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# The Hidden History of Verse Forty - Number Eight

Tarihin Ɓoye na Aya ta Arba’in — Lamba Takwas

The Mount

Dutsen

Author

Jeff Pippenger

Published

April 5, 2026

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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.

Dutsen Sāke Fasali ga Bitrus ya faru ne tsakanin Panium da gicciye, kuma a wata layi kuma, Bitrus yana tsakanin baftismar Almasihu a farkon hidimarsa da kuma nan da nan bayan shigarsa cikin nasara a ƙarshen hidimarsa. Waɗannan alamomin hanya guda uku—baftisma, dutsen, da kuma ƙarshen shigar cikin nasara—ana nuna su ne ta wurin sau uku da Uba na samaniya ya yi magana. Lokaci na uku a Yahaya 12 shi ne lokacin da Helenawa suke neman Yesu. Baftismar ita ce 9/11, dutsen yana cikin tarihin Panium har zuwa dokar Lahadi ta aya ta goma sha shida. Ga Bitrus kuwa, Panium ne, sa’an nan dutsen har zuwa ƙarshen shigar cikin nasara, wanda ya kasance kafin a ɗaukaka Almasihu a karo na biyu.

> 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.

> Yanzu raina ya damu; me zan kuwa ce? Uba, ka cece ni daga wannan sa’a; amma domin wannan dalili ne na zo wannan sa’a. Uba, ka ɗaukaka sunanka. Sai wata murya ta fito daga sama, tana cewa, Na riga na ɗaukaka shi, kuma zan sāke ɗaukaka shi. Saboda haka taron mutanen da suka tsaya a wurin, suka ji ta, suka ce an yi tsawa: waɗansu kuma suka ce, Wani mala’ika ne ya yi masa magana. Yesu ya amsa ya ce, Wannan murya ba domin ni ta zo ba, sai domin ku. Yanzu ne hukuncin wannan duniya yake; yanzu za a fitar da shugaban wannan duniya waje. Ni kuwa, idan aka ɗaga ni daga ƙasa, zan ja dukan mutane zuwa gare ni. Ya faɗi wannan ne, yana nuna irin mutuwar da zai yi. Yahaya 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.

Layin da Littafin Lawiyawa sura ta ashirin da uku da kuma lokacin Fentikos suka tsara yana da alamar farkonsa mai matakai uku, sannan kwanaki biyar su biyo baya, kuma yana da alamar ƙarshe mai siffofi iri ɗaya. A tsakanin waɗannan alamomin, kwanaki talatin suna wakiltar zamanin firistoci, wanda ya ƙare a idin busa ƙaho. Idin busa ƙaho, hawan Almasihu zuwa sama bayan kwanaki arba’in yana koyar da almajiransa fuska da fuska bayan tashinsa daga matattu, da kuma ranar kafara suna wakiltar matakai ukun ƙarshen layin a cikin Lawiyawa sura ta ashirin da uku. Waɗannan matakai uku suna biye da kwanaki biyar har zuwa duka Fentikos da idin Bukkoki. A karo na uku da Uba na sama ya yi magana, hakan ya faru ne dab da lokacin da Helenawa, masu wakiltar waɗanda ake kira su fito daga Babila a lokacin dokar Lahadi, suke neman su gana da Yesu. Kafin dokar Lahadi, Yesu ya bayyana ɗaga tutar a kan giciye. An haskaka duniya da ɗaukakarsa a 9/11, kuma za a sake haskaka ta a lokacin dokar Lahadi.

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.

Kaisariya Filibbi, wadda ita ce Panium, ita ce sa’a ta uku; Kaisariya Maritima kuma ita ce sa’a ta tara ta gicciye, sa’ad da ake busa kiran fitowa daga Babila. Kafin gicciye, yayin da ake cikin tarihin annabci na Panium, Bitrus yana kan dutsen, amma har yanzu kafin ƙarshen shigar nasara. Panium tana ci gaba har zuwa gicciyen aya ta goma sha shida. Bitrus a Panium yana ne daidai kafin tarihin matakai uku na idin ƙahoni, hawan sama, da kafara na Lawiyawa ashirin da uku. Bitrus yana cikin kwanaki talatin na umarni na musamman na firist.

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.

Siman ya zama Bitrus a Panium, kuma yana da mataki guda a kan dutsen kafin shigar nasara. Shigar nasara tana kwatanta misalin budurwai goma. Biyar kaɗai ne suke shiga cikin aure, kuma kwanaki biyar da ke tsakanin alamar hanya mai ninki uku da Fentikos su ne farkon shigar nasara. Tana farawa ne a idin ƙaho, amma waccan alamar hanya tana ƙunshe da haɗuwar alamomin hanya uku. A matsayin alamar hanya guda ɗaya suna bayyana hari a kan Nashville tare da idin ƙaho. Saƙon Kukan Tsakar Dare zai riga ya tabbata, kuma jerin gwanon budurwai biyar masu hikima ya fara tsarin da ke kaiwa ga mutuwa, binnewa da tashin matattu na gicciye, wato dokar Lahadi.

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.

Bitrus yana a Panium sa’ad da ya gyara annabcin ƙwallayen wuta na Nashville, kuma kafin a busa ƙahunan idi a cikar wannan annabcin. Dole ne shi, bisa larurar annabci, ya fara zuwa dutsen, gama dutsen ya rigaya shigar nasara. Kafin Ibrahim ya je dutsen, an canja sunansa, kuma an canja sunan Bitrus a Panium, kafin ya je dutsen. Dutsen shi ne jarrabawar Bitrus kafin annabcin ƙwallayen wuta na Nashville ya cika. Cikar ita ce gwaji na uku kuma na litmus inda hali yake bayyana ko dai a matsayin farin ciki ko kuma kunya.

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.

Layin shekarar 457 K.H. ya ƙare tsakanin Raphia da Panium; alkawarin sura ta goma sha bakwai na Farawa ya yi daidai da Raphia, alkawarin sura ta goma sha shida ta Matiyu kuma ya yi daidai da Panium. Daga Panium, Bitrus ya tafi zuwa dutsen, kamar yadda Ibrahim ya tafi zuwa hadayar Ishaku. Dutsen da ke cikin layin Bitrus ya yi daidai da dutsen zamanin 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.

Alamar hanyar Ibrahim ta ƙunshi kwanaki uku. A lokacin shigowa ta nasara, an aiki almajirai biyu su je su kawo jaki domin ya ɗauki Almasihu, kuma a cikin jerin Ibrahim tafiyarsa ta kwanaki uku ta fara ne da zaɓensa na bayi biyu da jaki domin ya ɗauki itacen hadayar Ishaku. Tafiyar Bitrus ta kwanaki takwas ko shida zuwa dutsen ta kasance kwanaki uku ga Ibrahim. Bitrus a Panium yana gaban dutsen kuma kafin a kwance jakin da ya fara shigowa cikin Urushalima, wanda a nan ne kwanaki ukun Ibrahim suka fara. A cikin shigowa ta nasara Almasihu ya tsaya a kan Dutsen Zaitun ya kuma yi kuka saboda Urushalima, ta haka yana nuna ƙarshen dangantakar alkawari tsakanin Allah da tsohuwar Isra’ila ta zahiri. Dutsen Bitrus yana gaban shigowa ta nasara; dutsen Almasihu yana cikin shigowa ta nasara, kuma dutsen Ibrahim yana a ƙarshen shigowar.

2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.

2026 shekara ce ta zaɓen tsakiyar wa’adi, sa’ad da shekara ta ɗari biyu da hamsin ta mulki na shida na annabcin Littafi Mai Tsarki take murnar ɗaukakar mulkinta. Wannan biki a matsayin tsakiyar annabci ya yi daidai da Antiochus Mai Girma a shekara ta 207 K.H., wato tsakiyar lokacin da ke tsakanin Raphia da Panium, wanda yake nuna ƙarshen shekaru ɗari biyu da hamsin tun daga shekara ta 457 K.H.

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.

Yayin da muke duban layuka huɗu da suka ƙunshi surori na goma sha ɗaya har zuwa sura ta ashirin da biyu waɗanda aka riga aka buɗe hatiminsu zuwa yanzu, (wataƙila akwai wasu misalai dabam) yanzu muna ɗaukar waɗannan surori a cikin *The Desire of Ages*. Sura ta goma sha ɗaya ita ce *The Baptism*, kuma sura ta ashirin da biyu ita ce *Imprisonment and Death of John*. Yohanna yana a farkon da kuma a ƙarshe, kuma sura ta goma sha bakwai, wadda ita ce surar tsakiya, ita ce *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.

> “Nicodemus ya zo wurin Ubangiji yana zaton zai shiga tattaunawa da Shi, amma Yesu ya fallasa tushen ƙa’idodin gaskiya. Ya ce wa Nicodemus, Ba ilimin fahariya kake bukata ƙwarai ba, sai dai sabuntawar ruhaniya. Ba bukatar a gamsar da son-saninka kake da ita ba, amma bukatar sabuwar zuciya. Dole ne ka karɓi sabuwar rai daga sama kafin ka iya ƙimanta al’amuran sama. Har sai wannan canji ya auku, wanda yake sabunta dukan abu, ba zai haifar maka da wani alheri na ceto ba idan ka tattauna da Ni game da ikon da nake da shi ko kuma aikina.”

> “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.

> “Nicodemus ya ji wa’azin Yohanna Mai Baftisma game da tuba da baftisma, yana kuma nuna wa jama’a zuwa ga Wani wanda zai yi baftisma da Ruhu Mai Tsarki. Shi kansa ya ji cewa akwai ƙarancin ruhaniya a tsakanin Yahudawa, kuma cewa, a babban gwargwado, son zuciya na ƙabilanci da buri na duniya ne suke sarrafa su. Ya yi bege ga mafi kyawun yanayi na al’amura sa’ad da Almasihu zai zo. Duk da haka, saƙon Mai Baftisma mai binciken zuciya bai haifar masa da tabbatuwar zunubi ba. Shi Bafarisi ne mai tsauri, kuma yana alfahari da kyawawan ayyukansa. Ana girmama shi ƙwarai saboda jinƙansa da karimcinsa wajen tallafa wa hidimar haikali, kuma yana jin kansa a tabbace cikin tagomashin Allah. Ya firgita da tunanin mulki mai tsarki ƙwarai da zai hana shi ganinsa a cikin yanayinsa na yanzu.” 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.

Tsakiyar littafin The Desire of Ages tana samuwa a cikin layin Nikodimus, wanda yake wakiltar kira na ƙarshe ga Adventism a cikin layin hatimin dubu ɗari da arba’in da huɗu. Yana wakiltar wata ƙungiya da ta ji saƙon magabacin Almasihu, amma ba su san yanayin su na Laodisiya ba.

> “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.

> “A cikin tattaunawarsa da Nikodimus, Yesu ya bayyana shirin ceto, da kuma aikinsa ga duniya. A cikin babu ɗaya daga cikin jawabansa na baya da ya yi bayani dalla-dalla haka, mataki-mataki, game da aikin da ya wajaba a yi a cikin zukatan dukan waɗanda za su gāji mulkin sama. Tun a farkon hidimarsa ya buɗe gaskiya ga wani ɗan Sanhedrin, ga tunanin da ya fi karɓa, kuma ga wani malamin jama’a da aka naɗa. Amma shugabannin Isra’ila ba su marabci hasken ba. Nikodimus ya ɓoye gaskiyar a cikin zuciyarsa, kuma har tsawon shekaru uku ba a ga ’ya’ya a fili sosai ba.” 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.

Saƙon Yohanna da baftismar da ya yi wa Almasihu sun wakilci saƙon mala’ika na fari na jin tsoron Allah. Saƙon Yohanna shi ne saƙon Lawdikeya na barata ta wurin bangaskiya, kuma an ba wa wannan saƙo iko a baftismar Almasihu, kamar yadda saƙon Jones da Waggoner ya kasance saƙon zuwa ga Lawdikeya a shekara ta 1888. Baftismar Almasihu da 1888 sun kasance alamomin zuwan saƙon zuwa ga Lawdikeya a 9/11, wanda yake ƙarewa a tsakiyar tsakanin Raphia da 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.

Nikodimus yana nufin “nasarar mutane,” kuma barata ta wurin bangaskiya ita ce saƙon hatimci da ya iso tare da saƙon Yahaya, aka ba shi iko a baftisma, kuma aka fayyace shi ta wurin ganawar Nikodimus da Almasihu da tsakar dare. Babi na ashirin da biyu yana bayyana mutuwar Yahaya tana haifar da gane ta wajen almajiransa game da tutar da za a ɗaga sama wadda kuma za ta jawo dukan mutane zuwa gare Shi. Baftismar kuwa ta kasance duka 9/11 da kuma 18 ga Yuli, 2020 zuwa 31 ga Disamba, 2023, domin baftismar tana misalta mutuwa (2020), binnewa (kwana uku da rabi), da kuma tashin matattu (31 ga Disamba, 2023). Sa’an nan kuma ganawar da tsakar dare, inda ake nuna nasarar mutane a matsayin an sake haifuwa, daga makantar Laodikiya zuwa hangen nesa na ashirin da ashirin na ɗan Filadelfiya. Sa’an nan kuma ayyukan Almasihu aka gabatar a matsayin ɗaga tutar sama.

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.

Ga Ibrahim, ayyukan Almasihu a cikin jerin Yohanna sun yi daidai da hadayar Ishaku. Ga Bitrus, jerin ya ƙare a Kaisariya ta bakin teku, Kaisariya Maritima, a sa’a ta tara, inda gicciye yake kiran dukan mutane zuwa ga nasarar barata ta wurin bangaskiya, wadda ita ce saƙon mala’ika na uku. Saƙon mala’ika na uku shi ne saƙon annoba ta uku ta Musulunci wadda ta iso a 9/11 a cikin gamuwa ta farko ta Balaam da jakar Musulunci, sa’an nan kuma ninkewar hare-hare a kan ƙasar ɗaukaka ta zahiri a ranar 7 ga Oktoba, 2023, sa’an nan kuma hari na biyu a Nashville yayinda Balaam yake jagorantar jakar Musulunci ta cikin gonakin inabi na tsohuwar ƙasar ɗaukaka ta zahiri da ta zamani ta ruhaniya. Hari na uku shi ne girgizar ƙasa ta dokar Lahadi mai zuwa nan ba da daɗewa ba. A can aka miƙa Ishaku, a can almajiran Yohanna, alamar babban taron da aka ba fararen rigunan shahada, suka ji kuma suka ga ayyukan alama. Tsakiyar littattafan Farawa, Matiyu, da The Desire of Ages suna bayyana hatimtar mutum dubu ɗari da arba’in da huɗu da kuma kiran Al’ummai.

The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.

Bayanin da Almasihu ya ba Nikodimu shi ne aikin iska, ko da yake ba a ganin aikinta.

> “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.”

> “Har yanzu Nikodimu yana cikin ruɗani, sai Yesu ya yi amfani da iska don ya kwatanta abin da yake nufi: ‘Iska tana busawa inda take so, kuma kana jin ƙarar ta, amma ba za ka iya faɗin daga ina take fitowa ba, ko kuma inda take tafiya ba: haka yake da duk wanda aka haifa ta wurin Ruhu.’”

> “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.

> “Ana jin iska a tsakanin rassan itatuwa, tana kaɗa ganye da furanni; duk da haka ba a ganinta, kuma babu wanda ya san daga ina take zuwa ko inda take tafiya. Haka yake da aikin Ruhu Mai Tsarki a kan zuciya. Ba za a iya bayyana shi fiye da yadda za a iya bayyana motsin iska ba. Mutum na iya kasa faɗar ainihin lokaci ko wuri, ko kuma gano dukan yanayi da suka wakana a cikin tsarin tuba; amma wannan ba ya tabbatar da cewa bai tuba ba. Ta wurin wani aiki marar ganuwa kamar iska, Almasihu yana ci gaba kullum da aiki a kan zuciya. A hankali a hankali, wataƙila ba tare da mai karɓar ya sani ba, ana yin tasirori da suke karkatar da rai zuwa ga Almasihu. Ana iya karɓar waɗannan ta wurin yin bimbini a kansa, ta wurin karanta Nassosi, ko kuwa ta wurin jin kalmar daga bakin mai wa’azi mai rai. Nan da nan, sa’ad da Ruhu ya zo da kira mafi kai tsaye, rai yakan miƙa kansa ga Yesu da farin ciki. Mutane da yawa suna kiran wannan tuba ta nan take; amma sakamakon dogon jan hankali ne na Ruhun Allah,—wani tsari ne mai haƙuri, mai tsawo.”

> “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.

> “Ko da yake iska da kanta ba a iya gani, tana haifar da sakamako da ake gani kuma a ji. Haka kuma aikin Ruhu a kan rai zai bayyana kansa a cikin kowane aiki na wanda ya ji ikon cetonsa. Sa’ad da Ruhun Allah ya mallaki zuciya, yana sāke rayuwa. Ana kawar da tunane-tunanen zunubi, ana yashe mugayen ayyuka; ƙauna, tawali’u, da salama suna ɗaukar wurin fushi, hassada, da jayayya. Farin ciki yana ɗaukar wurin baƙin ciki, kuma fuska tana nuna hasken sama. Ba wanda yake ganin hannun da yake ɗaga kaya, ko ya hangi hasken yana saukowa daga fadafadan samaniya. Albarkar tana zuwa ne sa’ad da rai, ta wurin bangaskiya, ya miƙa kansa ga Allah. Sa’an nan wannan iko, wanda babu idon mutum da zai iya gani, yana halitta sabuwar halitta cikin surar 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.

A ranar 9/11 ruwan sama na ƙarshe ya fara yayyafawa. A ranar 9/11 Musulunci, wanda aka wakilta a matsayin “iskar gabas” a annabcin Littafi Mai Tsarki, ya iso yayin da hatimin mutum dubu ɗari da arba’in da huɗu ya fara. Ruwan sama na ƙarshe, wanda saƙo ne da aka wakilta a matsayin “man zinariya” da yake saukowa daga bututun zinariya biyu na Zakariya, ya fara kiran Adventist na kwana bakwai na Laodikiya zuwa ga tuba. Iskar Ruhu Mai Tsarki ta fara aikinta na koyar da dukan abubuwan da aka rubuta, tana kuma amfani da saƙon tsoffin hanyoyi na Irmiya don magana ga zukatan Laodikiyawa makafi. Aikin Ruhu Mai Tsarki da aka wakilta wa Nikodimus, wanda aka ƙara bayyana sosai, shi ne “mataki-mataki,” “aikin da ya zama dole a yi a cikin zukatan dukan waɗanda za su gāji mulkin sama.” Almasihu ya kwatanta wannan tsari da aikin iska, kuma wannan tsari yana faruwa ne a lokacin “iskar gabas,” wadda ta iso a ranar 9/11. Ishaya ya kuma yi magana a kan wannan lokaci a matsayin lokaci na iska mai ƙarfi.

> 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.

> A kan gwargwado, sa’ad da ya tsiro, za ka yi gardama da shi: ya tsayar da iska mai tsanani a ranar iskar gabas. Saboda haka ta wannan ne za a tsarkake muguntar Yakubu; kuma wannan ne dukan ’ya’yan da za su kasance wajen kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka farfashe, kurmin gumaka da siffofi ba za su tsaya ba. Ishaya 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.”

Dukan annabawa suna daidaita da juna a kwanaki na ƙarshe, kuma “iska mai ƙarfi” ta Ishaya ita ce iskokin rikici na Yohanna waɗanda ake riƙe su a yayin da ake yi wa dubu ɗari da arba’in da huɗu hatimi. Iska mai ƙarfi ta Ishaya ita ce iskar gabas wadda aka “tsayar” a cikin shaidarsa, aka kuma riƙe ta a cikin ta Yohanna. Ana riƙe iskokin rikici na Yohanna yayin da ake yi wa mutanen Allah hatimi, kuma an bayyana iskar gabas ta Ishaya a matsayin lokacin da ake “kawar da muguntar Yakubu.” Kalmar Ibrananci da aka fassara “kawar da” na nufin yin kafara dominta. Hatimin Yohanna iri ɗaya ne da Ezekiyel sura ta tara, kuma iri ɗaya ne da kawar da muguntar Yakubu. Mala’ikan da yake bi ta cikin Urushalima yana sa alama a kan waɗanda suke nishi da kuka shi ne mala’ikan da yake hawa daga “gabas.”

> 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.

> Bayan waɗannan abubuwa na ga mala’iku huɗu suna tsaye a kan kusurwoyi huɗu na duniya, suna riƙe da iskokin duniya huɗu, domin iska kada ta busa a kan duniya, ko a kan teku, ko a kan wani itace. Sai na ga wani mala’ika kuma yana hawa daga gabas, yana da hatimin Allah mai rai; ya kuma yi kira da babbar murya ga mala’iku huɗun nan, waɗanda aka ba su ikon su cutar da duniya da teku, yana cewa, Kada ku cutar da duniya, ko teku, ko itatuwa, sai mun sa wa bayin Allahnmu hatimi a goshinsu. Ru’ya ta Yohanna 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.

Mala’ikan shi ne Almasihu, kuma ya hau sama a ƙarshen kwanaki arba’in na koyar da almajirai fuska da fuska a lokacin Pentikost; haka kuma yana hauhawa a Bikin Kakaki a cikin Littafin Firistoci ashirin da uku, a ƙarshen kwanaki talatin na koyarwa fuska da fuska tare da firistoci waɗanda adadin talatin ke wakilta.

2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.

2026 shekara ce ta zaɓen tsakiyar wa’adi, kuma an riga an tabbatar da waɗannan zaɓuɓɓukan a matsayin alamomin annabci. Da ba don Jam’iyyar Democrat ta saci zaɓen 2020 ba, da Trump bai cika asirin Roma ba. Asirin Roma kuwa shi ne cewa ita ta takwas ce, kuma tana daga cikin bakwai. Wannan asiri yana bayyana Trump a matsayin wakilin siffar dabbar, wadda kullum take tashi a matsayi na takwas, amma kuma tana daga cikin bakwai. A cikin Daniyel sura ta bakwai, sai da aka cire uku daga cikin ƙahonnin goma na Roma ta arna domin ƙaramin ƙahon ya hau. A can Roma ta papanci ta tashi a matsayin ta takwas a cikin wasu ƙahoni bakwai, duk da haka ta fito daga Roma ta arna, gama dole ne ta kasance daga cikin bakwai. A cikin Daniyel sura ta takwas, an wakilci daular Mediya da Farisa da ƙaho biyu, sa’an nan Girka da ƙaho guda ɗaya, wanda da aka karya ya haifar da ƙahoni huɗu; saboda haka, kafin Roma ta iso, an riga an yi ƙahoni bakwai, kuma ƙaramin ƙahon Roma shi ne na takwas. Akwai wasu shaidu kuma ga gaskiyar cewa Roma kullum tana tashi a matsayin ta takwas kuma tana daga cikin bakwai, amma babban wurin nuni na wannan asiri shi ne Ru’ya ta Yohanna sura ta goma sha bakwai.

> 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.

> Ga kuma hankalin da yake da hikima a nan. Kawuna bakwai ɗin nan duwatsu bakwai ne, waɗanda matar take zaune a kansu. Ga kuma sarakuna bakwai: biyar sun riga sun fāɗi, ɗaya yana nan, ɗayan kuwa bai riga ya zo ba; sa’ad da kuwa ya zo, dole ne ya daɗe kaɗan. Dabbar nan kuma wadda ta kasance, yanzu kuwa ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin, tana kuma tafiya zuwa hallaka. Ru’ya ta Yohanna 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.

Zaɓen shekarar 2020 da aka sace ya bayyana zaɓe a matsayin wata alamar annabci a hanya. Shaida ta biyu ga wannan gaskiyar tana tare da Shugaba Carter. Reagan shi ne na farko cikin shugabannin da suka kai ga Trump ya zama na takwas wanda yake daga cikin bakwai, yayin da yake kafa siffar Roma. Reagan shi ne na farko a jerin shugabanni takwas tun daga lokacin ƙarshe a 1989. An cika 1989 a cikin Daniyel sura ta goma sha ɗaya, ayoyi na ɗaya zuwa huɗu, kuma yana gabatar da shaidar shugaba mafi wadata. Mafi muni cikin shugabanni a tarihin ƙasa zuwa wancan lokaci ne ya riga Reagan. Carter ya bar ofis da rikicin Musulunci ba a warware ba. Shekaru arba’in da bakwai bayan haka, Trump a halin yanzu yana warware matsalar da ɗan Democrat Carter ya bar wa Reagan. Domin na farko da alfa, wato Reagan, ɗan Republican ne mai wakiltar ɗan Republican a ƙarshe da omega, Trump ma dole ne ya gāji wani rikicin Musulunci da shugaban Democrat na baya ya haifar, wanda ta wajabcin annabci dole ne ya kasance mafi muni cikin shugabanni a tarihi zuwa wancan lokaci. Obama, ba shakka, ya cika dukan waɗannan siffofin annabci, haka ma Biden. Domin Reagan ya kasance wakilin na ƙarshe, dole ne ya wakilci ba na takwas kaɗai ba, har ma da na shida. A yin haka, Zakin kabilar Yahuza dole ne ya mallaki zaɓuɓɓuka domin ya tabbatar da jerin shugabancin da suka gaza wanda ya riga Trump a lokuta biyun nan. Zaɓuɓɓuka alama ce ta annabci a hanya, kuma 2026 ita ce zaɓen tsakiyar wa’adi ga shugaban da yake na takwas wanda yake daga cikin bakwai.

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.

Layin shekaru ɗari biyu da hamsin na Amurka ya fara a 1776 kuma ya kai ga ƙarshe a 2026. Layin shekaru ɗari biyu da hamsin na 457 BC ya kai ga ƙarshe a 207 BC, a tsakanin aya ta goma sha ɗaya da ta goma sha biyar, yaƙe-yaƙen Raphia da Panium. A annabce, an daidaita Raphia da alkawarin kaciya na Farawa 17, kuma a annabce, an daidaita Panium da alkawarin mutum dubu ɗari da arba’in da huɗu na Matiyu 16. 2026 ya yi daidai da 207 BC, a tsakanin aya ta goma sha ɗaya da ta goma sha biyar—tsakanin Raphia da Panium, wanda kuma yake tsakanin alkawarin farko na Allah da zaɓaɓɓen jama’a da alkawarin ƙarshe na Allah da zaɓaɓɓen jama’a.

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.

Layin shekaru ɗari biyu da hamsin da suka ƙare a tsakiyar shekara ta 207 K.H.K. da 2026 sun yi daidai da layin shekaru ɗari biyu da hamsin na tsanantawa wanda ya fara sa’ad da birnin Roma ya ƙone a shekara ta 64. Daga nan aka yi shelar shekaru bakwai na gargaɗi game da hallaka mai zuwa, ta bakin wani baƙon mutum, ga mazaunan Urushalima. Sa’ad da shekara ta saba’in ta zo, aka hallaka Urushalima, Ikilisiyar Allah kuwa ta watse, suka kuma yaɗa bishara zuwa dukan duniya. A daidai lokacin da ikilisiyar Afisa take shelar saƙon Fentikos na tashin matattu, sai tsanantawar da ikilisiyar Simirna take wakilta ta fara, gama bisa ga larurar annabci, dole ne ikilisiyoyin biyu su gudana a layi ɗaya na wani ɗan lokaci. Bulus jagora ne na ikilisiyar annabci ta Afisa, duk da haka ya rubuta game da tarihohin biyu.

> 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.

> Tsanantawa da wahalhalu waɗanda suka same ni a Antakiya, da Ikoniyum, da Listra; irin tsanantawar da na sha: amma daga cikinsu duka Ubangiji ya cece ni. Hakika kuma, dukan waɗanda suke so su yi rayuwa ta ibada cikin Almasihu Yesu za su sha tsanantawa. 2 Timothawus 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 ya bayyana tsawon lokaci na shekaru dari biyu da hamsin wanda ya fara a shekara ta 64, ya kuma ƙare da Dokar Milan a shekara ta 313. A cikin waɗannan shekarun, arna Roma ta ci gaba da tsananta wa mutanen Allah; amma saƙon da aka yi wa ikkilisiya a Smyrna ya nuna kwanaki goma, waɗanda suke wakiltar mafi muni ƙwarai na tsanantawa a cikin wannan lokaci.

> 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.

> Kada ka ji tsoron ko ɗaya daga cikin waɗannan abubuwan da za ka sha wahala sabili da su: ga shi, shaidan zai jefa waɗansunku cikin kurkuku, domin a gwada ku; kuma za ku sha wahala na kwanaki goma: ka kasance da aminci har zuwa mutuwa, ni kuma zan ba ka rawanin rai. Ru’ya ta Yohanna 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.

Wancan lokacin tsanantawa da aka wakilta da Sarki Diocletian ya kasance na shekaru goma ne, yana farawa a 303 yana kuma ƙarewa a 313, sa’ad da Sarki Constantine Mai Girma yake mulki, kamar yadda zai kasance a lokacin dokar Lahadi ta farko a 321, da kuma sa’ad da ya raba Roma zuwa gabas da yamma a 330. An yi alamar 313 ta annabci ta wurin auren diflomasiyya a Milan sa’ad da Sarki Constantine (mai mulkin Yamma) ya shirya auren ’yar’uwarsa ta uba ɗaya, Flavia Julia Constantia, ga Licinius, sarkin da yake iko da ɓangaren gabas (ko ɓangaren da zai zama gabas nan ba da daɗewa ba) na Daular Roma. An kawo ƙarshen wannan aure ta alama a lokacin da Constantine ya raba mulkin zuwa gabas da yamma a 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.

Lokacin shekaru 250 na Nero yana farawa da wani lokaci na shekaru bakwai wanda ya fara kuma ya ƙare da kewaye, wanda yake misalta ƙarshen duniya. A ƙarshen wannan lokaci kuwa, an sami wani tsayayyen lokaci na shekaru goma na tsanantawa. Lokacin ya fara ne a zamanin Afisa, sa’an nan ya rufe tarihin Simirna har zuwa cocin sulhu ta Constantine, lokacin da cocin Pergamos ta iso a shekara ta 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.

Waɗannan shekaru goma sha bakwai daga 313 zuwa 330 suna samun daidaitaccen misalinsu a cikin tarihin Raphia da Panium, inda yaƙin shekara ta 217 K.H. da yaƙin shekara ta 200 K.H. suka rabu da shekaru goma sha bakwai. A yaƙin Raphia, Ptolemy ya yi nasara, amma zai riga ya mutu ya tafi kafin yaƙin Panium. Duk da haka ya yi mulki na shekaru goma sha bakwai daga 221 K.H. har zuwa 204 K.H. Layuka uku na shekaru 250 da aka ɗaure tare da shekaru goma sha bakwai uku suna tilasta a yi la’akari da cewa 313 ya yi daidai da 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 ya kasance bayyanannen sauyi daga tsanantawa zuwa sasantawa, saboda haka yana nuna 313 a matsayin alamar wani sauyi mai wata dabi’a ta annabci, wanda aka misalta ta wajen sauyin daga Smyrna zuwa Pergamos. Mataki na farko an wakilta shi ta wurin wani aure na diflomasiyya da ya ƙare da saki bayan shekaru goma sha bakwai. Mataki na biyu shi ne dokar Lahadi ta farko. Wahayi yana sanar da mu cewa dokar Lahadi tana zuwa ne bayan wani ci gaba na mataki-mataki wanda ya haɗa da dokokin Lahadi da suke gabatar da Dokar Lahadi da aka ayyana a matsayin tilasta maka kiyaye Lahadi, tare kuma da tsananta maka saboda kiyaye Asabar ta rana ta bakwai ta 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.

> “Idan mai karatu zai fahimci wakilan da za a yi amfani da su a gwagwarmayar da ke gabatowa nan ba da daɗewa ba, abin da kawai zai yi shi ne ya bi tarihin hanyoyin da Roma ta yi amfani da su domin wannan manufa a zamanan da suka shuɗe. Idan yana so ya san yadda Katolika da Furotesta, a haɗe, za su yi da waɗanda suka ƙi koyarwarsu, to bari ya ga ruhin da Roma ta nuna game da Asabar da kuma masu kāre ta.”

> “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.

> “Dokokin sarauta, manyan tarurrukan majalisa, da ƙa’idodin ikilisiya waɗanda ikon duniya ya tallafa musu su ne matakan da wannan bikin arna ya bi har ya kai ga matsayinsa na ɗaukaka a cikin duniyar Kirista. Matakin farko na bainar jama’a da ya tilasta kiyaye Lahadi shi ne dokar da Constantine ya kafa. (A.D. 321.) Wannan umarni ya bukaci mazauna garuruwa su huta a ‘ranar rana mai girma,’ amma ya ba mutanen karkara izinin ci gaba da ayyukansu na noma. Ko da yake a zahiri doka ce ta arna, sarki ya aiwatar da ita bayan karɓarsa ta Kiristanci a bisa suna kawai.” 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.

Dokar Milan ta shekara ta 313 ita ce “dokar sarauta” wadda ta kasance abin da ya biyo bayan ta shi ne cewa “manyan majalisu da ƙa’idodin ikilisiya da ikon duniya yake ɗorewa su ne matakan.” Waɗannan matakai ne na ci gaba waɗanda suka kai ga dokar Lahadi ta farko a shekara ta 321. Ɗaya daga cikin waɗannan matakan shi ne “ƙa’idodin ikilisiya,” irin su kiyaye Lahadi, “waɗanda ikon duniya yake ɗorewa.” Zamanin 1888 yana nuna jerin dokokin Lahadi da Sanata Blair ya gabatar cikin Majalisar Dattawa waɗanda ba su kai ko’ina ba, amma a cikin wannan tarihin guda ɗaya jihohi da dama suna zartar da dokokin Lahadi da jiha take tilasta su. Waɗannan shaidu biyu suna nuna shekara ta 313 a matsayin alamar hanya inda “dokokin sarauta,” irin su umarnin zartarwa, za su nuna sauyi a tarihin dabbar duniya, wadda an ƙaddara ta yi magana kamar maciji.

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.

Sa’ad da Amurka ta yi magana kamar maciji, sai ta ƙare a matsayin mulki na shida na annabcin Littafi Mai Tsarki, kuma hakan tana yi ne ta wurin yin magana iri ɗaya kamar yadda ta yi a farkon mulkinta a matsayin mulki na shida. A shekara ta 1798, Amurka ta zartar da Dokokin Baƙi da na Tayarda Fitina, waɗanda suka kasance abin misali na dokar Lahadi. Dokokin Baƙi da na Tayarda Fitina na shekara ta 1798 su ne na uku cikin matakai uku da suka fara a 1776 da Sanarwar ’Yancin Kai, sannan Tsarin Mulki ya biyo baya a 1789. Waɗannan matakai uku sun yi daidai da 313, 321 da 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 da 1798 duk ayyuka ne da ake bayyana a matsayin magana, domin wahayi ya sanar da mu cewa “maganar al’umma ita ce aikin hukumominta na majalisa da na shari’a.” 313, 321 da 330 duk alamomin hanya ne da suke da alaƙa da Constantine Mai Girma. Ƙarshen tsohon Isra’ila na zahiri, na mulkin arewa da na mulkin kudu gaba ɗaya, ana alamta shi da saki, abin da kuma 330 yake wakilta. Saki tsakanin gabas da yamma a cikin aure wanda ya fara shekaru goma sha bakwai kafin haka, a auren Dokar Milan. A dokar Lahadi Amurka za ta cika ƙofinta na lokacin jarabawarta, kuma za a sake ta daga Allah dangane da manufarta ta annabci, kamar yadda ƙasar da take gudãna da madara da zuma ta kasance alama ga tsohon Isra’ila. Wahayi ya ce ridda ta ƙasa tana biyo bayan halakar ƙasa. Hakan yana faruwa sa’ad da Allah ya saki ƙasa mai ɗaukaka kamar yadda shekara ta 330 take wakilta. Daga auren 313 har zuwa na farko cikin jerin dokokin Lahadi masu ƙaruwa a 321 har zuwa sakin 330. 1776 ya yi daidai da 313, kuma 1789 ya yi daidai da 321, 1798 kuma ya yi daidai da 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 kuma shi ne cikar shekaru 360 tun daga yaƙin Actium a shekara ta 31 K.H. Actium shi ne cikas na uku na Roma, sabili da haka yana misalta dokar Lahadi inda Roma ta zamani ta ci cikasanta na biyu da na uku da yaƙi. A alamar hanya ta 330 yaƙin Panium ya haɗu da yaƙin Actium. Yaƙin Raphia a shekara ta 217 K.H. ya yi daidai da yaƙin Ukraine a 2014, sa’an nan kuma a 2015 Trump ya ƙaddamar da yaƙinsa na farko na neman shugabancin ƙasa, a 2020 an kashe ƙahonnin biyu na dabbar ƙasa, a 2023 kuma an ta da su duka biyu. A 2024 gwajin tushe-tushe ya fara, kuma a 2025 ƙawancen annabci na shugaban ƙasa na takwas da takwaransa na papacy an yi musu alama ta hanyar rantsar da su duka biyun.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba.

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