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# The Hidden History of Verse Forty - Number Eight

Akụkọ Nzuzo nke Amaokwu Nke Iri Anọ — Nọmba Asatọ

The Mount

Ugwu ahụ

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.

Ugwu Nnwogha ahụ nye Pita mere n’etiti Panium na obe, ma n’ahịrị ọzọ, Pita nọ n’etiti baptism nke Kraịst n’mmalite nke ozi Ya na ozugbo emechara mbata mmeri ahụ na njedebe nke ozi Ya. A na-akara akara ntụaka atọ ahụ—baptism, ugwu ahụ, na mmechi nke mbata mmeri ahụ—site n’oge atọ ahụ Nna nke eluigwe kwuru okwu. Oge nke atọ na Jọn 12 bụ mgbe ndị Gris nọ na-achọ Jizọs. Baptism ahụ bụ 9/11, ugwu ahụ dị n’akụkọ ihe mere eme sitere na Panium ruo n’iwu Sọnde nke amaokwu nke iri na isii. Nye Pita, ọ bụ Panium, mgbe ahụ ugwu ahụ ruo na mmechi nke mbata mmeri ahụ, nke dị ntakịrị tupu e nye Kraịst otuto nke ugboro nke abụọ.

> 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.

> Ugbu a mkpụrụobi m na-enwe nsogbu; gịnị ka m ga-asị? Nna, zọpụta m n’oge a: ma ọ bụ n’ihi ihe a ka m ji bịaruo oge a. Nna, mee ka aha gị bụrụ nke e nyere otuto. Mgbe ahụ, olu sitere n’eluigwe bịara, sị, Emeeworom ka e nye ya otuto, m ga-emekwa ka e nye ya otuto ọzọ. Ya mere ìgwè mmadụ ahụ nke guzo n’ebe ahụ, nke nụrụ ya, kwuru na ọ bụ égbè eluigwe ka o dara: ndị ọzọ kwuru, Ozi mmụọ ozi gwara ya okwu. Jizọs zara, sị, Olu a abịaghị n’ihi m, kama n’ihi unu. Ugbu a ka ikpe nke ụwa a dị: ugbu a ka a ga-achụpụ onye-isi nke ụwa a n’èzí. Ma mụ onwe m, ọ bụrụ na a bulie m elu site n’ụwa, aga m adọta mmadụ niile n’ebe m nọ. Ihe a ka o kwuru, na-egosi ụdị ọnwụ ọ ga-anwụ. Jọn 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.

Ahịrị nke e ji Levitikọs iri abụọ na atọ na oge Pentikọst kpuchie nwere akara ụzọ mbido nke nzọụkwụ atọ, nke ụbọchị ise sochiri, ma nwekwa akara ụzọ njedebe nwere otu àgwà ahụ kpọmkwem. N’etiti akara ụzọ ndị ahụ, ụbọchị iri atọ na-anọchi anya oge nke ndị nchụàjà, nke na-agwụ n’emume opi. Emume opi, ịrịgo elu nke Kraịst mgbe ụbọchị iri anọ nke Ọ kụziri ndị na-eso ụzọ Ya ihu na ihu mgbe mbilite n’ọnwụ Ya gasịrị, na ụbọchị mgbaghara mmehie, na-anọchi anya nzọụkwụ atọ nke njedebe nke ahịrị ahụ n’ime Levitikọs iri abụọ na atọ. Nzọụkwụ atọ ndị ahụ ka ụbọchị ise na-eso ruo ma Pentikọst ma emume Ụlọikwuu. Oge nke atọ Nna nke eluigwe kwuru okwu bụ kpọmkwem tupu ndị Gris, ndị na-anọchi anya ndị a kpọpụtara n’ime Babilọn n’iwu Ụka, na-achọ ohere izute Jizọs. Kpọmkwem tupu iwu Ụka, Jizọs na-akọwapụta iweli ọkọlọtọ ahụ n’elu obe. E ji ebube Ya mee ka ụwa pụta ìhè na 9/11, a ga-emekwa ka ọ pụta ìhè ọzọ n’iwu Ụka.

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.

Sizaria Filipai, nke bụ Panium, bụ awa nke atọ, ma Sizaria Maritima bụ awa nke itoolu nke obe mgbe a na-akpọ oku ka e si na Babilọn pụta. Tupu obe ahụ, mgbe ọ ka nọ n’akụkọ ihe mere eme amụma nke Panium, Pita nọ n’ugwu, ma nke a ka dịkwa tupu njedebe nke mbata mmeri ahụ. Panium na-aga n’ihu ruo n’obe nke amaokwu nke iri na isii. Pita nọ na Panium kpọmkwem tupu akụkọ ihe mere eme nzọụkwụ atọ nke emume opi nke Levitikọs iri abụọ na atọ, nrigo, na mkpuchi mmehie. Pita nọ n’ime ụbọchị iri atọ nke ntụziaka pụrụ iche nke onye nchụàjà.

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.

Saimọn ghọrọ Pita na Panium, ma nwee otu nzọụkwụ n’ugwu ahụ tupu nbata mmeri ahụ. Nbata mmeri ahụ na-egosi ilu nke ụmụagbọghọ iri ahụ. Naanị ise na-abanye n’alụmdi na nwunye ahụ, ma ụbọchị ise dị n’etiti akara-ụzọ atọ ahụ na Pentikọst bụ mmalite nke nbata mmeri ahụ. Ọ na-amalite n’emume opi, ma akara-ụzọ ahụ nwere ngwakọta nke akara-ụzọ atọ. Dị ka otu akara-ụzọ, ha na-ejikọta mwakpo a wakporo Nashville na emume opi. Ozi nke Mkpu Etiti Abalị ka a ga-adịwo akwado, ma usoro ije nke ụmụagbọghọ ise ahụ ndị maara ihe na-amalite usoro nke na-eduga n’ọnwụ, ili, na mbilite n’ọnwụ nke obe, nke bụ iwu Sọnde.

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.

Pita nọ na Panium mgbe ọ na-agbazi amụma banyere bọọlụ ọkụ nke Nashville, na tupu akpọ ụda oriri nke opi n’oge mmezu nke amụma ahụ. Site n’ịdị mkpa amụma, o kwesịrị ibu ụzọ gawa n’ugwu, n’ihi na ugwu ahụ bịara tupu nbata mmeri ahụ. Tupu Ebreham aga n’ugwu, a gbanwere aha ya, a gbanwerekwa aha Pita na Panium, tupu o gawa n’ugwu. Ugwu ahụ bụ ule Pita tupu amụma banyere bọọlụ ọkụ nke Nashville emeezuo. Mmezu ahụ bụ ule nke atọ na nke nyocha ikpeazụ, ebe a na-egosipụta agwa dị ka ọṅụ ma ọ bụ ihere.

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.

Ahịrị nke 457 T.K. na-agwụ n’etiti Raphia na Panium; ọgbụgba ndụ nke isi nke iri na asaa nke Jenesis na-adaba na Raphia, ma ọgbụgba ndụ nke isi nke iri na isii nke Matiu iri na isii na-adaba na Panium. Site na Panium, Pita na-aga n’ugwu, dịka Abraham gara n’àjà nke Aịzik. Ugwu nke ahịrị Pita na-adaba n’ugwu nke oge Abraham.

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.

Akara‑ụzọ Abraham nwere ụbọchị atọ. N’oge nbata mmeri ahụ, e zigara ndị na‑eso ụzọ abụọ ka ha gaa bute ịnyịnya ibu ka o buru Kraịst, ma n’ahịrị Abraham, njem ụbọchị atọ ya na‑amalite site n’ịhọpụta ya ndị ohu abụọ na ịnyịnya ibu iji buru nkụ maka àjà Aịzik. Njem ụbọchị asatọ ma ọ bụ isii Pita gara n’ugwu ahụ bụ ụbọchị atọ nye Abraham. Pita na Panium nọ tupu ugwu ahụ, ma tupu tọpụ ịnyịnya ibu nke malitere nbata ahụ n’ime Jerusalem, ebe ahụ ka ụbọchị atọ Abraham malitere. N’oge nbata mmeri ahụ, Kraịst kwụsịrị n’Ugwu Oliv ma bee ákwá n’ihi Jerusalem, si otú a kpọọ akara ngwụcha mmekọrịta ọgbụgba‑ndụ dị n’etiti Chineke na Izrel ochie nke nkịtị. Ugwu Pita dị tupu nbata mmeri ahụ; ugwu Kraịst dị n’oge nbata mmeri ahụ, ugwu Abraham kwa dị na mmechi nke nbata ahụ.

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.

Afọ 2026 bụ ntuli-aka etiti oge, mgbe afọ nke narị afọ abụọ na iri ise nke alaeze nke isii nke amụma Bible na-eme emume ọchịchị ya nke ebube. Emume ahụ, dịka etiti amụma, kwekọrọ na Antiochus Ukwu n’afọ 207 BC, bụ́ etiti dị n’etiti Raphia na Panium nke na-akara njedebe nke afọ narị abụọ na iri ise ahụ site n’afọ 457 BC.

As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.

Ka anyị na-atụle ahịrị anọ ahụ nke mejupụtara site n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ nke e meghewo ruo ugbu a, (ma eleghị anya e nwere ihe atụ ndị ọzọ) anyị ugbu a na-ewere isi ndị ahụ dị na *The Desire of Ages*. Isi nke iri na otu bụ *Baptizim ahụ*, isi nke iri abụọ na abụọ bụ *Mkpọrọ na Ọnwụ Jọn*. Jọn nọ na mmalite na na njedebe, isi nke iri na asaa kwa, bụ isi etiti, bụ Nikọdimọs.

> “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.

> “Nikọdimọs bịakwutere Onyenwe anyị n’echiche na ya na Ya ga-abanye n’ụfọdụ mkparịta ụka, ma Jizọs kpughere n’ìhè ụkpụrụ ntọala nke eziokwu. Ọ sịrị Nikọdimọs, Ọ bụghị ihe ọmụma nke echiche ka ị kacha chọọ, kama ọ bụ mmụgharị nke mmụọ. Ihe ị chọrọ abụghị ka ejuo ọchịchọ ịmata ihe gị afọ, kama ka e nye gị obi ọhụrụ. Ị ghaghị inweta ndụ ọhụrụ nke si n’elu bịa tupu i nwee ike ịghọta ihe ndị nke eluigwe. Ruo mgbe mgbanwe a ga-eme, nke na-eme ka ihe nile bụrụ ọhụrụ, ọ gaghị arụpụtara gị ezi uru nke nzọpụta ọ bụla ka gị na M tụlee ikike M ma ọ bụ ozi M.”

> “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.

> “Nikọdimọs anụwo nkwusa Jọn Onye Na-eme Baptizim gbasara nchegharị na baptizim, na otú o si na-arụtụ ndị mmadụ aka n’ebe Onye ahụ nọ nke ga-eji Mmụọ Nsọ mee baptizim. Ya onwe ya enwewo mmetụta na e nwere ụkọ nke mmụọ n’etiti ndị Juu, nakwa na, ruo n’ókè dị ukwuu, ọchịchọ imegide na ọchịchọ ụwa na-achị ha. O nwere olileanya na, n’ọbịbịa Mesaịa, ọnọdụ ihe ga-aka mma. Ma ozi Onye Na-eme Baptizim nke na-enyocha obi emebeghị ka e nwee n’ime ya nkwenye nke mmehie. Ọ bụ onye Farisii siri ike, ma na-etu ọnụ n’ọrụ ọma ya. A na-asọpụrụ ya nke ukwuu n’ihi afọ ojuju obi ya na mmesapụ aka ya n’ịkwado ọrụ ụlọ nsọ, ọ cherekwa na o nwere nchekwube n’amara Chineke. Echiche banyere alaeze dị ọcha nke ukwuu nke na ọ pụghị ịhụ ya n’ọnọdụ ya ugbu a mere ka ọ maa jijiji.” 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.

Etiti n’akwụkwọ *The Desire of Ages* dị n’ahịrị Nicodemus, onye na-anọchite anya oku ikpeazụ e nyere Adventism n’ahịrị nke akara nke narị puku mmadụ otu narị na iri anọ na anọ. Ọ na-anọchite anya otu ọgbọ ndị nụrụ ozi nke onye butere ụzọ Kraịst, ma ndị na-amaghị ọnọdụ ha nke Laodisia.

> “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.

> “N’ajụjụ ọnụ Ya na Nikọdimọs, Jizọs kọwapụtara atụmatụ nzọpụta na ozi Ya nye ụwa. N’ime ozizi Ya ndị ọzọ niile sochiri, Ọ dịghị ebe Ọ kọwara nke ọma otú ahụ, nzọụkwụ site n’nzọụkwụ, ọrụ dị mkpa ka arụpụta n’ime obi ndị niile ga-eketa alaeze eluigwe. N’mmalite ozi Ya, O meghere eziokwu ahụ n’ihu otu onye òtù Sanhedrin, n’uche nke kacha anabata ya, nakwa n’ihu onye a họpụtara ịbụ onye nkụzi nke ndị mmadụ. Ma ndị ndú Izrel anabataghị ìhè ahụ. Nikọdimọs zoro eziokwu ahụ n’ime obi ya, ma ruo afọ atọ, e nwere obere mkpụrụ a pụrụ ịhụ anya.” 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.

Ozi Jọn na baptizim ya nye Kraịst nọchiri ozi mmụọ ozi mbụ nke ịtụ egwu Chineke anya. Ozi Jọn bụ ozi ndị Leodisia banyere ime ka mmadụ bụrụ onye ezi omume site n’okwukwe, e nyekwara ozi ahụ ike n’oge baptizim Kraịst, dịka ozi Jones na Waggoner, nke bụ ozi e zigara Leodisia n’afọ 1888, si dịkwa. Baptizim Kraịst na 1888 bụ ihe nnọchianya nke mbata ozi ahụ nye Leodisia na 9/11, nke na-agwụ n’etiti ụzọ dị n’agbata 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.

Nikọdimọs pụtara “mmeri nke ndị mmadụ,” ma ime ka a gụọ mmadụ n’iru Chineke n’ihi okwukwe bụ ozi nke imechi akara nke bịara na ozi Jọn, nke e nyere ike n’oge baptizim, ma kọwaa ya site n’ezute Nikọdimọs na Kraịst n’etiti abalị. Isi nke iri abụọ na abụọ na-akọwa ọnwụ Jọn dịka nke mere ka ndị na-eso ụzọ ya mata ọkọlọtọ ahụ a ga-ebuli elu, nke ga-adọtakwa mmadụ niile n’ebe Ya onwe Ya nọ. Baptizim ahụ bụ ma 9/11 ma July 18, 2020 ruo December 31, 2023, n’ihi na baptizim na-egosi ọnwụ (2020), ili ozu (ụbọchị atọ na ọkara), na mbilite n’ọnwụ (December 31, 2023). Mgbe ahụ ka ezute ahụ n’etiti abalị bịara, ebe a na-egosi mmeri nke ndị mmadụ dịka ịmụ ọzọ, site n’ìsì nke Laodisia ruo n’ọhụhụ doro anya nke iri abụọ-iri abụọ nke onye Filadelfia. Mgbe ahụ, a na-egosipụta ọrụ Kraịst dịka ibuli ọkọlọtọ ahụ elu.

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.

N’ebe Abraham, ọrụ Kraịst n’usoro Jọn kwekọrọ n’àjà Aịzik. N’ebe Pita nọ, usoro ahụ na-akwụsị na Sizaịa n’akụkụ oké osimiri, Caesarea Maritima, n’elekere nke itoolu, ebe obe na-akpọ mmadụ nile ka ha bịa n’mmeri nke ịbụ ndị a gụrụ n’ezi omume site n’okwukwe, nke bụ ozi nke mmụọ-ozi nke atọ. Ozi nke mmụọ-ozi nke atọ bụ ozi nke ahuhu nke atọ nke Islam nke bịarutere na 9/11 n’ịhụnanya mbụ Belam zutere ịnyịnya ibu nke Islam, mgbe ahụkwa mmụba ugboro abụọ nke mwakpo megide ala ahụ ebube n’eziokwu n’ụbọchị Ọktoba 7, 2023, ma emesịa mwakpo nke abụọ na Nashville ka Belam na-eduzi ịnyịnya ibu nke Islam site n’ubi vaịn nke ala ahụ ebube nke oge ochie n’eziokwu na nke oge a n’ime mmụọ. Mwakpo nke atọ bụ ala ọma jijiji nke iwu Ụka taa nke ga-abịa n’oge na-adịghị anya. N’ebe ahụ ka a na-achụ Aịzik n’àjà, n’ebe ahụ ka ndị na-eso ụzọ Jọn, ihe nnọchianya nke nnukwu igwe mmadụ ndị e nyere uwe ọcha nke ịnọ n’ọnwụ n’ihi okwukwe, nụrụ ma hụ ọrụ nke ọkọlọtọ ahụ. Ebe etiti nke Jenesis, Matiu na The Desire of Ages na-akọwa ịkà akara nke puku narị na iri anọ na anọ na ịkpọ ndị mba ọzọ.

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

Nkọwa Kraịst nyere Nikọdimọs bụ ọrụ nke ifufe, ọ bụ ezie na a naghị ahụ ọrụ ya anya.

> “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.”

> “Nikodimọs ka nọ n’ịtụnanya, Jisọs wee jiri ifufe kọwaa ihe Ọ na-ekwu: ‘Ifufe na-efe ebe ọ chọrọ, ị na-anụkwa ụda ya, ma ị pụghị ịkọ ebe o si abịa, ma ọ bụ ebe ọ na-aga: otu a ka onye ọ bụla a mụrụ site na Mmụọ dị.’”

> “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.

> “A na-anụ ifufe n’etiti alaka osisi, ka ọ na-eme ka akwụkwọ na okooko osisi kpọọ nkụ; ma ọ dịghị ahụ anya, ọ dịghịkwa onye maara ebe o si abịa ma ọ bụ ebe ọ na-aga. Otu a ka ọrụ Mmụọ Nsọ si arụ n’obi. A pụghị ịkọwa ya karịa ka a pụrụ ịkọwa mmegharị ifufe. O nwere ike ịbụ na mmadụ agaghị enwe ike ikwu oge ma ọ bụ ebe ziri ezi, ma ọ bụ soro nyochaa ọnọdụ niile dị n’usoro ntụgharị ya; ma nke a anaghị egosi na a naghị atụgharị ya. Site n’ọrụ nke na-adịghị ahụ anya dịka ifufe, Kraịst na-arụ ọrụ mgbe niile n’obi. Nke nta nke nta, ma eleghị anya n’amaghị ama nke onye na-anata ya, a na-etinye mmetụ ndị na-adọ mkpụrụobi ahụ n’ebe Kraịst nọ. Ndị a nwere ike ịbata site n’ịtụgharị uche banyere Ya, site n’ịgụ Akwụkwọ Nsọ, ma ọ bụ site n’ịnụ okwu ahụ n’ọnụ onye nkwusa dị ndụ. Na mberede, dịka Mmụọ ahụ na-abịa site n’arịrịọ kpọmkwem karị, mkpụrụobi ahụ na-eji ọṅụ nyefee onwe ya nye Jisọs. Ọtụtụ na-akpọ nke a ntụgharị mberede; ma ọ bụ nsonaazụ nke ogologo oge Mmụọ nke Chineke ji adọta ya n’ịhụnanya,—usoro dị ogologo, nke ndidi jupụtara na ya.”

> “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.

> “Ọ bụ ezie na ifufe n’onwe ya anaghị ahụ anya, ọ na-arụpụta mmetụta ndị a na-ahụ ma na-enwe mmetụta ha. Otu a kwa, ọrụ nke Mmụọ n’elu mkpụrụobi ga-egosipụta onwe ya n’omume ọ bụla nke onye ahụla ike nzọpụta ya. Mgbe Mmụọ nke Chineke na-ewere obi n’aka Ya, Ọ na-agbanwe ndụ ahụ. A na-ewepụ echiche mmehie, a na-ajụ ajọ omume; ịhụnanya, ịdị umeala n’obi, na udo na-anọchi anya iwe, ekworo, na esemokwu. Ọṅụ na-anọchi anya mwute, ma ọdịdị ihu na-egosipụta ìhè nke eluigwe. Ọ dịghị onye na-ahụ aka ahụ nke na-ebuli ibu arọ ahụ, ma ọ bụ hụ ìhè ahụ ka ọ na-esi n’ụlọikpe nke elu na-arịda. Ngọzi ahụ na-abịa mgbe mkpụrụobi ji okwukwe rara onwe ya nye Chineke. Mgbe ahụ ike ahụ nke anya mmadụ ọ bụla na-apụghị ịhụ na-ekepụta mmadụ ọhụrụ n’onyinyo Chineke.” 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.

Na 9/11, mmiri ozuzo ikpeazụ malitere ịfesa. Na 9/11, Islam, nke e sere onyinyo ya dịka “ifufe ọwụwa anyanwụ” n’amụma Baịbụl, bịarutere dịka mbido nke ịkà akara nke narị puku mmadụ otu narị na iri anọ na anọ malitere. Mmiri ozuzo ikpeazụ ahụ, nke bụ ozi e sere onyinyo ya dịka “mmanụ ọlaedo” nke na-asọpụta site na ọkpọkọ ọlaedo abụọ nke Zekaraya, malitere ịkpọ ndị Seventh-day Adventist nke Laodisia ka ha chegharịa. Ifufe nke Mmụọ Nsọ malitere ọrụ ya nke ịkụzi ihe niile e dere, ma jiri ozi nke ụzọ ochie nke Jeremaịa kwuo n’obi ndị Laodisia kpuru ìsì. A kọwara nke ọma karịa ọrụ nke Mmụọ Nsọ nke a gosiri Nikọdimọs, ya bụ “nzọụkwụ site n’nzọụkwụ,” “ọrụ dị mkpa a ga-arụ n’obi ndị niile ga-eketa alaeze eluigwe.” Kraịst jiri usoro a tụnyere ọrụ nke ifufe, ma usoro ahụ na-eme n’oge nke “ifufe ọwụwa anyanwụ,” nke bịarutere na 9/11. Aịzaya na-ekwu maka otu oge a n’ụzọ nke ifufe siri ike.

> 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.

> N’ókè, mgbe ọ na-apụta, ị ga-emegide ya: ọ na-egbochi ifufe ya dị ike n’ụbọchị ifufe ọwụwa-anyanwụ. Ya mere, site na nke a ka a ga-ehichapụ ajọ omume Jekọb; nke a bụkwa mkpụrụ niile nke iwepụ mmehie ya; mgbe ọ na-eme ka nkume niile nke ebe ịchụàjà dị ka nkume nzu a kụrisịrị akụrisị, ọhịa arụsị na onyinyo arụsị agaghị eguzo ọzọ. Aịzaịa 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.”

Ndị amụma niile na-adakọrịta n’etiti onwe ha n’ụbọchị ikpeazụ, ma “ifufe siri ike” nke Aịsaịa bụ ifufe esemokwu nke Jọn, nke a na-ejide ka ọ ghara ịfụ n’oge a na-akara otu narị puku na puku iri anọ na anọ akara. Ifufe siri ike nke Aịsaịa bụ ifufe ọwụwa anyanwụ nke “a kwụsịrị” n’akaebe Aịsaịa, ma e jidere ya ka ọ ghara ịfụ n’akaebe Jọn. A na-ejide ifufe esemokwu nke Jọn ka ọ ghara ịfụ mgbe a na-akara ndị Chineke akara, ma a na-akọwa ifufe ọwụwa anyanwụ nke Aịsaịa dịka oge ahụ “a na-asachapụ” “ajọ omume Jekọb.” Okwu Hibru a sụgharịrị “asachapụ” pụtara ime mkpuchi mmehie. Akara nke Jọn bụ otu ihe ahụ dị ka nke Ezikiel isi nke itoolu, ma ọ bụkwa otu ihe ahụ dị ka ịsachapụ ajọ omume Jekọb. Mmụọ-ozi ahụ nke na-agafe n’etiti Jerusalem na-etinye akara n’elu ndị na-asụ ude ma na-eti mkpu bụ mmụọ-ozi ahụ nke na-arịgo site n’“ọwụwa anyanwụ.”

> 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.

> Mgbe ihe ndị a gachara, ahụrụ m ndị mmụọ ozi anọ ka ha guzo n’akụkụ anọ nke ụwa, na-ejide ifufe anọ nke ụwa, ka ifufe ghara ife n’elu ụwa, ma ọ bụ n’elu oké osimiri, ma ọ bụ n’elu osisi ọbụla. Ahụrụ m kwa mmụọ ozi ọzọ ka ọ na-arịgo site n’ọwụwa anyanwụ, onye nwere akara nke Chineke dị ndụ: ọ tiri mkpu n’oké olu nye ndị mmụọ ozi anọ ahụ, ndị e nyere ike imebi ụwa na oké osimiri, sị, Emerụkwala ụwa, ma ọ bụ oké osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị ga-akara ndị ohu Chineke anyị akara n’egedege ihu ha. Nkpughe 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.

Mmụọ-ozi ahụ bụ Kraịst, Ọ rịgooro n’elu n’ọgwụgwụ ụbọchị iri anọ nke ozizi Ọ kụziri ndị na-eso ụzọ Ya ihu na ihu n’oge Pentikọst; ma Ọ na-arịgokwa n’elu n’emume opi ndị ahụ dị na Levitikọs iri abụọ na atọ, n’ọgwụgwụ ụbọchị iri atọ nke ozizi ihu na ihu ya na ndị nchụàjà, ndị ọnụọgụ iri atọ nọchiri anya ha.

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.

Afọ 2026 bụ ntuli aka etiti oge, e kwadolarịkwa ntuli aka ndị ahụ dị ka akara-ụzọ amụma. Ọ bụrụ na ndị Democrat ezubeghị ohi ntuli aka nke 2020, Trump agaghị emezu mgbagwoju anya nke Rom. Mgbagwoju anya nke Rom bụ na ọ bụ nke asatọ ma si n’ime asaa ahụ pụta. Mgbagwoju anya ahụ na-akọwa Trump dịka onye nnọchi anya ihe oyiyi nke anụ ọhịa ahụ, onye na-abịakarị dị ka nke asatọ, ma bụrụkwa nke asaa ahụ. N’ime Daniel isi nke asaa, e kwesiri iwepụ mpi atọ n’ime mpi iri nke Rom ndị ọgọ mmụọ ka mpi nta ahụ wee bilie. N’ebe ahụ Rom ndị popu biliri dị ka nke asatọ n’etiti mpi asaa ndị ọzọ, ma o sitere na Rom ndị ọgọ mmụọ pụta, n’ihi na o kwesiri ịbụ nke asaa ahụ. N’ime Daniel isi nke asatọ, e ji mpi abụọ nọchite alaeze Medo-Persia, mgbe ahụ Gris bụ otu mpi, nke mgbe agbajiri ya mụrụ mpi anọ; ya mere, tupu Rom abịa, e nweela mpi asaa, mpi nta nke Rom bụkwa nke asatọ. E nwere ndị akaebe ọzọ na-egosi eziokwu ahụ bụ na Rom na-abịakarị dị ka nke asatọ ma bụrụkwa nke asaa ahụ, ma isi ebe a na-ezo aka na mgbagwoju anya a bụ Mkpughe isi nke iri na asaa.

> 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.

> Ma lee echiche nke nwere amamihe. Isi asaa ahụ bụ ugwu asaa, nke nwanyị ahụ nọkwasịrị n’elu ha. E nwekwara ndị eze asaa: ise adaala, otu dịkwa, nke ọzọ abịabeghị; ma mgbe ọ bịara, ọ ghaghị ịnọ naanị nwa oge. Ma anụ-ọhịa ahụ nke dịbu, ma ọ dịkwaghị, ọbụna ya onwe ya bụ nke asatọ, ma ọ sitere n’ime asaa ahụ, ọ na-alakwa n’iyi. Mkpughe 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.

Ntuli aka e zuru na 2020 kpọpụtara ntuli aka dịka akara-ụzọ amụma. Ihe akaebe nke abụọ banyere eziokwu a dị n’ihe metụtara Onyeisiala Carter. Reagan bụ onye mbụ n’ime ndịisiala ndị ahụ na-eduga n’ịbụ Trump onye nke asatọ nke sitere na asaa, dịka ọ na-akpụ onyinyo nke Rom. Reagan bụ onye mbụ n’usoro ndịisiala asatọ kemgbe oge ọgwụgwụ na 1989. E mezuru 1989 n’ime Daniel isi nke iri na otu, amaokwu nke mbụ ruo nke anọ, ma ọ na-egosipụta àmà nke onyeisiala kacha baa ụba. Tupu Reagan abịa, onyeisiala kasị njọ n’akụkọ ihe mere eme ruo n’oge ahụ buru onyeisiala. Carter hapụrụ ọfịs ebe nsogbu nke Islam ka na-edozighị. Afọ iri anọ na asaa ka e mesịrị, Trump nọ ugbu a na-edozi nsogbu ahụ Democrat Carter hapụrụ nye Reagan. N’ihi na Reagan, onye mbụ na alfa, bụ onye Republican nke na-anọchi anya onye Republican n’ọgwụgwụ na omega, Trump kwa ga-achọkwa iketa nsogbu nke Islam nke onyeisiala Democrat bu ya ụzọ kere, onye, site n’ịdị mkpa amụma, ga-abụrịrị onyeisiala kasị njọ n’akụkọ ihe mere eme ruo n’oge ahụ. Obama, n’ezie, mezuru njirimara amụma ndị ahụ niile, Biden mekwara otu ahụ. Ka Reagan wee bụrụ ihe nnọchianya nke onye ikpeazụ, ọ ghaghịkwa ịnọchi anya ọ bụghị naanị onye nke asatọ, kama kwa onye nke isii. N’ime ime nke a, Odum nke ebo Juda aghaghị ịchịkwa ntuli aka ndị ahụ iji mee ka usoro ọchịchị ndịisiala dara ada nke bu Trump ụzọ n’ime ihe atụ abụọ ahụ guzosie ike. Ntuli aka bụ akara-ụzọ amụma, ma 2026 bụ ntuli aka etiti oge maka onyeisiala ahụ bụ onye nke asatọ nke sitere na asaa.

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.

Akara narị afọ abụọ na iri ise nke United States malitere n’afọ 1776 ma mezuo n’afọ 2026. Akara narị afọ abụọ na iri ise nke 457 BC mezuo n’afọ 207 BC, n’etiti amaokwu nke iri na otu ruo nke iri na ise, ya bụ, n’agha Raphia na Panium. Raphia kwekọrọ n’amụma na ọgbụgba ndụ ibi úgwù nke Jenesis iri na asaa, Panium kwa kwekọrọ n’amụma na ọgbụgba ndụ nke ndị otu narị puku iri anọ na anọ nke Matiu iri na isii. Afọ 2026 kwekọrọ n’afọ 207 BC, n’etiti amaokwu nke iri na otu na nke iri na ise—n’etiti Raphia na Panium, nke pụtakwara ịbụ n’etiti ọgbụgba ndụ mbụ Chineke mere na ndị a họọrọ na ọgbụgba ndụ ikpeazụ Chineke mere na ndị a họọrọ.

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.

Ahịrị afọ narị abụọ na iri ise ndị na-agwụ n’etiti afọ 207 T.K. na 2026 kwekọrọ n’ahịrị afọ narị abụọ na iri ise nke mkpagbu nke malitere mgbe obodo Rom gbara ọkụ n’afọ 64. Malite n’ebe ahụ, e kwusara ndị bi na Jerusalem afọ asaa nke ịdọ aka ná ntị banyere mbibi na-abịa, site n’aka otu nwoke pụrụ iche. Mgbe afọ iri asaa rutere ma bibie Jerusalem, chọọchị Chineke gbasasịrị, ha wee gbasaa oziọma n’ụwa nile. N’otu oge ahụ chọọchị Efesọs na-ekwusa ozi Pentikọst nke mbilite n’ọnwụ, mkpagbu nke chọọchị Smaịna nọchiri anya ya malitere, n’ihi na, n’ihi mkpa amụma, chọọchị abụọ ahụ ga-agba n’ahịrị ọnụ ruo oge ụfọdụ. Pọl bụ onye ndu nke chọọchị amụma nke Efesọs, ma o dere banyere akụkọ abụọ ahụ.

> 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.

> Mkpagbu na ahụhụ ndị bịakwutere m na Antiọk, na Aịkọniọm, na Lịstra; ụdị mkpagbu niile m tachiri obi n’ime ha: ma n’ime ha niile Onyenwe anyị napụtara m. Ee, ma ndị niile chọrọ ibi ndụ nsọpụrụ Chineke n’ime Kraịst Jizọs ga-ata ahụhụ mkpagbu. 2 Timoti 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 kọwara oge ahụ nke dị afọ narị abụọ na iri ise nke malitere n’afọ 64 ma kwụsị na Iwu Milan n’afọ 313. N’ime afọ ndị ahụ, Rom ndị ọgọ mmụọ gara n’ihu n’ịkpagbu ndị nke Chineke, ma ozi ahụ e zigara nzukọ na Smaina kọwara ụbọchị iri, nke na-anọchi anya mkpagbu kachasị njọ n’oge ahụ.

> 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.

> Atụla egwu ihe ọbụla n’ime ihe ndị ị ga-ata ahụhụ n’ihi ha: lee, ekwensu ga-atụba ụfọdụ n’ime unu n’ụlọ mkpọrọ, ka e wee nwalee unu; unu ga-enwekwa mkpagbu ụbọchị iri: bụrụ onye kwesịrị ntụkwasị obi ruo ọnwụ, m ga-enyekwa gị okpueze nke ndụ. Mkpughe 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.

Oge mkpagbu ahụ nke Eze Ukwu Diocletian nọchiri anya ya bụ nke afọ iri, malite n’afọ 303 ma kwụsị n’afọ 313, mgbe Eze Ukwu Constantine Onye Ukwu nọ n’oche ọchịchị, dịkwa ka ọ ga-adị n’oge iwu mbụ nke ụbọchị Sọnde n’afọ 321, nakwa mgbe o kewara Rome n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 330. E ji akara amụma kọwaa afọ 313 site n’alụmdi na nwunye ndọrọ ndọrọ ọchịchị e mere na Milan, mgbe Eze Ukwu Constantine (onye na-achị ọdịda anyanwụ) haziri ka nwanne ya nwanyị nke otu nna ha, Flavia Julia Constantia, lụọ Licinius, eze ukwu nke na-achị akụkụ ọwụwa anyanwụ (ma ọ bụ nke na-achọ ịghọ ọwụwa anyanwụ n’oge na-adịghị anya) nke Alaeze Ukwu Rom. E mechiri alụmdi na nwunye ahụ n’ụzọ ihe nnọchianya mgbe Constantine kewara alaeze ahụ n’ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 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.

Oge afọ 250 nke Nero na-amalite site n’oge afọ asaa nke malitere ma kwụsịkwa n’ịgba obodo mgba, nke na-anọchi anya njedebe nke ụwa. N’ọgwụgwụ oge ahụ, e nwere afọ iri pụrụ iche nke mkpagbu. Oge ahụ malitere n’oge Efesọs, mesịa kpuchie akụkọ ihe mere eme nke Sịmọna ruo n’oge ụka nkwenye na nkwekọrịta nke Constantine, mgbe ụka Pegaamọs bịarutere na 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.

Afọ iri na asaa ndị ahụ site n’afọ 313 ruo 330 na-enweta ihe ha na ya na-adakọ n’akụkọ ihe mere eme nke Raphia na Panium, ebe ọgụ nke afọ 217 BC na ọgụ nke afọ 200 BC kewara site n’afọ iri na asaa. N’agha Raphia, Ptolemy meriri, ma ọ ga-anwụla ma pụọ tupu agha Panium. Otú ọ dị, ọ chịrị afọ iri na asaa site n’afọ 221 BC ruo n’afọ 204 BC. Ahịrị atọ nke afọ 250, nke ejikọtara ọnụ site n’afọ iri na asaa atọ, na-amanye ka a tụlee na 313 na-adakọ 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 bụ mgbanwe pụrụ iche si n’ịkpagbu banye n’ime nkwekọrịta mmehie, ya mere ọ na-akara 313 akara dị ka ihe nnọchianya nke mgbanwe nwere ụdị amụma ụfọdụ, nke e jiri mgbanwe si na Smyrna ruo Pergamos gosipụta. Nzọụkwụ mbụ ka e ji alụmdi na nwunye ndọrọ ndọrọ ọchịchị nọchite anya ya, nke mechara kwụsị n’ịgba alụkwaghịm afọ iri na asaa ka e mesịrị. Nzọụkwụ nke abụọ bụ iwu Sọnde mbụ. Mmụọ nsọ na-agwa anyị na tupu iwu Sọnde ahụ abịa, e nwere usoro na-aga n’ihu nwayọọ nwayọọ, nzọụkwụ site na nzọụkwụ, nke gụnyere iwu Sọnde ndị na-ebute ụzọ tupu iwu Sọnde ahụ a kọwara dịka ime ka ị debe Sọnde, nakwa ịkpagbu gị n’ihi idebe ụbọchị izu ike nke asaa nke Chineke.

> “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.

> “Ọ bụrụ na onye na-agụ ya chọrọ ịghọta ndị ọrụ a ga-eji n’asọmpi ahụ na-abịa n’oge na-adịghị anya, naanị ihe ọ ga-eme bụ ịgbaso akụkọ banyere ụzọ ndị Rom ji mee otu ebumnuche ahụ n’oge gara aga. Ọ bụrụ na ọ chọrọ ịmata otú ndị Katọlik na ndị Protestant, mgbe ha jikọtara ọnụ, ga-esi emeso ndị na-ajụ ozizi ha dị ka nkwenkwe, ka o lelee mmụọ nke Rom gosipụtara megide Ụbọchị Izu Ike na ndị na-agbachitere ya.

> “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.

> “Iwuze eze, nnọkọ izugbe dị elu, na iwu ụka ndị ike ọchịchị ụwa kwadoro, bụ nzọụkwụ ndị emume ndị ọgọ mmụọ si nweta ọnọdụ nsọpụrụ ya n’ime ụwa Ndị Kraịst. Ihe mbụ e mere n’ihu ọha iji manye idebe ụbọchị Sọnde bụ iwu Constantine nyere. (A.D. 321.) Iwu a chọrọ ka ndị bi n’obodo zuo ike n’‘ụbọchị anyanwụ a na-asọpụrụ,’ ma o kwere ka ndị bi n’ime ime obodo nọgide n’ọrụ ugbo ha. Ọ bụ ezie na n’eziokwu ọ bụ iwu ndị ọgọ mmụọ, eze ukwu ahụ manyere ka e debe ya mgbe ọ nabatarala Iso Ụzọ Kraịst n’ọnụ naanị.” 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.

Iwu Milan na 313 bụ “iwu eze” nke e mesịrị soro ya “nzuko ukwu niile na iwu ụka nke ike ọchịchị ụwa kwadoro bụ nzọụkwụ ndị ahụ.” Ndị a bụ nzọụkwụ na-aga n’ihu nke dugara n’iwu mbụ gbasara Sọnde na 321. Otu n’ime nzọụkwụ ndị ahụ bụ “iwu ụka,” dịka idebe Sọnde, “nke ike ọchịchị ụwa kwadoro.” Oge nke 1888 na-akọwapụta usoro iwu gbasara Sọnde ndị Senator Blair webatara n’ụlọ omeiwu Senate nke na-eruteghị ebe ọ bụla, ma n’otu akụkọ ihe mere eme ahụ, ọtụtụ steeti nọ na-agafe iwu Sọnde nke steeti na-amanye. Ndị àmà abụọ a na-egosi 313 dịka ihe ịrịba ama ebe “iwu eze,” dịka iwu onye isi ọchịchị ga-akara mgbanwe n’akụkọ ihe mere eme nke anụ ọhịa nke ụwa, onye e kenyere ikwu okwu dịka dragọn.

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.

Mgbe United States kwuru okwu dịka dragọn, ọ na-ejedebe dịka alaeze nke isii n’amụma Akwụkwọ Nsọ, ọ na-emekwa ya site n’ikwupụta otu ihe ahụ o kwuru ná mmalite ọchịchị ya dịka alaeze nke isii. N’afọ 1798, United States nyere Iwu ndị Ọbịa na Iwu Mmegide Ọchịchị (Alien and Sedition Acts), ndị nọchiri anya iwu Sọnde n’ụdị. Iwu ndị Ọbịa na Iwu Mmegide Ọchịchị nke 1798 bụ nzọụkwụ nke atọ n’ime nzọụkwụ atọ ndị malitere n’afọ 1776 site na Nkwupụta Nnwere Onwe, nke Iwu Ọchịchị sochiri ya n’afọ 1789. Nzọụkwụ atọ ndị ahụ kwekọrọ 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 bụcha omume ndị a kọwara dịka ikwu okwu, n’ihi na mkpughe na-agwa anyị na “ikwu okwu nke mba ahụ bụ omume nke ndị ọchịchị omeiwu na ndị ọchịchị ikpe ya.” 313, 321 na 330 bụcha ihe-iriba-ama ndị metụtara Constantine Onye Ukwu. Ọgwụgwụ Izrel oge ochie nke nkịtị, ma alaeze ugwu ma alaeze ndịda, ka a na-anọchi anya dịka ịgba alụkwaghịm, nke bụ ihe 330 na-anọchi anya ya. Ịgba alụkwaghịm n’etiti ọwụwa anyanwụ na ọdịda anyanwụ n’ime alụmdi na nwunye nke malitere afọ iri na asaa tupu ahụ, na alụmdi na nwunye nke Iwu nke Milan. N’oge iwu ụbọchị Sọnde, United States ga-emejuola iko ya nke oge nnwale ya, a ga-agbakwa ya alụkwaghịm n’ebe Chineke nọ n’usoro nzube amụma ya, dịka e ji ala ahụ na-eru mmiri ara ehi na mmanụ aṅụ mee ihe nlereanya nye Izrel oge ochie. Mkpughe na-ekwu na ndapụ n’ezi ofufe nke mba na-esochi mbibi nke mba. Nke ahụ na-eme mgbe Chineke gbara ala ahụ ebube alụkwaghịm dịka afọ 330 si anọchi anya ya. Site n’alụmdi na nwunye nke 313 ruo na nke mbụ n’usoro iwu ụbọchị Sọnde ndị na-arị elu n’ike na 321 ruo n’ịgba alụkwaghịm nke 330. 1776 kwekọrọ na 313, 1789 kwekọrọ na 321, 1798 kwekọrọkwa 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 bụkwa mmezu nke afọ 360 kemgbe agha Actium n’afọ 31 T.K. Actium bụ ihe mgbochi nke atọ nke Rom, ya mere ọ na-anọchi anya iwu Sọnde ebe Rom nke oge a na-emeri ihe mgbochi ya nke abụọ na nke atọ. N’akara ụzọ nke 330, agha Panium na-ejikọta na agha Actium. Agha Raphia n’afọ 217 T.K. kwekọrọ na agha Ukraine n’afọ 2014, mgbe ahụ n’afọ 2015 Trump malitere mkpọsa mbụ ya maka onye isi ala, n’afọ 2020 e gburu mpi abụọ nke anụ ọhịa nke ụwa, n’afọ 2023 a kpọlitere ha abụọ n’ọnwụ. N’afọ 2024 ule nke ntọala bidoro, ma n’afọ 2025 e ji mmalite ọchịchị ha nke onye isi ala nke asatọ na onye otu papal ya mara njikọ amụma ha.

We will continue these things in the next article.

Anyị ga-aga n’ihu na ihe ndị a n’isiokwu ọzọ.

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