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.
Mlima wa Kugeuka Sura kwa Petro ulitukia kati ya Paniumu na msalaba, na katika mstari mwingine, Petro yuko kati ya ubatizo wa Kristo mwanzoni mwa huduma Yake na mara tu baada ya kuingia kwa ushindi mwishoni mwa huduma Yake. Alama hizo tatu za ubatizo, mlima, na hitimisho la kuingia kwa ushindi zinatiwa alama na zile mara tatu ambazo Baba wa mbinguni alisema. Mara ya tatu katika Yohana 12 ni wakati Wagiriki walipokuwa wakimtafuta Yesu. Ubatizo ni 9/11, mlima uko katika historia ya Paniumu hadi sheria ya Jumapili ya aya ya kumi na sita. Kwa Petro ilikuwa Paniumu, kisha mlima hadi hitimisho la kuingia kwa ushindi, ambalo lilikuwa muda mfupi tu kabla Kristo hajatukuzwa mara ya pili.
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.
Sasa roho yangu imefadhaika; nami niseme nini? Baba, uniokoe na saa hii; lakini kwa ajili ya sababu hii nilikuja hata saa hii. Baba, litukuze jina lako. Ndipo ikaja sauti kutoka mbinguni, ikisema, Nimelikwisha kulitukuza, nami nitalitukuza tena. Basi watu waliosimama karibu, nao wakaisikia, wakasema kwamba ilikuwa ngurumo; wengine wakasema, Malaika amesema naye. Yesu akajibu, akasema, Sauti hii haikukuja kwa ajili yangu, bali kwa ajili yenu. Sasa ndiyo hukumu ya ulimwengu huu; sasa mkuu wa ulimwengu huu atatupwa nje. Nami, nitakapoinuliwa juu kutoka katika nchi, nitawavuta wote kwangu. Hayo alisema, akiashiria ni mauti ya namna gani atakayokufa. Yohana 12:27–33.
The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.
Mstari unaowekwa ndani ya mfumo wa Mambo ya Walawi ishirini na tatu na majira ya Pentekoste una alama ya mwanzo ya hatua tatu ikifuatiwa na siku tano, na alama ya mwisho yenye sifa zilezile kabisa. Kati ya alama hizo, siku thelathini zinawakilisha kipindi cha makuhani, ambacho huisha katika sikukuu ya tarumbeta. Sikukuu ya tarumbeta, kupaa kwa Kristo baada ya siku arobaini za kuwafundisha wanafunzi Wake uso kwa uso baada ya ufufuo Wake, na siku ya upatanisho, zinawakilisha hatua tatu za mwisho wa mstari katika Mambo ya Walawi ishirini na tatu. Hatua hizo tatu hufuatiwa na siku tano kuelekea Pentekoste na pia kuelekea sikukuu ya Vibanda. Mara ya tatu Baba wa mbinguni alipozungumza ilikuwa muda mfupi tu kabla ya Wagiriki, wakiwakilisha wale wanaoitwa watoke Babeli katika sheria ya Jumapili, walipokuwa wakitafuta nafasi ya kuonana na Yesu. Muda mfupi tu kabla ya sheria ya Jumapili Yesu anautambulisha kuinuliwa kwa bendera katika msalaba. Dunia ilitiwa nuru kwa utukufu Wake katika 9/11 na itatiwa nuru tena katika sheria ya Jumapili.
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.
Kaisaria Filipi, ambayo ni Panium, ni saa ya tatu; na Kaisaria Maritima ni saa ya tisa ya msalaba wakati mwito wa kutoka Babeli unapopigwa. Kabla ya msalaba, akiwa bado katika historia ya kinabii ya Panium, Petro yuko mlimani, lakini bado kabla ya mwisho wa kuingia kwa ushindi. Panium inaendelea hadi kwenye msalaba wa aya ya kumi na sita. Petro katika Panium yuko kabla kidogo ya historia ya hatua tatu ya sikukuu ya tarumbeta, kupaa, na upatanisho ya Mambo ya Walawi ishirini na tatu. Petro yuko katika siku thelathini za mafundisho maalumu ya kuhani.
Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.
Simoni anakuwa Petro huko Paniumu, naye ana hatua moja mlimani kabla ya kuingia kwa ushindi. Kuingia kwa ushindi kunaonyesha mfano wa wanawali kumi. Ni watano tu wanaoingia katika arusi, na zile siku tano kati ya alama ya njia ya pande tatu na Pentekoste ndizo mwanzo wa kuingia kwa ushindi. Huanza katika Sikukuu ya Baragumu, lakini alama hiyo ya njia inajumuisha muungano wa alama tatu za njia. Kama alama moja ya njia, zinaitambulisha shambulio dhidi ya Nashville pamoja na Sikukuu ya Baragumu. Ujumbe wa Kilio cha Usiku wa Manane utakuwa ndio kwanza umethibitishwa, na msafara wa wanawali watano wenye hekima huanza mchakato unaoelekea kwenye kifo, maziko, na ufufuo wa msalaba, ambao ni sheria ya Jumapili.
Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.
Petro yuko Paniumu anaporekebisha unabii wa mipira ya moto ya Nashville, na kabla ya sikukuu ya tarumbeta kupigwa katika utimizo wa unabii huo. Kwa ulazima wa kinabii ni lazima kwanza aende mlimani, kwa maana mlima ulikuwa kabla ya kuingia kwa ushindi. Kabla ya Ibrahimu kwenda mlimani jina lake lilibadilishwa, na jina la Petro lilibadilishwa huko Paniumu, kabla hajaenda mlimani. Mlima ni jaribu la Petro kabla ya unabii wa mipira ya moto ya Nashville kutimizwa. Utimizo huo ndio jaribu la tatu na la kupima ambapo tabia hudhihirishwa ama kama furaha au aibu.
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.
Mstari wa 457 KK huisha kati ya Rafia na Paniumu, agano la sura ya kumi na saba ya Mwanzo hulingana na Rafia, na agano la sura ya kumi na sita ya Mathayo kumi na sita hulingana na Paniumu. Kutoka Paniumu, Petro huenda mlimani, kama vile Ibrahimu alivyokwenda kwenye dhabihu ya Isaka. Mlima wa mstari wa Petro hulingana na mlima wa wakati wa Ibrahimu.
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.
Alama ya njia ya Ibrahimu ilikuwa na siku tatu. Katika kuingia kwa ushindi, wanafunzi wawili walitumwa kwenda kumleta punda ili kumbeba Kristo, na katika mstari wa Ibrahimu safari yake ya siku tatu huanza kwa kuchagua kwake watumishi wawili na punda wa kubeba kuni kwa ajili ya sadaka ya Isaka. Safari ya Petro ya siku nane au sita kuelekea mlimani ilikuwa siku tatu kwa Ibrahimu. Petro huko Panium yuko kabla ya mlima na kabla ya kufunguliwa kwa punda kunakoanza kuingia Yerusalemu, ambako ndiko siku tatu za Ibrahimu zilipoanza. Katika kuingia kwa ushindi Kristo alisimama juu ya Mlima wa Mizeituni na akalia kwa ajili ya Yerusalemu, hivyo akiweka alama ya hitimisho la uhusiano wa agano kati ya Mungu na Israeli ya kale halisi. Mlima wa Petro uko kabla ya kuingia kwa ushindi; mlima wa Kristo uko wakati wa kuingia kwa ushindi na mlima wa Ibrahimu uko katika hitimisho la kuingia.
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.
Mwaka wa 2026 ni wa uchaguzi wa katikati ya muhula, ambapo mwaka wa mia mbili na hamsini wa ufalme wa sita wa unabii wa Biblia huadhimisha utawala wake wa utukufu. Maadhimisho hayo, kama kitovu cha kinabii, yanalingana na Antioko Mkuu mwaka 207 KK, kitovu cha kipindi kati ya Rafia na Panium kinachoashiria mwisho wa miaka mia mbili na hamsini tangu 457 KK.
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.
Tunapozingatia mistari minne inayojumuisha sura ya kumi na moja hadi sura ya ishirini na mbili ambayo imefunguliwa muhuri hadi sasa, (huenda zipo mifano mingine) sasa tunashughulikia sura hizo katika The Desire of Ages. Sura ya kumi na moja ni Ubatizo, na sura ya ishirini na mbili ni Kufungwa Gerezani na Kifo cha Yohana. Yohana yuko mwanzoni na mwishoni, na sura ya kumi na saba, ambayo ni sura ya katikati, ni Nikodemo.
“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 alikuwa amemjia Bwana akidhani ataingia katika majadiliano pamoja Naye, lakini Yesu aliweka wazi kanuni za msingi za kweli. Akamwambia Nikodemo, Si maarifa ya kinadharia unayohitaji sana, bali kuzaliwa upya kiroho. Huhitaji kutoshelezwa udadisi wako, bali kupata moyo mpya. Imekupasa kupokea uzima mpya kutoka juu kabla hujaweza kuthamini mambo ya mbinguni. Hata mabadiliko haya yatakapotokea, yakifanya vitu vyote kuwa vipya, haitakuletea faida yoyote ya wokovu kujadiliana nami juu ya mamlaka Yangu au utume Wangu.
“Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.
“Nikodemo alikuwa amesikia mahubiri ya Yohana Mbatizaji kuhusu toba na ubatizo, na jinsi alivyokuwa akiwaelekeza watu kwa Yeye ambaye angebatiza kwa Roho Mtakatifu. Yeye mwenyewe alikuwa amehisi kwamba kulikuwa na ukosefu wa kiroho miongoni mwa Wayahudi, na kwamba, kwa kiwango kikubwa, walitawaliwa na ushupavu wa kidini na tamaa ya ulimwengu. Alikuwa ametumaini hali iliyo bora zaidi wakati wa kuja kwake Masihi. Hata hivyo ujumbe wa Yohana Mbatizaji, wa kuichunguza mioyo, ulikuwa umeshindwa kuleta ndani yake usadikisho wa dhambi. Alikuwa Farisayo mkali, naye alijivunia matendo yake mema. Alistahiwa sana kwa wema wake na kwa ukarimu wake katika kuiendeleza huduma ya hekalu, naye alijiona kuwa salama katika kibali cha Mungu. Alishtushwa na wazo la ufalme ulio safi mno kwake kuuona akiwa katika hali yake ya sasa.” 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.
Katikati ya kitabu cha Tumaini la Vizazi Vyote hupatikana katika mfuatano wa Nikodemo, ambaye anawakilisha mwito wa mwisho kwa Waadventista katika mfuatano wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Yeye anawakilisha tabaka la watu waliosikia ujumbe wa mtangulizi wa Kristo, lakini ambao hawakutambua hali yao ya Laodikia.
“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 yake na Nikodemo, Yesu aliifunua mpango wa wokovu, na utume Wake kwa ulimwengu. Katika hotuba Zake zozote zilizofuata, hakueleza kwa ukamilifu hivyo, hatua kwa hatua, kazi inayopaswa 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 kuupokea zaidi, na kwa mwalimu aliyewekwa rasmi wa watu. Lakini viongozi wa Israeli hawakuikaribisha nuru. Nikodemo aliuficha ukweli moyoni mwake, na kwa 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 ulitiwa nguvu katika ubatizo wa Kristo, kama vile ujumbe wa Jones na Waggoner ulivyokuwa ujumbe kwa Laodikia mwaka 1888. Ubatizo wa Kristo na mwaka 1888 vilifananisha kuwasili kwa ujumbe kwa Laodikia tarehe 9/11, unaokoma katika hatua ya katikati kati 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.
Nikodemo humaanisha “ushindi wa watu,” na kuhesabiwa haki kwa imani ndilo ujumbe wa kutiwa muhuri uliofika pamoja na ujumbe wa Yohana, uliotiwa nguvu katika ubatizo na kufafanuliwa na mkutano wa Nikodemo na Kristo usiku wa manane. Sura ya ishirini na mbili inaeleza kifo cha Yohana kikizalisha utambuzi miongoni mwa wanafunzi wake wa bendera ambayo ingeinuwa juu na kuwavuta watu wote Kwake. Ubatizo ulikuwa ni 9/11 na pia Julai 18, 2020 hadi Desemba 31, 2023, kwa maana ubatizo unaonyesha kifo (2020), kuzikwa (siku tatu na nusu) na ufufuo (Desemba 31, 2023). Kisha unakuja mkutano wa usiku wa manane ambapo ushindi wa watu unaonyeshwa kama kuzaliwa mara ya pili, kutoka katika upofu wa Laodikia hata kufikia maono ya ishirini ishirini ya Mfiladelfia. Ndipo kazi za Kristo zinawekwa wazi kama kuinuliwa kwa bendera.
For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.
Kwa Abrahamu, matendo ya Kristo katika mfululizo wa Yohana yanaafikiana na dhabihu ya Isaka. Kwa Petro, mfululizo huo unaishia Kaisaria iliyo kando ya bahari, 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 kuzidishwa kwa mapigo dhidi ya nchi halisi ya utukufu mnamo Oktoba 7, 2023, na kisha pigo la pili huko Nashville wakati Balaamu anapomwongoza punda wa Uislamu katikati ya mashamba ya mizabibu ya nchi ya kale halisi na ya kisasa ya kiroho ya utukufu. Pigo la tatu ni tetemeko la nchi la sheria ya Jumapili inayokuja upesi. Hapo Isaka anatolewa, hapo wanafunzi wa Yohana, ishara ya umati mkubwa wanaopewa mavazi meupe ya kufia imani, walisikia na kuyaona matendo ya bendera. Sehemu za katikati za Mwanzo, Mathayo na The Desire of Ages zinatambulisha kutiwa muhuri kwa wale mia moja 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.
Maelezo aliyompa Kristo Nikodemo yalikuwa ni kazi ya upepo, ijapokuwa kazi yake haionekani.
“Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”
“Nikodemo alikuwa bado amechanganyikiwa, naye Yesu akaitumia upepo kufafanua maana Yake: ‘Upepo huvuma upendako, nawe waisikia sauti yake, lakini hujui unatoka wapi na kwenda wapi; ndivyo alivyo kila mtu aliyezaliwa kwa Roho.”
“The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.
“Upepo husikika kati ya matawi ya miti, ukitikisa majani na maua; hata hivyo hauonekani, wala hakuna mtu ajuaye watokako au waendako. Ndivyo ilivyo kwa kazi ya Roho Mtakatifu juu ya moyo. Haiwezi kuelezwa zaidi kuliko zinavyoweza kuelezwa mwendo wa upepo. Huenda mtu asiweze kutaja wakati au mahali hasa, wala kufuatilia hali zote katika mchakato wa uongofu; lakini jambo hili halithibitishi kwamba yeye hajaongoka. Kwa uweza usioonekana kama upepo, Kristo hutenda daima juu ya moyo. Kidogo kidogo, labda bila anayeupokea kutambua, hisia huwekwa zinazolielekeza roho kwa Kristo. Hizi zaweza kupokewa kwa kumtafakari Yeye, kwa kusoma Maandiko, au kwa kulisikia neno kutoka kwa mhubiri aliye hai. Ghafla, Roho anapokuja kwa mwito wa moja kwa moja zaidi, roho hujisalimisha kwa Yesu kwa furaha. Na wengi huliita hili uongofu wa ghafla; lakini ni matokeo ya kuvutwa kwa muda mrefu na Roho wa Mungu,—mchakato wa uvumilivu, wa muda mrefu.”
“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.
“Ingawa upepo wenyewe hauonekani, huleta matokeo yanayoonekana na kuhisiwa. Vivyo hivyo kazi ya Roho juu ya nafsi itajidhihirisha katika kila tendo la yeye ambaye amehisi uweza wake wa kuokoa. Roho wa Mungu anapoimiliki moyo, huubadili maisha. Mawazo ya dhambi huondolewa, matendo maovu hukataliwa; upendo, unyenyekevu, na amani huchukua mahali pa hasira, husuda, na ugomvi. Furaha huchukua mahali pa huzuni, na uso huakisi nuru ya mbinguni. Hakuna aonaye mkono unaoinua mzigo, wala kuuona mwanga ukishuka kutoka nyua za juu. Baraka huja wakati kwa imani nafsi inajisalimisha kwa Mungu. Ndipo uweza huo ambao hakuna jicho la mwanadamu liwezalo kuuona huumba kiumbe kipya katika mfano wa Mungu.” Tumaini la Vizazi Vyote, 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.
Mnamo 9/11 mvua ya masika ya mwisho ilianza kunyesha kwa matone. Mnamo 9/11 Uislamu, uliowakilishwa kama “upepo wa mashariki” katika unabii wa Biblia, uliwasili wakati kutiwa muhuri kwa wale mia moja arobaini na nne elfu kulipoanza. Mvua ya masika ya mwisho, ambayo ni ujumbe unaowakilishwa kama “mafuta ya dhahabu” yanayoshuka kutoka katika mirija miwili ya dhahabu ya Zekaria, ilianza mwito wa Waadventista Wasabato wa Laodikia waingie katika toba. Upepo wa Roho Mtakatifu ulianza kazi yake ya kufundisha mambo yote yaliyoandikwa, na kutumia ujumbe wa njia za kale za Yeremia kusema na mioyo ya Walaodikia vipofu. Kazi ya Roho Mtakatifu iliyowakilishwa kwa Nikodemo, ikielezwa kwa ukamilifu zaidi, ndiyo “hatua kwa hatua,” “kazi iliyo ya lazima kufanywa katika mioyo ya wote ambao wangeurithi ufalme wa mbinguni.” Mchakato huo ulilinganishwa na kazi ya upepo na Kristo, na mchakato huo hutukia katika kipindi cha “upepo wa mashariki,” uliowasili mnamo 9/11. Isaya analishughulikia kipindi hiki hiki kwa kulieleza kwa habari ya upepo mkali.
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.
Kwa kipimo, itakapochipuka, utashindana nayo; yeye huzuia upepo wake mkali katika siku ya upepo wa mashariki. Kwa hiyo basi uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake; hapo afanyapo mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa vipande-vipande, vichaka vya ibada na sanamu hazitasimama. 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.”
Manabii wote wanapatana wao kwa wao katika siku za mwisho, na “upepo mkali” wa Isaya ni pepo za fitina za Yohana ambazo huzuiliwa wakati wa kutiwa muhuri kwa wale elfu mia moja na arobaini na nne. Upepo mkali wa Isaya ni upepo wa mashariki ambao “umezuiliwa” katika ushuhuda wa Isaya, na kushikiliwa katika ushuhuda wa Yohana. Pepo za fitina za Yohana huzuiliwa huku watu wa Mungu wakitiwa muhuri, na upepo wa mashariki wa Isaya unatambulishwa kuwa ni kipindi ambacho “uovu wa Yakobo” “umeondolewa.” Neno la Kiebrania linalotafsiriwa “umeondolewa” humaanisha kupatanishwa. Kutiwa muhuri kwa Yohana ni kule kule kwa Ezekieli sura ya tisa na ndiko kule kuondolewa kwa uovu wa Yakobo. Malaika anayepita katikati ya Yerusalemu akiweka alama juu ya wale wanaougua na kulia ndiye malaika anayepanda kutoka “mashariki.”
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Na baada ya mambo hayo nikaona malaika wanne wamesimama katika pembe nne za dunia, wakiizuia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Kisha nikamwona malaika mwingine akipanda kutoka mashariki, naye alikuwa na muhuri wa Mungu aliye hai; naye akapaza sauti kuu kuwaambia wale malaika wanne waliopewa kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapokwisha kuwatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1–3.
The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.
Malaika huyo ni Kristo, naye alipaa mwishoni mwa siku arobaini za kuwafundisha wanafunzi uso kwa uso katika msimu wa Kipentekoste; naye hupaa katika Sikukuu ya Tarumbeta katika Mambo ya Walawi ishirini na tatu, mwishoni mwa siku thelathini za mafundisho ya uso kwa uso pamoja na makuhani wanaowakilishwa na namba thelathini.
2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.
Mwaka 2026 ni uchaguzi wa katikati ya muhula, na uchaguzi huo tayari umethibitishwa kuwa alama za kinabii. Bila Wanademokrasia kuiba uchaguzi wa mwaka 2020, Trump hangeitimiza fumbo la Roma. Fumbo la Roma likiwa ni kwamba ni wa nane, na ni miongoni mwa wale saba. Fumbo hilo linamtambulisha Trump kuwa mwakilishi wa sanamu ya mnyama, ambaye daima huinuka akiwa wa nane, ilhali ni miongoni mwa wale saba. Katika Danieli saba, pembe tatu kati ya zile pembe kumi za Roma ya kipagani zilihitaji kuondolewa ili pembe ndogo ipate kuinuka. Hapo Roma ya kipapa iliinuka ikiwa ya nane miongoni mwa pembe nyingine saba, hata hivyo ilitokana na Roma ya kipagani, kwa maana ilipaswa kuwa miongoni mwa wale saba. Katika Danieli nane, milki ya Umedi na Uajemi iliwakilishwa na pembe mbili, kisha Ugiriki ulikuwa pembe moja, ambayo ilipovunjwa ilizalisha pembe nne; hivyo basi kabla Roma haijafika kumekuwa na pembe saba, na pembe ndogo ya Roma ni ya nane. Kuna mashahidi wengine wa ukweli kwamba Roma daima huinuka ikiwa ya nane na ni miongoni mwa wale saba, lakini rejea kuu ya fumbo hilo ni Ufunuo sura ya kumi na saba.
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.
Na hapa ndipo penye akili yenye hekima. Vichwa vile saba ni milima saba ambayo juu yake huyo mwanamke ameketi. Tena wako wafalme saba: watano wameanguka, na mmoja yupo, na yule mwingine hajaja bado; naye ajapo, hana budi kudumu kitambo kidogo. Na yule mnyama aliyekuwapo, naye hayupo, yeye ndiye wa nane, naye ni mmoja wa wale saba, naye aenda katika uharibifu. Ufunuo 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.
Uchaguzi wa 2020 ulioibiwa ulitambua uchaguzi kuwa ni alama ya kinabii. Shahidi wa pili wa ukweli huu yuko kwa Rais Carter. Reagan alikuwa wa kwanza wa marais wanaoongoza hadi kwa Trump kuwa wa nane aliye wa wale saba, kwa kuwa anafanya mfano wa Roma. Reagan alikuwa wa kwanza katika msururu wa marais wanane tangu wakati wa mwisho mwaka 1989. Mwaka 1989 ulitimizwa katika Danieli kumi na moja, aya ya kwanza hadi ya nne, nao unaweka mbele ushuhuda wa rais aliye tajiri kuliko wote. Reagan alitanguliwa na Rais mbaya zaidi katika historia hadi wakati huo. Carter aliondoka madarakani akiwa ameacha mgogoro wa Uislamu bila kutatuliwa. Miaka arobaini na saba baadaye, Trump kwa sasa anatatua tatizo lililoachwa kwa Reagan na Mdemokrasia Carter. Kwa kuwa wa kwanza na alpha, Reagan, alikuwa Mrepublican akimfananisha Mrepublican katika mwisho na omega, Trump naye ilimpasa pia kurithi mgogoro wa Uislamu uliosababishwa na rais wa awali wa Kidemokrasia, ambaye kwa ulazima wa kinabii angekuwa rais mbaya zaidi katika historia hadi wakati huo. Obama, bila shaka, alitimiza sifa zote hizo za kinabii, na hivyo ndivyo alivyofanya Biden. Ili Reagan amfananishe wa mwisho, ilimbidi pia kumfananisha si wa nane tu, bali pia wa sita. Katika kufanya hivyo, Simba wa kabila la Yuda ilipaswa kudhibiti chaguzi ili kuhakikisha mwendelezo wa urais ulioshindwa uliomtangulia Trump katika matukio yote mawili. Chaguzi ni alama ya kinabii, na 2026 ni uchaguzi wa katikati ya muhula kwa rais aliye wa nane aliye wa wale saba.
The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.
Mstari wa miaka mia mbili na hamsini wa Marekani ulianza mwaka 1776 na kufikia kilele mwaka 2026. Mstari wa miaka mia mbili na hamsini wa 457 KK ulifikia kilele mwaka 207 KK, kati ya aya ya kumi na moja na ya kumi na tano, yaani, vita vya Raphia na Panium. Raphia kimepangiliwa kinabii na agano la tohara la Mwanzo 17, na Panium kimepangiliwa kinabii na agano la Mathayo 16 la wale mia moja na arobaini na nne elfu. Mwaka 2026 unapangana na mwaka 207 KK, kati ya aya ya kumi na moja na ya kumi na tano—kati ya Raphia na Panium, ambako pia ni kati ya agano la kwanza la Mungu na watu waliochaguliwa na agano la mwisho la Mungu na watu waliochaguliwa.
The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.
Mistari ya miaka mia mbili na hamsini inayoishia katika katikati ya mwaka 207 KK na 2026 inapatana na mstari wa miaka mia mbili na hamsini wa mateso ulioanza wakati mji wa Roma ulipoungua katika mwaka 64. Kuanzia hapo, miaka saba ya onyo juu ya uharibifu unaokuja, yaliyotangazwa na mtu wa ajabu, yalihubiriwa kwa wenyeji wa Yerusalemu. Mwaka wa sabini ulipowadia na Yerusalemu kuharibiwa, kanisa la Mungu lilitawanyika na wakaieneza injili kwa ulimwengu wote. Wakati huohuo ambapo kanisa la Efeso lilikuwa likihubiri ujumbe wa Kipentekoste wa ufufuo, mateso yanayowakilishwa na kanisa la Smirna yalianza, kwa maana makanisa hayo mawili, kwa ulazima wa kinabii, yangeenda sambamba kwa kipindi fulani cha wakati. Paulo alikuwa kiongozi wa kanisa la kinabii la Efeso, hata hivyo aliandika kuhusu historia zote mbili.
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.
Dhiki, mateso, yaliyonipata huko Antiokia, huko Ikonio, huko Listra; namna ya mateso niliyoyastahimili; lakini katika hayo yote Bwana aliniokoa. Naam, na wote watakaoishi maisha ya utauwa katika Kristo Yesu wataudhiwa. 2 Timotheo 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 anautambua kipindi cha miaka mia mbili na hamsini kinachoanza katika mwaka wa 64 na kuishia kwenye Amri ya Milano mwaka wa 313. Katika miaka hiyo, mateso dhidi ya watu wa Mungu yaliendeshwa na Roma ya kipagani, lakini ujumbe kwa kanisa la Smirna ulitaja siku kumi, zinazowakilisha mateso mabaya zaidi kabisa ya kipindi hicho.
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.
Usiogope mambo yale utakayoteswa; tazama, Ibilisi atawatupa baadhi yenu gerezani, mpate kujaribiwa; nanyi mtapata dhiki siku kumi; uwe mwaminifu hata kufa, nami nitakupa taji ya uzima. Ufunuo 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.
Kipindi hicho cha mateso kilichowakilishwa na Mfalme Diocletian kilikuwa cha miaka kumi, kikianza mwaka 303 na kuishia mwaka 313, wakati Mfalme Constantine Mkuu alipokuwa akitawala, kama ambavyo angekuwa wakati wa sheria ya kwanza ya Jumapili ya mwaka 321, na wakati alipoligawa Roma katika mashariki na magharibi mwaka 330. Mwaka 313 uliwekwa alama kiunabii kwa ndoa ya kidiplomasia huko Milan wakati Mfalme Constantine (mtawala wa Magharibi) aliporatibu ndoa ya dada yake wa kambo, Flavia Julia Constantia, na Licinius, mfalme aliyedhibiti sehemu ya mashariki (au iliyokuwa karibu kuwa ya mashariki) ya Milki ya Kirumi. Ndoa hiyo ilikoma kwa ishara wakati Constantine alipoigawa milki katika mashariki na magharibi mwaka 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.
Kipindi cha miaka 250 cha Nero huanza na kipindi cha miaka saba kinachoanza na kuishia kwa mazingiro yanayoifananisha mwisho wa ulimwengu. Mwishoni mwa kipindi hicho kulikuwepo na miaka kumi mahsusi ya mateso. Kipindi hicho kilianza katika wakati wa Efeso, kisha kikahusisha historia ya Smirna hadi kanisa la maafikiano la Konstantino, wakati kanisa la Pergamo lilipowasili 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.
Miaka hiyo kumi na saba kutoka 313 hadi 330 hupata ulinganifu wake katika historia ya Raphia na Panium, ambako vita vya mwaka 217 KK na vita vya mwaka 200 KK vinatenganishwa na miaka kumi na saba. Katika vita vya Raphia, Ptolemy alishinda, lakini angekuwa amekwisha kufa na kuondoka kabla ya vita vya Panium. Hata hivyo, alitawala kwa muda wa miaka kumi na saba tangu mwaka 221 KK hadi mwaka 204 KK. Mistari mitatu ya miaka 250 iliyofungwa pamoja kwa miaka mitatu ya kumi na saba hulazimisha kuzingatiwa kwamba 313 inalingana na 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 ulikuwa mpito dhahiri kutoka mateso kwenda kwenye maridhiano, hivyo ukiuweka mwaka 313 kuwa ishara ya badiliko la aina fulani ya kinabii lililooneshwa kwa mfano na mabadiliko kutoka Smirna kwenda Pergamo. Hatua ya kwanza iliwakilishwa na ndoa ya kidiplomasia iliyoishia katika talaka miaka kumi na saba baadaye. Hatua ya pili ilikuwa sheria ya kwanza ya Jumapili. Uvuvio unatufahamisha kwamba sheria ya Jumapili hutanguliwa na mchakato unaoendelea wa hatua kwa hatua unaojumuisha sheria za Jumapili zinazotangulia sheria ya Jumapili inayofafanuliwa kuwa ni kukulazimisha kushika Jumapili na pia kukutesa kwa kushika Sabato ya siku ya saba ya Mungu.
“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.
“Iwapo msomaji angependa kuelewa nguvu zitakazotumiwa katika pambano litakalokuja upesi, hana budi ila kufuatilia kumbukumbu ya mbinu ambazo Rumi ilitumia kwa kusudi ilo hilo katika nyakati zilizopita. Iwapo angependa kujua jinsi Wapapa na Waprotestanti walioungana watakavyowatendea wale wanaokataa mafundisho yao ya imani, na aiangalie roho ambayo Rumi ilidhihirisha kuelekea Sabato na watetezi wake.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.
“Amri za kifalme, mabaraza ya jumla, na maagizo ya kanisa yaliyoungwa mkono na mamlaka ya kidunia yalikuwa hatua ambazo kwa hizo sikukuu ya kipagani ilifikia cheo chake cha heshima katika ulimwengu wa Kikristo. Hatua ya kwanza ya hadhara ya kulazimisha utunzaji wa Jumapili ilikuwa sheria iliyowekwa na Konstantino. (A.D. 321.) Amri hii iliwataka wakaaji wa miji kupumzika katika ‘siku yenye kuheshimika 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 kukubali kwake 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.
Amri ya Milano ya mwaka 313 ilikuwa “amri ya kifalme,” iliyofuatwa na “mabaraza ya jumla na maagizo ya kanisa yaliyodumishwa kwa mamlaka ya kiraia ndiyo yaliyokuwa hatua hizo.” Hizi zilikuwa hatua za maendeleo zilizoongoza hadi kwenye sheria ya kwanza ya Jumapili mwaka 321. Mojawapo ya hatua hizo ni “maagizo ya kanisa,” kama vile ushikaji wa Jumapili, “yaliyodumishwa kwa mamlaka ya kiraia.” Kipindi cha 1888 kinaonyesha mfululizo wa sheria za Jumapili zilizoletwa katika Seneti na Seneta Blair ambazo hazikufika popote, lakini katika historia iyo hiyo majimbo kadhaa yalikuwa yakipitisha sheria za Jumapili zilizotekelezwa na serikali za majimbo. Mashahidi hawa wawili hutambulisha mwaka 313 kuwa alama ya njia ambapo “amri za kifalme,” kama vile amri ya kiutendaji, zingeashiria mpito katika historia ya mnyama wa nchi, ambaye amewekewa hatima ya kunena kama joka.
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.
Wakati Marekani inaponena kama joka, inamalizia kama ufalme wa sita wa unabii wa Biblia, nayo hufanya hivyo kwa kunena vilevile kama ilivyofanya mwanzo wa utawala wake kama ufalme wa sita. Mwaka 1798, Marekani ilipitisha Sheria za Wageni na za Uchochezi, ambazo zilikuwa mfano wa sheria ya Jumapili. Sheria za Wageni na za Uchochezi za mwaka 1798 zilikuwa hatua ya tatu kati ya hatua tatu zilizoanza mwaka 1776 kwa Tamko la Uhuru, zikafuatwa na Katiba mwaka 1789. Hatua hizo tatu zinalingana na 313, 321 na 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 na 1798 zote zilikuwa matendo yanayofafanuliwa kuwa ni kunena, kwa maana Uvuvio unatufahamisha kwamba “kunena kwa taifa ni tendo la mamlaka zake za kutunga sheria na za kimahakama.” 313, 321 na 330 zote ni alama za njiani zinazohusiana na Konstantino Mkuu. Mwisho wa Israeli ya kale halisi, yaani falme zote mbili za kaskazini na kusini, unatiwa mfano kama talaka, ambayo ndiyo inayowakilishwa na 330. Talaka kati ya mashariki na magharibi katika ndoa iliyoanza miaka kumi na saba kabla, katika ndoa ya Amri ya Milan. Katika sheria ya Jumapili, Marekani itakuwa imekijaza kikombe chake cha muda wa rehema ya majaribio, nayo itatalikiana na Mungu kwa habari ya kusudi lake la kinabii, kama inavyoonyeshwa kwa mfano na nchi ijaayo maziwa na asali kwa Israeli ya kale. Uvuvio unasema kwamba uasi wa taifa hufuatiwa na uharibifu wa taifa. Hilo hutokea Mungu anapoitaliki nchi ya utukufu kama inavyowakilishwa na mwaka 330. Tangu ndoa ya 313 hadi sheria ya kwanza katika mfululizo wa sheria za Jumapili zinazozidi kukaza katika 321 hadi talaka ya 330. 1776 inalingana na 313, na 1789 inalingana na 321, na 1798 inalingana na 330.
330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.
330 pia ni utimilifu wa miaka 360 tangu vita vya Actium katika mwaka 31 KK. Actium ilikuwa kikwazo cha tatu cha Rumi na hivyo ni mfano wa sheria ya Jumapili ambapo Rumi ya kisasa huishinda vikwazo vyake vya pili na vya tatu. Katika alama ya njia ya 330 vita vya Panium vinaungana na vita vya Actium. Vita vya Raphia katika mwaka 217 KK vinalingana na vita vya Ukraini katika mwaka 2014, kisha katika mwaka 2015 Trump alizindua kampeni yake ya kwanza ya urais, katika mwaka 2020 pembe zote mbili za mnyama wa dunia ziliuawa, katika mwaka 2023 zote mbili zilifufuliwa. Katika mwaka 2024 mtihani wa misingi ulianza, na katika mwaka 2025 muungano wa kinabii wa rais wa nane na mwenzake wa kipapa uliwekwa alama kwa kuapishwa kwao kwa pande zote mbili.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala inayofuata.