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.
Gomo reKushanduka Chiso kwaPetro rakaitika pakati pePanium nemuchinjikwa, uye pane mumwe mutsetse, Petro ari pakati perubhabhatidzo rwaKristu pakutanga kwebasa Rake uye nguva inotevera kupinda kwekukunda pakuguma kwebasa Rake. Zviratidzo zvitatu izvozvo zverubhabhatidzo, zvegomo, nezvemagumo ekupinda kwekukunda zvinoratidzwa nenguva nhatu idzo Baba vekudenga vakataura. Nguva yechitatu muna Johane 12 ndiyo apo vaGiriki vakanga vachitsvaka Jesu. Rubhabhatidzo ndi9/11, gomo riri munhoroondo yePanium kusvikira kuSunday law yendima yegumi nenhanhatu. Kuna Petro zvaiva Panium, zvino gomo kusvika pamagumo ekupinda kwekukunda, izvo zvakanga zviri pedyo zvikuru Kristu asati azokudzwa kechipiri.
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.
Zvino mweya wangu unotambudzika; uye ndichati kudii? Baba, ndiponesei paawa ino; asi ndakauyira awa ino nokuda kwechikonzero ichi. Baba, kudzai zita renyu. Ipapo kwakabva inzwi kudenga, richiti, Ndarikudza, uye ndicharikudzazve. Naizvozvo vanhu vakanga vamirepo, vakarinzwa, vakati kwatinhira; vamwe vakati, Ngirozi yataura naye. Jesu akapindura akati, Inzwi iri harina kuuya nokuda kwangu, asi nokuda kwenyu. Zvino ndiko kutongwa kwenyika ino; zvino muchinda wenyika ino achakandirwa kunze. Uye ini, kana ndasimudzwa kubva panyika, ndichakwevera vanhu vose kwandiri. Akataura izvi achiratidza rufu rwaaizofa narwo. Johane 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.
Umutsara unqunywe nguLevitikusi amashumi amabili nantathu kanye nesikhathi sePentekoste unophawu lwendlela lokuqala olunezinyathelo ezintathu ezilandelwa yizinsuku ezinhlanu, kanye nophawu lwendlela lokugcina olunezici ezifanayo ncamashi. Phakathi kwalezo zimpawu zendlela, izinsuku ezingamashumi amathathu zimelela isikhathi sabapristi, esiphela emkhosini wokubethwa kwamacilongo. Umkhosi wokubethwa kwamacilongo, ukukhuphuka kukaKristu ngemva kwezinsuku ezingamashumi amane efundisa abafundi baKhe ubuso nobuso emva kokuvuka kwaKhe, kanye nosuku lokubuyisana, kumele izinyathelo ezintathu zokuphela komugqa kuLevitikusi amashumi amabili nantathu. Lezo zinyathelo ezintathu zilandelwa yizinsuku ezinhlanu kuze kube yiPentekoste kanye nomkhosi wamaThabhanikeli. Isikhathi sesithathu uBaba osezulwini akhuluma ngaso sasingaphambi nje kokuba amaGreki, emele labo ababizelwe ukuphuma eBhabhiloni emthethweni weSonto, ayefuna ukuhlangana noJesu. Ngaphambi nje komthetho weSonto uJesu ukhomba ukuphakanyiswa kophawu esiphambanweni. Umhlaba wakhanyiswa ngenkazimulo yaKhe ngo-9/11 futhi uyakhanyiswa futhi emthethweni weSonto.
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.
Kesariya Filipi, iyo iri Paniumi, ndiyo awa rechitatu, uye Kesariya Maritima ndiyo awa repfumbamwe remuchinjikwa apo kudanwa kwekubuda muBhabhironi kunoridzwa. Muchinjikwa usati wauya, tichiri munhoroondo yechiporofita yePaniumi, Petro ari pagomo, asi achiri kusati kwasvika kuguma kwekupinda kwokukunda. Paniumi inoenderera mberi kusvikira pamuchinjikwa wendima yegumi nenhanhatu. Petro muPaniumi ari pakarepo pamberi penhoroondo yematanho matatu yomutambo wamabhosvo waRevhitiko makumi maviri nenhatu, kukwira nokuyananisira. Petro ari mumazuva makumi matatu okurairwa kwakakosha kwomupristi.
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 anova Petro paPanium, uye ane nhanho imwe chete pagomo pamberi pekupinda kwokukunda. Kupinda kwokukunda kunoratidza mufananidzo wavanasikana gumi. Vashanu bedzi ndivo vanopinda mumuchato, uye mazuva mashanu ari pakati pechiratidzo chenzira chetatu-chakapetwa nePentekosti ndiwo mavambo okupinda kwokukunda. Kunotanga pamutambo wehwamanda, asi chiratidzo ichocho chenzira chinoumbwa nokubatanidzwa kwezviratidzo zvitatu zvenzira. Sechiratidzo chimwe chete chenzira, zvinoratidza kurwiswa kweNashville pamwe chete nomutambo wehwamanda. Shoko reMidnight Cry richangobva kusimbiswa, uye mudungwe wavanasikana vashanu vakachenjera unotanga nzira inotungamirira kurufu, kuvigwa nokumuka kwepamuchinjikwa, unova mutemo weSvondo.
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 ari mu Panium apo anoruramisa chiporofita pamusoro pemabhora omoto eNashville, uye mutambo wamabhosvo usati waridzwa pakuzadziswa kwechiporofita ichocho. Anofanira, nokuda kwokudikanwa kwechiporofita, kutanga aenda kugomo, nokuti gomo rakavapo kutanga kupinda kwokukunda kusati kwaitika. Abrahamu asati aenda kugomo, zita rake rakashandurwa, uye zita raPetro rakashandurwawo kuPanium, asati aenda kugomo. Gomo ndicho chiyedzo chaPetro chisati chazadziswa chiporofita chemabhora omoto eNashville. Kuzadziswa ndiko kuedzwa kwechitatu uye kwekupedzisira kunoratidza hunhu sechinofara kana sechinonyadzisa.
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.
Mutsetse wa 457 BC unoguma pakati peRaphia nePanium; sungano yechitsauko chegumi nenomwe chaGenesisi inoenderana neRaphia, uye sungano yechitsauko chegumi nenhanhatu chaMateo 16 inoenderana nePanium. Kubva paPanium, Petro anoenda kugomo, sezvakaita Abhurahama paakaenda kuchibayiro chaIsaka. Gomo remutsetse waPetro rinoenderana negomo renguva yaAbhurahama.
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.
Chiratidzo chenzira chaAbhurahama chaiva chemazuva matatu. Panguva yokupinda kwokukunda, vadzidzi vaviri vakatumwa kundotora mbongoro kuti itakure Kristu, uye mumutsara waAbhurahama rwendo rwake rwemazuva matatu runotanga nokusarudza kwake varanda vaviri nembongoro yokutakura huni dzechibayiro chaIsaka. Rwendo rwaPetro rwemazuva masere kana matanhatu rwokukwira kugomo rwakanga ruri mazuva matatu kuna Abhurahama. Petro paPaniumi ari pamberi pegomo uye pamberi pokusunungurwa kwembongoro kunotanga kupinda muJerusarema, ndipo pakatanga mazuva matatu aAbhurahama. Pakupinda kwokukunda Kristu akamira paGomo reMiorivhi akachema pamusoro peJerusarema, nokudaro achimaka kuguma kweukama hwesungano pakati paMwari neIsraeri yekare chaiyo. Gomo raPetro riri pamberi pokupinda kwokukunda; gomo raKristu riri panguva yokupinda kwokukunda uye gomo raAbhurahama riri pakuguma kwokupinda kwacho.
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 ndiwo musarudzo dzepakati penguva, apo gore rechimakumi maviri namazana mashanu rehumambo hwechitanhatu hwechiporofita cheBhaibheri rinopemberera kutonga kwaro kune kubwinya. Mhemberero iyoyo, sechinhanho chepakati chechiporofita, inoenderana naAntiochus Mukuru muna 207 BC, pakati peRaphia nePanium, zvinoratidza kupera kwemakore mazana maviri namakumi mashanu kubva muna 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.
Patinenge tichirangarira mitsetse mina inoumbwa nezvitsauko gumi nechimwe kusvikira kuchitsauko makumi maviri nembiri zvakazarurwa kusvikira pari zvino, (zvimwe pane mimwe mienzaniso) zvino tave kutarisa zvitsauko izvozvo mubhuku rinonzi *The Desire of Ages*. Chitsauko gumi nechimwe chinonzi *The Baptism*, uye chitsauko makumi maviri nembiri chinonzi *Imprisonment and Death of John*. Johane ari pakutanga nepamagumo, uye chitsauko gumi nenomwe, chiri chitsauko chepakati, ndiNikodhimo.
“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 akanga auya kuna Ishe achifunga kupinda mukukurukurirana navo, asi Jesu akafumura pachena nheyo dzemitemo yechokwadi. Akati kuna Nikodemo, Hachisi ruzivo rwedzidziso rwokungofungidzira rwaunonyanya kuda, asi kuberekwazve kwomweya. Haufaniri kungogutswa kuda kuziva kwako, asi unofanira kuva nomwoyo mutsva. Unofanira kugamuchira upenyu hutsva hunobva kumusoro usati wagona kukoshesa zvinhu zvokudenga. Kusvikira kushanduka uku kwaitika, kuchiita kuti zvinhu zvose zvive zvitsva, hazvingakuunziri chakanaka chipi nechipi chinoponesa kuti ukurukure neni pamusoro pesimba rangu kana basa rangu.”
“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.
“নিকোদীমু যোহন বাপ্তিস্মদাতাৰ অনুতাপ আৰু বাপ্তিস্ম সম্বন্ধীয় প্ৰচাৰ শুনিছিল, আৰু তেওঁ লোকসকলক সেই এজনৰ ফালে আঙুলিয়াই দিছিল যিজনে পবিত্ৰ আত্মাৰে বাপ্তিস্ম দিব। তেওঁ নিজেও অনুভৱ কৰিছিল যে যিহূদীসকলৰ মাজত আধ্যাত্মিকতাৰ অভাৱ আছিল, আৰু যে বহুলাংশে তেওঁলোকে সংকীর্ণ পক্ষপাত আৰু জাগতিক উচ্চাকাঙ্ক্ষাৰ দ্বাৰা নিয়ন্ত্ৰিত হৈছিল। তেওঁ মশীহৰ আগমনত বিষয়সমূহৰ অধিক উত্তম অৱস্থা হ’ব বুলি আশা কৰিছিল। তথাপি বাপ্তিস্মদাতাৰ হৃদয়-অনুসন্ধানকাৰী বাৰ্তাই তেওঁৰ অন্তৰত পাপ সম্বন্ধে দৃঢ় বিশ্বাস জন্মাবলৈ ব্যৰ্থ হৈছিল। তেওঁ এজন কঠোৰ ফৰীচী আছিল আৰু নিজৰ সৎকৰ্মসমূহৰ ওপৰত গৌৰৱ অনুভৱ কৰিছিল। তেওঁৰ দয়াশীলতা আৰু মন্দিৰ-সেৱা অৱ্যাহত ৰখাত উদাৰতাৰ বাবে তেওঁ বহুলভাৱে সন্মানিত আছিল, আৰু তেওঁ নিজকে ঈশ্বৰৰ অনুগ্ৰহত নিৰাপদ বুলি ভাবিছিল। তেওঁ এই চিন্তাত স্তম্ভিত হৈ পৰিছিল যে এনে এক ৰাজ্য আছে, যি তেওঁৰ বৰ্তমান অৱস্থাত তেওঁ দেখিবলৈ অতিশয় বিশুদ্ধ।” The Desire of Ages, 171.
The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.
Pakati cha The Desire of Ages chikupezeka mu mzere wa Nikodemo, amene akuyimira kuyitanidwa komaliza kwa Adventismu mu mzere wa kusindikizidwa kwa zikwi zana limodzi ndi makumi anayi ndi zinayi. Iye akuyimira gulu limene linamva uthenga wa m’tsogoleri wa Khristu, koma limene silinadziwe mkhalidwe wake wa Laodikeya.
“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.
“Katika mahojiano na Nikodemo, Yesu alifunua mpango wa wokovu, na utume Wake kwa ulimwengu. Katika hotuba Zake zozote zilizofuata, hakuwahi kufafanua kwa ukamilifu hivyo, hatua kwa hatua, kazi inayopasa kufanywa katika mioyo ya wote watakaourithi ufalme wa mbinguni. Tangu mwanzo kabisa wa huduma Yake aliufunua ukweli kwa mjumbe wa Sanhedrini, kwa akili iliyokuwa tayari zaidi kuupokea, na kwa mwalimu aliyeteuliwa wa watu. Lakini viongozi wa Israeli hawakuikaribisha nuru. Nikodemo aliuficha ukweli moyoni mwake, na kwa muda wa miaka mitatu kulikuwa na matunda machache sana yaliyoonekana.” 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.
Ujumbe wa Yohana na ubatizo wake wa Kristo uliwakilisha ujumbe wa malaika wa kwanza wa kumcha Mungu. Ujumbe wa Yohana ulikuwa ujumbe wa Laodikia wa kuhesabiwa haki kwa imani, na ujumbe huo ulipewa nguvu katika ubatizo wa Kristo, kama vile pia ujumbe wa Jones na Waggoner ulivyokuwa ujumbe kwa Laodikia mwaka 1888. Ubatizo wa Kristo na mwaka 1888 vilikuwa mifano ya kuwasili kwa ujumbe kwa Laodikia katika 9/11, unaomalizikia katikati ya Raphia na 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.
Nikotemasi zvinoreva kuti “kukunda kwevanhu,” uye kururamiswa nokutenda ndiro shoko rokuiswa chisimbiso rakasvika neshoko raJohane, rikapiwa simba parubhabhatidzo uye rikatsanangurwa nemusangano waNikotemasi naKristu pakati pousiku. Chitsauko chemakumi maviri nemaviri chinotsanangura rufu rwaJohane ruchibereka kuzivikanwa, navadzidzi vake, kwechiratidzo chaizosimudzwa uye chokwevera vanhu vose kwaAri. Rubhabhatidzo rwakanga rwuri zvose zviri zviviri 9/11 naChikunguru 18, 2020 kusvikira Zvita 31, 2023, nokuti rubhabhatidzo runoratidza rufu (2020), kuvigwa (mazuva matatu nehafu), uye kumuka kuvakafa (Zvita 31, 2023). Zvino musangano wapakati pousiku, apo kukunda kwevanhu kunoratidzwa sokuberekwa patsva, kubva kuhupofu hweRaodhikia kuenda kuchiono chemakumi maviri-makumi maviri chemuFiraderufia. Ipapo mabasa aKristu anoiswa pachena sokusimudzwa kwechiratidzo.
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.
Kwa Ibrahimu, matendo ya Kristo katika mfululizo wa Yohana yanalingana na dhabihu ya Isaka. Kwa Petro, mfululizo huo unaishia Kaisaria ya baharini, Kaisaria Maritima, saa ya tisa, ambapo msalaba huwaita wanadamu wote kwenye ushindi wa kuhesabiwa haki kwa imani, ambao ndio ujumbe wa malaika wa tatu. Ujumbe wa malaika wa tatu ndio ujumbe wa ole wa tatu wa Uislamu uliowasili tarehe 9/11 katika mkutano wa kwanza wa Balaamu na punda wa Uislamu, kisha marudio ya mapigo dhidi ya nchi tukufu halisi mnamo Oktoba 7, 2023, na kisha pigo la pili huko Nashville Balaamu anapoiongoza punda wa Uislamu katikati ya mashamba ya mizabibu ya nchi tukufu ya kale iliyo halisi na ya kisasa iliyo ya kiroho. Pigo la tatu ni tetemeko la sheria ya Jumapili inayokuja upesi. Hapo Isaka anatolewa, hapo wanafunzi wa Yohana, ishara ya umati mkubwa waliopewa mavazi meupe ya kuuawa kwa ajili ya imani, walisikia na kuona matendo ya bendera. Vipindi vya katikati vya Mwanzo, Mathayo, na The Desire of Ages vinatambulisha kutiwa muhuri kwa wale mia na arobaini na nne elfu na mwito wa Mataifa.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Tsananguro yakapiwa naKristu kuna Nikodhimo yaiva yebasa remhepo, kunyange zvazvo basa rayo risingaoneki.
“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.”
“निकोडेमस अझै अन्योलमा परेको थियो, र येशूले आफ्नो आशय स्पष्ट गर्न हावालाई दृष्टान्तको रूपमा प्रयोग गर्नुभयो: ‘हावा जहाँ इच्छा हुन्छ त्यहीँ बहन्छ, र तिमी त्यसको स्वर सुन्छौ, तर त्यो कहाँबाट आउँछ र कहाँ जान्छ भन्ने तिमी जान्दैनौ; आत्माबाट जन्मेको हरेक जन यस्तै हुन्छ।’”
“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.
“Umoya uyavakala phakathi kwamagatsha ezihlahla, uvungazisa amaqabunga nezimbali; nokho awubonakali, futhi akukho muntu owaziyo ukuthi uvela ngaphi noma uya kuphi. Kunjalo ngomsebenzi kaMoya oNgcwele enhliziyweni. Awunakuchazwa ngaphezu kokuba kungachazwa ukunyakaza komoya. Umuntu angase angakwazi ukusho isikhathi noma indawo ngokuqondile, noma ukulandelela zonke izimo zenqubo yokuphenduka; kodwa lokhu akufakazeli ukuthi akaguqukile. Ngomsebenzi ongabonakali njengomoya, uKristu usebenza njalo enhliziyweni. Kancane kancane, mhlawumbe lowo owamukelayo enganakile, kwenziwa imizwa ethonya umphefumulo ukuba udonselwe kuKristu. Lokhu kungamukelwa ngokuzindla ngaYe, ngokufunda imiBhalo, noma ngokuzwa izwi kumshumayeli ophilayo. Ngokuzumayo, lapho uMoya efika ngokunxusa okuqondile ngokwengeziwe, umphefumulo uzinikela ngenjabulo kuJesu. Abaningi bakubiza lokhu ngokuthi ukuphenduka okuphuthumayo; kodwa kungumphumela wokuncengwa kwesikhathi eside nguMoya kaNkulunkulu,—inqubo ende, enesineke, neqhubekayo.”
“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.
“Kunyange zvazvo mhepo isingaoneki pachayo, inobudisa migumisiro inoonekwa nokunzwikwa. Saizvozvowo, basa raMweya pamweya richazviratidza pachena muchiito chose chomunhu akanzwa simba rawo rinoponesa. Apo Mweya waMwari anotora kutonga kwemwoyo, anoshandura upenyu. Pfungwa dzezvivi dzinoraswa, mabasa akaipa anorambwa; rudo, kuzvininipisa, norugare zvinotsiva hasha, godo, nokukakavara. Mufaro unotsiva kusuruvara, uye chiso chinoratidza chiedza chokudenga. Hakuna anoona ruoko runosimudza mutoro, kana kuona chiedza chichiburuka chichibva kudzimba dzokumusoro. Chikomborero chinouya apo, nokutenda, mweya unozviisa kuna Mwari. Ipapo simba iro pasina ziso romunhu rinogona kuriona rinoumba chisikwa chitsva mumufananidzo waMwari.” 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.
Pa 9/11 mvula ya kumapeto inayamba kungowaza. Pa 9/11 Chisilamu, choimiridwa monga “mphepo ya kum’mawa” mu uneneri wa Baibulo, chinafika pamene kusindikizidwa kwa zikwi zana limodzi makumi anayi ndi zinayi kunayamba. Mvula ya kumapeto, yomwe ndi uthenga woimiridwa monga “mafuta agolide” otsika kuchokera m’mipope iwiri yagolide ya Zekariya, inayamba kuyitana a Adventisti a Tsiku lachisanu ndi chiwiri a ku Laodikea kulapa. Mphepo ya Mzimu Woyera inayamba ntchito yake yophunzitsa zinthu zonse zolembedwa, ndi kugwiritsa ntchito uthenga wa njira zakale wa Yeremiya kulankhula ku mitima ya a ku Laodikea akhungu. Ntchito ya Mzimu Woyera yoimiridwa kwa Nikodemo, yofotokozedwa mokwanira kwambiri, ndiyo “ntchito ya pang’onopang’ono,” “yofunikira kuchitidwa m’mitima ya onse amene adzalandira ufumu wa kumwamba.” Njirayi inayerekezedwa ndi Khristu ndi ntchito ya mphepo, ndipo njirayi imachitika m’nthawi ya “mphepo ya kum’mawa,” imene inafika pa 9/11. Yesaya akufotokozanso nthawi yomweyi ponena za mphepo yamphamvu.
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.
Mukuenzanisa, kana chichitumbuka, muchapikisana nacho; iye anodzora mhepo yake ine hasha pazuva remhepo yokumabvazuva. Naizvozvo, zvakaipa zvaJakobho zvichayananiswa; uye ichi ndicho chibereko chose chokubviswa kwechivi chake: kana achiita mabwe ose eatari akaita sematombo echoko akaputswa-pwanywa, miti yevanamwari nezvifananidzo hazvingazorambi zvakamira. Isaya 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.”
Vaporofita vose vanowirirana mumazuva okupedzisira, uye “mhepo ine hasha” yaIsaya ndiyo mhepo dzokukakavadzana dzaJohani dzinodzivirirwa panguva yokusimbiswa chisimbiso kwezana ramazana mana namakumi mana nezvina. Mhepo ine hasha yaIsaya ndiyo mhepo yokumabvazuva “inodzoserwa shure” muuchapupu hwaIsaya, uye inodzivirirwa muuchapupu hwaJohani. Mhepo dzokukakavadzana dzaJohani dzinobatwa kuti dzirege kufururuka vanhu vaMwari vachisimbiswa chisimbiso, uye mhepo yokumabvazuva yaIsaya inozivikanwa senguva iyo “kusarurama kwaJakobho” “kunobviswa.” Shoko rechiHebheru rinoreva kuti “kunobviswa” rinoreva kuyananisirwa. Kusimbiswa chisimbiso kwaJohani kwakafanana neEzekieri chitsauko 9 uye kwakafananawo nokubviswa kwekusarurama kwaJakobho. Mutumwa anopfuura nomuJerusarema achiisa chiratidzo pamusoro paavo vanogomera nokurira ndiye mutumwa anokwira achibva “kumabvazuva.”
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.
Uye shure kwaizvozvi ndakaona vatumwa vana vamire pamakona mana enyika, vakabata mhepo ina dzenyika, kuti mhepo irege kuvhuvhuta panyika, kana pagungwa, kana pamuti upi noupi. Uye ndakaona mumwe mutumwa achikwira achibva kumabvazuva, ane chisimbiso chaMwari mupenyu; akadanidzira nenzwi guru kuvatumwa vana avo vakanga vapiwa simba rokukuvadza nyika negungwa, achiti, Musakuvadza nyika, kana gungwa, kana miti, kusvikira taisa chisimbiso pahuma dzavaranda vaMwari wedu. Zvakazarurwa 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.
Mutumwa ndi Kristu, ndipo anakwera kumwamba pa mapeto a masiku makumi anayi akuphunzitsa ophunzira maso ndi maso m’nyengo ya Pentekoste; ndipo akukweranso pa phwando la malipenga la m’Levitiko 23 pa mapeto a masiku makumi atatu akuphunzitsa maso ndi maso ansembe, amene ayimiridwa ndi nambala makumi atatu.
2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.
2026 ndimo mune maelezo a kati pa nthawi, ndipo maelezo agha ghali kale kukhozgeka nga ni vimanyikwiro vya uchimi. Kwambura kuti a Democrat ŵakabira chisankho cha 2020, Trump nthena wakaŵa kuti wandafiskirizge mwambi wakubisika wa Roma. Mwambi wakubisika wa Roma ni uwu, kuti “ndi wa nambala eyiti, ndipo wali mu ŵanandi ŵa seveni.” Mwambi uwo ukumanyiska Trump kuŵa muimiliri wa chikozgo cha chirombo, icho nyengo zose chikuwuka nga ni cha nambala eyiti, kweni chili mu ŵa seveni. Mu Danieli 7, mphonda zitatu pa mphonda khumi za Roma yachikunja zikeneranga kufumiskikapo kuti mphonda yichoko yikwere. Apo Roma ya upapa yikawuka nga ni ya nambala eyiti pakati pa mphonda zinyake seveni, kweni yikafuma mu Roma yachikunja, pakuti yikeneranga kuŵa ya mu ŵa seveni. Mu Danieli 8 ufumu wa Medo-Peresiya ukayimililikanga na mphonda ziwiri, pamanyuma pake Girisi yikaŵa mphonda yimoza, iyo yikati yasweka yikababa mphonda zinayi; ntheura pambere Roma yindize, paŵa kuti pakaŵa mphonda seveni, ndipo mphonda yichoko ya Roma ni ya nambala eyiti. Pali ukaboni unyake wuwo ukukhozgera fundo yakuti Roma nyengo zose yikwuka nga ni ya nambala eyiti ndipo yili ya mu ŵa seveni, kweni malo ghakuru ghakulozera gha mwambi wakubisika uwu ni Chivumbuzi chaputara 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.
Uye pano ndipo pane njere dzine uchenjeri. Misoro minomwe ndiyo makomo manomwe, agere pamusoro pawo mukadzi. Uye kuna madzimambo manomwe: vashanu vakawa, mumwe aripo, uye mumwe haasati auya; uye kana achinge auya, anofanira kugara chinguva chiduku. Uye chikara chakanga chiripo, asi chisipo, ndichowo chechisere, uye chinobva pakati pevanomwe, uye chinoenda kukuparadzwa. Zvakazarurwa 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.
බැහැරගෙන ගිය 2020 මැතිවරණය, මැතිවරණයක් අනාගතවාණිමය මාර්ගසලකුණක් බව හඳුනා දුන්නේය. මේ සත්යයට දෙවන සාක්ෂියක් ජනාධිපති කාටර් සමඟ සම්බන්ධව ඇත. ට්රම්ප්, රෝමයේ රූපයක් ගොඩනඟන බැවින්, සත් දෙනාගෙන් වූ අටවැනියා වීම කරා ගෙනයන ජනාධිපතිවරුන්ගෙන් පළමුවැන්නා රේගන් වූයේය. 1989 දී අන්තිම කාලය ආරම්භ වූ දා සිට ඇති ජනාධිපති අටදෙනාගේ පෙළේ පළමුවැන්නා රේගන්ය. 1989, දානියෙල් 11 වන පරිච්ඡේදයේ 1 සිට 4 දක්වා පදවල සම්පූර්ණ විය; එය අතිධනවත්ම ජනාධිපතිගේ සාක්ෂිය ඉදිරිපත් කරයි. රේගන්ට පෙර සිටියේ එතෙක් ඉතිහාසයේ නරකම ජනාධිපතියාය. කාටර්, ඉස්ලාමීය අර්බුදයක් විසඳා නොමැතිව පදවියෙන් ඉවත්ව ගියේය. අවුරුදු හතළිස් හතකට පසු, ඩෙමොක්රැට් කාටර් විසින් රේගන්ට ඉතිරි කර දුන් ගැටලුව ට්රම්ප් දැනට විසඳමින් සිටී. පළමුවැන්නා සහ ඇල්ෆා වූ රේගන්, අවසානයේදී සහ ඔමේගාවේදී සිටින රිපබ්ලිකන් නායකයෙකුට රූපක වූ රිපබ්ලිකන් වශයෙන් සිටි බැවින්, ට්රම්ප් ද පෙර සිටි ඩෙමොක්රැට් ජනාධිපතිවරයා විසින් නිර්මාණය කරන ලද ඉස්ලාමීය අර්බුදයක් උරුම කරගත යුතු විය; අනාගතවාණිමය අත්යාවශ්යතාව අනුව, ඔහු එතෙක් ඉතිහාසයේ නරකම ජනාධිපතියා විය යුතුය. ඇත්ත වශයෙන්ම, ඔබාමා එම සියලු අනාගතවාණිමය ලක්ෂණ සම්පූර්ණ කළේය; එසේම බයිඩන් ද කළේය. රේගන් අන්තිමයාට රූපක වීමට නම්, ඔහු අටවැනියා පමණක් නොව, හයවැනියාද රූපක කළ යුතු විය. එසේ කිරීමේදී, යූදා ගෝත්රයේ සිංහයා ට්රම්ප්ට පෙර අවස්ථා දෙකේදීම අසාර්ථක ජනාධිපතිකාල මාලාවක් සහතික කිරීම සඳහා මැතිවරණ පාලනය කළ යුතු විය. මැතිවරණ අනාගතවාණිමය මාර්ගසලකුණු වන අතර, 2026 යනු සත් දෙනාගෙන් වූ අටවැනියා වන ජනාධිපතිගේ මධ්යවාර මැතිවරණයයි.
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 mwaka 457 KK ulifikia kilele mwaka 207 KK, kati ya aya ya kumi na moja na ya kumi na tano, yaani, vita vya Raphia na Panium. Raphia kwa kinabii inalinganishwa na agano la tohara la Mwanzo 17, na Panium kwa kinabii inalinganishwa na agano la wale laki moja arobaini na nne la Mathayo 16. Mwaka 2026 unalingana na mwaka 207 KK, kati ya aya ya kumi na moja na ya kumi na tano—kati ya Raphia na Panium, ambayo pia ni kati ya agano la kwanza la Mungu na watu wateule na agano la mwisho la Mungu na watu wateule.
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.
மு.பி. 207 ஆம் ஆண்டின் நடுப்பகுதியிலும் 2026 ஆம் ஆண்டிலும் முடிவடையும் இருநூற்று ஐம்பது ஆண்டு கால வரிகள், கி.பி. 64 ஆம் ஆண்டில் ரோமா நகரம் எரிந்தபோது ஆரம்பமான துன்புறுத்தலின் இருநூற்று ஐம்பது ஆண்டு கால வரியுடன் ஒத்திசைகின்றன. அங்கிருந்து ஆரம்பித்து, வரவிருக்கும் அழிவைப் பற்றிய ஏழு ஆண்டுகால எச்சரிக்கை, ஒரு விசித்திரமான மனிதன் மூலம், எருசலேமின் குடியிருப்போருக்குப் பிரசங்கிக்கப்பட்டது. எழுபதாம் ஆண்டு வந்தபோது எருசலேம் அழிக்கப்பட்டது; தேவனுடைய சபை சிதறடிக்கப்பட்டது, அவர்கள் சுவிசேஷத்தை முழு உலகத்திற்கும் பரப்பினர். உயிர்த்தெழுதலின் பெந்தெகொஸ்தே செய்தியை எபேசு சபை அறிவித்துக்கொண்டிருந்த அதே காலத்தில், ஸ்மிர்னா சபையால் பிரதிநிதித்துவப்படுத்தப்படும் துன்புறுத்தல் ஆரம்பமானது; ஏனெனில் தீர்க்கதரிசனத் தேவைக்கிணங்க அந்த இரண்டு சபைகளின் வரலாறுகள் ஒரு காலப்பகுதிக்குத் இணைநிலையாகச் செல்ல வேண்டியிருந்தது. பவுல் எபேசு என்னும் தீர்க்கதரிசனச் சபையின் தலைவராக இருந்தார்; ஆயினும் அவர் இந்த இரு வரலாறுகளையும் குறித்து எழுதியார்.
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.
Kutambudzwa nokutambudzika zvakandiwira paAntioki, paIkoniyamu, napaRistra; kutambudzwa kwakadini kwandakatsungirira; asi Ishe akandisunungura pazviri zvose. Zvirokwazvo, navose vanoda kurarama noumwari muna Kristu Jesu vachatambudzwa. 2 Timotio 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 anozivisa nguva yemakore mazana maviri namakumi mashanu inotanga mugore ra64 ichiguma paMutemo weMilan muna 313. Mumakore iwayo kutambudzwa kwavanhu vaMwari kwakaitwa neRoma yechihedheni, asi shoko kukereke yeSmyrna rakaratidza mazuva gumi, anomirira kutambudzwa kwakaipisisa zvikuru kwenguva iyoyo.
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.
Usatya zvinhu zvose zvauchazotambudzwa nazvo; tarira, dhiabhorosi achakanda vamwe venyu mutorongo, kuti muedzwe; uye muchava nenhamo mazuva gumi; iva wakatendeka kusvikira parufu, uye ini ndichakupa korona youpenyu. Zvakazarurwa 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.
Isikhathi salokho kuhlushwa okumelwe nguMbusi uDiocletian sasiyiminyaka eyishumi, siqala ngo-303 siphele ngo-313, ngesikhathi uMbusi uConstantine Omkhulu ebusa, njengoba ayezoba njalo ngesikhathi somthetho wokuqala weSonto ngeSonto ka-321, nalapho ehlukanisa iRoma yaba impumalanga nentshonalanga ngo-330. Unyaka ka-313 wamiswa ngokwesiprofetho ngomshado wobudlelwano bezombusazwe eMilan lapho uMbusi uConstantine (umbusi waseNtshonalanga) ehlela umshado kadadewabo ongumzala oyedwa, uFlavia Julia Constantia, noLicinius, umbusi owayelawula ingxenye esempumalanga (noma eyayisizoba esempumalanga maduze) yoMbuso WaseRoma. Lowo mshado waphela ngokomfanekiso lapho uConstantine ehlukanisa umbuso waba impumalanga nentshonalanga ngo-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.
Nguva ya miaka 250 ya Nero inaanza kwa kipindi cha miaka saba ambacho huanza na kuishia kwa kuzingirwa kunakofananisha mwisho wa dunia. Mwishoni mwa kipindi hicho kulikuwa na miaka kumi ya pekee ya mateso. Kipindi hicho kilianza wakati wa Efeso, kisha kikafunika historia ya Smirna hadi kanisa la maridhiano la Konstantino, wakati kanisa la Pergamo lilipofika mwaka 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.
Makore iwayo gumi nemanomwe kubva muna 313 kusvikira muna 330 anowana kuenzanirana kwawo munhoroondo yeRaphia nePanium, umo hondo ya217 BC nehondo ya200 BC zvakaparadzaniswa nemakore gumi nemanomwe. Pahondo yeRaphia, Ptolemy ndiye akakunda, asi aizova atofa uye aenda kare nguva isati yasvika hondo yePanium. Kunyange zvakadaro, akatonga kwemakore gumi nemanomwe kubva muna 221 BC kusvikira muna 204 BC. Mitsara mitatu yemakore 250 yakabatanidzwa pamwe chete nemagumi nemanomwe matatu inomanikidza kufungwa kuti 313 inoenderana na2026.
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 e bile phetoho e hlakileng ho tloha tlhorisong ho ea tumellanong, ka hona ho tšoaea 313 e le letšoao la phetoho ea semoea sa boporofeta e ileng ea emeloa ka phetoho ho tloha Smyrna ho ea Pergamos. Mohato oa pele o ile oa emeloa ke lenyalo la dipolomate le ileng la fella ka tlhalo lilemo tse leshome le metso e supileng hamorao. Mohato oa bobeli e ne e le molao oa pele oa Sontaha. Tšenolo e re tsebisa hore molao oa Sontaha o etelloa pele ke tšebetso e tsoelang pele ea mohato ka mohato e akarelletsang melao ea Sontaha e tlang pele ho molao oa Sontaha o hlalosoang e le ho u qobella ho boloka Sontaha le ho u hlorisa ka lebaka la ho boloka Sabatha ea Molimo ea letsatsi la bosupa.
“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.
“Nga ku ri ni muhlayi a lava ku twisisa matimba lama nga ta tirhisiwa eka mpfilumpfilu lowu nga kusuhi ku ta, u fanele ntsena ku landzelerisa vumbhoni bya tindlela leti Rhoma yi ti tirhiseke ku fikelela xikongomelo lexi fanaka emikarhini leyi hundzeke. Loko a lava ku tiva leswaku Vakatoliki ni Vaprotestanti, loko va hlanganile, va ta va khoma njhani lava alaka tidyondzo ta vona, a a langute moya lowu Rhoma yi wu kombiseke malunghana ni Savata ni vahlayisi va yona.
“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.
“Mirau ya kifalme, mabaraza ya jumla, na kanuni za kanisa zilizodumishwa kwa nguvu ya mamlaka ya kidunia ndizo zilikuwa hatua ambazo kwa hizo sikukuu ya kipagani ilifikia hadhi yake ya heshima katika ulimwengu wa Kikristo. Hatua ya kwanza ya hadhara iliyolazimisha ushikaji wa Jumapili ilikuwa sheria iliyotungwa na Konstantino. (B.K. 321.) Amri hii iliwataka wakaaji wa mijini kupumzika katika ‘siku yenye kuheshimiwa ya jua,’ lakini iliwaruhusu wakaaji wa mashambani kuendelea na shughuli zao za kilimo. Ingawa kwa hakika ilikuwa sheria ya kipagani, ilitekelezwa na mfalme baada ya kuukubali Ukristo kwa jina tu.” 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.
Amilao ya ku Milano ya 313, yakhala “amulilo ya ufumu” amene yikateŵelera na “misonkhano ya mpingo ya pa chalo chonse pamoza na malango ya mpingo yakovwirizgika na nkhongono ya boma, yikaŵa nthowa.” Izi zikaŵa nthowa zakulutilira patsogolo izo zikapeleka ku dango lakwamba la Sabata la pa Sondo mu 321. Chimoza mwa nthowa izo ni “malango ya mpingo,” nga nkhusunga Sondo, “yakovwirizgika na nkhongono ya boma.” Nyengo ya 1888 yikumanyiska mndandanda wa malango ya pa Sondo agho ghakunjizgika mu Senate na Senator Blair kweni ghakafika kulikose chara, kweni mu mbiri yeneyira iyi mazaza ghanyake ghakaŵa kupitiskanga malango ya pa Sondo ghakukhozga na boma la chigaŵa. Ŵakaboni ŵaŵiri aŵa ŵakumanyiska 313 kuŵa cimanyikwiro apo “maulamuliro gha ufumu,” nga ni dango la executive order, vingalongora kusintha mu mbiri ya chilombo cha pa charu chapasi, icho chakutemeka kuyowoya 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.
Kana United States ikataura seshato, inoguma yava umambo hwechitanhatu hwechiprofita cheBhaibheri, uye inodaro nokutaura nenzira imwe cheteyo neyayakataura pakutanga kwekutonga kwayo soumambo hwechitanhatu. Muna 1798, United States yakapa mitemo yeAlien and Sedition Acts, iyo yakanga iri mufananidzo womutemo weSvondo. Alien and Sedition Acts ya1798 yakanga iri nhanho yechitatu pamatanho matatu akatanga muna 1776 neDeclaration of Independence, ichiteverwa neConstitution muna 1789. Matanho iwayo matatu anowirirana na313, 321, uye 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 සහ 1798 යන සියල්ල කථා කිරීම ලෙස නිර්වචනය කරනු ලබන ක්රියාකාරකම් වේ; මක්නිසාද, “ජාතියේ කථා කිරීම යනු එහි ව්යවස්ථාදායක හා න්යායමණ්ඩලීය බලධාරීන්ගේ ක්රියාවයි” යැයි ආනුභාවය අපට දැනුම් දෙයි. 313, 321 සහ 330 යන සියල්ල මහා කොන්ස්ටන්ටයින් සමඟ සම්බන්ධිත මාර්ගලකුණු වේ. පුරාණ යථාර්ථ ඉශ්රායෙලයේ, උතුරු සහ දකුණු රාජධානී දෙකේම අවසානය, දික්කසාදයක් ලෙස සංකේතවත් කර ඇත; 330 නිරූපණය කරන්නේද එයයි. මිලාන් නියෝගයේ විවාහය තුළින් අවුරුදු දහහතකට පෙර ආරම්භ වූ විවාහයක, නැගෙනහිර සහ බටහිර අතර දික්කසාදයක්. ඉරිදා නීතියේදී එක්සත් ජනපදය තම පරීක්ෂණ කාලයේ කුසලානය සම්පූර්ණ කරගෙන සිටින අතර, පුරාණ ඉශ්රායෙලය සඳහා කිරි සහ මී පැණි ගලා යන දේශය මඟින් පූර්වරූපිත කළ පරිදි, එහි අනාවැකිමය අරමුණ සම්බන්ධයෙන් එය දෙවියන්වහන්සේගෙන් දික්කසාද කරනු ලැබේ. ආනුභාවය පවසන්නේ ජාතික අපස්ථානයට පසුව ජාතික විනාශය පැමිණෙන බවයි. එය සිදුවන්නේ 330 වර්ෂයෙන් නිරූපිත මහිමාන්විත දේශය දෙවියන්වහන්සේ දික්කසාද කරන විටය. 313 හි විවාහයෙන් 321 හි වර්ධනය වෙමින් යන ඉරිදා නීති මාලාවක පළමුවැන්න දක්වාත්, 330 හි දික්කසාදය දක්වාත්. 1776, 313 සමඟ සමාන්තර වේ; 1789, 321 සමඟ සමාන්තර වේ; 1798, 330 සමඟ සමාන්තර වේ.
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 inozadzisawo kuzadzikiswa kwemakore 360 kubvira pahondo yeActium muna 31 BC. Actium chaive chipingamupinyi chechitatu cheRoma, saka chinomiririra murayiro weSvondo umo Roma yemazuva ano inokunda zvipingamupinyi zvayo zvechipiri nechechitatu. Pawaymark ye330, hondo yePanium inobatana nehondo yeActium. Hondo yeRaphia muna 217 BC inoenderana nehondo yeUkraine muna 2014, zvino muna 2015 Trump akatanga mushandirapamwe wake wekutanga wekusarudzwa kuva mutungamiri wenyika, muna 2020 nyanga dzose mbiri dzechikara chenyika dzakaurayiwa, muna 2023 dzose mbiri dzakamutswa. Muna 2024 kuedzwa kwenheyo kwakatanga uye muna 2025 mubatanidzwa wechiporofita wemutungamiri wechisere nemumwe wake wepapa wakaratidzirwa nekugadzwa kwavo vose muzvigaro panguva imwe cheteyo.
We will continue these things in the next article.
Tizapitiriza vinthu ivi mu nkhani yakulondezgapo.