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# The Hidden History of Verse Forty - Number Eight

Sajarah Sing Kasamun ing Ayat Patang Puluh - Nomer Wolu

The Mount

Gunung kasebut

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.

Gunung Pangowahan Wujud tumrap Petrus dumadi ing antarané Panium lan salib, lan ing garis liya, Petrus ana ing antarané baptisané Kristus ing wiwitaning paladosané lan sakwisé mlebu kanthi kamenangan ing pungkasaning paladosané. Telung tenger dalan iku, yaiku baptisan, gunung, lan pungkasané mlebu kanthi kamenangan, ditandhani déning kaping teluné Sang Rama swarga ngandika. Kaping katelu ing Yohanes 12 iku nalika wong-wong Yunani padha nggolèki Gusti Yésus. Baptisan iku 9/11, gunung iku ana ing sajarah Panium tekan marang undhang-undhang Minggu ing ayat nembelas. Tumrap Petrus iku Panium, banjur gunung tekan marang pungkasané mlebu kanthi kamenangan, yaiku pas sadurungé Kristus bakal kaluhuraké kaping pindho.

> 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.

> Saiki nyawaku gonjang-ganjing; lan apa kang bakal Dakucapaké? Rama, kawula wilujengna saka wektu iki: nanging marga saka prekara iki Aku teka marang wektu iki. Rama, mulyakna asma Paduka. Banjur ana swara saka swarga, mangandika, Aku wus mulyakaké, lan bakal Dakmulyakaké manèh. Mulané wong akèh kang padha ngadeg ana ing kono lan padha krungu, padha kandha yèn iku gludhug; liyané kandha, Ana malaékat kang ngandika marang Panjenengané. Gusti Yésus mangsuli lan ngandika, Swara iki teka dudu marga saka Aku, nanging marga saka kowé. Saiki iku paukumaning jagad iki; saiki pangéraning jagad iki bakal dibuwang metu. Lan Aku, manawa Aku diangkat saka bumi, bakal narik sakèhé wong marang Aku. Pangandika iki diprasetyakaké déning Panjenengané kanggo mratandhani pati apa kang bakal nandhang déning Panjenengané. Yokanan 12:27–33.

The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.

Garis sing dipigura déning Imamat rong puluh telu lan mangsa Pentakosta nduwèni tenger wiwitan arupa telung undhakan, banjur limang dina, lan tenger pungkasané uga nduwèni sipat sing padha. Ing antarané tenger-tenger mau, telung puluh dina makili mangsa para imam, kang pungkasané ana ing riyaya kalasangka. Riyaya kalasangka, munggahé Kristus sawisé patang puluh dina mulang para sakabaté adhep-adhepan sawisé wunguné, lan dina pangruwating dosa makili telung undhakan pungkasaning garis ing Imamat rong puluh telu. Telung undhakan mau banjur disusul limang dina tumuju marang Pentakosta lan uga riyaya Tarub. Kaping teluné Sang Rama swarga ngandika yaiku pas sadurungé wong-wong Yunani, kang makili wong-wong sing katimbalan metu saka Babil ing hukum Minggu, padha ngupaya sowan marang Gusti Yésus. Pas sadurungé hukum Minggu, Gusti Yésus netepaké pangangkatan panji ing kayu salib. Bumi dipadhangi déning kamulyané ing 9/11 lan bakal dipadhangi manèh ing hukum Minggu.

Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.

Caesarea Philippi, yaiku Panium, iku jam katelu, lan Caesarea Maritima iku jam kasanga saka salib nalika panggilan supaya metu saka Babil dikumandhangaké. Sadurungé salib, nalika ana ing sajarah kenabian Panium, Pétrus ana ing gunung, nanging isih sadurungé pungkasané mlebu kanthi kamenangan. Panium lumaku terus nganti tekan salib ing ayat nembelas. Pétrus ing Panium iku pas sadurungé sajarah telung-langkah saka riyaya kalasangkane Leviticus rong puluh telu, yaiku kalasangka, minggah, lan panebusan. Pétrus ana ing telung puluh dina pandhuan mirunggan tumrap imam.

Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.

Simon dadosa Peter ing Panium, lan gadhah satunggal langkah ing gunung sadèrèngipun mlebet kanthi kamenangan. Mlebet kanthi kamenangan punika nggambaraken pasemon bab sepuluh prawan. Namung gangsal ingkang mlebet dhateng bebrayan, lan gangsal dinten antawisipun waymark tigang-lapis lan Pentakosta punika wiwitan saking mlebet kanthi kamenangan. Punika kawiwitan ing riyaya kalasangka, nanging waymark punika kapérang saking gabungan tigang waymark. Minangka satunggal waymark, punika nandhesaken serangan dhateng Nashville kaliyan riyaya kalasangka. Pesen Seru Tengah Wengi nembe kemawon dipesthekaken, lan iring-iringan gangsal prawan wicaksana miwiti prosès ingkang nuju dhateng pejah, kakubur, lan wungunipun salib, inggih punika angger-angger Minggu.

Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.

Pétrus ana ing Panium nalika piyambakipun mbeneraken ramalan bab bal-bal geni ing Nashville, lan sadèrèngipun riyaya kalasangka dipun swarakaken nalika kaleksananipun ramalan punika. Miturut kabutuhan kenabian, piyambakipun kedah rumiyin tindak dhateng gunung, amargi gunung punika ndhisiki mlebet kanthi kamulyan. Sadèrèngipun Abraham tindak dhateng gunung, asmanipun dipun gantos, lan asmanipun Pétrus ugi dipun gantos ing Panium, sadèrèngipun piyambakipun tindak dhateng gunung. Gunung punika minangka pacobanipun Pétrus sadèrèngipun ramalan bab bal-bal geni ing Nashville kaleksanan. Kaleksanan punika minangka pacoban kaping tiga lan pacoban litmus ing pundi watak kawedhar dados kabungahan utawi kawirangan.

The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.

Garis taun 457 SM rampung ing antarané Raphia lan Panium, prajanjèn ing Purwaning Dumadi bab pitulas sajajar karo Raphia, lan prajanjèn ing Matius bab nembelas, ayat nembelas, sajajar karo Panium. Saka Panium, Petrus lunga menyang gunung, kaya Abraham lunga menyang kurbaning Ishak. Gunung ing garisé Petrus sajajar karo gunung ing jamané 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.

Tenger dalan Abraham kapérang saka telung dina. Nalika mlebet kanthi kamulyan, ana murid loro kang diutus kanggo njupuk kuldi supaya nggawa Kristus, lan ing garis Abraham, lelaku telung dinané diwiwiti kanthi milih abdi loro lan seekor kuldi kanggo nggawa kayu kanggo kurbané Ishak. Lelakuné Pétrus wolung utawa nem dina menyang gunung iku tumrap Abraham dadi telung dina. Pétrus ing Panium iku dumunung sadurunge gunung lan sadurunge ngeculaké kuldi kang miwiti mlebet menyang Yérusalèm, yaiku panggonan wiwitané telung dina Abraham. Ing mlebet kanthi kamulyan, Kristus mandheg ana ing Gunung Zaitun lan nangisi Yérusalèm, mangkono nandhani pungkasané sesambungan prajanjian antarané Gusti Allah lan Israèl harfiah kuna. Gunungé Pétrus iku sadurungé mlebet kanthi kamulyan; gunungé Kristus iku sajroning mlebet kanthi kamulyan; lan gunungé Abraham iku ana ing pungkasané mlebet mau.

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

Taun 2026 iku wektu pamilihan paruh mangsa, nalika taun kaping rong atus sèket saka karajan kaping nem miturut ramalan Kitab Suci ngrayakake pamaréntahané sing mulya. Prayatan mau minangka titik tengah profètis sing selaras karo Antiochus Agung ing taun 207 SM, yaiku titik tengah antarané Raphia lan Panium sing nandhani pungkasané rong atus sèket taun wiwit taun 457 SM.

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

Nalika kita nimbang patang larik kang dumadi saka bab kaping sewelas nganti tekan bab kaping rolikur loro sing nganti saiki wus kabukak segelé, (mbok menawa ana tuladha liyane) saiki kita ngrembug bab-bab iku ing The Desire of Ages. Bab kaping sewelas yaiku The Baptism, lan bab kaping rolikur loro yaiku Imprisonment and Death of John. Yokanan ana ing wiwitan lan ing pungkasan, lan bab kaping pitulas, yaiku bab ing tengah, yaiku Nicodemus.

> “Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.

> “Nikodémus wis sowan marang Gusti kanthi pangira arep lumebu ing sawijining pirembugan karo Panjenengané, nanging Gusti Yésus mbukak cetha dhasar prinsip-prinsip kayekten. Panjenengané ngandika marang Nikodémus, Dudu kawruh téoritis sing banget kokbutuhaké, nanging pambaruan kasukman. Dudu supaya rasa penasaranmu kapuaskan, nanging supaya kowé nduwèni manah anyar. Kowé kudu nampani urip anyar saka ing dhuwur sadurungé kowé bisa ngregani prakara-prakara kaswargan. Nganti owah-owahan iki kelakon, kang ndadèkaké samubarang dadi anyar, ora bakal ana paédah kaslametan apa-apa tumrap kowé sanajan padha ngrembug karo Aku bab panguwasa-Ku utawa bab misi-Ku.

> “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.

> “Nikodemus wis krungu piwucaling Yohanes Pambaptis bab pamratobat lan baptisan, sarta nuntun umat marang Panjenengané kang bakal mbaptis nganggo Roh Suci. Dhèwèké dhéwé wis ngrasa yèn ana kakurangan karohanèn ana ing antarané wong-wong Yahudi, yèn, nganti ing ukuran kang gedhé, wong-wong mau dikwasani déning kefanatikan lan ambisi kadonyan. Dhèwèké wis ngarep-arep kahanan kang luwih becik nalika rawuhipun Sang Mesias. Nanging, kabar kang nylidiki ati saka Pambaptis iku gagal nuwuhaké ing dhèwèké keyakinan bab dosa. Dhèwèké iku wong Farisi kang ketat, lan rumangsa gumunggung marang pakaryan-pakaryan beciké. Dhèwèké diurmati sacara wiyar merga kabecikané lan lomané sajroning nyengkuyung palayanan ing Padaleman Suci, lan dhèwèké rumangsa aman ana ing sihé Allah. Dhèwèké kagèt marang pamikiran bab sawijining kraton kang murniné banget nganti dhèwèké ora bisa ndeleng iku ing kahanané saiki.” The Desire of Ages, 171.

The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.

Titik tengah ing The Desire of Ages kapanggih ing garis Nikodemus, kang makili panyuwunan pungkasan tumrap Adventisme ing garis panyegelané wong satus patang puluh papat éwu. Dhèwèké makili sawijining golongan sing krungu piwulangé juru ndhisiki Kristus, nanging ora sumurup marang kaanané dhéwé minangka wong Laodikia.

> “In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.

> “Ing wawancara kaliyan Nikodemus, Gusti Yesus ngandharaken rancangan kaslametan, lan misi Panjenengané tumrap donya. Ing boten satunggal kemawon saking piwucalan-panjenengané salajengipun, Panjenengané nerangaken kanthi pepak mekaten, langkah demi langkah, pakaryan ingkang kedah katindakaken wonten ing manahipun sedaya tiyang ingkang badhé marisi Kratoning Swarga. Ing wiwitan sanget saking paladosanipun, Panjenengané mbikak kayekten dhateng satunggaling anggota Sanhedrin, dhateng budi ingkang paling nampi, lan dhateng satunggaling guru umat ingkang sampun katetepaken. Nanging para pemimpin Israel boten nampi pepadhang punika. Nikodemus ndhelikaken kayekten punika wonten ing manahipun, lan ngantos tigang taun boten kathah woh ingkang katingal.” 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.

Pangandikané Yohanes lan baptisané Kristus déning panjenengané nggambaraké piwelingé malaékat kapisan bab wedi marang Allah. Pesené Yohanes iku pesen Laodikia babagan pambenaran marga saka pracaya, lan pesen iku kaparingan kakuwatan nalika Kristus kabaptis, padha kaya pesené Jones lan Waggoner minangka pesen marang Laodikia ing taun 1888. Baptisané Kristus lan taun 1888 dadi pralambang tekané pesen marang Laodikia ing 9/11, kang pungkasané ana ing titik tengah antarané Raphia lan Panium.

Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.

Nikodemus tegesé “kamenangané umat,” lan pambeneran marga saka pracaya iku pesen panyegel kang teka bebarengan karo pesené Yokanan, diparingi kakuwatan ing wektu baptisan lan ditegesi déning patemon Nikodemus karo Kristus ing tengah wengi. Bab kaping selikur nggambarake pejahé Yokanan kang nuwuhaké pangenalan déning para muridé bab panji kang bakal kaangkat munggah lan narik sakehing manungsa marang Panjenengané. Baptisan iku bebarengan minangka 9/11 lan 18 Juli 2020 nganti 31 Desember 2023, awit baptisan nggambarake pati (2020), kakubur (telung dina setengah) lan wunguné manèh (31 Desember 2023). Banjur patemon ing tengah wengi, ing ngendi kamenangané umat digambarake minangka lair manèh, saka wutaing Laodikia tumuju marang paningal rong puluh-rong puluh saka wong Filadelfia. Banjur pakaryané Kristus dipratelakake minangka kaangkat munggahé panji.

For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.

Kanggo Abraham, pakaryané Kristus ing garis Yohanes selaras karo kurbané Iskak. Kanggo Petrus, garis iku mungkasi ana ing Kaisaréa ing pinggir segara, Kaisaréa Maritima, ing jam kaping sanga, ing ngendi salib ngundang sakehing manungsa marang kamenangan pambeneran déning iman, yaiku pekabarané malaékat katelu. Pekabarané malaékat katelu iku pekabaran bilai katelu saka Islam sing tekan ing 9/11 ing patemon kapisané Bileam karo kuldi Islam, banjur tikel pindhoné serangan marang tanah kamulyan harfiah ing tanggal 7 Oktober 2023, lan banjur serangan kapindho ing Nashville nalika Bileam nuntun kuldi Islam lumantar kebon-kebon anggur ing tanah kamulyan kuna sing harfiah lan tanah kamulyan modhèrn sing rohani. Serangan katelu iku lindhu saka angger-angger Minggu sing bakal enggal rawuh. Ing kana Iskak dipasrahaké minangka kurban, ing kana para muridé Yohanes, sawijining pralambang saka wong akèh banget sing kaparingi jubah putih kasahidhan, krungu lan weruh pakaryané panji. Titik-titik tengah saka Purwaning Dumadi, Matius, lan The Desire of Ages nandhani panyegelané satus patang puluh papat èwu lan panyeluké para bangsa liya.

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

Panjelasan sing diparingaké déning Kristus marang Nikodemus iku yaiku pakaryané angin, sanadyan pakaryané ora katon.

> “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.”

> “Nikodemus isih bingung, lan Gusti Yesus migunakaké angin kanggo njlentrehaké tegesing pangandika-Né: ‘Angin iku ngembus ing ngendi waé miturut karepé dhéwé, lan kowé krungu swarané, nanging ora bisa ngerti saka ngendi angin iku teka lan menyang ngendi lumakuné; mangkono uga saben wong kang lair saka Roh.”

> “The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.

> “Angin keprungu ana ing antarané pang-pang wit, nggresahaké godhong lan kembang; nanging angin iku ora katon, lan ora ana wong kang ngerti saka ngendi asalé utawa menyang ngendi lumakuné. Mangkono uga pakaryané Roh Suci marang ati. Pakaryan iku ora bisa diterangaké luwih cetha tinimbang obahe angin. Sawijining wong bisa uga ora bisa nyritakaké wektu utawa panggonan kang pas, utawa nlusuri sakabèhé kahanan sajroning proses pamratobat; nanging iki ora mbuktèkaké yèn dhèwèké durung mratobat. Lumantar sawijining daya kang ora katon kaya angin, Kristus saya tumindak tanpa kendhat marang ati. Sithik mbaka sithik, bisa uga tanpa kasadharan saka wong kang nampa, pangaribawa-pangaribawa katandur kang narik jiwa marang Kristus. Iki bisa ditampa lumantar semadi marang Panjenengané, lumantar maca Kitab Suci, utawa lumantar ngrungokaké pangandika saka juru martakaké kang urip. Dumadakan, nalika Roh rawuh kanthi panyuwunan kang luwih langsung, jiwa kanthi kabungahan masrahaké awaké marang Gusti Yésus. Dening akèh wong, iki diarani pamratobat kang dumadakan; nanging iku minangka woh saka rayuan Roh Allah kang suwé,—sawijining proses kang sabar lan dawa.”

> “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.

> “Sanadyan angin iku piyambak ora katon, nanging ngasilaké pangaruh-pangaruh sing bisa dideleng lan dirasakaké. Mangkono uga pakaryané Sang Roh tumrap jiwa bakal mbabaraké dhiriné ana ing saben tumindak wong kang wis ngrasakaké kuwasa kaslametané. Nalika Rohing Allah nguwasani ati, Panjenengané ngowahi urip. Pikiran-pikiran dosa disingkiraké, pakaryan ala ditilar; katresnan, andhap asor, lan katentreman njupuk papané nesu, drengki, lan pasulayan. Kabungahan njupuk papané kasusahan, lan pasuryan nggambaraké pepadhanging swarga. Ora ana wong sing ndeleng tangan kang ngangkat beban, utawa nyipati padhang mudhun saka plataran ing ndhuwur. Pangwasané teka nalika kanthi pracaya jiwa masrahaké dhiriné marang Allah. Banjur kuwasa kang ora bisa dideleng déning mripat manungsa iku nitahaké sawijining dumadi anyar miturut gambaré 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.

Ing tanggal 9/11, udan pungkasan wiwit renyai-renyai tumiba. Ing 9/11, Islam, kang ing ramalan Kitab Suci dipralambangaké minangka “angin saka wetan,” rawuh nalika panyegelan tumrap wong satus patang puluh papat ewu wiwit katindakaké. Udan pungkasan, yaiku sawijining piweling kang dipralambangaké minangka “lenga emas” sing mudhun saka loro pipa emasé Zakharia, miwiti panggilan marang para Advent Hari Ketujuh Laodikia supaya padha mratobat. Angin Roh Suci wiwit nindakaké pakaryané kanggo mulang sakehing prakara kang katulis, lan nggunakaké piweling babagan dalan-dalan kuna saka Yérémia kanggo ngandika marang atiné para Laodikia kang wuta. Pakaryan Roh Suci, kang dipralambangaké marang Nikodémus lan dijlentrehaké kanthi luwih pepak, yaiku “selangkah demi selangkah,” “pakaryan kang prelu ditindakaké ing atiné kabèh wong kang arep marisi Kratoning Swarga.” Proses iku déning Kristus dibandhingaké karo pakaryané angin, lan proses iku dumadi sajroning mangsa “angin saka wetan,” kang rawuh ing 9/11. Yesaya ngrembag mangsa kang padha iki kanthi sebutan angin ribut.

> 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.

> Kanthi ukuran, nalika iku njeblug metu, sira bakal mbantah marang iku; Panjenengane nahan angin-Nya kang atos ing dina angin wetan. Mulane, lumantar iki pialaning Yakub bakal karesiki; lan iki kabèh wohe, yaiku nyirnakake dosane; nalika dheweke ndadekake sakabèhé watu misbyah kaya watu kapur kang diremuk dadi pecahan, wit-witan pangibadan lan reca-reca ora bakal tetep ngadeg. Yesaya 27:8, 9.

All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”

Kabeh para nabi iku salaras siji lan sijiné ing jaman wekasan, lan “angin atos”é Yesaya iku padha karo angin-anging pasulayané Yohanes sing dicekel supaya ora uwal sajrone panyegelan satus patang puluh papat ewu. Angin atosé Yesaya iku angin wetan kang “ditahan” ing paseksèné Yesaya, lan dicekel ing paseksèné Yohanes. Angin-anging pasulayané Yohanes dicekel nalika umaté Allah disegel, lan angin wetané Yesaya ditepungi minangka mangsa nalika “kaluputané Yakub” “diresiki.” Tembung Ibrani kanggo “diresiki” tegesé digawekaké panebusan. Panyegelané Yohanes iku padha karo Yehezkiel bab sanga lan uga padha karo resiking kaluputané Yakub. Malaékat sing mlaku ngliwati Yerusalem lan maringi pratandha marang wong-wong sing nggresula lan sesambat iku malaékat sing munggah saka “wetan.”

> 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.

> Lan sawisé iku aku weruh papat malaékat ngadeg ana ing papat pojoking bumi, nyekel papat angining bumi, supaya angin aja nganti ngembus ing bumi, utawa ing segara, utawa marang wit apa waé. Lan aku weruh malaékat liyané munggah saka sisih wetan, nggawa meterai saka Allah kang gesang; lan panjenengané nguwuh kanthi swara sora marang papat malaékat kang kaparingan kuwasa kanggo ngrusak bumi lan segara, mangkéné: “Aja ngrusak bumi, utawa segara, utawa wit-witan, nganti kita wis maringi meterai marang para abdiné Allah kita ana ing bathuké.” Wahyu 7:1–3.

The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.

Malaékat iku yaiku Kristus, lan Panjenengané minggah ing pungkasan patang puluh dina mulang para murid adhep-adhepan ing mangsa Pentakosta, lan Panjenengané minggah ing Riyaya Kalasangka miturut Imamat rong puluh telu ing pungkasan telung puluh dina piwulang adhep-adhepan karo para imam sing dilambangaké déning angka telung puluh.

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

Taun 2026 iku pemilu paruh mangsa jabatan, lan pemilu-pemilu iku wis kabukten minangka pratandha-pratandha profetik. Tanpa tumindake Partai Demokrat nyolong pemilu taun 2020, Trump ora bakal netepi enigma Roma. Enigma Roma iku yaiku manawa Roma iku nomer wolu lan asalé saka pitu. Enigma iku ngenali Trump minangka wakilé gambar kéwan mau, sing tansah munggah dadi nomer wolu, nanging asalé saka pitu. Ing Daniel pitu, telu saka sepuluh sungu Roma kapir kudu dicabut supaya sungu cilik bisa munggah. Ing kono Roma kapausan munggah minangka sing nomer wolu ana ing antarané pitung sungu liyané, nanging metu saka Roma kapir, awit iku kudu asalé saka pitu. Ing Daniel wolu, karajan Medo-Persia dilambangaké déning rong sungu, banjur Yunani dadi siji sungu, kang nalika pecah ngasilaké papat sungu; mangkono sadurungé Roma tekan, wis ana pitung sungu, lan sungu cilik Roma iku sing nomer wolu. Ana seksi-seksi liyané tumrap kasunyatan manawa Roma tansah munggah dadi nomer wolu lan asalé saka pitu, nanging titik rujukan utama enigma iku yaiku Wahyu bab pitulas.

> 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.

> Lan iki pangertèn kang nduwèni kawicaksanan. Pitu sirah iku pitu gunung, kang ing dhuwuré wong wadon iku lenggah. Lan ana pitu ratu: lima wus ambruk, lan siji isih ana, lan sijiné durung teka; lan manawa dhèwèké teka, dhèwèké kudu tetep mung sawatara mangsa. Lan kéwan galak kang biyèn ana, lan saiki ora ana, ya iku dhèwèké piyambak kang kawolu, lan asalé saka pitu iku, lan lumebu marang karusakan. Wahyu 17:9–11.

The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.

Pamilihan sing dicolong ing taun 2020 nandhani sawijining pamilihan minangka tenger profetik. Paseksi kapindho tumrap kasunyatan iki ana ing Presiden Carter. Reagan iku sing kapisan saka para presiden sing nuntun marang Trump dadi kang kawolu, kang asalé saka pitu, awit dhèwèké mbentuk sawijining gambar Roma. Reagan iku sing kapisan ing runtutan wolung presiden wiwit wektuné wekasan ing taun 1989. Taun 1989 kasampurnakaké ing Daniel pasal sewelas, ayat siji tekan papat, lan iku ngandharaké paseksi bab presiden kang paling sugih. Reagan didhisiki déning Presiden sing paling ala sajroning sajarah tekan wektu iku. Carter ninggal jabatan nalika ana krisis Islam sing durung rampung. Patang puluh pitu taun sawisé iku, Trump saiki lagi ngrampungaké masalah sing ditinggalaké marang Reagan déning Carter, wong Demokrat. Amarga Reagan, sing kapisan lan alfa, iku sawijining Republikan sing nggambaraké sawijining Republikan ing pungkasan lan omega, mula Trump uga kudu nampa warisan sawijining krisis Islam sing digawé déning presiden Demokrat sadurungé, sing miturut kabutuhan profetik mesthi dadi presiden sing paling ala sajroning sajarah tekan wektu iku. Obama, mesthi waé, netepi kabèh ciri profetik mau, lan mangkono uga Biden. Supaya Reagan bisa nggambaraké sing pungkasan, dhèwèké uga kudu nggambaraké ora mung kang kawolu, nanging uga kang kaping nem. Kanthi mangkono, Singa saka taler Yehuda kudu nguwasani pamilihan-pamilihan kanggo njamin sawijining runtutan kapresidenan sing gagal sing ndhisiki Trump ing kaloro prakara mau. Pamilihan-pamilihan iku tenger profetik, lan 2026 iku pamilihan parohan mangsa jabatan kanggo presiden kang kawolu, kang asalé saka pitu.

The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.

Garis wektu rong atus sèket taun Amerika Sarékat diwiwiti ing taun 1776 lan nggayuh puncaké ing taun 2026. Garis wektu rong atus sèket taun taun 457 SM nggayuh puncaké ing taun 207 SM, ing antarané ayat sewelas lan limalas, yaiku peperangan Raphia lan Panium. Raphia kanthi profètis selaras karo prajanjian tetak ing Purwaning Dumadi pitulas, lan Panium kanthi profètis selaras karo prajanjian satus patang puluh papat èwu ing Matius nembelas. Taun 2026 selaras karo taun 207 SM, ing antarané ayat sewelas lan limalas—ing antarané Raphia lan Panium, kang uga ana ing antarané prajanjian kawitané Gusti Allah karo umat pilihan lan prajanjian pungkasané Gusti Allah karo umat pilihan.

The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.

Garis-garis rong atus sèket taun kang pungkasané tumeka ing titik tengah taun 207 SM lan 2026 salaras karo garis rong atus sèket taun panganiaya kang diwiwiti nalika kutha Roma kobong ing taun 64. Wiwit ing kono, pitung taun bebaya ngenani karusakan kang bakal teka, déning sawijining wong aneh, diumumaké marang para pedunung Yérusalèm. Nalika taun pitung puluh tumeka lan Yérusalèm dirusak, pasamuwané Allah kasirnakaké lan wong-wong mau nyebaraké Injil menyang saklumahing jagad. Ing wektu kang padha nalika pasamuwan Éfesus martakaké piwulang Pentakosta babagan wunguné saka pati, panganiaya kang diwakili déning pasamuwan Smirna diwiwiti, amarga kaloro pasamuwan iku, amarga kabutuhan profètis, bakal lumaku sejajar sajroning sawatara wektu. Paulus iku sawijining pamimpin pasamuwan profètis Éfesus, nanging panjenengané uga nyerat ngenani kaloro sajarah iku.

> 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.

> Panganiaya-panganiaya lan kasangsaran-kasangsaran, kang tumeka marang aku ana ing Antiokhia, ing Ikonium, lan ing Listra; saakehé panganiaya kang dak tahan: nanging saka iku kabèh Gusti ngluwari aku. Satemene, kabèh wong kang gelem urip kanthi saleh ana ing Kristus Yesus bakal nandhang panganiaya. 2 Timotius 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 nélakaké yèn mangsa rong atus sèket taun sing diwiwiti ing taun 64 lan dipungkasi ing Edict of Milan taun 313. Sajeroning taun-taun iku panganiaya marang umaté Allah dilakokaké déning Roma kapir, nanging pesen marang pasamuwan ing Smyrna nandhani sepuluh dina, sing nglambangaké panganiaya sing paling awon sajrone mangsa iku.

> 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.

> Aja wedi marang samubarang kang bakal koktanggung: lah, Iblis bakal nyemplungaké sapérangan saka kowé menyang ing pakunjaran, supaya kowé padha kabukten; lan kowé bakal nandhang kasangsaran sepuluh dina: dadia setya nganti mati, lan Aku bakal maringi kowé makutha kauripan. Wahyu 2:10.

That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.

Mangsa panganiaya kang dilambangaké déning Kaisar Diocletian iku lumaku sajroning sapuluh taun, diwiwiti ing taun 303 lan dipungkasi ing taun 313, nalika Kaisar Konstantinus Agung mrentah, kaya déné panjenengané uga bakal mrentah nalika paugeran Minggu kapisan ing taun 321, lan nalika panjenengané mbagi Roma dadi wetan lan kulon ing taun 330. Taun 313 kanthi profètis ditandhani déning palakrama diplomatik ing Milan nalika Kaisar Konstantinus (panguwasa ing Kulon) ngatur palakramané adhiné tiri wadon, Flavia Julia Constantia, karo Licinius, kaisar kang nguwasani pérangan wetan (utawa pérangan kang bakal dadi wetan) saka Kakaisaran Romawi. Palakrama iku kanthi simbolis dipungkasi nalika Konstantinus mbagi karajan dadi wetan lan kulon ing taun 330.

Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.

Masa 250 tauné Nero diwiwiti kanthi sawijining masa pitung taun sing diwiwiti lan dipungkasi déning sawijining pengepungan sing nglambangaké pungkasaning jagad. Ing pungkasaning masa iku ana sepuluh taun panganiaya sing cetha mèmper. Masa iku diwiwiti ing jaman Éfesus, banjur nyakup sajarah Smirna nganti tekan gréja komprominé Konstantinus, nalika gréja Pergamos rawuh ing taun 313.

Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.

Pitulas taun mau, saka 313 nganti 330, nemu pasangane ing sajarah Raphia lan Panium, ing ngendi peperangan taun 217 SM lan peperangan taun 200 SM kapisah déning pitulas taun. Ing peperangan Raphia, Ptolemy menang, nanging dhèwèké wus seda lan ora ana manèh sadurungé peperangan Panium. Nanging panjenengané mrentah pitulas taun, saka 221 SM nganti 204 SM. Telung garis saben-saben 250 taun, sing kaiket bebarengan déning telung pitulas, meksa kanggo nimbang yèn 313 selaras karo 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 iku sawijining transisi kang cetha saka panganiaya tumuju marang kompromi, mula nandhani 313 minangka pralambang saka sawijing owah-owahan kang kagolong sipat kenabian, kang dipratandhani déning owah-owahan saka Smyrna marang Pergamos. Langkah kapisan dipralambangaké déning sawijining bebrayan diplomatik kang pungkasané rampung ing pegatan pitulas taun sawisé. Langkah kapindho yaiku undhang-undhang Minggu kang kapisan. Inspirasi maringi pawarta marang kita manawa undhang-undhang Minggu iku didhisiki déning sawijining prosès maju sethithik mbaka sethithik kang nyakup undhang-undhang-undhang Minggu kang ndhisiki Undhang-undhang Minggu kang ditegesi minangka meksa kowé netepi Minggu lan uga nganiaya kowé merga netepi Sabat dina kapitu kagungané Gusti 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.

> “Manawa pamaos kepengin mangertosi para sarana kang bakal dipigunakaké ing pasulayan sing bakal enggal kelakon, cukup tumrapé kanggo nlusuri cathetan ngenani cara-cara kang dipigunakaké déning Roma kanggo ancas sing padha ing abad-abad biyèn. Manawa dhèwèké kepengin sumurup kepriyé para papis lan Protestan, nalika manunggal, bakal nindakaké tumrap wong-wong kang nampik dogma-dogmané, hendakna dhèwèké mirsani roh kang dipratélakaké déning Roma marang dina Sabat lan para pambélané.

> “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.

> “Pranatan-pranatan kraton, konsili-konsili umum, lan katetepan-katetepan pasamuwan kang disangga déning kakuwatan sekuler, iku dadi undhak-undhakan kang lumantaré pésta kapir iku nggayuh kalenggahan pakurmatan ing donyané Kristen. Tindakan umum kang kapisan kanggo meksa pangreksaning dina Minggu yaiku angger-angger kang ditetepaké déning Konstantinus. (A.D. 321.) Edhikt iki nuntut supaya wong-wong kutha ngaso ing ‘dina srengéngé kang kinurmatan,’ nanging ngidinaké wong-wong ing padesan nerusaké pagawean tetanèné. Sanadyan sajatiné iku pranatan kapir, angger-angger iku ditindakaké déning sang kaisar sawisé panampané nominal tumrap agama Kristen.” The Great Controversy, 573, 574.

The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.

Edict of Milan ing taun 313, iku “dekret karajan” kang banjur katut déning “konsili-konsili umum lan pranatan-pranatan gréja kang dikuataké déning kakuwasan sekuler minangka langkah-langkahé.” Iki minangka langkah-langkah maju kang nuntun marang hukum Minggu kang kapisan ing taun 321. Salah siji saka langkah-langkah kuwi yaiku “pranatan-pranatan gréja,” kayata pangibadah dina Minggu, “kang dikuataké déning kakuwasan sekuler.” Periode 1888 nandhani rerangkèn hukum Minggu kang diajukaké menyang Sénat déning Senator Blair kang ora tau ngasilaké apa-apa, nanging sajroning sajarah kang padha sawetara nagara bagéyan lagi ngesahaké hukum Minggu kang dileksanakaké déning negara. Loro saksi iki nandhani taun 313 minangka waymark ing ngendi “dekret-dekret karajan,” kayata sawijining parentah eksekutif, bakal nandhani sawijining transisi ing sajarah kéwan bumi, kang wis katetepaké bakal ngucap kaya naga.

When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.

Nalika Amérika Sarékat ngandika kaya naga, pungkasané dadi karajan kaping nem ing ramalan Kitab Suci, lan iku kelakon kanthi ngandika padha kaya nalika wiwitan pamaréntahané minangka karajan kaping nem. Ing taun 1798, Amérika Sarékat netepaké Alien and Sedition Acts, kang dadi pralambang tumrap hukum Minggu. Alien and Sedition Acts taun 1798 iku minangka langkah katelu saka telung langkah sing diwiwiti ing taun 1776 kanthi Declaration of Independence, banjur diterusaké déning Constitution ing taun 1789. Telung langkah mau selaras karo 313, 321, lan 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, lan 1798 kabèh iku tumindak-tumindak sing diparafrasakake minangka wicara, awit inspirasi mratelakaké marang kita yèn “wicarané sawijining bangsa iku tumindak saka panguwasa législatif lan yudisialé.” 313, 321, lan 330 kabèh iku tenger-tenger dalan sing ana gandhèngané karo Konstantinus Agung. Pungkasaning Israèl literal kuna, yaiku karajan lor lan karajan kidul, dilambangaké minangka pegatan, lan iku sing diwakili déning 330. Sawijining pegatan antarané wetan lan kulon ing sawijining bebrayan sing diwiwiti pitulas taun sadurungé, yaiku ing bebrayan Edict of Milan. Ing wektu hukum Minggu, Amérika Sarékat bakal wis ngisi kebaké cawaning mangsa pencobané lan bakal pegatan karo Gusti Allah ing babagan tujuan kenabiané, kaya sing dilambangaké déning tanah sing lubèr susu lan madu tumrap Israèl kuna. Inspirasi ngandika yèn murtad nasional banjur katut déning karusakan nasional. Iku kadadéan nalika Gusti Allah megat tanah kamulyan, kaya sing diwakili déning taun 330. Wiwit saka bebrayan taun 313 nganti tekan kang kapisan ing runtutan hukum-hukum Minggu sing saya ngencengi ing 321, nganti tekan pegatané ing 330. 1776 selaras karo 313, lan 1789 selaras karo 321, lan 1798 selaras karo 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 uga minangka panggenapaning 360 taun wiwit perang Actium ing taun 31 SM. Actium iku alangan katelu tumrap Roma lan kanthi mangkono nggambarake undhang-undhang Minggu, nalika Roma modhèrn ngalahaké alangané sing kapindho lan katelu. Ing waymark 330, perang Panium nyawiji karo perang Actium. Perang Raphia ing taun 217 SM selaras karo perang Ukraina ing taun 2014, banjur ing taun 2015 Trump miwiti kampanye kapisané kanggo présidhèn, ing taun 2020 loro sungu kéwan bumi padha dipatèni, ing taun 2023 kalorone padha diuripaké manèh. Ing taun 2024 ujian dhasar-dhasar diwiwiti, lan ing taun 2025 aliansi nubuat antarané présidhèn kaping wolu lan pasangan kepausané ditandhani déning pelantikané bebarengan.

We will continue these things in the next article.

Kita badhé nerusaké prakara-prakara punika ing artikel salajengipun.

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