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.
Ny Tendrombohitry ny Fiovan-tarehy, ho an’i Petera, dia nitranga teo anelanelan’i Panium sy ny hazo fijaliana; ary amin’ny lafiny iray hafa, i Petera dia eo anelanelan’ny batisan’i Kristy tamin’ny fiandohan’ny asany sy ny fotoana taorian’ny fidirana tamim-boninahitra teo amin’ny fiafaran’ny asany. Ireo mari-dalana telo ireo—ny batisa, ny tendrombohitra, ary ny famaranana ny fidirana tamim-boninahitra—dia voamariky ny fotoana telo nitenenan’ilay Ray any an-danitra. Ny fanintelony, ao amin’ny Jaona 12, dia tamin’ny fotoana nitadiavan’ny Grika an’i Jesosy. Ny batisa dia 9/11; ny tendrombohitra dia ao amin’ny tantaran’i Panium ka hatramin’ny lalàna alahady ao amin’ny andininy faha-enina ambin’ny folo. Ho an’i Petera dia Panium aloha, avy eo ny tendrombohitra ka hatramin’ny famaranana ny fidirana tamim-boninahitra, izay taloha kelin’ny hanomezam-boninahitra fanindroany an’i Kristy.
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.
Ankehitriny ny fanahiko dia mivonto alahelo; ary inona no holazaiko? Raiko ô, vonjeo amin’izao ora izao aho; nefa izao no nahatongavako amin’izao ora izao. Raiko ô, omeo voninahitra ny anaranao. Dia nisy feo avy tany an-danitra nanao hoe: Efa nomeko voninahitra izy, ary mbola homeko voninahitra indray. Ary ny vahoaka izay nitsangana teo ka nandre dia nanao hoe: Kotroka izany; fa ny sasany kosa nanao hoe: Anjely no niteny taminy. Jesosy namaly ka nanao hoe: Tsy noho ny amiko no nahatongavan’izao feo izao, fa noho ny aminareo. Ankehitriny no fitsarana izao tontolo izao; ankehitriny no handroahana ny mpanapaka izao tontolo izao hivoaka. Ary Izaho, raha hasandratra hiala amin’ny tany, dia hitaona ny olona rehetra hanatona Ahy. Izany no nolazainy, manambara ny amin’izay fahafatesana hahafatesany. Jaona 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.
Ny tsipika izay voafaritr’i Levitikosy faha-telo amby roapolo sy ny vanim-potoanan’ny Pentekosta dia manana marika fanombohana misy dingana telo arahina dimy andro, ary marika famaranana manana toetra mitovy tanteraka. Eo anelanelan’ireo marika ireo, ny telopolo andro dia maneho ny fe-potoanan’ny mpisorona, izay mifarana amin’ny fetin’ny trompetra. Ny fetin’ny trompetra, ny fiakaran’i Kristy taorian’ny efapolo andro nampianarany mifanatrika tamin’ny mpianany taorian’ny fitsanganany tamin’ny maty, ary ny andron’ny fanavotana no maneho ireo dingana telo amin’ny famaranan’ilay tsipika ao amin’i Levitikosy faha-telo amby roapolo. Ireo dingana telo ireo dia arahina dimy andro mankany amin’ny Pentekosta sy ny fetin’ny Tabernakely. Ny fanintelony nitenenan’ny Ray any an-danitra dia fotoana fohy talohan’ny nitadiavan’ny Grika, izay maneho ireo izay nantsoina hivoaka avy any Babylona amin’ny lalàn’ny Alahady, hihaino an’i Jesosy. Fotoana fohy talohan’ny lalàn’ny Alahady no amaritan’i Jesosy ny fanandratana ny faneva teo amin’ny hazo fijaliana. Nohazavain’ny voninahiny ny tany tamin’ny 9/11 ary hohazavainy indray amin’ny lalàn’ny Alahady.
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.
Sesarea Filipy, izay Paniona, no ora fahatelo; ary Sesarea Maritima no ora fahasivy amin’ny hazo fijaliana, rehefa ampanenoina ny antso hivoahana avy any Babylona. Talohan’ny hazo fijaliana, raha mbola ao amin’ny tantara ara-paminaniana momba an’i Paniona, i Petera dia eo an-tendrombohitra, nefa mbola talohan’ny fiafaran’ny fidirana amim-boninahitra. Paniona dia mitohy mandra-pahatongan’ny hazo fijalian’ny andininy fahenina ambin’ny folo. I Petera ao Paniona dia eo alohan’ny tantara misy dingana telo amin’ny fetin’ny trompetra, ny fiakarana, ary ny fanavotana ao amin’ny Levitikosy telo amby roapolo. I Petera dia ao anatin’ny telo-polo andro amin’ny fampianarana manokana ho an’ny mpisorona.
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.
Simona dia tonga Petera ao Panium, ary manana dingana iray eo amin’ny tendrombohitra alohan’ny fidirana amim-boninahitra izy. Ny fidirana amim-boninahitra dia maneho ny fanoharana ny amin’ireo virijina folo. Dimy ihany no miditra ao amin’ny fanambadiana, ary ny dimy andro eo anelanelan’ilay mari-pamantarana telo sosona sy ny Pentekosta no fiandohan’ny fidirana amim-boninahitra. Manomboka amin’ny fetin’ny trompetra izany, nefa io mari-pamantarana io dia ahitana fitambaran’ny mari-pamantarana telo. Amin’ny maha-mari-pamantarana tokana azy dia mampifandray ny fanafihana an’i Nashville amin’ny fetin’ny trompetra ireo. Ny hafatry ny Antso Amin’ny Misasakalina dia vao avy nohamafisina, ary ny filaharan’ireo virijina hendry dimy dia manomboka ny fizotry ny raharaha izay mitondra ho amin’ny fahafatesana sy ny fandevenana ary ny fitsanganan’ny hazo fijaliana, izay ny lalàna alahady.
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.
I Petera dia tao Panium, raha nanitsy ny faminaniana momba ireo baolina afo tao Nashville izy, ary talohan’ny hanenoan’ny fetin’ny trompetra amin’ny fahatanterahan’izany faminaniana izany. Araka ny filàna ara-paminaniana dia tsy maintsy niakatra tany an-tendrombohitra aloha izy, satria ny tendrombohitra no talohan’ny fidirana tamim-pandresena. Talohan’ny niakaran’i Abrahama tany an-tendrombohitra dia novana ny anarany, ary novana tao Panium ny anaran’i Petera, talohan’ny niakarany tany an-tendrombohitra. Ny tendrombohitra no fitsapan’i Petera alohan’ny hahatanterahan’ny faminaniana momba ireo baolina afo tao Nashville. Ny fahatanterahana no fitsapana fahatelo sady fitsapana famantarana, izay anehoana ny toetra ho fifaliana na henatra.
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.
Ny tsipika 457 talohan’i Kristy dia mifarana eo anelanelan’i Raphia sy Panium; ny fanekena ao amin’ny toko fahafito ambin’ny folo ao amin’ny Genesisy dia mifandrindra amin’i Raphia, ary ny fanekena ao amin’ny toko fahenina ambin’ny folo ao amin’ny Matio dia mifandrindra amin’i Panium. Avy eo Panium, Petera dia miakatra ho any an-tendrombohitra, tahaka an’i Abrahama nankany amin’ny fanatitra an’i Isaka. Ny tendrombohitra eo amin’ny tsipik’i Petera dia mifandrindra amin’ny tendrombohitra tamin’ny andron’i Abrahama.
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.
Ny lalam-panondroan’i Abrahama dia naharitra telo andro. Tamin’ilay fidirana tamim-boninahitra, mpianatra roa no nirahina haka boriky hitondra an’i Kristy, ary eo amin’ny tsipik’i Abrahama, ny diany naharitra telo andro dia manomboka amin’ny nifidianany mpanompo roa sy boriky iray hitondra ny kitay ho amin’ny fanatitra an’i Isaka. Ny dian’i Petera naharitra valo na enina andro ho any an-tendrombohitra dia telo andro ho an’i Abrahama. Petera tao Panium dia mialoha ny tendrombohitra ary mialoha ny famahana ny boriky izay manomboka ny fidirana ao Jerosalema, dia ilay toerana izay nanombohan’ny telo andron’i Abrahama. Tamin’ilay fidirana tamim-boninahitra dia nijanona teo ambonin’ny Tendrombohitra Oliva Kristy ka nitomany an’i Jerosalema, ka izany no nanamarika ny famaranana ny fifandraisan’ny fanekena teo amin’Andriamanitra sy ny Isiraely ara-bakiteny fahiny. Ny tendrombohitr’i Petera dia mialoha ny fidirana tamim-boninahitra; ny tendrombohitr’i Kristy dia mandritra ny fidirana tamim-boninahitra; ary ny tendrombohitr’i Abrahama dia eo amin’ny famaranana ny fidirana.
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.
Ny taona 2026 no fifidianana antenantenany izay ankalazan’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly ny taonany faha-roanjato sy dimampolo amin’ny fanapahany be voninahitra. Izany fankalazana izany, amin’ny maha-teboka afovoany ara-paminaniana azy, dia mifandrindra amin’i Antiokosy Lehibe tamin’ny taona 207 tal. J.K., dia ilay teboka afovoany eo anelanelan’i Rafia sy Paniona izay manamarika ny fiafaran’ireo roanjato sy dimampolo taona hatramin’ny 457 tal. J.K.
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.
Raha dinihintsika ireo tsipika efatra izay ahitana ny toko faha-iraika ambin’ny folo ka hatramin’ny toko faha-roa amby roapolo izay efa voaseho hatreto, (angamba misy ohatra hafa koa) dia raisintsika ankehitriny ireo toko ireo ao amin’ny The Desire of Ages. Ny toko faha-iraika ambin’ny folo dia Ny Batisa, ary ny toko faha-roa amby roapolo dia Ny Fampidirana am-ponja sy ny Fahafatesan’i Jaona. Jaona no eo am-piandohana sy eo amin’ny fiafarana, ary ny toko faha-fito ambin’ny folo, izay toko afovoany, dia i Nikodemosy.
“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.
“I Nikodemosy dia tonga teo amin’ny Tompo nihevitra fa hiditra amin’ny adihevitra Aminy, nefa Jesosy nampiharihary ny foto-kevitra fototra iorenan’ny fahamarinana. Hoy Izy tamin’i Nikodemosy: Tsy fahalalana ara-teôria no tena ilainao, fa fahateraham-baovao ara-panahy. Tsy ny hahafa-po ny fahaliananao no ilainao, fa ny hanana fo vaovao. Tsy maintsy mandray fiainam-baovao avy any ambony ianao, vao hahatakatra ny zavatra any an-danitra. Mandra-pahatongan’izany fiovana izany, izay mahatonga ny zavatra rehetra ho vaovao, dia tsy hitondra soa mahavonjy ho anao ny hiadian-kevitra Amiko momba ny fahefako na ny iraka nampanaovina Ahy.”
“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.
I Nikodemos dia efa nandre ny fitorian’i Jaona Mpanao-batisa momba ny fibebahana sy ny batisa, ary nampitodika ny olona ho amin’Ilay hanao batisa amin’ny Fanahy Masina. Izy tenany dia nahatsapa fa nisy tsy fahampian’ny ara-panahy teo amin’ny Jiosy, ka amin’ny ambaratonga lehibe dia nofehezin’ny fireharehana ara-pivavahana sy ny fanirian-daza araka izao tontolo izao izy ireo. Nanantena toe-javatra tsaratsara kokoa izy amin’ny fihavian’ny Mesia. Nefa ny hafatra manadihady ny fo nentin’ilay Mpanao-batisa dia tsy nahatonga tao aminy faharesen-dahatra ny amin’ny ota. Fariseo hentitra izy, ary nirehareha tamin’ny asa tsara nataony. Nohajaina fatratra izy noho ny hatsaram-panahiny sy ny fahalalaham-panomezany amin’ny fanohanana ny fanompoam-pivavahana tao amin’ny tempoly, ary nihevitra ny tenany ho azo antoka eo amin’ny fankasitrahan’Andriamanitra izy. Taitra izy tamin’ny eritreritra momba ny fanjakana iray madio loatra ka tsy ho azony jerena amin’ny toe-piainany ankehitriny.” Ilay Fitiavan’Andriamanitra, 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.
Ang tunga-tunga sa The Desire of Ages makita diha sa linya ni Nicodemus, nga nagrepresentar sa katapusang tawag ngadto sa Adventismo diha sa linya sa pagpatik sa usa ka gatus ug kap-atan ug upat ka libo. Siya nagrepresentar sa usa ka pundok nga nakadungog sa mensahe sa mag-uuna ni Cristo, apan wala makaila sa ilang kahimtang nga Laodiceano.
“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.
“Tamin’ny resaka nataony tamin’i Nikodemosy dia nasehon’i Jesosy ny drafitry ny famonjena sy ny iraka nanirahana Azy ho amin’izao tontolo izao. Tsy nisy tamin’ireo lahateny nataony tatỳ aoriana izay nanazavany tamin’ny fahafenoana tahaka izany, tsikelikely, ny asa tsy maintsy tanterahina ao am-pon’izay rehetra handova ny fanjakan’ny lanitra. Tany am-piandohan’ny asa fanompoany indrindra dia nambarany tamin’ny mpikambana iray tao amin’ny Synedriona ny fahamarinana, dia tamin’ilay saina tena vonona handray indrindra, ary tamin’ny mpampianatra voatendry ho an’ny vahoaka. Nefa tsy nandray tsara ny mazava ireo mpitarika ny Isiraely. Nafenin’i Nikodemosy tao am-pony ny fahamarinana, ary nandritra ny telo taona dia vitsy ny vokatra hita miharihary.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 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.
Ny hafatr’i Jaona sy ny batisan’i Kristy dia naneho ny hafatry ny anjely voalohany momba ny fahatahorana an’Andriamanitra. Ny hafatr’i Jaona dia ny hafatra ho an’i Laodikia momba ny fanamarinana amin’ny finoana, ary io hafatra io dia nomen-kery tamin’ny batisan’i Kristy, tahaka ihany koa ny hafatr’i Jones sy Waggoner izay hafatra ho an’i Laodikia tamin’ny 1888. Ny batisan’i Kristy sy ny 1888 dia tandindon’ny fahatongavan’ny hafatra ho an’i Laodikia tamin’ny 9/11, izay mifarana eo afovoany manelanelana an’i Raphia sy 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.
Nikodemosy dia midika hoe “fandresen’ny vahoaka,” ary ny fanamarinana amin’ny finoana no hafatra fanisiana tombo-kase izay tonga niaraka tamin’ny hafatr’i Jaona, nohamafisina tamin’ny batisa ary nofaritan’ny fihaonan’i Nikodemosy tamin’i Kristy tamin’ny misasakalina. Ny toko faharoa amby roapolo dia manoritsoritra ny fahafatesan’i Jaona izay niteraka, teo amin’ny mpianany, ny fanekena ilay faneva izay hasandratra ka hisarika ny olona rehetra ho eo Aminy. Ny batisa dia sady 9/11 no 18 Jolay 2020 hatramin’ny 31 Desambra 2023, satria ny batisa dia maneho ny fahafatesana (2020), ny fandevenana (telo andro sy tapany), ary ny fitsanganana amin’ny maty (31 Desambra 2023). Avy eo dia ny fihaonana tamin’ny misasakalina, izay anehoana ny fandresen’ny vahoaka ho toy ny fahateraham-baovao, avy amin’ny fahajamban’i Laodikia ho amin’ny fahitana roapolo-roapolon’ny Filadelfiana. Ary avy eo ny asan’i Kristy dia aseho ho fanandratana ny faneva.
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.
Ho an’i Abrahama, ny asan’i Kristy ao amin’ny tsipik’i Jaona dia mifanaraka amin’ny fanaterana an’i Isaka ho sorona. Ho an’i Petera, ny tsipika dia mifarana ao Kaisaria amoron-dranomasina, dia Kaisaria Maritima, tamin’ny ora fahasivy, izay iantsoan’ny hazo fijaliana ny olona rehetra ho amin’ny fandresen’ny fanamarinana amin’ny finoana, izay hafatry ny anjely fahatelo. Ny hafatry ny anjely fahatelo dia ny hafatry ny loza fahatelo amin’ny finoana silamo izay tonga tamin’ny 9/11 tao amin’ny fihaonan’i Balama voalohany tamin’ny ampondran’ny finoana silamo, avy eo nisy fitomboan-droa tamin’ny famelezana ny tany be voninahitra ara-bakiteny tamin’ny 7 Oktobra 2023, ary avy eo ny famelezana faharoa tao Nashville raha nitarika ny ampondran’ny finoana silamo namakivaky ny tanimboaloboky ny tany be voninahitra ara-bakiteny fahiny sy ara-panahy ankehitriny i Balama. Ny famelezana fahatelo dia ny horohorontanin’ny lalàn’ny Alahady ho avy tsy ho ela. Eo no anolorana an’i Isaka, eo no nandrenesan’ny mpianatr’i Jaona, tandindon’ny vahoaka betsaka izay omena ny akanjo fotsin’ny maritiora, sy nahitany ny asan’ny faneva. Ny teboka afovoan’ny Genesisy sy Matio ary The Desire of Ages dia manondro ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy ny fiantsoana ny Jentilisa.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Ang paglalahad ni Cristo kay Nicodemo ay ang gawa ng hangin, bagaman ang paggawa nito ay hindi nakikita.
“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.”
“Mbola very hevitra ihany Nikodemosy, ka nampiasain’i Jesosy ny rivotra hanazavana ny tiany holazaina hoe: ‘Ny rivotra mitsoka any amin’izay tiany, ary renao ny feony, nefa tsy fantatrao izay niaviany na izay alehany; dia toy izany ny amin’izay rehetra ateraky ny Fanahy.’”
“The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.
“Rivotra dia re eny amin’ny sampan-kazon’ny hazo, mampihetsiketsika ny raviny sy ny voniny; nefa tsy hita maso izy, ary tsy misy olona mahalala izay nihaviany na izay alehany. Toy izany koa ny asan’ny Fanahy Masina eo amin’ny fo. Tsy azo hazavaina mihoatra noho ny fihetsiky ny rivotra izany. Mety tsy ho hain’ny olona ny milaza ny fotoana na ny toerana marina, na ny manaraka ny toe-javatra rehetra ao amin’ny fizotry ny fiovam-po; nefa tsy manaporofo izany fa tsy niova fo izy. Amin’ny alalan’ny asa iray tsy hita maso tahaka ny rivotra no iasan’i Kristy mandrakariva eo amin’ny fo. Tsikelikely, angamba tsy tsapan’izay mandray akory, dia misy fahatsapana aorina izay mitarika ny fanahy hanatona an’i Kristy. Mety horaisina izany amin’ny alalan’ny fisaintsainana Azy, amin’ny famakiana ny Soratra Masina, na amin’ny fihainoana ny teny avy amin’ny mpitory velona. Tampoka teo, rehefa tonga miaraka amin’ny antso mivantana kokoa ny Fanahy, dia manolotra ny tenany amin-kafaliana ho an’i Jesosy ny fanahy. Betsaka no miantso izany hoe fiovam-po tampoka; nefa vokatry ny fitaoman’ny Fanahin’Andriamanitra naharitra ela izany,—fomba amim-paharetana sy lava niasana.”
“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.
“Na dia tsy hita maso aza ny rivotra, dia miteraka vokatra izay hita sy tsapa izy. Toy izany koa, ny asan’ny Fanahy eo amin’ny fanahy dia haneho ny tenany amin’ny asa rehetra ataon’izay efa nahatsapa ny heriny mahavonjy. Rehefa mandray ny fo ho eo ambany fahefany ny Fanahin’Andriamanitra, dia ovàny ny fiainana. Esorina ny eritreritra feno ota, ilaozana ny asa ratsy; ny fitiavana sy ny fanetren-tena ary ny fiadanana no mandimby ny fahatezerana sy ny fialonana ary ny fifandirana. Ny fifaliana no mandimby ny alahelo, ary ny endrika dia taratry ny fahazavan’ny lanitra. Tsy misy olona mahita ny tanana manala ny enta-mavesatra, na mahita ny fahazavana midina avy any amin’ny kianja any ambony. Tonga ny fitahiana rehefa ny fanahy, amin’ny finoana, manolotra ny tenany amin’Andriamanitra. Amin’izay dia io hery izay tsy hitan’ny mason’olombelona io no mamorona olom-baovao araka ny endrik’Andriamanitra.” Ilay Fitiavan’i Jesosy, 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.
Tamin’ny 9/11 no nanomboka nifafy ny ranonorana farany. Tamin’ny 9/11 no tonga ny Islamo, izay aseho ho “rivotra avy any atsinanana” ao amin’ny faminanian’ny Baiboly, raha nanomboka ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Ny ranonorana farany, izay hafatra aseho ho “menaka volamena” midina avy amin’ireo fantsona volamena roa ao amin’i Zakaria, no nanomboka ny fiantsoana ny Advantista Mitandrina ny Andro Fahafito Laodiseana ho amin’ny fibebahana. Ny rivotry ny Fanahy Masina no nanomboka ny asany tamin’ny fampianarana ny zavatra rehetra izay voasoratra, sy tamin’ny fampiasana ny hafatry ny lalana fahiny ao amin’i Jeremia mba hiteny amin’ny fon’ireo Laodiseana jamba. Ny asan’ny Fanahy Masina, araka ny naseho tamin’i Nikodemosy, rehefa hazavaina amin’ny fomba feno kokoa, dia ilay “dingana misesy,” “asa ilaina hatao ao am-pon’izay rehetra handova ny fanjakan’ny lanitra.” Nampitahain’i Kristy tamin’ny asan’ny rivotra izany fizotran-javatra izany, ary mitranga mandritra ny vanim-potoanan’ny “rivotra avy any atsinanana” io fizotran-javatra io, izay tonga tamin’ny 9/11. Isaia dia miresaka io vanim-potoana io ihany koa amin’ny teny hoe rivotra mahery.
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.
Amin’ny fatra, raha mitsiry izy, dia hifandahatra aminy Hianao; ny rivotra mafy avy aminy dia sakanany amin’ny andron’ny rivotra avy any atsinanana. Koa izany no hanadiovana ny helok’i Jakoba; ary izao no vokatra rehetra amin’ny fanesorana ny fahotany: raha ataony tahaka ny vato sokay voapotsitra ny vato rehetra amin’ny alitara, dia tsy haharitra intsony ny ala masina sy ny sarin-javatra voasokitra. Isaia 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.”
Ny mpaminany rehetra dia mifandrindra amin’ny tsirairay any amin’ny andro farany, ary ny “rivotra mahery” ao amin’i Isaia dia ilay rivotry ny ady ao amin’i Jaona izay tazonina tsy hiasa mandritra ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Ny rivotra mahery ao amin’i Isaia dia ilay rivotra avy any atsinanana izay “ajanona” ao amin’ny fijoroany ho vavolombelona, ary tazonina tsy hiasa ao amin’ny an’i Jaona. Ny rivotry ny ady ao amin’i Jaona dia tazonina raha mbola asiana tombo-kase ny olon’Andriamanitra, ary ny rivotra avy any atsinanana ao amin’i Isaia dia aseho ho ilay vanim-potoana izay “voadio” ny “helok’i Jakoba.” Ny teny hebreo nadika hoe “voadio” dia midika hoe nanaovana fanavotam-pahotana. Ny fanisiana tombo-kase ao amin’i Jaona dia iray ihany amin’ny ao amin’ny Ezekiela toko faha-sivy ary iray ihany amin’ny fanadiovana ny helok’i Jakoba. Ilay anjely izay mandeha mamaky an’i Jerosalema ka mametraka marika eo amin’izay misento sy mitaraina no ilay anjely miakatra avy any “atsinanana.”
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.
Ary rehefa afaka izany zavatra izany dia hitako ny anjely efatra nitsangana teo amin’ny zoron-tany efatra, nihazona ny rivotra efatra amin’ny tany, mba tsy hisian’ny rivotra hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo iray akory aza. Ary hitako ny anjely iray hafa niakatra avy any atsinanana, nanana ny tombo-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery ho amin’ireo anjely efatra izy, dia ireo izay nomena hanimba ny tany sy ny ranomasina, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-panisy tombo-kase antsika ny mpanompon’Andriamanitsika eo amin’ny handriny. Apokalypsy 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.
Ny anjely dia Kristy, ary niakatra Izy tamin’ny faran’ny efapolo andro nampianarany ny mpianatra mifanatrika tamin’ny vanim-potoanan’ny Pentekosta; ary miakatra Izy amin’ny fetin’ny trompetra ao amin’ny Levitikosy telo amby roapolo, amin’ny faran’ny telo-polo andro nampianarana mifanatrika tamin’ny mpisorona izay asehon’ny isa telo-polo.
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.
Ny taona 2026 no fifidianana tapaky ny fe-potoana, ary ireo fifidianana ireo dia efa nohamarinina sahady ho mari-pamantarana ara-paminaniana. Raha tsy nangalarin’ny Demokraty ny fifidianana tamin’ny taona 2020, dia tsy ho tanterak’i Trump ny ankamantatry Roma. Ny ankamantatry Roma dia izao: izy no fahavalo, ary avy amin’ny fito ihany. Io ankamantatra io no manondro an’i Trump ho solontenan’ny sarin’ny bibidia, izay miseho hatrany ho fahavalo, nefa avy amin’ny fito ihany. Ao amin’ny Daniela 7, tandroka telo tamin’ireo tandroka folon’ny Roma jentilisa no tsy maintsy nesorina mba hahafahan’ilay tandroka kely miakatra. Teo, ny Roma papaly dia nipoitra ho fahavalo teo amin’ny tandroka fito hafa, nefa nivoaka avy tamin’ny Roma jentilisa izy, satria tsy maintsy avy amin’ny fito. Ao amin’ny Daniela 8, ny fanjakana Medo-Persiana dia nasehon’ny tandroka roa, avy eo i Gresy dia tandroka iray, izay rehefa tapaka dia namokatra tandroka efatra; koa talohan’ny hahatongavan’i Roma dia efa nisy tandroka fito, ary ilay tandroka kelin’i Roma no fahavalo. Misy vavolombelona hafa koa manamarina ny zava-misy fa i Roma dia miseho hatrany ho fahavalo ary avy amin’ny fito; kanefa ny tena teboka iorenan’ilay ankamantatra dia ny Apokalypsy toko faha-17.
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.
Ary ity no saina izay manana fahendrena. Ny loha fito dia tendrombohitra fito izay itoeran’ilay vehivavy. Ary misy mpanjaka fito: ny dimy efa lavo, ny iray misy ankehitriny, ary ny iray hafa mbola tsy tonga; ary rehefa tonga izy dia tsy maintsy haharitra vetivety ihany. Ary ilay bibidia izay teo aloha, nefa tsy eo intsony, dia izy ihany no fahavalo, sady avy amin’ny fito, ary mankany amin’ny fandringanana. Apokalypsy 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.
Ny fifidianana nangalarina tamin’ny 2020 no nanondro ny fifidianana ho mari-pamantarana ara-paminaniana. Ny vavolombelona faharoa manaporofo izany dia hita amin’i Filoha Carter. Reagan no voalohany tamin’ireo filoha izay mitarika ho amin’i Trump, ilay fahavalo izay avy amin’ny fito, satria mamorona sarin’i Roma izy. Reagan no voalohany tamin’ilay andian-filoha valo hatramin’ny fotoanan’ny farany tamin’ny 1989. Ny 1989 dia tanteraka ao amin’ny Daniela toko fahairaika ambin’ny folo, andininy 1 ka hatramin’ny 4, ary maneho ny fijoroana vavolombelon’ilay filoha manankarena indrindra izany. Reagan dia nialoha lalana tamin’ilay Filoha ratsy indrindra teo amin’ny tantara hatramin’izay fotoana izay. Carter dia nandao ny toerany raha mbola tsy voavaha ny krizin’ny finoana silamo. Fito amby efapolo taona tatỳ aoriana, ary i Trump amin’izao fotoana izao no mamaha ilay olana navelan’i Carter, ilay Demokraty, ho an’i Reagan. Noho i Reagan, ilay voalohany sy alfa, dia Repoblikana izay tandindon’ny Repoblikana iray amin’ny famaranana sy omega, dia tsy maintsy handova krizy momba ny finoana silamo noforonin’ilay filoha Demokraty teo alohany koa i Trump, izay, araka ny filàna ara-paminaniana, dia tsy maintsy ho ilay filoha ratsy indrindra teo amin’ny tantara hatramin’izay fotoana izay. Obama, mazava ho azy, no nanatanteraka ireo toetra ara-paminaniana rehetra ireo, ary toy izany koa Biden. Mba hahafahan’i Reagan ho tandindon’ny farany, dia tsy maintsy ho tandindon’ny fahavalo ihany koa izy, fa tsy ny fahavalo ihany no sady ny fahenina koa. Tamin’ny fanaovana izany, dia tsy maintsy nifehy ny fifidianana ny Liona avy amin’ny firenen’i Joda mba hiantohana fifandimbiasam-pitondrana tsy nahomby izay nialoha an’i Trump tamin’ireo tranga roa tonta. Ny fifidianana dia mari-pamantarana ara-paminaniana, ary ny 2026 no fifidianana antenantenam-potoana ho an’ilay filoha izay fahavalo avy amin’ny fito.
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.
Ny tsipika roanjato sy dimampolo taona an’i Etazonia dia nanomboka tamin’ny 1776 ary mifarana amin’ny 2026. Ny tsipika roanjato sy dimampolo taona nanomboka tamin’ny 457 talohan’i Kristy dia nifarana tamin’ny 207 talohan’i Kristy, eo anelanelan’ny andininy faha-iraika ambin’ny folo sy faha-dimy ambin’ny folo, dia ny adin’i Raphia sy Panium. Raphia dia mifanaraka ara-paminaniana amin’ny fanekena momba ny famorana ao amin’ny Genesisy 17, ary Panium dia mifanaraka ara-paminaniana amin’ny fanekena momba ny iray hetsy sy efatra arivo ao amin’ny Matio 16. Ny taona 2026 dia mifanaraka amin’ny 207 talohan’i Kristy, eo anelanelan’ny andininy faha-iraika ambin’ny folo sy faha-dimy ambin’ny folo—eo anelanelan’i Raphia sy Panium, izay eo anelanelan’ny fanekena voalohan’Andriamanitra tamin’ny vahoaka voafidy sy ny fanekena farany nataon’Andriamanitra tamin’ny vahoaka voafidy.
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.
Ny tsipika roa-jato sy dimampolo taona izay mifarana eo amin’ny afovoan’ny taona 207 tal. JK sy 2026 dia mifanaraka amin’ilay tsipika roa-jato sy dimampolo taona momba ny fanenjehana izay nanomboka tamin’ny fotoana nandoroan’ny tanànan’i Roma tamin’ny taona 64. Hatreo no nanambarana tamin’ny mponin’i Jerosalema fampitandremana fito taona momba ny fandravana ho avy, tamin’ny alalan’ny lehilahy hafahafa iray. Rehefa tonga ny taona fitopolo ka rava i Jerosalema, dia niparitaka ny fiangonan’Andriamanitra ary niely ny filazantsara ho amin’izao tontolo rehetra izao. Tamin’io fotoana io ihany, raha mbola nitory ny hafatra pentekotista momba ny fitsanganana amin’ny maty ny fiangonan’i Efesosy, dia nanomboka ny fanenjehana asehon’ny fiangonan’i Smyrna, satria noho ny filàna ara-paminaniana dia tsy maintsy nihazakazaka niara-dalana nandritra ny fotoana iray ireo fiangonana roa ireo. Paoly dia mpitarika tao amin’ny fiangonana ara-paminaniana ao Efesosy, kanefa nosoratany ny tantara roa tonta.
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.
Ny fanenjehana sy ny fahoriana izay nanjo ahy tany Antiokia, tany Ikonioma, tany Lystra; fanenjehana toy inona no niaretako; kanefa tamin’izany rehetra izany no namonjen’ny Tompo ahy. Eny tokoa, izay rehetra maniry ho velona araka ny toe-panahy araka an’Andriamanitra ao amin’i Kristy Jesosy dia hiharan’ny fanenjehana. 2 Timoty 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 dia mamantatra ilay fe-potoana dimampolo amby roanjato taona izay manomboka amin’ny taona 64 ary mifarana amin’ny Didin’i Milan tamin’ny 313. Nandritra ireo taona ireo dia notanterahin’i Roma jentilisa ny fanenjehana ny olon’Andriamanitra, nefa ny hafatra ho an’ny fiangonana tany Smyrna dia nanondro folo andro, izay maneho ny fanenjehana mafy indrindra tamin’izany fe-potoana izany.
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.
Aza matahotra na amin’inona na amin’inona amin’izay hiaretanao; indro, ny devoly hanipy ny sasany aminareo any an-tranomaizina mba hotsapaina ianareo; ary hanana fahoriana hafoloana ianareo. Aoka ho mahatoky hatramin’ny fahafatesana ianao, dia homeko anao ny satroboninahitry ny fiainana. Apokalypsy 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.
Io fotoana fanenjehana io izay asehon’ny Emperora Dioclétien io dia naharitra folo taona, nanomboka tamin’ny 303 ka nifarana tamin’ny 313, tamin’ny fotoana nanjakan’ny Emperora Constantin Lehibe, tahaka izay hitranga amin’ny lalàna alahady voalohany tamin’ny 321, ary tamin’ny fotoana nizàrany an’i Roma ho atsinanana sy andrefana tamin’ny 330. Ny taona 313 dia voamarika ara-paminaniana tamin’ilay fanambadiana diplaomatika tao Milan, rehefa nandamina ny fanambadian’i Flavia Julia Constantia, anabaviny iray tam-po amin-drainy, tamin’i Licinius, emperora izay nifehy ny faritra atsinanana (na ilay efa ho lasa atsinanana) amin’ny Fanjakana Romanina, ny Emperora Constantin (mpanapaka ny Andrefana). Nifarana ara-panoharana izany fanambadiana izany rehefa nozarain’i Constantin ho atsinanana sy andrefana ny fanjakana tamin’ny 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.
Ny fe-potoana 250 taona an’i Nero dia manomboka amin’ny fe-potoana fito taona izay samy atomboka sy faranana amin’ny fahirano iray, ka izany dia tandindon’ny faran’izao tontolo izao. Tamin’ny faran’io fe-potoana io dia nisy folo taona miavaka nisian’ny fanenjehana. Nanomboka tamin’ny andron’i Efesosy ilay fe-potoana, avy eo nandrakotra ny tantaran’i Smyrna mandra-pahatongan’ny fiangonan’i Constantin, dia ny fiangonan’ny fifanarahana, rehefa tonga ny fiangonan’i Pergamosa tamin’ny taona 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.
Ireo fito ambin’ny folo taona hatramin’ny 313 ka hatramin’ny 330 dia mahita ny tandrify azy ao amin’ny tantaran’i Raphia sy Panium, izay anasarahan’ny ady tamin’ny 217 tal. J.K. sy ny ady tamin’ny 200 tal. J.K. fito ambin’ny folo taona. Tamin’ny ady tao Raphia dia nandresy i Ptolemaiosy, nefa efa ho faty sy tsy eo intsony izy talohan’ny ady tao Panium. Kanefa nanjaka fito ambin’ny folo taona izy, hatramin’ny 221 tal. J.K. ka hatramin’ny 204 tal. J.K. Andalana telo misy 250 taona, mifamatotra amin’ny fito ambin’ny folo telo, no manery ny handinihana fa ny 313 dia mifanaraka amin’ny 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 dia fiovana miavaka niala tamin’ny fanenjehana ho amin’ny marimaritra iraisana, ka izany no mahatonga an’i 313 ho mariky ny fiovana manana toetra ara-paminaniana sasany izay nasehon’ny fiovana avy amin’i Smyrna ho amin’i Pergamos. Ny dingana voalohany dia nasehon’ny fanambadiana ara-diplomatika izay nifarana tamin’ny fisaraham-panambadiana fito ambin’ny folo taona tatỳ aoriana. Ny dingana faharoa dia ilay lalàna Alahady voalohany. Ny Tsindrimandry dia mampahafantatra antsika fa ny lalàna Alahady dia ialohavan’ny fizotran-javatra mandroso tsikelikely, dingana isan-dingana, izay ahitana lalàna Alahady mialoha ilay lalàna Alahady faritana ho fanerena anao hitandrina ny Alahady sady hanenjehana anao noho ny fitandremanao ny Sabatan’Andriamanitra amin’ny andro fahafito.
“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.
“Raha tian’ny mpamaky ho takany ireo fahefana hampiasaina ao amin’ilay fifanandrinana ho avy tsy ho ela, dia tsy maintsy arahin-tsoritra fotsiny ny tantaran’ireo fomba nampiasain’i Roma ho amin’io tanjona io tamin’ny andro lasa. Raha tiany ho fantatra ny fomba hitondran’ny papista sy ny Protestanta miray hina amin’izay mandà ny foto-pampianarany, dia aoka ho hitany ny toe-panahy nasehon’i Roma tamin’ny Sabata sy tamin’ireo mpiaro azy.
“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.
Ny didim-panjakana navoakan’ny mpanjaka, ny konsily jeneralin’ny fiangonana, ary ny fitsipika ara-piangonana notohanan’ny fahefana sivily no dingana nahazoan’ilay fety jentilisa ny toerana mendrika tao amin’ny tontolo kristiana. Ny fepetra ampahibemaso voalohany nampiharina hanerena ny fitandremana ny Alahady dia ny lalàna navoakan’i Constantin. (A.D. 321.) Io didy io dia nitaky ny mponina an-tanàn-dehibe hiala sasatra amin’ny “andro hajaina an’ny masoandro,” nefa namela ny mponina ambanivohitra hanohy ny asany amin’ny fambolena. Na dia didy jentilisa aza izany raha ny tena izy, dia nampiharin’ny amperora izany taorian’ny fanekeny anarana fotsiny ny Kristianisma.” 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.
Ny Didin’i Milan tamin’ny taona 313 no ilay “didim-panjakana mpanjaka,” izay narahin’ny “filan-kevitra ankapobeny sy ny fitsipika ara-piangonana tohanan’ny fahefana sivily no dingana.” Dingana nifanesy ireo izay nitarika ho amin’ny lalàna Alahady voalohany tamin’ny taona 321. Iray amin’ireo dingana ireo ny “fitsipika ara-piangonana,” toy ny fitandremana ny Alahady, “tohanan’ny fahefana sivily.” Ny vanim-potoanan’ny 1888 dia manondro andiana lalàna Alahady izay natolotr’i Senatera Blair tao amin’ny Antenimieran-doholona nefa tsy nisy niafarany, kanefa tao anatin’io tantara io ihany dia nisy fanjakana maromaro nampandany lalàna Alahady noterena hampiharina tamin’ny alalan’ny fanjakana. Ireo vavolombelona roa ireo dia manondro ny taona 313 ho toy ny marika eo amin’ny làlana izay ahitana fa ny “didim-panjakana mpanjaka,” toy ny didy mpanatanteraka, no hanamarika fiovàna eo amin’ny tantaran’ilay bibidia avy amin’ny tany, izay voatendry hiteny tahaka ny dragona.
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.
Rehefa miteny tahaka ny dragona i Etazonia dia miafara amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, ary manao izany amin’ny fitenenana ilay zavatra mitovy amin’izay nolazainy tany am-piandohan’ny fanjakany amin’ny maha-fanjakana fahenina azy. Tamin’ny 1798, Etazonia dia namoaka ny Alien and Sedition Acts, izay tandindon’ny lalàn’ny Alahady. Ny Alien and Sedition Acts tamin’ny 1798 no fahatelo amin’ireo dingana telo izay nanomboka tamin’ny 1776 tamin’ny Fanambarana ny Fahaleovantena, narahin’ny Lalàm-panorenana tamin’ny 1789. Ireo dingana telo ireo dia mifanaraka amin’ny 313, 321 ary 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 ary 1798 dia samy asa izay faritana ho fitenenana avokoa, satria ny tsindrimandry dia mampahafantatra antsika fa ny “fitenenan’ny firenena dia ny asan’ny manampahefana mpanao lalàna sy mpitsara ao aminy.” 313, 321 ary 330 dia samy marika ara-potoana mifandray amin’i Kôstantino Lehibe avokoa. Ny fiafaran’ny Isiraely ara-bakiteny fahiny, na ny fanjakana avaratra izany na ny fanjakana atsimo, dia aseho an’ohatra ho fisaraham-panambadiana, ary izany no asehon’ny 330. Fisaraham-panambadiana eo amin’ny atsinanana sy andrefana ao anatin’ny fanambadiana izay nanomboka fito ambin’ny folo taona talohan’izany, tamin’ny fanambadian’ny Didin’i Milan. Amin’ny lalàn’ny Alahady dia ho nameno ny kapoakany amin’ny fotoam-pitsapana ny Etazonia, ary hisaraka amin’Andriamanitra izy raha ny amin’ny tanjony ara-paminaniana, araka izay asehon’ny tany tondra-dronono sy tantely ho tandindon’ny Isiraely fahiny. Milaza ny Tsindrimandry fa ny fivadiham-pinoam-pirenena dia arahin’ny faharavam-pirenena. Izany no mitranga rehefa Andriamanitra misaraka amin’ilay tany be voninahitra, araka ny asehon’ny taona 330. Manomboka amin’ny fanambadiana tamin’ny 313 ka hatramin’ilay voalohany amin’ny andiana lalàn’ny Alahady mitombo hery tamin’ny 321 ka hatramin’ny fisaraham-panambadiana tamin’ny 330. Ny 1776 dia mifanaraka amin’ny 313, ary ny 1789 dia mifanaraka amin’ny 321, ary ny 1798 dia mifanaraka amin’ny 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 koa dia fahatanterahan’ireo 360 taona hatramin’ny adin’i Actium tamin’ny 31 BC. Actium no sakana fahatelo natrehan’i Roma, ka izany no anehoany tandindona ny lalàna Alahady izay andresen’i Roma maoderina ny sakana faharoa sy fahatelo. Eo amin’ny mari-dàlana 330 dia miara-mitambatra ny adin’i Panium sy ny adin’i Actium. Ny adin’i Raphia tamin’ny 217 BC dia mifandrindra amin’ny ady Okrainiana tamin’ny 2014; avy eo, tamin’ny 2015, Trump dia nanomboka ny fampielezan-keviny voalohany ho filoham-pirenena; tamin’ny 2020 dia novonoina ireo tandroka roa an’ilay bibidia avy amin’ny tany; tamin’ny 2023 dia samy natsangana tamin’ny maty indray izy roa ireo. Tamin’ny 2024 dia nanomboka ny fitsapana ny fanorenana, ary tamin’ny 2025 dia voamariky ny fanokanana nifanaovan’izy ireo avy ny firaisana ara-paminaniana teo amin’ny filoha fahavalo sy ny namany papaly.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.