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# The Hidden History of Verse Forty - Number Eight

Ubusosiyali Obufihlakele beVesi lamashumi amane—Inombolo yesiKhombisa

The Mount

Lub Roob

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.

Got Kany kwo Peter obedo ikin Panium ki yat aban, dok i yoo mukene, Peter obedo ikin batija pa Kristo i cakke pa tic ne ki lacen kun dong i nyuma tye ka nywalo pa lwor me rwom i tumu pa tic ne. Alam me yoo adek mago me batija, got, ki tumu pa nywalo pa lwor me rwom, kiketo gi ka i kare adek ma Wonwa me polo owaco. Kare me adek i John 12 en ka jo Greek nen tye ka yeny Yesu. Batija en 9/11, got en i historia pa Panium oo wa i cik pa Sabato pa aya me apar ki abicel. Pi Peter en Panium, ci got oo wa i tumu pa nywalo pa lwor me rwom, ma obedo kare manok ka Kristo pe pud dong myero ogony powo me aryo.

> 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.

> Ñāñdõnhi ri pãdy b'ehe; ha nse ga mâ? Bädi, mpa̱di gu hñeni de nge'a ora nuni: pe̱ nuga bi zädi ge hinda ra ora nuni. Bädi, xødi ri thuhu. Nuni mahets'i bi zädi ra ñudi de mahets'i, bi ma: Nuga dá xødi, ne ga xødi mahets'i. Nuni jä'i n'a̱nga bi ñut'i, ne bi ode, bi ma ge ra t'ãhi. Ma'da bi ma: Ra ángel bi ñäxui. Jesús bi dähni ne bi ma: Nuni ñudi hin bi zädi por nuga, sino por ngehni. Nuni ora ya bi zädi ra ts'utbi de ra ximhai; nuni ora ra hmũi de ra ximhai gä pøntho. Ne nuga, nu'bya ga t'ehni de ra hai, ga zuka gatho ya jä'i ma hñu. Nuni bi ma, bi xifi nge'a ra du bi du. Juan 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.

Tsa kab linya a naikkadua iti Levitico veinte-tallo ken iti panawen ti Pentecostes ket addaan iti pangrugian a tanda iti dalan nga addaan iti tallo nga addang, a surotan ti lima nga aldaw, ken iti maudi a tanda iti dalan nga addaan iti umiso met laeng a kababalin. Iti tengnga dagiti tanda iti dalan, ti tallopulo nga aldaw ket itakderna ti panawen dagiti papadi, nga agpatingga iti fiesta dagiti trumpeta. Ti fiesta dagiti trumpeta, ti panagpangato ni Cristo kalpasan ti uppat a pulo nga aldaw a panangisurona kadagiti adalanna iti rupa ken rupa kalpasan ti panagungarna, ken ti aldaw ti pannakaabbong ket itakderda dagiti tallo nga addang iti pagpatinggaan ti linya iti Levitico veinte-tallo. Dagita a tallo nga addang ket surotan ti lima nga aldaw agingga iti Pentecostes ken iti fiesta ti Tabernaculo. Iti maikatlo a daras a nagsao ti nailangitan nga Ama ket sakbay la unay a dagiti Griego, a mangitakder kadagidiay naayaban a rumuar iti Babilonia iti linteg ti Domingo, ket sapsapulen da ti makidinnamag ken Jesus. Sakbay la unay ti linteg ti Domingo, ni Jesus ipakitana ti pannakaitag-ay ti bandera idiay kruz. Ti daga napno iti lawagna babaen iti dayagna idi 9/11, ket mapno manen iti dayag iti linteg ti Domingo.

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, ma obedo Panium, en saa adek, kede Caesarea Maritima en saa aboro me yat pa apach, ka lwongo me wuok ki Babilonia tye ka kokke. Kanyong’a yat pa apach, ka i kare me guro pa panok pa Panium, Peter tye i kom got, ento pud pe onywako agiki me donyo me loch. Panium mede nyaka i yat pa apach me akwana me apar ki acel. Peter i Panium tye ka kombedi nyime me guro me lakwen adek me nyik-camo me tur me Leviticus abiro ki adek: nyik-camo me poro, nywol malo, ki kwayo pwod. Peter tye i ndalo piero adek me pwony me lacer ma kikome.

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 gɨ Peter pa Panium, e ikꞌal jun bꞌey ta witz chiwch ri nim qꞌijal okem. Ri nim qꞌijal okem kꞌutuk ri kꞌambꞌejabꞌal rech lajuj qꞌapoj taq ixoqibꞌ. Xa xeꞌ woꞌoꞌk pa ri kꞌulanem, y ri woꞌoꞌ qꞌij kꞌo chi nikꞌaj ri oxmul bꞌeyal retal y Pentecostés areꞌ ri cholbꞌal rech ri nim qꞌijal okem. Kachol pa ri nimaqꞌij rech ri trompetas, pero ri bꞌeyal retal riꞌ rukꞌwan jun yakbꞌal rech oxibꞌ bꞌeyal taq retal. Jas jun winaqil bꞌeyal retal, riꞌkikꞌut ri chꞌoꞌj pa Nashville rukꞌ ri nimaqꞌij rech ri trompetas. Ri tzijoxik rech ri Midnight Cry xa kꞌa bꞌan taq xaq jibꞌan rujikibꞌaxik, y ri bꞌinibꞌal rech ri woꞌoꞌoꞌk ri qꞌapoj taq ixoqibꞌ ri kꞌo kinaꞌoj kachap ri bꞌey rech ri kꞌamowik pa ri kamikal, ri mukik, y ri kꞌastajik chik pa ri cruz, ri areꞌ ri Sunday law.

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.

Peta i stap long Panium taim em i stretim tok profet long ol fireball bilong Nashville, na dispela i kamap bipo long bikpela kaikai bilong ol biugel i pairap long taim bilong inapim tok profet. Long strongpela nid bilong profet, em i mas go pastaim long maunten, long wanem, maunten i bin kam paslain long triumfal entry. Bipo long Abraham i go long maunten, nem bilong em i bin senis, na nem bilong Peta tu i bin senis long Panium, bipo long em i go long maunten. Maunten em i traim bilong Peta paslain long tok profet bilong ol fireball bilong Nashville i kamap tru. Inapim bilong en em i namba tri na litmus test, we pasin bilong man i kamap ples klia olsem amamas o sem.

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.

᱔᱕᱗ ᱵᱤ.ᱥᱤ. ᱨᱮᱱ ᱥᱟᱨᱤ ᱨᱟᱯᱷᱤᱭᱟ ᱟᱨ ᱯᱟᱱᱤᱭᱩᱢ ᱛᱟᱞᱟᱨᱮ ᱪᱟᱵᱟᱜ ᱟᱠᱟᱱᱟ; ᱡᱮᱱᱮᱥᱤᱥ ᱨᱮᱱ ᱥᱟᱛᱟᱢ ᱧᱩᱛᱩᱢ ᱚᱱᱚᱞ ᱨᱮᱱ ᱠᱤᱨᱤᱝ ᱨᱟᱯᱷᱤᱭᱟ ᱥᱟᱶ ᱥᱚᱡᱷᱮ ᱦᱚᱭᱚᱜᱼᱟ, ᱟᱨ ᱢᱮᱛᱷᱤᱭᱩ ᱨᱮᱱ ᱛᱩᱨᱩᱭ ᱧᱩᱛᱩᱢ ᱢᱟᱛᱷᱤᱭᱩ ᱨᱮᱱ ᱠᱤᱨᱤᱝ ᱯᱟᱱᱤᱭᱩᱢ ᱥᱟᱶ ᱥᱚᱡᱷᱮ ᱦᱚᱭᱚᱜᱼᱟ। ᱯᱟᱱᱤᱭᱩᱢ ᱠᱷᱚᱱ, ᱯᱮᱛᱨᱚᱥ ᱵᱩᱨᱩ ᱨᱮ ᱥᱮᱱᱚᱜᱼᱟ, ᱡᱮᱢᱚᱱ ᱟᱵᱽᱨᱟᱦᱟᱢ ᱤᱥᱦᱟᱠ ᱨᱮᱱ ᱵᱚᱞᱤ ᱧᱮᱞᱛᱮ ᱥᱮᱱᱚᱜ ᱮᱱᱟ। ᱯᱮᱛᱨᱚᱥ ᱨᱮᱱ ᱥᱟᱨᱤ ᱨᱮᱱ ᱵᱩᱨᱩ ᱟᱵᱽᱨᱟᱦᱟᱢ ᱨᱮᱱ ᱥᱚᱢᱚᱭ ᱨᱮᱱ ᱵᱩᱨᱩ ᱥᱟᱶ ᱥᱚᱡᱷᱮ ᱦᱚᱭᱚᱜᱼᱟ।

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.

Alam me Abraham obedo pi nino adek. I kare me donyo me loyot, tye ki jo pwony aryo ma orumo gi me cako osel me yweko Kristo, dok i nyare me Abraham, wuotne me nino adek cako ki yerne me lutic aryo kacel ki osel me tingo yot ma pe iyabo pi cwer me Isaac. Wuot me Peter me nino aboro onyo abicel me dano i got obedo nino adek bot Abraham. Peter i Panium tye ka pud pe oo i got dok pud pe oo i yweyo me osel ma cako donyo i Jerusalem, ma en aye kama nino adek me Abraham oca kiye. I donyo me loyot Kristo ojengo i Got me Olive dok oywak pi Jerusalem, ci omoko tum me agiki me wat me cikke ma i kin Mungu ki Israel me kare macon ma ngene adier. Got me Peter tye ka pud pe oo i donyo me loyot; got me Kristo tye i kare me donyo me loyot, dok got me Abraham tye i agiki me donyo meno.

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.

ឆ្នាំ ២០២៦ ជា​ឆ្នាំ​បោះឆ្នោត​ពាក់កណ្ដាល​អាណត្តិ នៅ​ពេល​ដែល​ឆ្នាំ​ទី​ពីរ​រយ​ហាសិប​នៃ​នគរ​ទី​ប្រាំមួយ​ក្នុង​ទំនាយ​ព្រះគម្ពីរ ប្រារព្ធ​ការ​សោយរាជ្យ​ដ៏​រុងរឿង​របស់​វា។ ការ​ប្រារព្ធ​នោះ​ជា​ចំណុច​កណ្ដាល​តាម​ទំនាយ ស្រប​គ្នា​នឹង​អាន់ទីយ៉ូកុស មហា នៅ​ឆ្នាំ ២០៧ មុន គ.ស. ដែល​ជា​ចំណុច​កណ្ដាល​រវាង​រ៉ាហ្វៀ និង ប៉ានីយ៉ូម ដែល​សម្គាល់​ការ​បញ្ចប់​នៃ​រយៈពេល​ពីរ​រយ​ហាសិប​ឆ្នាំ គិត​ចាប់ពី​ឆ្នាំ ៤៥៧ មុន គ.ស.

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.

Ko sem preučimo štiri črte, ki obsegajo poglavja od enajstega do dvaindvajsetega in so bila doslej razpečatena, (morda obstajajo še drugi primeri) zdaj obravnavamo ta poglavja v knjigi Hrepenenje vekov. Enajsto poglavje je Krst, dvaindvajseto poglavje pa Janezova ječa in smrt. Janez je na začetku in na koncu, sedemnajsto poglavje, osrednje poglavje, pa je Nikodem.

> “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.

> “Nikodimus iza kwa Bwana akidhani kuingia katika majadiliano pamoja naye, lakini Yesu aliweka wazi kanuni za msingi za kweli. Akamwambia Nikodimus, Si maarifa ya kinadharia unayohitaji sana, bali kuzaliwa upya kiroho. Huhitaji kutoshelezwa udadisi wako, bali kupewa moyo mpya. Imekupasa kupokea uzima mpya utokao juu kabla hujaweza kuthamini mambo ya mbinguni. Hadi badiliko hili litakapotokea, likifanya vitu vyote kuwa vipya, haitakuwa na manufaa yoyote ya wokovu kwako kujadiliana nami kuhusu mamlaka yangu au utume wangu.

> “Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.

> “Nicodemus na nie ben de prediking fan Johannes den Doper gehoord aangaande bekering en den doop, en hoe hij het volk wees op Één die met den Heiligen Geest dopen zou. Hij zelf had gevoeld dat er onder de Joden een gebrek aan geestelijkheid was, en dat zij in hoge mate werden beheerst door dweepzucht en wereldse eerzucht. Hij had op een beteren toestand gehoopt bij de komst van den Messias. Toch had de hartdoorzoekende boodschap van den Doper in hem geen overtuiging van zonde gewerkt. Hij was een gestrenge Farizeeër en beroemde zich op zijn goede werken. Hij stond algemeen in aanzien om zijn weldadigheid en zijn milddadigheid in het ondersteunen van den tempeldienst, en hij achtte zich verzekerd van Gods gunst. Hij schrok terug bij de gedachte aan een koninkrijk dat te rein was dan dat hij het in zijn tegenwoordigen toestand zien kon.” 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.

Puncak pertengahan dalam *The Desire of Ages* ditemukan dalam garis Nikodemus, yang melambangkan panggilan terakhir kepada Adventisme dalam garis pemeteraian seratus empat puluh empat ribu. Ia melambangkan satu golongan yang telah mendengar pekabaran pendahulu Kristus, tetapi yang tidak menyadari keadaan Laodikea mereka.

> “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.

> “Yn y cyfweliad â Nicodemus, datguddiodd Iesu gynllun iachawdwriaeth, a’i genhadaeth i’r byd. Yn neb o’i areithiau dilynol ni esboniodd mor gyflawn, gam wrth gam, y gwaith yr oedd yn angenrheidiol ei gyflawni yng nghalonnau pawb a fyddai’n etifeddu teyrnas nefoedd. Ar ddechrau cyntaf ei weinidogaeth agorodd y gwirionedd i aelod o’r Sanhedrin, i’r meddwl a oedd fwyaf derbyniol, ac i athro penodedig y bobl. Ond ni chroesawodd arweinwyr Israel y goleuni. Cuddiodd Nicodemus y gwirionedd yn ei galon, ac am dair blynedd nid oedd ond ychydig o ffrwyth amlwg.” 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.

Kwena pa Yohana kacel ki batisimu ne owotoo Kristo onongo oyube lok pa malaika mukwongo ma medo Lubeek. Kwena pa Yohana onongo obedo kwena pa Laodikia me kucung pi wiye ki yele, dok kwena meno onongo omedo tek i batisimu pa Kristo, calo bene kwena pa Jones ki Waggoner onongo obedo kwena i Laodikia i mwaka 1888. Batisimu pa Kristo ki mwaka 1888 onongo ginyuto cokcok bino pa kwena i Laodikia i 9/11, ma tum i kene atena i kin Raphia ki 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.

நிக்கோதேமு என்பதன் பொருள் “ஜனங்களின் ஜயம்” என்பதாகும்; விசுவாசத்தினாலான நீதி அந்த முத்திரையிடும் செய்தியாகும்; அது யோவானின் செய்தியோடு வந்து, ஞானஸ்நானத்தில் அதிகாரமளிக்கப்பட்டு, நிக்கோதேமு கிறிஸ்துவை நள்ளிரவில் சந்தித்த நிகழ்வினால் வரையறுக்கப்பட்டது. இருபத்திரண்டாம் அதிகாரம், யோவானின் மரணம் அவனுடைய சீஷர்களுக்கு உயர்த்தப்படவிருந்த கொடியைப் பற்றிய அறிதலை உண்டாக்கியது என்றும், அது எல்லாரையும் தம்மிடத்தில் இழுத்துக்கொள்ளும் என்றும் விவரிக்கிறது. ஞானஸ்நானம் 9/11-ஐயும், ஜூலை 18, 2020 முதல் டிசம்பர் 31, 2023 வரையிலான காலத்தையும் குறித்தது; ஏனெனில் ஞானஸ்நானம் மரணத்தை (2020), அடக்கத்தை (மூன்றரை நாட்கள்), மற்றும் உயிர்த்தெழுதலை (டிசம்பர் 31, 2023) விளக்குகிறது. பின்னர் நள்ளிரவுச் சந்திப்பு, ஜனங்களின் ஜயம் மறுபடியும் பிறப்பதாக, லவோதிக்கேயாவின் குருடுத்தனத்திலிருந்து பிலதெல்பியரின் இருபது-இருபது தரிசனத்திற்குள் வருவதாக விளக்கப்படுகிறது. பின்னர் கிறிஸ்துவின் கிரியைகள் அந்தக் கொடியை உயர்த்துதல் என முன்வைக்கப்படுகின்றன.

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.

Pi Abraham, tic pa Christo i yoo pa Yohana rwatte ki kwanyo pa Isaac me cayo. Pi Petero, yoo meno tumo i Caesarea ma i cok nam, Caesarea Maritima, i saa abongwen, kama kuruce lwongo dano ducu i lok me loc pa kwene ki yubo, ma obedo kwena pa malaika me adek. Kwena pa malaika me adek en kwena pa can me adek pa Islam ma oo i 9/11 i kare ma Balaam oromo ki osio pa Islam i yoo mukwongo, dok ka dong tye ka dupo me cwero i piny maleng ma lube kikome i dwe 7, nino 7, mwaka 2023, ci dok cwero me aryo i Nashville ka Balaam tye ka doro osio pa Islam i dye ka poto angur pa piny maleng me kare macon ma kikome kacel ki piny maleng me cwiny me kare-ni. Cwero me adek en yegyeg pa piny me cik pa Sunday ma cok bino. Ka i kine, Isaac ikelo me cayo; ka i kine, lutela pa Yohana, ma gin cal pa lwak maduong’ ma gimiwa bongi putih me kwanyo i can me too, owino dok oneno tic pa ensign. Dier me tung dyere i Genesis, Matthew, ki The Desire of Ages nyutu keto cing me alama i wi alufo piero acel gi angwen lakin abicel aryo ki lwongo pa Lurok.

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

Le tlhaloso e e neilweng ke Keresete go Nikodimo e ne e le ka tiro ya phefo, le fa tiro ya yone e sa bonwe.

> “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.”

> “ນິໂກເດມຍັງຄົງສັບສົນຢູ່, ແລະ ພຣະເຢຊູຊົງໃຊ້ລົມເປັນອຸປະມາເພື່ອອະທິບາຍພຣະດຳລັດຂອງພຣະອົງວ່າ: ‘ລົມພັດໄປຕາມທີ່ມັນປາດຖະໜາ, ແລະ ທ່ານໄດ້ຍິນສຽງຂອງມັນ, ແຕ່ບໍ່ອາດຮູ້ໄດ້ວ່າມັນມາແຕ່ໃສ ແລະ ຈະໄປໃສ: ຜູ້ໃດກໍຕາມທີ່ບັງເກີດຈາກພຣະວິນຍານກໍເປັນດັ່ງນັ້ນ.’”

> “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.

> “Bíi yóol ikʼ nááł dah siʼą́į́ʼii béésh łigaii bikáaʼgi nahalinígíí yázhí biyiʼ haʼátʼíígo nihiłtsą́, atʼééd dóó chʼil łitsxooí dah naashá; tʼáá shoodí hólǫ́, dóó doo łaʼ ashkii daah naashá da nihił nídeeshʼą́ą́ʼ haneʼígíí dóó haʼátʼíígo naasháhígíí. Díí biyiʼdi Tʼáá Áłtsé Hózhǫ́ójí Diyin Átʼéego bił yáhootʼééłígíí ayóo hólǫ́. Dóó ikʼ nahalinígíí bee haneʼ bikʼehgo biniiyé yáhootʼééłígíí baa haneʼ bikʼehgo doo bee hodíilnih da. Ałhidadi doo tʼáá ajiłiiʼgo áádóó tʼáá haʼátʼíí bikáaʼgi ajiłiiʼgo biniiyé dah naasháhígíí, dóó hatsʼáadah siláhígíí tʼáá ajiłiiʼgo bee hodíilnih da; shí éí díí doo daʼ biniiyé ałtsʼíísígo doo yinilyééł da yíníłʼį́į́h da. Tʼáá ikʼ nahalinígíí doo ánílį́į́ʼgo bee hojílnéʼééł, éí bee Christ tʼáá ałtso yázhígo nitsáhákees bikáaʼgi naashá. Tʼáá áłtsʼíísígo, tʼáá shoodí biniiyé doo baa ájínílį́į́h da, áhootʼéego biniiyé níyolgo áhootʼeego jį́ nihikáaʼgi ádahootʼééł, éí jí yáʼátʼééhgo naʼashjéʼii Christ biiʼ haʼnááh. Díí éí biyiʼdi nitsáhákeesgi baa nisinigo, Diyin Bizaad hazʼą́ą́go, áádóó niheeł tsxóʼí bizaad haneʼí tʼáá ajiłiiʼgo ntsákeesígíí bee hólǫ́. Tʼááłáʼí, Diyin Átʼéego ayóo bee naʼaznilígíí biyiʼ kʼad niháádééłgo, naʼashjéʼii hózhǫ́ogo Jesus yáhootʼééłgo bikʼiʼ hodíílnih. Áádóó łaʼ binahjįʼ díí tʼáá ajiłiiʼgo hatsʼáadah siláhí yíníłʼį́į́h; tʼáá shoodí éí Diyin God biDiyin Átʼéego nilį́į́ʼígíí yázhígo baa naasháhígíí bikáaʼgo, tʼáá íiyisí, tʼáá áłahgo nidaalnishgo áhootʼéego bikáaʼgi silá.”

> “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.

> “ចំណែកឯខ្យល់ ទោះបីជាវាមើលមិនឃើញដោយខ្លួនវាផ្ទាល់ក៏ដោយ ក៏វាបង្កើតឥទ្ធិពលដែលអាចមើលឃើញ និងអាចដឹងស្គាល់បាន។ ដូច្នេះ ព្រះរាជកិច្ចរបស់ព្រះវិញ្ញាណលើព្រលឹង នឹងបង្ហាញឲ្យឃើញនៅក្នុងគ្រប់អំពើរបស់អ្នកដែលបានទទួលអារម្មណ៍អំណាចសង្គ្រោះរបស់ទ្រង់។ នៅពេលព្រះវិញ្ញាណរបស់ព្រះយកចិត្តទៅកាន់ការគ្រប់គ្រង នោះទ្រង់ផ្លាស់ប្តូរជីវិត។ គំនិតបាបត្រូវបានដកចេញ កិច្ចការអាក្រក់ត្រូវបានបោះបង់ចោល សេចក្តីស្រឡាញ់ ភាពទាបទន់ និងសេចក្តីសុខសាន្ត ចូលមកជំនួសកំហឹង ការច្រណែន និងការឈ្លោះប្រកែក។ សេចក្តីអំណរចូលមកជំនួសសេចក្តីព្រួយ ហើយទឹកមុខក៏ឆ្លុះបញ្ចាំងពន្លឺនៃស្ថានសួគ៌ផងដែរ។ គ្មាននរណាម្នាក់ឃើញព្រះហស្តដែលលើកបន្ទុកចេញ ឬបានឃើញពន្លឺចុះមកពីទីលានស្ថានខាងលើឡើយ។ ព្រះពរមកដល់ នៅពេលដែលដោយសេចក្តីជំនឿ ព្រលឹងប្រគល់ខ្លួនចុះចាញ់ដល់ព្រះ។ បន្ទាប់មក អំណាចនោះដែលគ្មានភ្នែកមនុស្សណាអាចមើលឃើញបាន បង្កើតអង្គមានថ្មីមួយ តាមរូបភាពរបស់ព្រះ។” 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.

९/११ मा पछिल्लो वर्षा छर्किन थाल्यो। ९/११ मा इस्लाम, जो बाइबलको भविष्यवाणीमा “पूर्वीय बतास” को रूपमा प्रतिनिधित्व गरिएको छ, एक लाख चवालीस हजारको छाप लगाउने कार्य आरम्भ हुँदा आइपुग्यो। पछिल्लो वर्षा, जुन जकरियाका दुई सुनौला नलीहरूबाट तल झर्ने “सुनौला तेल” द्वारा प्रतिनिधित्व गरिएको सन्देश हो, ले लाओडिसियाका सेभेन्थ-डे एड्भेन्टिस्टहरूलाई पश्चात्तापतर्फ बोलाउने कार्य आरम्भ गर्‍यो। पवित्र आत्माको बतासले लेखिएका सबै कुराहरू सिकाउने आफ्नो काम आरम्भ गर्‍यो, र अन्धा लाओडिसियाहरूका हृदयसँग बोल्न यर्मियाका प्राचीन मार्गहरूको सन्देश प्रयोग गर्‍यो। निकोदेमसलाई प्रतिनिधित्व गरी अझ पूर्ण रूपमा व्याख्या गरिएको पवित्र आत्माको काम, “एक-एक कदम,” “स्वर्गको राज्यको उत्तराधिकारी हुने सबैका हृदयमा गरिनुपर्ने आवश्यक काम” हो। यो प्रक्रियालाई ख्रीष्टले बतासको कामसँग तुलना गर्नुभयो, र यो प्रक्रिया ९/११ मा आइपुगेको “पूर्वीय बतास” को अवधिमा घटित हुन्छ। यशैयाले यही अवधिलाई प्रचण्ड बतासको सन्दर्भमा सम्बोधन गर्छन्।

> 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.

> Laj — manam-pandrefesana no iadianao aminy, rehefa mampiposaka azy Izy; ampitsahariny ny rivotra mafy amin’ny andron’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba; ary izao no vokatry ny fanesorana ny fahotany rehetra: rehefa ataony ho tahaka ny vato sokay voatorotoro ny vato rehetra amin’ny alitara, dia tsy hiorina intsony ny ala masina sy ny sarin-javatra voasokitra. Isaia 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.”

Jo lukwena duto gikwanyo iye acel i kare me agiki, ci “yat ma tek” me Isaia obedo yat me hiny-hinya me Yohana ma kigengo i kare me anywalo cing me ikom jo mia acel ki aryo abicel ki adek. Yat ma tek me Isaia en yat me ceng oto ma “kicung iye” i caden me Isaia, ci kigengo i caden me Yohana. Yat me hiny-hinya me Yohana kigwoko dok pe kiweko oyot kun jo pa Mungu kidiro cing, ci yat me ceng oto me Isaia kikelo ngec ni en kare ma “obica pa Yakobo” “kilonyo.” Lok me Hibru ma “kilonyo” te lok ni kikelo kica me pwodho bal. Anywalo cing me Yohana en acel ki Ezekiel cuk 9, dok en acel ki lonyo obica pa Yakobo. Malayika ma odiyo i Yerusalemu keno keto lagam i wi jo ma yweci kendo kongo, en malayika ma owoto malo ki i “ceng oto.”

> 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.

> Thianghlim chiah hnuah ka hmuh chu vântirhkoh pali an lo ding a, lei hmun pali-ah an ding a; lei thli pali chu an chelh tlat a, chu chuan thli chu lei chunga emaw, tuifinriat chunga emaw, thing tinreng chunga emaw a thlih loh nân. Tin, vântirhkoh dang pakhat ni chhuak lam ata a lo chho a, Pathian nung chhinchhiahna chu a nei a; lei leh tuifinriat tih hniam theihna pek an nih vântirhkoh pali hnêna chu aw ring takin a ko va, a ti, Lei chu tih hniam suh u, tuifinriat pawh tih hniam suh u, thingte pawh tih hniam suh u, kan Pathian rawngbâwltute chu an chalahte-ah kan chhinchhiah hma loh chuan. Thupuan 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.

L’ange est le Christ, et Il monta à la fin de quarante jours durant lesquels Il enseigna les disciples face à face dans la saison de la Pentecôte; et Il monte à la fête des trompettes de Lévitique vingt-trois, à la fin des trente jours d’enseignement face à face avec les prêtres, lesquels sont représentés par le nombre trente.

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

2026 obedo mwaka mar wero pa kin yore, ci wero ni dong gityeko moko ni gin alama me profesi. Ka pe Demokrat guculo wero pa 2020, Trump pe onongo otimo mwega me Roma. Mwega me Roma obedo ni en me aboro, ci bene en aa ki iyo me abiriyo. Mwega man nyuto Trump calo lakwena pa cal me lee, ma jami ducu toro twero me aa malo calo me aboro, ento bene en aa ki iyo me abiriyo. I Daniel abicel ki abiriyo, tung me Roma pakan me apar adek mite ni gicak woko me tung matidi oyot aa malo. Kanyo Roma pa popa oa malo calo me aboro i kin tung mukene abiriyo, ento oa ki i Roma pakan, pien en myero obed aa ki iyo me abiriyo. I Daniel aboro, mwami pa Medo-Persia ginyuto kwede tung aryo, ci Grik obedo tung acel, ma ka gupoto, omedo tung angwen, ci pi man, mbere ka Roma obino, tung abiriyo dong tye, ci tung matidi pa Roma obedo me aboro. Tye bene lakwena mukene me adwogi ni Roma jami ducu aa malo calo me aboro ci bene en aa ki iyo me abiriyo, ento kabedo me nyut pa mwega man ma pire tek loyo en Buk me Niyabo acaki apar ki abiriyo.

> 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.

> Y he aquí la mente que tiene sabiduría. Las siete cabezas son siete montes, sobre los cuales se sienta la mujer. Y son siete reyes: cinco han caído, y uno es, y el otro aún no ha venido; y cuando viniere, es necesario que dure breve tiempo. Y la bestia que era, y no es, es también el octavo, y es de entre los siete, y va a perdición. Apocalipsis 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.

Xa xaiv tsa uas raug nyiag xyoo 2020 tau qhia tias ib qho kev xaiv tsa yog ib lub cim taw qhia yaj saub. Ib tug tim khawv thib ob txog qhov tseeb no nyob nrog Thawj Tswj Hwm Carter. Reagan yog thawj tug ntawm cov thawj tswj hwm uas coj mus rau Trump uas yog tus yim, uas yog los ntawm xya, raws li nws tsim ib daim duab ntawm Loos. Reagan yog thawj tug hauv kab ntawm yim tus thawj tswj hwm txij li lub sij hawm kawg xyoo 1989. Xyoo 1989 tau raug ua tiav hauv Daniyees kaum ib, nqe ib txog plaub, thiab nws nthuav tawm zaj lus tim khawv ntawm tus thawj tswj hwm uas nplua nuj tshaj. Reagan tau muaj tus thawj tswj hwm phem tshaj plaws hauv keeb kwm txog lub sijhawm ntawd ua ntej nws. Carter tau tawm hauv chaw ua hauj lwm thaum ib qho kev kub ntxhov ntawm Islam tseem tsis tau raug daws. Plaub caug xya xyoo tom qab no, Trump tam sim no tab tom daws qhov teeb meem uas Democrat Carter tau tso tseg rau Reagan. Vim Reagan, tus thawj thiab alpha, yog ib tug Republican uas ua qauv qhia txog ib tug Republican ntawm qhov kawg thiab omega, Trump kuj yuav tsum tau txais ib qho kev kub ntxhov ntawm Islam uas tsim los ntawm tus thawj tswj hwm Democrat ua ntej nws, uas raws li qhov yuav tsum tau muaj ntawm yaj saub yuav tsum yog tus thawj tswj hwm phem tshaj plaws hauv keeb kwm txog lub sijhawm ntawd. Obama, tseeb tiag, tau ua tiav tag nrho cov yam ntxwv yaj saub ntawd, thiab Biden kuj tau ua li ntawd thiab. Kom Reagan thiaj ua tau qauv rau tus kawg, nws kuj yuav tsum ua qauv tsis yog rau tus yim xwb, tiam sis kuj rau tus rau thiab. Hauv qhov ua li ntawd, Tsov Ntxhuav ntawm xeem Yudas yuav tsum tau tswj cov kev xaiv tsa kom ruaj ib qho kev nce qib ntawm cov thawj tswj hwm uas ua tsis tiav, uas tau ua ntej Trump hauv ob qho xwm txheej ntawd. Cov kev xaiv tsa yog ib lub cim taw qhia yaj saub, thiab xyoo 2026 yog cov kev xaiv tsa nruab nrab lub sijhawm rau tus thawj tswj hwm uas yog tus yim, uas yog los ntawm xya.

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.

Rek me mwaka mia abicel gi pyer aryo me United States ocako i mwaka 1776 dok odoko i mwaka 2026. Rek me mwaka mia abicel gi pyer aryo ma i 457 BC odoko i 207 BC, ikin woko pa ayat apar ki acel ki apar ki abicel, lweny me Raphia ki Panium. Raphia, i poro me profesi, otwero gi cikke me ngwol pa Genesis apar ki abiryo, dok Panium, i poro me profesi, otwero gi cikke me Matthew apar ki abicel acel pa jo mia acel ki pyer angwen ki angwen. 2026, otwero gi 207 BC, ikin woko pa ayat apar ki acel ki apar ki abicel—ikin Raphia ki Panium, ma bene en ikin cikke me acel pa Lubanga ki lwak ma kiyero kacel ki cikke me agiki pa Lubanga ki lwak ma kiyero.

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.

Rek me mwaka mia aryo ki abic me agiki i dyel mwaka 207 BC ki 2026, gilor kacel ki rek me mwaka mia aryo ki abic me yec ma ocako ka taon pa Roma oneko ki mac i mwaka 64. Ki i kabedo meno, onywalo mwaka abiro me ciko pa wang acel me kwan dong obino, ma dano moni ma pe nen calo jo mapat oneno, ki gitye ka tito ne jo Jerusalem. Ka mwaka sabini obino ki Jerusalem obale, Kanisa pa Lubanga opwonyo woko, dok gupwonyo Injili i wi lobo ducu. I kare acel ka Kanisa me Ephesus tye ka tito kwena me Pentekoste pa wot ki i lyeto, yec ma kilanyo ki Kanisa me Smyrna ocako, pien kanisa aryo magok ma porofeto oywako ni myero gudwogo i rek acel pi kare mogo. Paul obedo ladit me kanisa me porofeto pa Ephesus, ento en ocoyo pi lok me gin aryo.

> 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.

> A nyanyuito, a nyazotre, zo zafikaky tamiko tami Antiokia, tami Ikonia, tami Lystra; ny fanenjehana toy inona no niaretako: kanefa tamin’izany rehetra izany no namonjen’ny Tompo ahy. Eny, ary izay rehetra te hiaina amin’ny toe-panahy araka an’Andriamanitra ao amin’i Kristy Jesosy dia hiharan’ny fanenjehana. 2 Timoty 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 ibonashe igihe cy’imyaka magana abiri na mirongo itanu gitangirira mu mwaka wa 64 kikarangirira ku Itegeko rya Milan mu 313. Muri iyo myaka, itotezwa ryakorewe ubwoko bw’Imana ryakomeje rikorwa n’i Roma ya gipagani, ariko ubutumwa bwahawe itorero ry’i Smurna bugaragaza iminsi icumi, igereranya itotezwa rikabije cyane kurusha ayandi 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.

> Akati yo ata iti aniaman kadagiti banag a mapadasam a sagabaenmo: adtoy, ti diablo ipupokna ti sumagmamano kadakayo iti pagbaludan, tapno mapadasankayo; ket addanto rigatyo iti sangapulo nga aldaw: agtalekka agingga iti ipapatay, ket itedkonto kenka ti korona ti biag. Apocalipsis 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.

Lú idő de persecución, representate per le Emperador Diocletiano, durava dece annos, comensante in 303 e terminante in 313, quando le Emperador Constantino le Grande regnava, sicut ille regnarea al prime lege dominical de 321, e quando ille divideva Roma in oriente e occidente in 330. Le anno 313 esseva propheticamente marcate per le maritage diplomatic in Milano, quando le Emperador Constantino (regente del Occidente) arrangiava le maritage de su medie soror, Flavia Julia Constantia, con Licinio, le emperador qui controlava le parte oriental (o tosto oriental) del Imperio Roman. Le maritage esseva symbolicamente finite quando Constantino divideva le regno in oriente e occidente in 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.

Kare me Nero me mwaka 250 cako ki kare me myaka abiro ma cako dok tumu ki wang kwo me lweny me tye kalo agiki me piny. I agiki me kare no, tye iye myaka apar ma rwom calo me cano i lwak. Kare no ocako i kare me Ephesus, ci opok kwena me tarih me Smyrna nio i kare me kanisa me Constantine ma rwate ki cobo me rwom, ka kanisa me Pergamos obino i mwaka 313.

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

Mwaka apar abiriyo ki apar wiye acel keken magi, ki mwaka 313 wa i 330, nyutu gin twero me rwatte i historia pa Raphia ki Panium, ka lweny me 217 BC ki lweny me 200 BC gikwanyo ka i kin gi mwaka apar abiriyo ki apar wiye acel. I lweny me Raphia, Ptolemy oloyo; ento obedo dong atye pe ka ngene con mapwod lweny me Panium obedo. Ento en oloc bwola pi mwaka apar abiriyo ki apar wiye acel, ki i 221 BC nyaka i 204 BC. Rek adek me mwaka 250 ma gitye ka rwatte kacel i bot apar abiriyo ki apar wiye acel adek, gicwako me twero paro ni 313 rwatte ki 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 e ne dakadewin tanikâniwin ka itwêwisiwin kî-isi-nâkatêwak isi mîna ka-pêyatakotâkosiwin, êkwa mâka 313 e kî-isi-kiskinwahamâkawiyin êkwa e kî-atawêyimihk awiyak ka-isi-mamawi-pimâtisîwin ka piko ka-atawêwêyihtamihk mîna ka-wâpamâkawiyin êkosi ka isi-kîkway ôma ka itwêwisiwin prophetic nature, kîspin ka-kî-masinahikâtêk ka-isi-mâyosêk ota ekwa Smyrna tahto Pergamos. Mîna êkwa osâm pîkiskwêwin nisto oskâpêwisowin kî-isi-kiskinwahamâkawiyin mîna ka-kî-isi-pimâtisihk diplomatic marriage, êkwa êkosi mîna nihtaw ka-kî-isi-kîskwêwêwîwin divorce nisosâp mitâtahtwasikopipona pêyakosâp awâsisak. Mîna êkwa nîso oskâpêwisowin kî-isi-kiskinwahamâkawiyin oskâpêwikamik Sunday law. Inspiration kî-itwêw ka Sunday law pîhtokêw mîna ka-isi-pimipahtâkosiwin step by step process, êkwa ôma ka-atawêyihtamihk Sunday laws ka-pê-oskâpêwina Sunday law êkwa ka-isi-nisidotamihk forcing you to observe Sunday êkwa mîna ka-kî-môhci-kwêskitamihk kîya kâ-ohci observe God’s seventh-day Sabbath.

> “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.

> “Ka rekhomi a ka twih ia ki bor kiba yn pyndonkam ha ka jingïakhun kaba la jan wan, um donkam hynrei tang ban buddien ïa ka jingthoh jong ki lad kiba Rome ka la pyndonkam na ka bynta kata ka juh ka thong ha ki spah snem kiba la leit noh. Lada u kwah ban tip kumno ki Papist bad ki Protestant kiba la jingïatylli kin leh ïa kito kiba kyntait ïa ki dogma jong ki, to un iohi ïa ka mynsiem kaba Rome ka la pynpaw shaphang ka Sabbath bad kito kiba ïada ïa ka.”

> “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.

> “Thupelo ya magosi, dikopano tše kgolo tša kereke, le ditaelo tša kereke tše di thekgwago ke maatla a mmušo e bile dikgato tšeo ka tšona monyanya wa boheitene o fihleletšego maemo a wona a tlhompho lefaseng la Bokriste. Mogato wa pele wa setšhaba wo o ilego wa gapeletša go ketekwa ga Sontaga e bile molao wo o bego o beilwe ke Constantine. (A.D. 321.) Taelo ye e be e nyaka gore badudi ba metse ba khutše ka ‘letšatši le le hlomphegago la letšatši,’ eupša e dumeletše badudi ba magaeng go tšwela pele ka mediro ya bona ya temo. Le ge e le gore ge e le gabotse e be e le molao wa boheitene, o ile wa phethagatšwa ke mmuši ka morago ga go amogela ga gagwe Bokriste ka leina feela.” 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.

Milanda Edikti 313-cü ildə verilən “kral fərmanı” idi; bunun ardınca “ümumi məclislər və dünyəvi hakimiyyət tərəfindən dəstəklənən kilsə qaydaları addımlar idi.” Bunlar 321-ci ildə ilk bazar qanununa aparıb çıxaran tədrici addımlar idi. Həmin addımlardan biri də “kilsə qaydaları” idi; məsələn, “dünyəvi hakimiyyət tərəfindən dəstəklənən” bazar gününə riayət. 1888-ci il dövrü senator Blair tərəfindən Senata təqdim edilmiş, lakin heç bir nəticəyə çatmamış bir sıra bazar qanunlarını göstərir; amma eyni tarix ərzində bir neçə ştat dövlət tərəfindən tətbiq edilən bazar qanunlarını qəbul edirdi. Bu iki şahid 313-cü ili bir nişan nöqtəsi kimi müəyyən edir; burada icra sərəncamı kimi “kral fərmanları” yer heyvanının tarixində bir keçidi işarələyəcəkdi; o isə axırda əjdaha kimi danışmağa məhkumdur.

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.

Ka i United States loko calo ajwoka, iye tumo ni okwanyo ka rwom me abicel pa ker me abicel acel ma yan Bic pa propesi me Baibul, kede otimo man kun oloko calo pe iye oloko i cako me rwom me kerone calo ker me abicel acel. I mwaka 1798, i United States ocweyo *Alien and Sedition Acts*, ma gyo otino calo cing me Cik me Sabato pa Sande. *Alien and Sedition Acts* me mwaka 1798 no bene gubedo me adek i hatua adek ma gucako i 1776 ki *Declaration of Independence*, ka itye ka lubo gi *Constitution* i 1789. Hatua adek magi guriwore kede 313, 321, ki 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, ki 1798 bene obedo tim ducu ma ginywako ni obedo lok, pien neno me cing-winy owaco ni “lok me rok obedo tim me joo me cike-ci-bol ki joo me ngolo kop megi.” 313, 321, ki 330 bene obedo waymark ducu ma gitye ka rwate ki Constantine the Great. Tum me Israel ma lanyut me kare macon, kingdom me anyim ki me anyim-bor, gicwalo cali me kwanyo cwad ma i nyom, man aye gin ma 330 kelo ka cal. Kwanyo cwad i kin east ki west i nyom mo ma ocako myaka apar wiye abiriyo mo angec, i nyom me Edict of Milan. I kare me Sunday law, United States bino opong cingul me kare ne me temo, dok bino ikwanyo cwad ki God i kom tic ne me porofeta, calo ma gityeko ka calo ki lobo ma opong ki adyeko ki mac marac pi Israel me kare macon. Neno me cing-winy owaco ni lok-jwok me rok ilubo ka otho me rok. Mano timore ka God okwanyo cwad ki lobo maleng, calo mwaka 330 kanyuto. Ki i nyom me 313 atwal i Sunday laws ma acel i kin rwom mo ma dok tye ka medde matek i 321, atwal i kwanyo cwad me 330. 1776 rwate ki 313, dok 1789 rwate ki 321, ki 1798 rwate ki 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 bene en tye wang acel me mwolo pa mwaka 360 cakke ki lweny me Actium i mwaka 31 BC. Actium obedo twero me adek ma Roma oyubo, ci meno kelo cal pa cik me Sabato pa Ceng Nino, ka Roma me kare-ni oloyo twero me aryo ki me adek. I waymark me 330 lweny me Panium otweyo kacel ki lweny me Actium. Lweny me Raphia i mwaka 217 BC olube ki lweny me Ukraine i 2014, dok i 2015 Trump ocako kampeni ne me acel pa yero preziidenti, i 2020 tung cel aryo pa lee me piny onekkwanyo, i 2023 tunggi aryo oweko gin odwogo i kwo. I 2024 tem pa pwony ma piny oyik iye ocako, dok i 2025 rwom me winyo pa porofeto pa preziidenti me aboro ki lawot ne pa papa onywako ki keto cing me twero pa gin aryo acel acel.

We will continue these things in the next article.

Danan banbanag ket ituloymi kadagitoy a banag iti sumaruno nga artikulo.

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