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.
Gunung Permuliaan pikeun Petrus lumangsung antara Panium jeung salib, jeung dina garis anu séjén, Petrus aya di antara baptisan Kristus dina awal palayanan-Na jeung pas sanggeus asupna anu pinuh ku kameunangan dina ahir palayanan-Na. Tilu patokan éta, nyaéta baptisan, gunung, jeung kacindekan tina asupna anu pinuh ku kameunangan, ditandaan ku tilu kali Rama sawarga ngandika. Katilu kalina dina Yohanes 12 téh nalika urang Yunani keur neangan Yesus. Baptisan téh 9/11, gunung téh aya dina sajarah Panium nepi ka hukum Minggu dina ayat genep belas. Pikeun Petrus éta téh Panium, tuluy gunung nepi ka kacindekan tina asupna anu pinuh ku kameunangan, anu lumangsung pas saméméh Kristus bakal dipermuliakeun pikeun kadua kalina.
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.
Ayeuna jiwa Kami kaganggu; jeung naon anu kudu Ku Kami ucapkeun? Ama, salametkeun Kami ti ieu jam; tapi ku sabab ieu pisan Kami sumping kana ieu jam. Ama, mulyakeun ngaran-Maneh. Tuluy aya hiji sora ti sawarga, nyebut kieu, Kami geus ngamulyakeunana, jeung bakal ngamulyakeunana deui. Ku sabab kitu jalma rea, anu nangtung di dinya sarta ngadéngé éta, nyarita yén éta téh guludug; anu séjén nyebut, Malaikat nyarios ka Anjeunna. Yesus ngawaler sarta ngandika, Éta sora datang lain ku sabab Kami, tapi pikeun kapentingan maranéh. Ayeuna nya éta pangadilan pikeun dunya ieu; ayeuna pangeran dunya ieu bakal dialungkeun ka luar. Jeung Kami, upama Kami diangkat ti bumi, bakal narik sakumna manusa ka Kami. Kitu saur-Na, nandakeun pati naon anu ku Anjeunna baris dipaot. John 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.
Garis anu dipidangkeun ku Imamat dua puluh tilu jeung usum Pentakosta miboga waymark awal anu diwangun ku tilu léngkah dituturkeun ku lima poé, sarta waymark panungtungna miboga ciri-ciri anu sarua. Di antara éta waymark, tilu puluh poé ngalambangkeun mangsa para imam, anu réngsé dina pésta tarompét. Pésta tarompét, pangnaékna Kristus sanggeus opat puluh poé ngajar murid-murid-Na padeukeut raray ka raray sanggeus kabangkitan-Na, jeung poé panebusan, ngalambangkeun tilu léngkah panungtungan tina garis dina Imamat dua puluh tilu. Éta tilu léngkah dituturkeun ku lima poé nepi ka boh Pentakosta boh pésta Kemah Daun. Katilu kalina Rama sawarga ngandika téh lumangsung pas saméméh urang Yunani, anu ngalambangkeun jalma-jalma anu dipanggero kaluar ti Babul dina hukum Minggu, keur néangan kasempetan papanggih jeung Isa. Pas saméméh hukum Minggu, Isa nangtukeun diangkatna panji dina salib. Bumi dipinuhan ku kamulyaan-Na dina 9/11 sarta dipinuhan deui dina hukum Minggu.
Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.
Caesarea Philippi, nyaéta Panium, mangrupa jam katilu; jeung Caesarea Maritima mangrupa jam kasalapan tina salib nalika panggero pikeun kaluar ti Babul disada. Saméméh salib, nalika aya dina sajarah nubuatan Panium, Petrus aya di gunung, tapi masih saméméh ahirna asupna anu triumfal. Panium terus nepi ka salib dina ayat genep welas. Petrus di Panium aya pas saméméh sajarah tilu léngkah tina pésta tarompet, kenaikan, jeung panebusan dina Imamat dua puluh tilu. Petrus aya dina tilu puluh poé pituduh husus pikeun imam.
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.
Simon jadi Peter di Panium, sarta boga hiji lengkah di gunung saméméh asupna anu mulya. Asupna anu mulya ngagambarkeun pasemon ngeunaan sapuluh parawan. Ngan lima anu asup kana perkawinan, sarta lima poé di antara waymark anu tilu-lapis jeung Pentekosta téh mangrupa awal tina asupna anu mulya. Ieu dimimitian dina pésta tarompét, tapi éta waymark diwangun ku gabungan tilu waymark. Salaku hiji waymark tunggal, éta nandaan serangan ka Nashville jeung pésta tarompét. Amanat Seruan Tengah Peuting kakara bakal dikonfirmasi, sarta iring-iringan lima parawan anu wijaksana ngamimitian prosés anu nungtun kana pupusna, panguburan, jeung kabangkitan salib, nyaéta hukum Minggu.
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.
Petrus aya di Panium nalika anjeunna ngabenerkeun ramalan ngeunaan bal-balan seuneu di Nashville, sarta saméméh pesta tarompét dibunyikeun dina panyangkaanana ramalan éta. Ku kabutuhan profétis, anjeunna kudu heula angkat ka gunung, sabab gunung éta aya saméméh asupna anu pinuh ku kaunggulan. Saméméh Ibrahim angkat ka gunung, ngaranna dirobah, sarta ngaran Petrus dirobah di Panium, saméméh anjeunna angkat ka gunung. Gunung téh mangrupa tés Petrus saméméh ramalan ngeunaan bal-balan seuneu di Nashville digenepan. Pangenepanana téh tés katilu jeung tés lakmus, tempat watak dipintonkeun boh minangka kabungah boh minangka éra.
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.
Garis taun 457 SM réngsé di antara Raphia jeung Panium; perjangjian dina Kajadian pasal tujuh welas sajajar jeung Raphia, sarta perjangjian dina Mateus pasal genep welas sajajar jeung Panium. Ti Panium, Petrus angkat ka gunung, sakumaha Ibrahim angkat ka pangurbanan Ishak. Gunung dina garis Petrus sajajar jeung gunung dina mangsa Ibrahim.
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.
Tapak jalan Abraham ngawengku tilu poé. Dina asupna kameunangan, dua murid diutus pikeun nyokot hiji kalde supaya mawa Kristus, sarta dina galur Abraham lalampahan tilu poéna dimimitian ku milih dua palayan jeung hiji kalde pikeun mawa kai keur kurban Ishak. Lalampahan Petrus salila dalapan atawa genep poé ka gunung éta, pikeun Abraham mah tilu poé. Petrus di Panium aya saméméh gunung éta jeung saméméh dibébaskeunana kalde anu ngamimitian asupna ka Yerusalem, anu mangrupa tempat mimiti tilu poé Abraham. Dina asupna kameunangan Kristus eureun di luhur Gunung Zaitun sarta nangiskeun Yerusalem, ku kituna nandaan panutup hubungan perjangjian antara Allah jeung Israil literal baheula. Gunungna Petrus aya saméméh asupna kameunangan; gunungna Kristus aya salila asupna kameunangan, sarta gunungna Abraham aya dina kacindekan asupna éta.
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.
Taun 2026 téh mangsa pamilihan paruh waktu nalika taun ka dua ratus lima puluh tina karajaan kagenep dina nubuat Alkitab ngarayakeun pamaréntahanana anu mulya. Éta perayaan minangka titik tengah kenabian saluyu jeung Antiokhus Agung dina taun 207 SM, nyaéta titik tengah antara Raphia jeung Panium anu nandaan ahirna dua ratus lima puluh taun ti 457 SM.
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.
Sabada urang ngémutan opat garis anu ngawengku bab sabelas nepi ka bab dua puluh dua anu nepi ka ayeuna geus dibuka segélna, (sigana aya conto-conto séjén) ayeuna urang ngulik éta bab-bab dina The Desire of Ages. Bab sabelas nyaéta The Baptism, jeung bab dua puluh dua nyaéta Imprisonment and Death of John. Yohanes aya dina awal jeung dina ahir, sarta bab tujuh welas, nyaéta bab di tengah, nyaéta Nicodemus.
“Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.
“Nikodémus sumping ka Gusti bari nyangka rék asup kana hiji sawala jeung Mantenna, tapi Isa ngungkabkeun kalayan tétéla asas-asas dasar bebeneran. Anjeunna ngadawuh ka Nikodémus, Lain pangaweruh tioritis anu pangutamana diperlukeun ku maneh, tapi kalahiran deui sacara rohani. Anu diperlukeun ku maneh lain supaya panasaran maneh kacumponan, tapi supaya meunang hate anu anyar. Maneh kudu narima hirup anyar ti luhur saméméh bisa ngahargaan perkara-perkara sawarga. Nepi ka parobahan ieu kajadian, anu ngajadikeun sagala perkara anyar, moal aya mangpaat anu nyalametkeun pikeun maneh lamun ngabahas jeung Kami ngeunaan kawibawaan Kami atawa tugas pangutusan Kami.
“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.
Nikodémus geus ngadéngé pangwawaran Yohanes Pembaptis ngeunaan tobat jeung baptisan, bari nunjuk ka Hiji anu bakal ngabaptis ku Roh Suci. Anjeunna sorangan geus ngarasa yén aya kakurangan karohanian di antara urang Yahudi, yén, dina gedé lobana, maranéhna dikawasa ku kapicikan fanatik jeung ambisi dunyawi. Anjeunna geus ngarep-ngarep kaayaan anu leuwih hadé dina datangna Al Masih. Sanajan kitu, amanat Yohanes Pembaptis anu nyurahan hate téh teu hasil ngagerakkeun anjeunna kana kayakinan ngeunaan dosa. Anjeunna téh saurang urang Parisi anu taliti pisan, sarta ngarasa reueus kana padamelan-padamelan hadéna. Anjeunna kacida dipikahormatna lantaran kahadean haténa jeung kalomananana dina nyokong palayanan Bait Allah, sarta anjeunna ngarasa aman dina kurnia Allah. Anjeunna kagét ku pamikiran ngeunaan hiji Karajaan anu kacida sucina nepi ka, dina kaayaanana anu ayeuna, anjeunna henteu sanggup ningalina.” 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.
Titik tengah dina The Desire of Ages kapanggih dina jalur Nikodemus, anu ngawakilan panggero panungtungan ka Adventisme dina jalur pameseran saratus opat puluh opat rébu. Anjeunna ngawakilan hiji golongan anu ngadangu pesen nu miheulaan Kristus, tapi anu henteu nyadar kana kaayaan Laodikeana maranéhna.
“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.
“Dina wawancara jeung Nikodemus, Isa ngajentrekeun rencana kasalametan, jeung misi-Na ka dunya. Dina euweuh sahiji pidato-Na saterusna Mantenna nerangkeun sakitu lengkepna, léngkah demi léngkah, padamelan anu perlu dipigawé dina hate sakumna jalma anu baris nampa warisan Karajaan Sawarga. Dina pisan awal palayanan-Na Mantenna muka bebeneran ka hiji anggota Sanhedrin, ka pikiran anu pangnarimana, sarta ka saurang guru umat anu geus ditetepkeun. Tapi para pamingpin Israil henteu narima cahaya éta. Nikodemus nyumputkeun bebeneran éta dina haténa, sarta salila tilu taun aya saeutik pisan buah anu katempo.” 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.
Pesen Yohanes jeung baptisanana ka Kristus ngagambarkeun pesen malaikat kahiji, nyaéta sieun ka Allah. Pesen Yohanes nya éta pesen Laodikia ngeunaan kabeneran ku iman, sarta pesen éta dipaparin kakawasaan dina waktu baptisan Kristus, sakumaha pesen Jones jeung Waggoner ogé jadi pesen ka Laodikia dina taun 1888. Baptisan Kristus jeung taun 1888 jadi perlambang datangna pesen ka Laodikia dina 9/11, anu mungkas dina titik tengah antara Raphia jeung 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.
Nikodemus hartina “kameunangan umat,” sarta pambeneran ku iman téh nya éta amanat panyegelan anu sumping babarengan jeung amanat Yohanes, dipaparin kakawasaan dina baptisan sarta diwatesan ku patepungan Nikodemus jeung Kristus dina peuting satengah peuting. Bab dua puluh dua ngajelaskeun pupusna Yohanes anu ngahasilkeun pangakuan ku murid-muridna kana panji anu bakal diangkat luhur sarta bakal narik sakabéh manusa ka Anjeunna. Baptisan éta téh sakaligus 9/11 jeung 18 Juli 2020 nepi ka 31 Désémber 2023, sabab baptisan ngagambarkeun pati (2020), panguburan (tilu satengah poé), jeung kabangkitan (31 Désémber 2023). Tuluy patepungan dina satengah peuting, nalika kameunangan umat digambarkeun salaku lahir deui, ti kabutaan Laodikia nepi ka panglihatan dua puluh-dua puluh hiji urang Piladélpia. Satuluyna karya-karya Kristus dipidangkeun salaku pangangkatan panji.
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.
Pikeun Ibrahim, pagawean Kristus dina runtuyan Yohanes sajajar jeung pangurbanan Ishak. Pikeun Petrus, runtuyan éta ditungtungan di Kaesarea sisi laut, Kaesarea Maritima, dina jam kasalapan, tempat salib nyaur ka sakumna manusa kana kameunangan pembenaran ku iman, anu mangrupa amanat malaikat katilu. Amanat malaikat katilu téh amanat cilaka katilu Islam anu sumping dina 9/11 dina patepungan kahiji Balaam jeung kalde Islam, tuluy aya panggandaan serangan ka nagara kamulyaan anu harfiah dina 7 Oktober 2023, tuluy serangan kadua di Nashville nalika Balaam nungtun kalde Islam ngaliwatan kebon-kebon anggur nagara kamulyaan baheula anu harfiah jeung anu kiwari rohani. Serangan katilu téh lini tina hukum Minggu anu baris geura sumping. Di dinya Ishak dipasrahkeun, di dinya murid-murid Yohanes, lambang tina jalma rea anu agung anu dipaparin jubah-jubah bodas kamartiran, ngadangu jeung ningali pagawean-panji. Titik-titik tengah Kitab Kajadian, Mateus, jeung The Desire of Ages nandakeun pamasangan meterai ka saratus opat puluh opat rébu jeung panggilan bangsa-bangsa sanés.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Panjelasan anu dipasihkeun ku Kristus ka Nikodemus nyaéta karya angin, sanajan karya éta henteu katempo.
“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.”
“Nikodémus masih bingung, sarta Isa ngagunakeun angin pikeun ngajentrekeun maksud-Na: ‘Angin niup ka mana kersa, jeung maneh ngadéngé sora-na, tapi teu bisa nyaho ti mana datangna, jeung ka mana angkatna: kitu deui unggal jalma anu dilahirkeun ku Roh.’”
“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.
“Angin kadéngé di antara dahan-dahan tatangkalan, ngageresekkeun daun jeung kembang; tapi éta teu katingali, sarta euweuh jalma nu nyaho ti mana datangna atawa ka mana inditna. Kitu deui halna jeung padamelan Roh Suci kana hate. Éta moal bisa dipedar leuwih ti batan gerakna angin. Hiji jalma meureun teu mampuh nétélakeun waktu atawa tempatna anu pasti, atawa ngalacak sagala kaayaan dina prosés patobatna; tapi ieu henteu ngabuktikeun yén manéhna can tobat. Ku hiji daya anu teu katingali saperti angin, Kristus salawasna damel kana hate. Saeutik-saeutik, meureun tanpa kasadaran anu narimana, kesan-kesan ditanamkeun anu ngarah narik jiwa ka Kristus. Ieu bisa ditarima ku jalan ngarenungkeun Anjeunna, ku maca Kitab Suci, atawa ku ngadéngékeun pangandika ti pangwawarta anu hirup. Ujug-ujug, waktu Roh sumping kalayan pangjurung anu leuwih langsung, jiwa kalayan bungah nyerahkeun dirina ka Yesus. Ku loba jelema ieu disebut patobat dadakan; tapi éta téh hasil tina rayuan anu lila ku Roh Allah,—hiji prosés anu sabar jeung berkepanjangan.”
“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.
“Sanajan angin téh sorangan henteu katingali, éta ngahasilkeun pangaruh anu katingali jeung karasa. Kitu deui pagawéan Roh kana jiwa bakal nembongkeun dirina dina unggal lampah jalma anu geus ngarasakeun kakawasaan-Na anu nyalametkeun. Nalika Roh Allah ngawasaan manah, Anjeunna ngarobah kahirupan. Pikiran-pikiran dosa dipiceun, kalakuan-kalakuan jahat ditinggalkeun; kanyaah, handap asor, jeung katengtreman ngagantikeun amarah, sirik, jeung paséa. Kabungahan ngagantikeun kasedihan, sarta raray némbongkeun cahaya sawarga. Teu aya saurang ogé anu ningali panangan anu ngangkat beban, atawa nenjo cahaya turun ti palataran di luhur. Berkah éta datang nalika ku iman jiwa masrahkeun dirina ka Allah. Tuluy kakawasaan éta, anu teu katingali ku panon manusa mana waé, nyiptakeun mahluk anyar dina gambar Allah.” 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.
Dina 9/11 hujan panungtung mimiti ngaririncik. Dina 9/11 Islam, anu digambarkeun minangka “angin wetan” dina nubuat Alkitab, sumping basa panyegelan saratus opat puluh opat rébu mimiti lumangsung. Hujan panungtung, anu mangrupa hiji amanat anu dilambangkeun minangka “minyak emas” anu turun tina dua pipa emas Zakaria, ngamimitian panggeroan ka urang Advent Poé Katujuh Laodikea supaya maranéhna tobat. Angin Roh Suci mimiti ngalaksanakeun padamelanana pikeun ngajar sagala perkara anu geus dituliskeun, sarta ngagunakeun amanat jalan-jalan baheula dina kitab Yermia pikeun nyarita ka hate urang Laodikea anu lolong. Padamelan Roh Suci anu dilambangkeun ka Nikodemus dijelaskeun leuwih jéntré, nyaéta “step by step,” “padamelan anu diperlukeun kudu dipigawé dina hate sakumna jalma anu rék narima Karajaan Sawarga.” Ieu prosés ku Kristus dipabandingkeun jeung padamelan angin, sarta prosés éta lumangsung salila mangsa “angin wetan,” anu sumping dina 9/11. Yesaya nyangkem mangsa anu sarua ieu dina istilah angin tarik.
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.
Dina ukuran, nalika éta ngaluarkeun tunasna, maneh bakal ngahalangan éta; Anjeunna nahan angin-Na anu kasar dina poé angin wetan. Ku kituna, kajahatan Yakub bakal dipupus; sarta ieu sakabéh buahna pikeun ngaleungitkeun dosana; nalika anjeunna ngajadikeun sakabéh batu altar siga batu kapur anu diremukkeun nepi ka beulah-beulah, rungkun-rungkun suci jeung arca-arca moal nangtung deui. Yesaya 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.”
Sakabéh nabi silih saluyu dina poé-poé panungtungan, sarta “angin tarik” dina cariosan Yesaya téh sarua jeung angin-angin pasea dina cariosan Yohanes anu ditahan salila panyegelan saratus opat puluh opat rébu. Angin tarik Yesaya téh nyaéta angin wétan anu “ditahan” dina kasaksian Yesaya, sarta ditahan dina kasaksian Yohanes. Angin-angin pasea dina cariosan Yohanes ditahan salila umat Allah disegel, jeung angin wétan Yesaya dihartikeun minangka mangsa nalika “kajahatan Yakub” “dipiceun.” Kecap Ibrani pikeun “dipiceun” hartina didamaikeun ku panebusan. Panyegelan dina cariosan Yohanes téh sarua jeung Yehezkiel pasal salapan sarta sarua ogé jeung dipiceunna kajahatan Yakub. Malaikat anu ngalanglang Yerusalem bari masang tanda kana jalma-jalma anu ngahuleng jeung ngarintih téh nya éta malaikat anu naék ti “wétan.”
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.
Sarta sanggeus eta sim kuring ningali opat malaikat nangtung dina opat juru bumi, nyekel opat angin bumi, supaya angin ulah niup ka bumi, ka laut, atawa ka hiji tangkal ogé. Tuluy sim kuring ningali malaikat sejen naék ti beulah wetan, mawa meterai Allah anu hirup; sarta anjeunna ngagero ku sora tarik ka opat malaikat anu dipasihan kawasa pikeun ngaruksak bumi jeung laut, saur-Na, “Ulah ngaruksak bumi, ulah laut, ulah tangkal-tangkal, nepi ka kami geus mere meterai ka para abdi Allah kami dina tarangna.” Wahyu 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.
Malaikat éta nyaéta Kristus, sarta Anjeunna naék dina ahir opat puluh poé ngawulang para murid sacara padeukeut dina mangsa Pentakosta, jeung Anjeunna naék dina pésta tarompét dina Imamat dua puluh tilu dina ahir tilu puluh poé pangajaran sacara padeukeut ka para imam anu dilambangkeun ku angka tilu puluh.
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.
Taun 2026 teh nya éta pamilihan paruh mangsa, sarta pamilihan-pamilihan éta geus dipastikeun minangka tanda-tanda nubuat. Lamun baé Partéy Démokrat henteu maok pamilihan taun 2020, Trump moal bakal nyumponan teka-teki Roma. Teka-teki Roma éta nya éta yén manéhna ka dalapan sarta asalna tina anu tujuh. Teka-teki éta nangtukeun Trump minangka wakil tina gambar sato galak, anu salawasna mucunghul ka dalapan, tapi asalna tina anu tujuh. Dina Daniel tujuh, tilu tina sapuluh tanduk Roma kapir kudu disingkirkeun sangkan tanduk leutik bisa naék. Di dinya Roma kapausan mucunghul minangka anu ka dalapan di antara tujuh tanduk séjénna, tapi éta medal tina Roma kapir, sabab éta kudu asalna tina anu tujuh. Dina Daniel dalapan, kakaisaran Média-Pérsia dilambangkeun ku dua tanduk, tuluy Yunani ku hiji tanduk, anu nalika pegat ngahasilkeun opat tanduk, ku kituna saméméh Roma sumping geus aya tujuh tanduk, sarta tanduk leutik Roma téh anu ka dalapan. Aya saksi-saksi séjén kana kanyataan yén Roma salawasna mucunghul ka dalapan sarta asalna tina anu tujuh, tapi titik rujukan utama tina teka-teki éta nyaéta Wahyu pasal tujuh belas.
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.
Jeung ieu teh akal nu ngabogaan hikmah. Tujuh sirah teh tujuh gunung, tempat eta awewe calik. Jeung aya tujuh raja: lima geus rubuh, hiji keur aya, jeung nu saurang deui can datang keneh; sarta lamun manehna datang, manehna kudu tetep sakeudeung wungkul. Jeung sato galak anu baheula aya, jeung ayeuna euweuh, nya eta manehna teh nu kadalapan, sarta asalna tina anu tujuh, jeung lebet kana kabinasaan. Wahyu 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.
Pamilihan anu dipaling dina taun 2020 nandaan hiji pamilihan minangka waymark nubuat. Saksi kadua pikeun kanyataan ieu aya dina Présidén Carter. Reagan nyaéta nu kahiji tina para présidén anu ngarah ka Trump minangka nu kadalapan anu asalna tina nu tujuh, sabab anjeunna ngawangun hiji gambar Roma. Reagan nyaéta nu kahiji tina runtuyan dalapan présidén ti saprak waktu ahir dina taun 1989. Taun 1989 kacumponan dina Daniel pasal sabelas, ayat hiji nepi ka opat, sarta éta netepkeun kasaksian ngeunaan présidén nu pangbeungharna. Reagan didahului ku Présidén nu panggoréngna dina sajarah nepi ka waktos éta. Carter ninggalkeun kalungguhan bari aya hiji krisis Islam anu can kaungkulan. Opat puluh tujuh taun ti harita, Trump ayeuna keur ngaréngsékeun masalah anu ditinggalkeun ka Reagan ku Carter ti Partéy Démokrat. Ku sabab Reagan, nu kahiji jeung alfa, nyaéta saurang Républikan anu ngalambangkeun saurang Républikan dina panutupan jeung omega, mangka Trump ogé kudu narima warisan hiji krisis Islam anu dijieun ku présidén Démokrat saméméhna, anu ku kabutuhan nubuat kudu janten présidén nu panggoréngna dina sajarah nepi ka waktos éta. Obama, tangtos waé, nyumponan sakabéh ciri nubuat éta, kitu deui Biden. Supaya Reagan ngalambangkeun nu panungtungan, anjeunna ogé kudu ngalambangkeun lain ngan nu kadalapan, tapi ogé nu kagenep. Dina ngalakukeun éta, Singa tina kaom Yuda kudu ngadalikeun pamilihan-pamilihan pikeun mastikeun hiji runtuyan kapersidénan anu gagal anu miheulaan Trump dina dua kaayaan éta. Pamilihan-pamilihan téh mangrupakeun waymark nubuat, sarta taun 2026 nyaéta pamilihan sela pikeun présidén anu kadalapan anu asalna tina nu tujuh.
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.
Garis dua ratus lima puluh taun Amérika Sarikat dimimitian dina taun 1776 jeung ngahontal puncakna dina taun 2026. Garis dua ratus lima puluh taun ti 457 SM ngahontal puncakna dina taun 207 SM, di antara ayat sabelas jeung lima belas, nyaéta peperangan Raphia jeung Panium. Raphia sacara nubuat sajajar jeung perjangjian sunatan dina Kajadian tujuh belas, sarta Panium sacara nubuat sajajar jeung perjangjian saratus opat puluh opat rébu dina Mateus genep belas. Taun 2026 sajajar jeung 207 SM, di antara ayat sabelas jeung lima belas—di antara Raphia jeung Panium, anu ogé aya di antara perjangjian kahiji Allah jeung hiji umat pilihan jeung perjangjian panungtungan Allah jeung hiji umat pilihan.
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.
Garis dua ratus lima puluh taun anu ditungtungan dina titik tengah taun 207 SM jeung 2026 saluyu jeung garis dua ratus lima puluh taun panganiayaan anu dimimitian nalika kota Roma kaduruk dina taun 64. Ti dinya, salila tujuh taun, panggeuing ngeunaan karuksakan anu bakal datang, ku saurang lalaki anu anéh, diproklamasikeun ka pangeusi Yerusalem. Nalika taun tujuh puluh sumping jeung Yerusalem diruksak, garéja Allah kaserak, sarta maranéhna nyebarkeun Injil ka sakuliah dunya. Dina waktu anu sarua nalika garéja Epesus ngawawarkeun talatah Pentakosta ngeunaan kabangkitan, panganiayaan anu dilambangkeun ku garéja Smirna dimimitian, sabab ku kabutuhan nubuat, dua garéja éta bakal lumangsung sajajar salila sawatara waktu. Paulus éta saurang pamingpin garéja nubuat Epesus, nanging anjeunna nyerat ngeunaan duanana sajarah éta.
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.
Panyiksa, kasangsaraan, anu tumiba ka kuring di Antioki, di Ikonium, di Listra; bet sakumaha beuratna panyiksa-panyiksa anu ku kuring kasabaran; tapi tina sakabéhna éta Gusti ngaleupaskeun kuring. Enya, sakur anu rék hirup saleh di jero Kristus Yesus tangtu bakal nandangan panyiksa. 2 Timoteus 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 netepkeun mangsa dua ratus lima puluh taun anu dimimitian dina taun 64 sarta réngsé dina Edik Milan taun 313. Dina taun-taun éta panganiayaan ka umat Allah dilaksanakeun ku Roma kapir, tapi amanat ka jamaah di Smirna nyebut sapuluh poé, anu ngalambangkeun panganiayaan anu pangparna salila mangsa éta.
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.
Ulah sieun ku naon-naon anu baris ku maraneh kasangsaraan: lah, Iblis bakal ngabuang sawatara ti maraneh ka panjara, supaya maraneh diuji; jeung maraneh bakal ngalaman kasangsaraan sapuluh poé: satia sing nepi ka maot, sarta Kami bakal maparin ka maneh makuta kahirupan. Wahyu 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.
Masa panganiaya anu dilambangkeun ku Kaisar Diocletian éta lumangsung salila sapuluh taun, dimimitian dina taun 303 sarta réngsé dina taun 313, nalika Kaisar Constantine Agung keur maréntah, sakumaha anjeunna ogé bakal maréntah dina hukum Minggu anu kahiji dina taun 321, sarta nalika anjeunna ngabagi Roma jadi beulah wétan jeung kulon dina taun 330. Taun 313 ditandaan sacara nubuat ku perkawinan diplomatik di Milan nalika Kaisar Constantine (panguasa beulah kulon) ngatur perkawinan adi awéwé satengahna, Flavia Julia Constantia, jeung Licinius, kaisar anu ngawasa bagian wétan (atawa bagian anu baris jadi wétan) tina Kakaisaran Romawi. Perkawinan éta sacara simbolis dipungkas nalika Constantine ngabagi karajaan éta jadi beulah wétan jeung kulon dina taun 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.
Mangsa 250 taun Nero dimimitian ku hiji mangsa tujuh taun anu dimimitian jeung dipungkas ku hiji pangepungan anu ngalambangkeun ahir dunya. Dina tungtung mangsa éta aya sapuluh taun panganiayaan anu écés. Mangsa éta dimimitian dina jaman Épesus, tuluy ngawengku sajarah Smirna nepi ka garéja kompromi Konstantinus, nalika garéja Pérgamos datang dina taun 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.
Tujuh belas taun ti 313 nepi ka 330 manggihan padananana dina sajarah Raphia jeung Panium, di mana peperangan taun 217 SM jeung peperangan taun 200 SM dipisahkeun ku tujuh belas taun. Dina peperangan di Raphia, Ptolemy meunang, tapi manéhna geus pupus jeung geus taya saméméh peperangan di Panium. Sanajan kitu, manéhna maréntah salila tujuh belas taun ti 221 SM nepi ka 204 SM. Tilu garis waktu 250 taun anu kabeungkeut ku tilu kali tujuh belas maksa kana tinimbangan yén 313 sajajar jeung 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 mangrupikeun hiji transisi anu écés ti panganiayaan kana kompromi, ku kituna nandaan 313 minangka hiji lambang tina parobahan anu sipatna nabiiah, anu dilambangkeun ku parobahan ti Smyrna ka Pergamos. Léngkah kahiji diwakilan ku hiji perkawinan diplomatik anu réngsé ku cerai tujuh welas taun ti harita. Léngkah kadua nyaéta hukum Minggu anu kahiji. Ilham ngawartosan ka urang yén hukum Minggu didahului ku hiji prosés maju saeutik-saeutik, léngkah demi léngkah, anu ngawengku hukum-hukum Minggu anu miheulaan hukum Minggu anu dihartikeun minangka maksa anjeun pikeun nurut kana poé Minggu sarta ogé nganiaya anjeun ku sabab nurut kana Sabat poé katujuh kagungan Allah.
“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.
“Lamun nu maca hayang ngartos kakuatan-kakuatan anu baris dipaké dina pasanggiri nu baris geura datang, cukup ku ngulik catetan ngeunaan sarana-sarana anu ku Roma dipaké pikeun tujuan anu sarua dina jaman baheula. Lamun manéhna hayang nyaho kumaha kaum Papist jeung Protestan anu ngahiji bakal nungkulan jalma-jalma anu nolak dogma-dogmana, sing tingali sumanget anu ku Roma dipintonkeun ka Sabat jeung ka para pangabela-na.
“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.
“Pangandika karajaan, konsili umum, jeung katangtuan gareja anu diteguhkeun ku kakawasaan sipil, nya éta léngkah-léngkah anu ku éta pésta kapir ngahontal kalungguhan anu dipihormat di dunya Kristen. Ukuran umum anu kahiji pikeun maksa paniténan poé Minggu nyaéta hukum anu ditetepkeun ku Konstantinus. (M. 321.) Éta édit maréntahkeun sangkan warga kota reureuh dina ‘poé panonpoé anu mulya,’ tapi ngidinan urang désa pikeun neruskeun padamelan tatanénna. Sanajan dina hakékatna éta mangrupa katangtuan kapir, éta tetep dilaksanakeun ku kaisar sanggeus anjeunna sacara lahiriah narima agama Kristen.” 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.
Édik Milan dina taun 313 nya éta “édit karajaan” anu tuluy disusul ku “konsili-konsili umum jeung katetepan-katetepan gareja anu diteguhkeun ku kakawasaan sipil minangka léngkah-léngkahna.” Ieu téh léngkah-léngkah maju anu ngantarkeun kana hukum Minggu anu munggaran dina taun 321. Salah sahiji léngkah éta nyaéta “katetepan-katetepan gareja,” saperti pangagem poé Minggu, “anu diteguhkeun ku kakawasaan sipil.” Mangsa 1888 nandaan runtuyan hukum-hukum Minggu anu diasupkeun ka Sénat ku Sénator Blair anu tungtungna teu ngahasilkeun nanaon, tapi dina sajarah anu sarua sababaraha nagara bagian keur ngaluluskeun hukum-hukum Minggu anu dipaksa ku nagara bagian. Dua saksi ieu nandakeun taun 313 minangka hiji titinggal jalan, tempat “édit-edit karajaan,” saperti hiji parentah éksékutif, bakal nandaan hiji transisi dina sajarah sato galak bumi, anu geus ditakdirkeun pikeun nyarita saperti naga.
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.
Nalika Amérika Sarikat nyarita siga naga, éta réngsé jadi karajaan kagenep dina nubuat Alkitab, sarta éta kajadian ku sabab nyaritana sarua jeung nalika mimiti pamaréntahanana minangka karajaan kagenep. Dina taun 1798, Amérika Sarikat netepkeun Alien and Sedition Acts, anu ngalambangkeun hukum Minggu. Alien and Sedition Acts taun 1798 téh mangrupa léngkah katilu tina tilu léngkah anu dimimitian dina taun 1776 ku Déklarasi Kamerdikaan, tuluy dituturkeun ku Konstitusi dina taun 1789. Tilu léngkah éta saluyu jeung 313, 321, jeung 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, jeung 1798 téh sakabéhna mangrupa lampah anu dihartikeun minangka nyarita, sabab ilham ngawartosan ka urang yén “nyarita-na hiji bangsa téh nya éta lampah panguasa législatif jeung yudisialna.” 313, 321, jeung 330 téh sakabéhna mangrupa waymark anu patali jeung Konstantinus Agung. Tamatna Israél literal kuna, boh karajaan kalér boh karajaan kidul, dilambangkeun minangka hiji pepegatan, anu ku 330 diwakilan. Hiji pepegatan antara wétan jeung kulon dina hiji perkawinan anu dimimitian tujuh welas taun saméméhna, dina perkawinan Edik Milan. Dina hukum Minggu, Amérika Sarikat bakal geus ngeusian pinuh cangkir mangsa pacobaanana, sarta éta bakal dipegatkeun ti Allah dina harti tujuan nubuatna, sakumaha ditipikeun ku tanah anu ngalir ku susu jeung madu pikeun Israél kuna. Ilham nyebutkeun yén murtad nasional dituturkeun ku karuksakan nasional. Éta kajadian nalika Allah megatkeun tanah anu mulya, sakumaha diwakilan ku taun 330. Ti perkawinan taun 313 nepi ka anu kahiji dina runtuyan hukum-hukum Minggu anu beuki ngaronjat dina 321 nepi ka pepegatan taun 330. 1776 sajajar jeung 313, jeung 1789 sajajar jeung 321, sarta 1798 sajajar jeung 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 ogé mangrupa kacumponan 360 taun ti saprak perang Actium dina 31 SM. Actium nyaéta halangan katilu Roma, ku kituna éta ngalambangkeun hukum Minggu, nalika Roma modéren nalukkeun halangan kadua jeung katiluna. Dina waymark 330, perang Panium ngahiji jeung perang Actium. Perang Raphia dina 217 SM saluyu jeung perang Ukraina dina 2014, tuluy dina 2015 Trump ngamimitian kampanye présidénna nu kahiji, dina 2020 duanana tanduk tina sato galak bumi dipaéhan, dina 2023 duanana dihirupkeun deui. Dina 2024 ujian kana pondasi dimimitian, sarta dina 2025 pakumpulan profétis présidén ka dalapan jeung pasanganana ti kapapaan ditandaan ku pelantikan maranéhna nu silih patali.
We will continue these things in the next article.
Urang baris neraskeun ieu perkara dina artikel salajengna.