظیر رافیہ اور پانیوم کی تاریخ میں پاتے ہیں، جہاں 217 قبلِ مسیح کی جنگ اور 200 قبلِ مسیح کی جنگ کے درمیان سترہ برس کا فاصلہ ہے۔ رافیہ کی جنگ میں بطلیموس غالب آیا، لیکن پانیوم کی جنگ سے پہلے ہی وہ مر چکا اور رخصت ہو چکا تھا۔ تاہم اُس نے 221 قبلِ مسیح سے 204 قبلِ مسیح تک سترہ برس حکومت کی۔ ڈھائی سو برس کی تین سلسلہ وار لکیریں، جو تین سترہوں کے ذریعہ باہم بندھی ہوئی ہیں، اس امر پر غور کو لازم کرتی ہیں کہ 313 کی مطابقت 2026 کے ساتھ ہے۔
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, pag-uusig-gin tungo ha pakigkompromiso an nahitabo, salit 313 in nahimong simbolo han usa ka pagbag-o nga may usa nga manaragnaon nga kinaiya, nga ginpaila pinaagi han pagbalhin tikang ha Smyrna ngadto ha Pergamos. An syahan nga pitad ginlarawan pinaagi han usa nga diplomatiko nga pag-asawa nga natapos ha diborsyo napulo kag pito ka tuig an naglabay. An ikaduha nga pitad amo an siyahan nga balaud han Domingo. An Inspirasyon nagsusumat ha aton nga an balaud han Domingo gin-uunhan hin usa nga nag-uuswag nga proseso, pitad ha pitad, nga nag-uupod hin mga balaud han Domingo nga nag-uuna han Balaud han Domingo nga iginhuhulagway sugad nga pagpirit ha imo nga magbantay han Domingo ngan liwat pagtimaraot ha imo tungod han imo pagbantay han ikapito ka adlaw nga Igpapahuway han Dios.
“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.
“Nge mwisomi angataka kuelewa vyombo vitakavyotumiwa katika pambano linalokuja upesi, hana ila kufuatilia kumbukumbu ya mbinu ambazo Rumi ilitumia kwa lengo lilo hilo katika nyakati zilizopita. Ikiwa angependa kujua jinsi Wapapa na Waprotestanti wakiwa wameungana watakavyowatendea wale wanaokataa mafundisho yao ya imani, na aione roho ambayo Rumi ilidhihirisha kuelekea Sabato na watetezi wake.
“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.
“Fermanên şahanî, meclîsên giştî, û rêzikên dêrê yên bi hêza dunyayî hatine piştgirîkirin, ew gav bûn ku pîroziya pagan gihîşt wê rûmeta xwe di cîhana Mesîhî de. Pîvaza yekem a giştî ya ku şopandina Yekşemê pêcîn kir, ew qanûna ku ji aliyê Konstantîn ve hate derxistin bû. (A.D. 321.) Ev ferman daxwaz dikir ku niştecihên bajaran di ‘roja hêja ya rojê’ de bêhnvedanê bikin, lê ji gundiyan re destûr dida ku di karên xwe yên çandiniyê de bidomin. Her çend bi rastî qanûnek paganan bû, ji aliyê împarator ve piştî pejirandina wî ya navmala Mesîhiyetê hate bicîhanîn.” 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.
Mu 313, Chikalata cha Milan chali “chikalata cha ufumu,” icho chikarondezghedwa na “makhonsolo ghakuru na malango gha mpingo agho ghakakhozgeka na nkhongono ya boma ndigho ghakaŵa masitepu.” Agha ghakaŵa masitepu ghakupitilira panthazi agho ghakiza kulongozga ku dango lakwamba la Sabata la pa Sondo mu 321. Limoza la masitepu agha ni “malango gha mpingo,” nga nkhusunga Sondo, “ghakakhozgeka na nkhongono ya boma.” Nyengo ya 1888 yikulongora mndandanda wa malango gha pa Sondo agho ghakanjizgika mu Senate na Senator Blair agho ghakafika kulikose chara, kweni mu mbiri yeneyira vyaru vinyake vya maboma vikapambananga malango gha pa Sondo agho boma likakhozgeranga. Ŵakaboni ŵaŵiri aŵa ŵakulongora 313 kuŵa chimanyikwiro apo “vikalata vya ufumu,” nga ni dango la executive order, vingalongora kusintha mu mbiri ya chikoko cha charu chapasi, icho chili kuŵikika kuti chiyowoye nga ni chinjoka.
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.
Apo Amerika erembha kēhrua hēnuei arina, Biblia-gi thwanmichakna leikhraba rajya taruk adugi aroiba oirammi; aduga mahakna rajya taruk oina leiriba eigi houjikta eina hāina, adum oiba oiraga amasung adugi leiranggi hougatpa matamdagi hāina hairiba adumak hāina mahak adu oirammi. 1798-gi chahida, Apo Amerikana Alien and Sedition Acts adu pās toure; madu Sunday law-gi numitmak oiraba chaithokpani. 1798-gi Alien and Sedition Acts adu, 1776-gi Declaration of Independence-gi matung inna hougatpa khongchat ahumdagi ahumsuba oirammi; adugi matungda 1789-gi Constitution lakkhi. Khongchat ahum adu 313, 321, amasung 330-ga chap mannare.
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 na 1798 vyose byari ibikorwa bisobanurwa nko kuvuga, kuko Ibyahumetswe bitumenyesha ko “kuvuga kw’ishyanga ari igikorwa cy’inzego zaryo zishinga amategeko n’izicira imanza.” 313, 321 na 330 vyose ni ibimenyetso-ngenzi bifitaniye isano na Konstantino Mukuru. Iherezo rya Isirayeli ya kera y’ukuri, ubwami bwo mu buraruko n’ubwo mu bumanuko bwombi, rigereranywa n’ukwahukana, ari na co kigereranywa na 330. Ukwahukana hagati y’ubuseruko n’uburengero mu mubano w’abubakanye watanguye imyaka cumi n’indwi imbere y’aho, ku bugeni bw’Itegeko rya Milan. Ku musi mukuru wa Dimanche, Leta Zunze Ubumwe za Amerika zizoba zujuje igikombe c’igihe cazo c’igeragezwa, kandi zizohukanwa n’Imana mu bijanye n’intumbero yazo y’ubuhanuzi, nk’uko vyagereranywa n’ihugu rutemba amata n’ubuki ku Isirayeli ya kera. Ibyahumetswe bivuga ko ubuhakanyi bw’ishyanga bukurikirwa n’uguhona kw’ishyanga. Ivyo biba igihe Imana yahukana n’ico gihugu c’ubwiza nk’uko bigereranywa n’umwaka wa 330. Uhereye ku bugeni bwo mu 313 ukageza ku wa mbere mu rukurikirane rw’amategeko ya Dimanche agenda arushiriza gukomera mu 321, ukageza ku kwahukana kwa 330. 1776 ihura na 313, kandi 1789 ihura na 321, na 1798 ihura na 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 yi wo so ku͑ 360 ren lo ngat Actium ta 31 BC. Actium yi Rome ta so ku͑ a thum pa obstacle, ka yi hla Sunday law, hna modern Rome yi so ku͑ a ni pa leh a thum pa obstacle te a hneh. 330 waymark ah battle of Panium cu battle of Actium he a zom. 217 BC ah battle of Raphia cu 2014 Ukrainian war he a khat, cun 2015 ah Trump nih a hmasa bik presidential campaign a thawk, 2020 ah earth beast ta horn pahnih cu an that dih, 2023 ah an pahnih in an thawh ṭhan. 2024 ah foundations test cu a ṭan, cun 2025 ah eighth president le a papal counterpart ta prophetic alliance cu an i-inaugurations pahnih ruangah a hmelchunhmi a si.
We will continue these things in the next article.
Tukugumiza ebintu bino mu kitundu ekiddako.