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# The Hidden History of Verse Forty - Number Eight

Amateka Ahishwe y’Umurongo wa Mirongo Ine — Umubare Umunani

The Mount

Umusozi

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.

Umusozi wo Guhinduriraho Isura kwa Petero wabaye hagati ya Paniyumu n’umusaraba, kandi ku wundi murongo, Petero ari hagati y’umubatizo wa Kristo mu ntangiriro z’umurimo We n’igihe gikurikira gatoya kwinjira k’Umwami mu ntsinzi ku iherezo ry’umurimo We. Ibyo bimenyetso bitatu by’umubatizo, umusozi, n’isozwa ry’ukwinjira k’umwami mu ntsinzi, birangwa n’inshuro eshatu Data wo mu ijuru yavuzemo. Inshuro ya gatatu muri Yohana 12 ni igihe Abagiriki bashakaga Yesu. Umubatizo ni 9/11, umusozi uri mu mateka ya Paniyumu kugeza ku cyumweru cy’itegeko cyo mu murongo wa cumi na gatandatu. Kuri Petero byari Paniyumu, hanyuma umusozi kugeza ku isozwa ry’ukwinjira k’umwami mu ntsinzi, byabaye mbere gato y’uko Kristo ahabwa ubwiza ubwa kabiri.

> 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.

> Ubu umutima wanjye urahagaritse umutima; none se mvuge iki? Data, nkiza iki gihe; ariko ni cyo cyanzanye muri iki gihe. Data, ubahirize izina ryawe. Nuko haza ijwi rivuye mu ijuru, rivuga riti: Nararyubahije, kandi nzongera ndyubahize. Nuko abantu bari bahagaze aho, baryumvise, bavuga ko hahise inkuba; abandi bati: Umumarayika yavuganye na we. Yesu arabasubiza ati: Iri jwi ntiryazanywe na jye, ahubwo ryazanywe namwe. Noneho ni urubanza rw’iyi si; noneho umutware w’iyi si agiye kujugunywa hanze. Nanjye, nimanurwa hejuru y’isi, nzikururira abantu bose. Ibyo yabivuze, agaragaza urupfu yagombaga gupfa. Yohana 12:27–33.

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

Umurongo ukikijwe n’Abalewi makumyabiri na batatu n’igihe cya Pentekote ufite ikimenyetso cy’inzira cyo gutangira kigizwe n’intambwe eshatu gikurikiwe n’iminsi itanu, kandi ukagira n’ikimenyetso cy’inzira cyo kurangiza gifite ibiranga bimwe n’ibyo. Hagati y’ibyo bimenyetso by’inzira, iminsi mirongo itatu igereranya igihe cy’abatambyi, kirangirira ku munsi mukuru w’impanda. Umunsi mukuru w’impanda, kuzamuka kwa Kristo nyuma y’iminsi mirongo ine yigishiriza abigishwa be amaso mu yandi nyuma yo kuzuka kwe, n’umunsi w’impongano, bigereranya intambwe eshatu zo kurangiza k’uwo murongo mu Balewi makumyabiri na batatu. Izo ntambwe eshatu zikurikirwa n’iminsi itanu kugeza kuri Pentekote no ku munsi mukuru w’Ingando. Incuro ya gatatu Data wo mu ijuru yavugiyeho yari mbere gato y’uko Abagiriki, bagereranya abahamagariwe kuva i Babuloni ku itegeko ryo ku Cyumweru, bashakaga kubonana na Yesu. Mbere gato y’itegeko ryo ku Cyumweru, Yesu agaragaza kuzamurwa kw’ibendera ku musaraba. Isi yamurikiwe n’ubwiza bwe kuri 9/11 kandi yongeye kumurikirwa na bwo ku itegeko ryo ku Cyumweru.

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.

Kayisariya ya Filipi, ari yo Paniumi, ni isaha ya gatatu, kandi Kayisariya Maritima ni isaha ya cyenda y’umusaraba igihe hamvugirizwa umuhamagaro wo gusohoka i Babuloni. Mbere y’umusaraba, igihe hakiri mu mateka ya gihanuzi ya Paniumi, Petero ari ku musozi, ariko na bwo bikiri mbere y’iherezo ry’ukwinjira kwo kunesha. Paniumi ikomeza kugeza ku musaraba wo ku murongo wa cumi na gatandatu. Petero muri Paniumi aba ari mbere gato y’amateka y’intambwe eshatu y’umunsi mukuru w’impanda, kuzamurwa, n’impongano byo muri Abalewi makumyabiri na gatatu. Petero ari mu minsi mirongo itatu y’inyigisho yihariye y’umutambyi.

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

Simoni ahinduka Petero i Paniumu, kandi agira intambwe imwe ku musozi mbere y’uko habaho kwinjira kwo kunesha. Kwinjira kwo kunesha gusobanura umugani w’abakobwa cumi b’inkumi. Batanu bonyine ni bo binjira mu bukwe, kandi iminsi itanu iri hagati y’ikirangirinzira cy’inshuro eshatu na Pentekote ni yo itangiriro ryo kwinjira kwo kunesha. Bitangirira ku munsi mukuru w’impanda, ariko icyo kirangirinzira kigizwe n’ihuriro ry’ibirangirinzira bitatu. Nk’ikirangirinzira kimwe, byerekana igitero cyagabwe kuri Nashville gihuzwa n’umunsi mukuru w’impanda. Ubutumwa bw’Induru yo mu Gicuku buzaba bumaze kwemezwa, kandi urugendo rw’abakobwa batanu b’abanyabwenge rutangiza inzira iyobora ku rupfu, ku ishyingurwa no ku muzuko by’umusaraba, ari byo tegeko ryo ku Cyumweru.

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.

Petero ari i Paniumu igihe akosora ubuhanuzi bw’imipira y’umuriro ya Nashville, kandi mbere y’uko umunsi mukuru w’impanda uvuzwa mu isohozwa ry’ubwo buhanuzi. Kubw’itegeko ry’ubuhanuzi, akwiriye kubanza kujya ku musozi, kuko umusozi wabanje mbere yo kwinjira kwo kunesha. Mbere y’uko Aburahamu ajya ku musozi, izina rye ryarahinduwe, kandi izina rya Petero ryahinduriwe i Paniumu, mbere y’uko ajya ku musozi. Umusozi ni ikigeragezo cya Petero mbere y’uko ubuhanuzi bw’imipira y’umuriro ya Nashville busohora. Isohozwa ni irya gatatu kandi ni ikigeragezo ndakuka kigaragaza imico nk’ibyishimo cyangwa ikimwaro.

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.

Umurongo wa 457 Mbere ya Kristo urangirira hagati ya Raphia na Panium; isezerano ryo mu gice cya cumi na karindwi cya Itangiriro rihura na Raphia, kandi isezerano ryo mu gice cya cumi na gatandatu cya Matayo 16 rihura na Panium. Uhereye i Panium, Petero ajya ku musozi, nk’uko Aburahamu yagiye ku gitambo cya Isaka. Umusozi w’umurongo wa Petero uhuza n’umusozi wo mu gihe cya Aburahamu.

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.

Ikimenyetso cyo mu nzira cya Aburahamu cyari kigizwe n’iminsi itatu. Mu kwinjira k’umutsindo, abigishwa babiri boherejwe kujya kuzana indogobe kugira ngo iheke Kristo, kandi mu murongo wa Aburahamu urugendo rwe rw’iminsi itatu rutangirana no gutoranya abagaragu babiri n’indogobe kugira ngo biheke inkwi z’igitambo cya Isaka. Urugendo rwa Petero rw’iminsi umunani cyangwa itandatu rugana ku musozi rwari iminsi itatu kuri Aburahamu. Petero i Panium ari mbere y’umusozi kandi ari mbere yo kubohora indogobe gutangira kwinjira i Yerusalemu, ari ho iminsi itatu ya Aburahamu yatangiriye. Mu kwinjira k’umutsindo Kristo yahagaze ku Musozi wa Elayono aririra Yerusalemu, bityo aranga iherezo ry’isano y’isezerano hagati y’Imana na Isirayeli ya kera isanzwe. Umusozi wa Petero uri mbere yo kwinjira k’umutsindo; umusozi wa Kristo uri mu gihe cyo kwinjira k’umutsindo, kandi umusozi wa Aburahamu uri ku musozo wo kwinjira.

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.

Mu 2026 ni ho haba amatora yo hagati muri manda, igihe umwaka wa magana abiri na mirongo itanu w’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya wizihiza ingoma yabwo y’icyubahiro. Uwo munsi mukuru, nk’akabago k’ubuhanuzi kari hagati, uhuye na Antiochus Mukuru mu mwaka wa 207 mbere ya Kristo, ari na wo hagati ya Raphia na Panium igaragaza iherezo ry’imyaka magana abiri na mirongo itanu uhereye mu wa 457 mbere ya Kristo.

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.

Mu gihe dusuzuma imirongo ine igizwe n’ibice bya cumi na rimwe kugeza ku gice cya makumyabiri na kabiri byamaze guhishurwa kugeza ubu, (ahari hari n’izindi ngero) ubu noneho twerekeza kuri ibyo bice byo mu gitabo cyitwa The Desire of Ages. Igice cya cumi na kimwe ni Umubatizo, kandi igice cya makumyabiri na kabiri ni Gufungwa no Gupfa kwa Yohana. Yohana ari ku ntangiriro no ku iherezo, kandi igice cya cumi na karindwi, ari na cyo gice cyo hagati, ni Nikodemu.

> “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.

> “Nikodemu yari yaje ku Mwami atekereza ko agiye kugirana na We ikiganiro, ariko Yesu ahishura ku mugaragaro amahame y’ishingiro y’ukuri. Abwira Nikodemu ati: Icyo ukeneye cyane si ubumenyi bw’amagambo n’inyigisho gusa, ahubwo ni ukubyarwa ubwa kabiri mu buryo bw’Umwuka. Nta cyo ukeneye cyo guhaza amatsiko yawe, ahubwo ukeneye umutima mushya. Ugomba kwakira ubugingo bushya buva mu ijuru mbere y’uko ushobora gusobanukirwa iby’ijuru. Kugeza ubwo iri hinduka ribayeho, rikagira byose bishya, kuganira nanjye ku by’ubutware bwanjye cyangwa ubutumwa bwanjye nta nyungu y’agakiza byakugirira.”

> “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.

> “Nikodemu yari yarumvise ubutumwa bwa Yohana Umubatiza buhereranye no kwihana no kubatizwa, kandi bwerekeza abantu kuri Uwo wagombaga kubatirisha Umwuka Wera. Na we ubwe yari yarumvise ko mu Bayuda haburagamo iby’umwuka, kandi ko, ku rugero runini, bayoborwaga n’ubupfamatwi n’irari ry’iby’isi. Yari yariringiye ko ibintu bizamera neza kurushaho igihe Mesiya azazira. Nyamara ubutumwa bwa Umubatiza bushungura umutima ntibwigeze butuma yemera icyaha cye. Yari Umufarisayo ukomeye, kandi yirataga imirimo ye myiza. Yubahwaga cyane kubera kugira neza kwe no gutanga kwe mu gushyigikira imirimo y’urusengero, kandi yumvaga atekanye mu rukundo rw’Imana. Yatunguwe n’itekerezo ry’ubwami bufite ubutungane bukiranutse cyane ku buryo, uko yari ameze icyo gihe, atabashaga no kububona.” 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.

Igice cyo hagati cyo mu *Uwifuzwa Ibihe Byose* kiboneka mu murongo wa Nikodemu, ugereranya umuhamagaro wa nyuma uhabwa Abadiventisiti mu murongo wo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine. Agereranya itsinda ryumvise ubutumwa bw’uwabanjirije Kristo, ariko ritari rizi imimerere yaryo ya Lawodikiya.

> “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.

> “Mu kiganiro yagiranye na Nikodemu, Yesu yasobanuye umugambi w’agakiza n’inshingano Ye ku isi. Nta na hamwe mu nyigisho ze zakurikiyeho yigeze asobanura mu buryo bwuzuye bene ako kageni, intambwe ku yindi, umurimo ugomba gukorerwa mu mitima y’abazaragwa ubwami bwo mu ijuru. Mu ntangiriro y’umurimo We ni bwo yahishuriye ukuri umwe mu bagize Sanhedirini, awubwira umutima wari wakira cyane kurusha iyindi, kandi ari umwigisha washyiriweho abantu. Ariko abayobozi ba Isirayeli ntibakiriye umucyo. Nikodemu yahishe ukuri mu mutima we, maze imyaka itatu yose haboneka imbuto nke cyane zigaragara.” 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.

Ubutumwa bwa Yohana n’umubatizo yahaye Kristo byagereranyaga ubutumwa bw’umumarayika wa mbere bwo gutinya Imana. Ubutumwa bwa Yohana bwari ubutumwa bwa Lawodikiya bwo gutsindishirizwa ku bwo kwizera, kandi ubwo butumwa bwahawe imbaraga mu mubatizo wa Kristo, nk’uko ubutumwa bwa Jones na Waggoner bwari ubutumwa bwagejejwe kuri Lawodikiya mu 1888. Umubatizo wa Kristo na 1888 byagereranyaga ukuza k’ubutumwa kuri Lawodikiya ku itariki ya 9/11, kurangirira hagati ya Raphia na Panium.

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

Nikodemu bisobanura “intsinzi y’abantu,” kandi gutsindishirizwa kubwo kwizera ni ubutumwa bwo gushyirwaho ikimenyetso bwaje hamwe n’ubutumwa bwa Yohana, bugahabwa imbaraga mu mubatizo kandi bugasobanurwa n’uko Nikodemu yahuriye na Kristo mu gicuku. Igice cya makumyabiri na kabiri gisobanura urupfu rwa Yohana rutuma abigishwa be bamenya ikimenyetso cy’ingabo cyari kuzamurwa hejuru kandi kigakururira abantu bose kuri We. Umubatizo wari icyarimwe 9/11 na 18 Nyakanga 2020 kugeza ku wa 31 Ukuboza 2023, kuko umubatizo ushushanya urupfu (2020), ugushyingurwa (iminsi itatu n’igice) n’umuzuko (31 Ukuboza 2023). Hanyuma hakaza guhura mu gicuku aho intsinzi y’abantu ishushanywa nk’ukuvuka ubwa kabiri, uva mu buhumyi bwa Lawodikiya ujya ku iyerekwa rya makumyabiri na makumyabiri ry’Umufiladelifiya. Hanyuma imirimo ya Kristo igashyirwa ahagaragara nk’izamurwa ry’ikimenyetso cy’ingabo.

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.

Kuri Aburahamu, imirimo ya Kristo mu murongo wa Yohana ihura n’igitambo cya Isaka. Kuri Petero, uwo murongo urangirira i Kayisariya ku nyanja, ari yo Kayisariya Maritima, ku isaha ya cyenda, aho umusaraba uhamagarira abantu bose ku ntsinzi yo gutsindishirizwa no kwizera, ari bwo butumwa bw’umumarayika wa gatatu. Ubutumwa bw’umumarayika wa gatatu ni ubutumwa bw’amakuba ya gatatu ya Isilamu yageze ku wa 9/11 mu guhura kwa mbere kwa Balamu n’indogobe ya Isilamu, hanyuma hakurikiraho ukwikuba kabiri kw’ibitero byagabwe ku gihugu cy’ubwiza nyakuri ku wa 7 Ukwakira 2023, maze nyuma yaho igitero cya kabiri kiba i Nashville, ubwo Balamu ayobora indogobe ya Isilamu mu mirima y’imizabibu y’igihugu cy’ubwiza cya kera nyakuri n’icy’iki gihe cy’umwuka. Igitero cya gatatu ni umutingito w’itegeko ryo ku Cyumweru rigiye kuza vuba. Aho ni ho Isaka atangirwa, aho ni ho abigishwa ba Yohana, ikimenyetso cy’imbaga y’abantu benshi bahabwa amakanzu yera y’ubuhamya bw’amaraso, bumvise kandi babona imirimo y’ikimenyetso. Aho hagati mu bitabo bya Itangiriro, Matayo, n’igitabo cyitwa The Desire of Ages hagaragaza ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine no guhamagarwa kw’Abanyamahanga.

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

Ibisobanuro Kristo yahaye Nikodemu byari iby’umurimo w’umuyaga, nubwo umurimo wawo utaboneka.

> “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.”

> “Nikodemu yari agishobewe, maze Yesu akoresha umuyaga kugira ngo asobanure icyo yashakaga kuvuga ati: ‘Umuyaga uhuha aho ushaka, ukumva ijwi ryawo, ariko ntushobora kumenya aho uturuka n’aho ujya: ni ko umuntu wese wabyawe n’Umwuka ameze.”

> “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.

> “Umuyaga wumvikanira mu mashami y’ibiti, ukanyeganyeza amababi n’indabyo; nyamara ntubonwa, kandi nta muntu umenya aho uturuka n’aho ujya. Ni ko bimeze ku murimo wa Mwuka Wera ku mutima. Ntushobora gusobanurwa kurusha uko ingendo z’umuyaga zasobanurwa. Umuntu ashobora kuba atabasha kuvuga igihe nyacyo cyangwa ahantu nyaho, cyangwa ngo akurikirane imimerere yose y’ibyabaye mu nzira yo guhinduka; ariko ibyo ntibigaragaza ko atahindutse. Kristo ahora akorera ku mutima ubudasiba akoresheje imbaraga zitagaragara nk’umuyaga. Buhoro buhoro, wenda n’utabyitayeho ubyakira, mu mutima hajyamo ibitekerezo byimakaza impengamiro yo kwegera Kristo. Ibyo bishobora kwakirwa binyuze mu kumutekerezaho, binyuze mu gusoma Ibyanditswe Byera, cyangwa binyuze mu kumva ijambo rivuzwe n’umubwiriza muzima. Mu buryo butunguranye, ubwo Mwuka aje azanye uguhamagarira kweruye kurushaho, umutima wiha Yesu unezerewe. Na benshi babyita guhinduka gutunguranye; ariko ni igisubizo cy’igihe kirekire Mwuka w’Imana aba yaragiye ahendahenda uwo muntu,—inzira yihanganye, irambye.”

> “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.

> “Nubwo umuyaga ubwawo utagaragara, utera ingaruka zigaragara kandi zumvikana. Ni ko n’umurimo w’Umwuka ku bugingo uzigaragaza muri buri gikorwa cy’umuntu wumvise imbaraga zawo zikiza. Iyo Umwuka w’Imana wegukanye umutima, uhindura imibereho. Ibitekerezo by’icyaha bishyirwa kure, ibikorwa bibi bikarengerwa; urukundo, kwicisha bugufi, n’amahoro bigasimbura umujinya, ishyari, n’amakimbirane. Ibyishimo bisimbura umubabaro, kandi mu maso hakagaragaza umucyo w’ijuru. Nta n’umwe ubona ukuboko guterura umutwaro, cyangwa ngo yitegereze umucyo umanuka uturutse mu ngoro zo hejuru. Umugisha uza igihe, kubw’ukwizera, ubugingo bwishyikirije Imana. Ubwo ni bwo izo mbaraga zitaboneshwa ijisho rya muntu zirema ikiremwa gishya mu ishusho y’Imana.” 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.

Ku wa 9/11 ni ho imvura y’itumba yatangiye kunyanyagiza. Ku wa 9/11 Isilamu, ihagarariwe nk’“umuyaga w’iburasirazuba” mu buhanuzi bwa Bibiliya, yarageze ubwo ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane ryatangiraga. Imvura y’itumba, ari yo butumwa buhagarariwe nk’“amavuta y’izahabu” amanuka anyuze mu miyoboro ibiri y’izahabu ya Zekariya, yatangiye guhamagarira Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya kwihana. Umuyaga wa Mwuka Wera watangiye umurimo wawo wo kwigisha ibintu byose byanditswe, no gukoresha ubutumwa bw’inzira za kera bwa Yeremiya kugira ngo ubwire imitima y’Abalawodikiya bahumye. Umurimo wa Mwuka Wera wahagarariwe Nicodemu wasobanuwe birushijeho mu buryo bw’“intambwe ku yindi,” ari wo “murimo ugomba gukorwa mu mitima y’abazungura ubwami bw’ijuru bose.” Uwo murongo w’ikorwa wagereranyijwe n’umurimo w’umuyaga na Kristo, kandi uwo murongo ubaho mu gihe cy’“umuyaga w’iburasirazuba,” wageze ku wa 9/11. Yesaya na we avugira kuri iki gihe nyine akoresheje imvugo y’umuyaga ukaze.

> 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.

> Mu rugero, iyo irashishe, uzaruburana na rwo; ahagarika umuyaga we ukaze ku munsi w’umuyaga wo mu burasirazuba. Ni cyo gituma, rero, gukiranirwa kwa Yakobo kuzahanagurwaho; kandi iyi ni yo mbuto yose yo gukuraho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye y’ingwa amenaguwe, ibikingi by’ibiti n’ibishushanyo ntibizongera guhagarara. 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.”

Abahanuzi bose bahuriza hamwe ku byerekeye iminsi y’imperuka, kandi “umuyaga ukaze” wa Yesaya ni yo “myaga y’amakimbirane” ya Yohana ifatirwa kugira ngo itarekurwa mu gihe cyo gushyirwaho ikimenyetso kw’abari ibihumbi ijana na mirongo ine na bine. Umuyaga ukaze wa Yesaya ni wo muyaga w’iburasirazuba “uhagarikwa” mu buhamya bwa Yesaya, kandi ugafatirwa mu bwa Yohana. Imyaga y’amakimbirane ya Yohana ifatirwa mu gihe ubwoko bw’Imana bushyirwaho ikimenyetso, kandi umuyaga w’iburasirazuba wa Yesaya ugaragazwa nk’igihe “ugukiranirwa kwa Yakobo” “kuvanwaho.” Ijambo ry’Igiheburayo ryahinduwemo “kuvanwaho” risobanura ko habayeho impongano. Gushyirwaho ikimenyetso kwa Yohana ni ko kimwe n’ibivugwa muri Ezekiyeli igice cya cyenda, kandi ni ko kimwe no kuvanwaho kw’igicumuro cya Yakobo. Marayika unyura i Yerusalemu ashyira ikimenyetso ku bahinagurira kandi bakarira ni wa wundi uzamuka ava “iburasirazuba.”

> 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.

> Hanyuma y’ibyo mbona abamarayika bane bahagaze ku mfuruka enye z’isi, bafashe imiyaga ine y’isi, kugira ngo umuyaga utagwa ku isi, no ku nyanja, cyangwa ku giti na kimwe. Mbona undi mumarayika azamuka aturutse iburasirazuba, afite ikimenyetso cy’Imana ihoraho; maze arangurura ijwi rirenga abwira ba bamarayika bane bahawe kurimbura isi n’inyanja, ati: Ntimurimbure isi, cyangwa inyanja, cyangwa ibiti, kugeza aho tuzaba tumaze gushyira ikimenyetso ku gahanga k’abagaragu b’Imana yacu. Ibyahishuwe 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.

Umumarayika ni Kristo, kandi yazamutse ajya mu ijuru ku iherezo ry’iminsi mirongo ine yo kwigisha abigishwa amaso ku maso mu gihe cya Pentekote; kandi azamuka ku munsi mukuru w’impanda uvugwa muri Abalewi makumyabiri na gatatu ku iherezo ry’iminsi mirongo itatu yo kwigisha amaso ku maso abatambyi bahagarariwe n’umubare mirongo itatu.

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.

Mu mwaka wa 2026 ni ho hazaba amatora yo hagati muri manda, kandi ayo matora yamaze kwemezwa nk’ibimenyetso by’ubuhanuzi. Iyo Abademokarate batiba amatora yo mu 2020, Trump ntiyari kuzuza ikigereranyo cy’amayobera cya Roma. Ayo mayobera ya Roma ni uko ari iya munani kandi ikaba ikomoka muri izo ndwi. Ayo mayobera agaragaza Trump nk’uhagarariye ishusho ya ya nyamaswa, ihora iza ari iya munani, nyamara ikaba ikomoka muri izo ndwi. Muri Daniyeli 7, amahembe atatu mu mahembe icumi ya Roma ya gipagani yagombaga gukurwaho kugira ngo ihembe rito rizamuke. Aho ni ho Roma ya gipapa yazamutse ari iya munani hagati y’andi mahembe arindwi, nyamara yaturutse muri Roma ya gipagani, kuko yagombaga kuba ikomoka muri izo ndwi. Muri Daniyeli 8, ubwami bw’Abamedi n’Abaperesi bwagereranyijwe n’amahembe abiri, hanyuma Ubugereki bugaragazwa n’ihembe rimwe, maze igihe rivunwe rivamo amahembe ane; bityo mbere y’uko Roma igera haba habanje kubaho amahembe arindwi, kandi ihembe rito rya Roma rikaba irya munani. Hari n’izindi gihamya zemeza ko Roma ihora iza ari iya munani kandi ikaba ikomoka muri izo ndwi, ariko aho ayo mayobera ashingira mbere na mbere ni mu Byahishuwe igice cya cumi na karindwi.

> 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.

> Kandi ubu ni bwo bwenge bufite ubwitonzi. Ayo mitwe irindwi ni yo misozi irindwi, uwo mugore yicayeho. Kandi hariho abami barindwi: batanu baguye, umwe ni ho ari, undi ntaraza; kandi ni naza, akwiriye kumara igihe gito. Kandi ya nyamaswa yariho, none ikaba itakiriho, ni yo wa munani, kandi ikomoka muri ba bandi barindwi, kandi ijya mu kurimbuka. Ibyahishuwe 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.

Amatora yibwe yo mu 2020 yagaragaje ko amatora ari ikimenyetso cy’inzira ya gihanuzi. Umuhamya wa kabiri kuri uku kuri uboneka kuri Perezida Carter. Reagan yari uwa mbere mu ba perezida bayobora kugera kuri Trump, ari we wa munani ukomoka kuri ba ndwi, kuko akora ishusho ya Roma. Reagan yari uwa mbere mu murongo w’abaperezida umunani kuva mu gihe cy’iherezo cyo mu 1989. Mu 1989 hāsohojwe muri Daniyeli igice cya cumi na kimwe, umurongo wa mbere kugeza ku wa kane, kandi hashyira imbere ubuhamya bwa perezida wari umukire kurusha abandi. Reagan yabanje n’umukuru w’igihugu mubi kurusha abandi bose mu mateka kugeza icyo gihe. Carter yavuye ku butegetsi hasigaye ikibazo cya Islam kidakemutse. Nyuma y’imyaka mirongo ine n’irindwi, ubu Trump ari gukemura ikibazo cyasigiwe Reagan n’Umudemokarate Carter. Kubera ko uwa mbere n’alpha, Reagan, yari Umurepubulikani ushushanya Umurepubulikani wo ku iherezo n’omega, Trump na we byari ngombwa ko azaragwa ikibazo cya Islam cyatewe na perezida w’Umudemokarate wamubanjirije, ari na we wagombaga, kubera ubusabe bwa gihanuzi, kuba ari perezida mubi kurusha abandi bose mu mateka kugeza icyo gihe. Birumvikana ko Obama yasohoje ibyo biranga bya gihanuzi byose, kandi na Biden ni ko yabisohoje. Kugira ngo Reagan ashushanye uwa nyuma, yagombaga kandi gushushanya atari uwa munani gusa, ahubwo n’uwa gatandatu. Mu kubikora gutyo, Intare yo mu muryango wa Yuda yagombaga kugenzura amatora kugira ngo haboneke urukurikirane rw’ubuperezida bwananiwe rwabanje Trump muri ibyo bihe byombi. Amatora ni ikimenyetso cy’inzira ya gihanuzi, kandi 2026 ni amatora yo hagati muri manda ya perezida ari we wa munani ukomoka kuri ba ndwi.

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.

Umurongo w’imyaka magana abiri na mirongo itanu wa Leta Zunze Ubumwe za Amerika watangiye mu 1776 kandi usozwa mu 2026. Umurongo w’imyaka magana abiri na mirongo itanu wa 457 mbere ya Kristo wasorejwe mu 207 mbere ya Kristo, hagati y’umurongo wa cumi n’umwe n’uwa cumi n’itanu, hagati y’intambara za Raphia na Panium. Mu buhanuzi, Raphia ihuzwa n’isezerano ryo mu Itangiriro igice cya cumi na karindwi ry’ugukebwa, kandi Panium ihuzwa mu buhanuzi n’isezerano ryo muri Matayo igice cya cumi na gatandatu ry’abana ibihumbi ijana na mirongo ine na bine. 2026 ihura na 207 mbere ya Kristo, hagati y’umurongo wa cumi n’umwe n’uwa cumi n’itanu—hagati ya Raphia na Panium, ari na ho hagati y’isezerano rya mbere Imana yagiranye n’ubwoko bwatoranyijwe n’isezerano rya nyuma Imana yagiranye n’ubwoko bwatoranyijwe.

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.

Imirongo y’imyaka magana abiri na mirongo itanu irangirira hagati mu mwaka wa 207 Mbere ya Kristo n’uwa 2026 ihura n’umurongo w’imyaka magana abiri na mirongo itanu w’itotezwa watangiye igihe umujyi wa Roma watwikaga mu mwaka wa 64. Uhereye aho, imyaka irindwi y’umuburo w’irimbuka ryari rigiye kuza, yatangajwe ku baturage b’i Yerusalemu n’umuntu w’igitangaza. Igihe umwaka wa mirongo irindwi wageraga kandi Yerusalemu ikarimburwa, Itorero ry’Imana ryaratatanye maze bakwiza ubutumwa bwiza mu isi yose. Muri icyo gihe nyine Itorero rya Efeso ryatangazaga ubutumwa bwa Pentekote bw’umuzuko, itotezwa rigereranywa n’Itorero rya Simuruna ryaratangiye, kuko ayo matorero yombi, ku bw’akamaro k’ubuhanuzi, yagombaga kugendera rimwe mu gihe runaka. Pawulo yari umwe mu bayobozi b’Itorero ry’ubuhanuzi rya Efeso, nyamara yanditse ku mateka yombi.

> 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.

> Itotezwa n’imibabaro byangezeho i Antiyokiya, n’i Ikoniyo, n’i Lusitira; ni ukuntu itotezwa rikomeye nihanganiye; ariko muri ibyo byose Umwami yarankijije. Koko rero, n’abashaka bose kubaho bubaha Imana muri Kristo Yesu na bo bazatotezwa. 2 Timoteyo 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 agaragaza igihe cy’imyaka magana abiri na mirongo itanu gitangira mu mwaka wa 64 kikarangira ku Itegeko rya Milan mu wa 313. Muri iyo myaka, ugutotezwa kw’ab’Imana kwakomeje gukorwa n’Uburōma bwa gipagani, ariko ubutumwa bwahawe itorero ry’i Smirna bwagaragaje iminsi icumi, igereranya ugutotezwa gukabije kurusha ibindi muri icyo gihe.

> 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.

> Ntutinye n’imwe muri ibyo muzababazwa na byo. Dore, Satani agiye kujugunya bamwe muri mwe mu nzu y’imbohe, kugira ngo mugeragezwe; kandi muzagira amakuba iminsi icumi. Ujye ukiranuka kugeza ku rupfu, nanjye nzaguha ikamba ry’ubugingo. Ibyahishuwe 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.

Icyo gihe cy’itotezwa gishushanyijwe n’Umwami w’Abami Diocletian cyamaze imyaka icumi, gitangira mu 303 kirangira mu 313, igihe Umwami w’Abami Constantine Mukuru yari ku ngoma, nk’uko yari kuzaba ari ku butegetsi ubwo hashyirwagaho itegeko rya mbere ry’icyumweru mu 321, ndetse n’igihe yagabanyaga Roma mu burasirazuba no mu burengerazuba mu 330. Mu buhanuzi, umwaka wa 313 waranzwe n’ubukwe bwa dipolomasi bwabereye i Milan, ubwo Umwami w’Abami Constantine (utegeka igice cy’Iburengerazuba) yateguraga ishyingiranwa rya mushiki we basangiye se, Flavia Julia Constantia, na Licinius, umwami w’abami wari utegeka igice cy’iburasirazuba (cyangwa cyari kigiye kuba icy’iburasirazuba) cy’Ingoma y’Abaroma. Uwo mubano w’ubukwe warangiye mu buryo bw’ikigereranyo igihe Constantine yagabanyaga ubwami mu burasirazuba no mu burengerazuba mu 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.

Igihe cy’imyaka 250 cya Nero gitangirana n’igihe cy’imyaka irindwi gitangira kandi kigasozwa no kugotwa kugaragaza mu buryo bw’ikigereranyo iherezo ry’isi. Ku mperuka y’icyo gihe habayeho imyaka icumi yihariye y’itotezwa. Icyo gihe cyatangiriye mu gihe cya Efeso, hanyuma gikwira amateka ya Simuruna kugeza ku itorero rya Konisitantini ry’ubwumvikane n’ubwumvikane buke, igihe itorero rya Perugamo ryageraga mu mwaka wa 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.

Iyo myaka cumi n’irindwi, kuva mu wa 313 kugeza mu wa 330, ibona ishusho ihuye na yo mu mateka ya Rafiya na Paniyumu, aho urugamba rwo mu wa 217 mbere ya Kristo n’urugamba rwo mu wa 200 mbere ya Kristo bitandukanywa n’imyaka cumi n’irindwi. Mu rugamba rwa Rafiya, Putolemayo ni we watsinze, ariko yari kuzaba yarapfuye kandi yaragiyeho mbere y’urugamba rwa Paniyumu. Nyamara yamaze ku ngoma imyaka cumi n’irindwi, kuva mu wa 221 mbere ya Kristo kugeza mu wa 204 mbere ya Kristo. Imirongo itatu y’imyaka 250, ihurijwe hamwe n’imyaka cumi n’irindwi inshuro eshatu, itegeka kwitaho ko 313 ihura 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 yari ihinduka risobanutse riva ku itotezwa rijya ku bwumvikane bushingiye ku kwigomwa amahame, bityo igaragaza 313 nk’ikimenyetso cy’impinduka zifite imiterere runaka y’ubuhanuzi, zashushanyijwe n’impinduka yavuye kuri Simuruna ijya kuri Perugamo. Intambwe ya mbere yagereranywaga n’ubukwe bwa dipolomasi bwaje kurangira mu gatanya nyuma y’imyaka cumi n’irindwi. Intambwe ya kabiri yari itegeko rya mbere ryerekeye Ku Cyumweru. Guhishurirwa kutumenyesha ko itegeko ryo ku Cyumweru ribanzirizwa n’igikorwa kigenda intambwe ku yindi, kirimo amategeko yerekeye Ku Cyumweru abanziriza iryo tegeko ryo ku Cyumweru risobanurwa nk’ukuguhatira kurahiriza Ku Cyumweru no kugutoteza kubera ko wubahiriza Isabato y’umunsi wa karindwi y’Imana.

> “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.

> “Niba umusomyi ashaka gusobanukirwa ibikoresha bizakoreshwa muri rwa rugamba rugiye kuza vuba, nta kindi asabwa uretse gukurikiranira mu mateka inyandiko y’uburyo Roma yakoresheje kugira ngo igere kuri iyo ntego mu bihe byahise. Niba ashaka kumenya uko Abapapisti n’Abaporotesitanti bishyize hamwe bazafata abanga inyigisho zabo z’ukwemera, narebe umwuka Roma yagaragaje ku Isabato no ku bayirwaniraga.

> “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.

> “Amategeko y’abami, inama nkuru za rusange, n’amabwiriza y’itorero ashyigikiwe n’ububasha bw’isi ni byo byabaye intambwe iyo minsi mikuru ya gipagani yanyuzemo kugira ngo igere ku rwego rw’icyubahiro mu isi ya Gikristo. Igipimo cya mbere cya rubanda cyashyizweho kugira ngo gitegeke kwubahiriza umunsi wa Ku Cyumweru cyari itegeko ryashyizweho na Konstantino. (A.D. 321.) Iri tegeko ryasabaga abatuye mu mijyi kuruhuka ku ‘munsi w’izuba wubahwa,’ ariko rikemerera abatuye mu cyaro gukomeza imirimo yabo y’ubuhinzi. Nubwo mu by’ukuri ryari itegeko rya gipagani, umwami yarishyize mu bikorwa amaze kwemera Ubukristo mu buryo bw’izina gusa.” 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.

Itegeko rya Milan ryo mu mwaka wa 313 ryari “itegeko rya cyami,” kandi ryakurikiwe n’uko “inama rusange n’amategeko y’itorero ashyigikiwe n’ububasha bw’ubutegetsi bw’isi byabaye intambwe.” Izo zari intambwe zigenda zikurikirana zagejeje ku itegeko rya mbere ry’Umunsi w’Icyumweru mu mwaka wa 321. Imwe muri izo ntambwe ni “amategeko y’itorero,” nk’iyubahirizwa ry’Umunsi w’Icyumweru, “ashyigikiwe n’ububasha bw’ubutegetsi bw’isi.” Igihe cyo mu mwaka wa 1888 kigaragaza uruhererekane rw’amategeko y’Umunsi w’Icyumweru yagejejwe muri Sena na Senateri Blair ariko ntihagira aho agera, nyamara muri ayo mateka amwe leta nyinshi z’ibihugu by’imbere mu gihugu zari zirimo gushyiraho amategeko y’Umunsi w’Icyumweru ashyirwa mu bikorwa na leta. Aba batangabuhamya bombi bagaragaza ko umwaka wa 313 ari ikimenyetso cy’inzira aho “amategeko ya cyami,” nk’itegeko nshingwabikorwa, yagombaga kuranga inzibacyuho mu mateka y’inyamaswa yo ku isi, yagenewe kuvuga nk’ikiyoka.

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.

Iyo Leta Zunze Ubumwe za Amerika ivuze nk’igisato, irangirana no kuba ubwami bwa gatandatu bw’ubuhanuzi bwo muri Bibiliya, kandi ibikora ivuga nk’uko yavugaga mu ntangiriro y’ingoma yayo nk’ubwami bwa gatandatu. Mu 1798, Leta Zunze Ubumwe za Amerika zashyizeho Amategeko y’Abanyamahanga n’Ay’Ubwigomeke, yari ikigereranyo cy’itegeko ryo ku Cyumweru. Amategeko y’Abanyamahanga n’Ay’Ubwigomeke yo mu 1798 yari intambwe ya gatatu mu ntambwe eshatu zatangiye mu 1776 n’Itangazo ry’Ubwigenge, rikurikirwa n’Itegeko Nshinga mu 1789. Izo ntambwe eshatu zihura 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 byose byari ibikorwa bisobanurwa nko kuvuga, kuko ihumekerwa ritumenyesha ko “kuvuga kw’ishyanga ari igikorwa cy’ubutegetsi bwarwo bw’amategeko n’ubw’ubucamanza.” 313, 321 na 330 byose ni ibimenyetso by’inzira bifitanye isano na Konstantini Mukuru. Iherezo rya Isirayeli ya kera y’ukuri, ari bwo ubwami bw’amajyaruguru n’ubw’amajyepfo, rishushanywa nk’itandukana ry’abashakanye, ari na byo bihagarariwe na 330. Gutandukana kw’iburasirazuba n’iburengerazuba mu rushako rwatangiye imyaka cumi n’irindwi mbere yaho, ku rushako rw’Itegeko rya Milan. Ku cyumweru itegeko rizashyirwaho, Leta Zunze Ubumwe za Amerika zizaba zujuje igikombe cy’igihe cyazo cy’igeragezwa kandi zizatandukanywa n’Imana ku birebana n’intego yazo y’ubuhanuzi, nk’uko byashushanyijwe n’igihugu gitemba amata n’ubuki kuri Isirayeli ya kera. Ihumekerwa rivuga ko ubuhakanyi bw’ishyanga bukurikirwa no kurimbuka kw’ishyanga. Ibyo bibaho igihe Imana itandukanye n’igihugu cy’ikuzo nk’uko bigaragazwa n’umwaka wa 330. Uhereye ku rushako rwa 313 ukageza ku rya mbere mu ruhererekane rw’amategeko yo ku Cyumweru agenda akazwa muri 321, ukageza ku gutandukana kwa 330. 1776 bihura na 313, kandi 1789 bihura na 321, naho 1798 bihura 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 ni na yo isohozwa ry’imyaka 360 kuva ku rugamba rwa Actium mu mwaka wa 31 mbere ya Kristo. Actium yari inzitizi ya gatatu ya Roma, bityo ikaba ishushanya itegeko ryo ku cyumweru aho Roma ya none itsinda inzitizi zayo za kabiri n’iza gatatu. Ku kimenyetso cy’inzira cya 330 urugamba rwa Panium rwifatanya n’urugamba rwa Actium. Urugamba rwa Raphia mu mwaka wa 217 mbere ya Kristo ruhuzwa n’intambara yo muri Ukraine mu 2014, hanyuma mu 2015 Trump yatangije ubukangurambaga bwe bwa mbere bwo kwiyamamariza umwanya wa perezida, mu 2020 amahembe yombi y’inyamaswa yo ku isi yarishwe, mu 2023 yombi arazurwa. Mu 2024 ikigeragezo cy’imfatiro cyatangiye, kandi mu 2025 ihuriro ry’ubuhanuzi rya perezida wa munani na mugenzi we wa gipapa ryashyizweho ikimenyetso n’irahira ryabo rya buri umwe.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu ngingo ikurikira.

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