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# The Hidden History of Verse Forty - Number Eight

Sejarah Tersembunyi bagi Ayat Empat Puluh — Nombor Lapan

The Mount

ភ្នំ

Author

Jeff Pippenger

Published

April 5, 2026

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The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.

Gunung Transfigurasi bagi Petrus terjadi di antara Panium dan salib, dan pada garis yang lain, Petrus berada di antara baptisan Kristus pada permulaan pelayanan-Nya dan tepat sesudah pintu masuk kemenangan pada akhir pelayanan-Nya. Tiga tanda jalan itu—baptisan, gunung, dan penutupan pintu masuk kemenangan—ditandai oleh tiga kali Bapa surgawi berbicara. Kali yang ketiga dalam Yohanes 12 adalah ketika orang-orang Yunani sedang mencari Yesus. Baptisan itu adalah 9/11, gunung itu berada dalam sejarah Panium sampai kepada undang-undang hari Minggu pada ayat enam belas. Bagi Petrus, itu adalah Panium, kemudian gunung sampai kepada penutupan pintu masuk kemenangan, yang terjadi tepat sebelum Kristus akan dimuliakan untuk kedua kalinya.

> 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.

> ꯍꯧꯖꯤꯛ ꯑꯩꯒꯤ ꯊꯥꯃꯣꯏ ꯋꯥꯡꯉꯥꯛꯏ; ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯀꯔꯝꯅ ꯍꯥꯏꯒꯅꯤ? ꯑꯄꯥ, ꯑꯩꯕꯨ ꯃꯁꯤ ꯄꯨꯡꯒ ꯑꯁꯤꯗꯒ ꯀꯥꯟꯕꯤꯌꯨ: ꯑꯩꯕꯨ ꯃꯁꯤꯒ ꯃꯔꯝꯗꯁꯨ ꯃꯁꯤ ꯄꯨꯡꯒ ꯑꯁꯤꯗ ꯂꯥꯛꯈꯤꯕꯅꯤ꯫ ꯑꯄꯥ, ꯑꯅꯧꯕ ꯃꯤꯡ ꯃꯄꯨꯡ ꯐꯥꯕꯤꯌꯨ꯫ ꯑꯗꯨꯒ ꯁꯣꯔꯒꯗꯒ ꯈꯣꯟꯖꯦꯜ ꯑꯃ ꯂꯥꯛꯂꯛꯈꯤ, “ꯑꯩꯅ ꯃꯁꯤꯕꯨ ꯃꯄꯨꯡ ꯐꯥꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯑꯃꯨꯛ ꯃꯄꯨꯡ ꯐꯥꯒꯅꯤ” ꯍꯥꯏꯅ꯫ ꯃꯁꯤꯒ ꯃꯔꯝꯗ ꯃꯔꯨꯝꯗ ꯂꯦꯡꯂꯤꯕ ꯃꯤꯑꯁꯤꯡꯅ, ꯑꯗꯨ ꯇꯥꯕꯁꯨ, ꯃꯍꯥꯛꯅ ꯅꯣꯡ ꯂꯧꯔꯛꯈꯤ ꯍꯥꯏꯈꯤ: ꯑꯇꯩ ꯈꯔꯅ, “ꯑꯦꯟꯖꯦꯜ ꯑꯃꯅ ꯃꯍꯥꯛꯇ ꯋꯥ ꯁꯅꯈꯤ” ꯍꯥꯏꯈꯤ꯫ ꯌꯦꯁꯨꯅ ꯄꯥꯎꯈꯨꯝ ꯄꯤꯔꯛꯄꯥꯗ, “ꯈꯣꯟꯖꯦꯜ ꯑꯁꯤ ꯑꯩꯒꯤ ꯃꯔꯝꯅ ꯂꯥꯛꯄ ꯅꯠꯇꯦ, ꯅꯈꯣꯏꯒꯤ ꯃꯔꯝꯗꯅꯤ꯫ ꯍꯧꯖꯤꯛ ꯃꯁꯤ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯋꯥꯀꯠꯂꯣꯟꯒ ꯃꯇꯝꯅꯤ: ꯍꯧꯖꯤꯛ ꯃꯁꯤ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯄ꯭ꯔꯤꯟꯁ ꯑꯁꯤꯕꯨ ꯃꯄꯥꯟꯗ ꯊꯥꯗꯣꯛꯀꯅꯤ꯫ ꯑꯃꯁꯨꯡ ꯑꯩ, ꯀꯔꯤꯒꯨꯝꯕ ꯑꯩꯕꯨ ꯂꯩꯕꯥꯛꯇꯒ ꯑꯥꯏꯍꯧꯔꯛꯂꯕꯗꯤ, ꯑꯩꯅ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯄꯨ ꯑꯩꯒꯤ ꯃꯥꯏꯗ ꯆꯤꯡꯁꯤꯟꯒꯅꯤ” ꯍꯥꯏꯈꯤ꯫ ꯃꯁꯤꯅ ꯃꯍꯥꯛꯅ ꯀꯔꯝꯒꯨꯝꯕ ꯁꯤꯕꯗ ꯁꯤꯒꯅꯤ ꯍꯥꯏꯕꯨ ꯈꯨꯗꯝ ꯑꯣꯏꯅ ꯍꯥꯏꯈꯤ꯫ John 12:27–33.

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

Garis yang dibingkai oleh Imamat dua puluh tiga dan musim Pentakosta memiliki sebuah tanda jalan awal yang terdiri dari tiga langkah, diikuti oleh lima hari, dan sebuah tanda jalan akhir dengan ciri-ciri yang sama. Di antara tanda-tanda jalan itu, tiga puluh hari melambangkan masa para imam, yang berakhir pada hari raya sangkakala. Hari raya sangkakala, kenaikan Kristus setelah empat puluh hari mengajar murid-murid-Nya berhadapan muka sesudah kebangkitan-Nya, dan Hari Pendamaian melambangkan tiga langkah pada bagian penutup garis dalam Imamat dua puluh tiga. Ketiga langkah itu diikuti oleh lima hari menuju baik Pentakosta maupun hari raya Pondok Daun. Untuk ketiga kalinya Bapa surgawi berbicara tepat sebelum orang-orang Yunani, yang melambangkan mereka yang dipanggil keluar dari Babel pada hukum hari Minggu, sedang berusaha memperoleh pertemuan dengan Yesus. Tepat sebelum hukum hari Minggu, Yesus mengenal pasti pengangkatan panji itu di salib. Bumi diterangi dengan kemuliaan-Nya pada 9/11 dan akan diterangi lagi pada hukum hari Minggu.

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

కైసరయా ఫిలిప్పీ, అనగా పానియం, మూడవ గంట; కైసరయా మరితిమా తొమ్మిదవ గంటయై, “బబులోనులోనుండి బయటకు రండి” అనే పిలుపు నినదించబడే సిలువ సమయమునకు సంబంధించినది. సిలువకు ముందు, పానియం యొక్క ప్రవచనాత్మక చరిత్రలో ఉన్నప్పుడు, పేతురు పర్వతముమీద ఉన్నాడు, అయితే ఇంకా విజయప్రవేశపు ముగింపుకు ముందుగానే ఉన్నాడు. పానియం పదహారవ వచనంలోని సిలువ వరకు కొనసాగుతుంది. పానియములోనున్న పేతురు, లేవీయకాండము ఇరవైమూడవ అధ్యాయములోని బూరల పండుగ, ఆరోహణ, మరియు ప్రాయశ్చిత్తము అనే మూడు-దశల చరిత్రకు కాస్త ముందుగానే ఉన్నాడు. పేతురు యాజకుని ప్రత్యేక బోధనకు సంబంధించిన ముప్పై దినములలో ఉన్నాడు.

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 menjadi Petrus di Panium, dan memiliki satu langkah di gunung sebelum masuk dengan kemenangan. Masuk dengan kemenangan itu menggambarkan perumpamaan tentang sepuluh gadis. Hanya lima yang masuk ke dalam perjamuan nikah, dan lima hari di antara tanda jalan yang tiga rangkap dan Pentakosta adalah permulaan dari masuk dengan kemenangan itu. Hal itu dimulai pada hari raya sangkakala, tetapi tanda jalan itu terdiri dari gabungan tiga tanda jalan. Sebagai satu tanda jalan, ketiganya mengenali serangan atas Nashville dengan hari raya sangkakala. Pekabaran Seruan Tengah Malam baru saja akan diteguhkan, dan perarakan lima gadis yang bijaksana memulai proses yang menuntun kepada kematian, penguburan, dan kebangkitan salib, yaitu undang-undang hari Minggu.

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

Peter ari mu Panium igihe akosora ubuhanuzi bw’imipira y’umuriro ya Nashville, kandi mbere y’uko umunsi mukuru w’amakondera uvuzwa mu isohozwa ry’ubwo buhanuzi. Ku bw’itegeko ry’ubuhanuzi agomba 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 Panium mbere y’uko ajya ku musozi. Umusozi ni ikigeragezo cya Petero mbere y’uko ubuhanuzi bw’imipira y’umuriro ya Nashville busohora. Isohozwa ni ikigeragezo cya gatatu kandi cya litmus aho imico igaragarira mu byishimo cyangwa mu isoni.

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 ᱤᱥᱟ ᱯᱩᱨᱵ ᱞᱟᱹᱭᱤᱱ ᱨᱟᱯᱷᱤᱭᱟ ᱟᱨ ᱯᱟᱱᱤᱭᱟᱢ ᱛᱟᱞᱟᱨᱮ ᱪᱟᱵᱟᱜ ᱟ, ᱚᱛᱮ ᱡᱮᱱᱮᱥᱤᱥ ᱨᱮᱭᱟᱜ ᱥᱟᱛᱟᱢᱚ ᱟᱫᱷᱭᱟᱭᱟᱜ ᱪᱩᱠᱛᱤ ᱨᱟᱯᱷᱤᱭᱟ ᱥᱟᱶ ᱢᱤᱞᱮᱭᱟ, ᱟᱨ ᱢᱟᱛᱷᱤᱭᱩ ᱥᱚᱞᱚ ᱟᱫᱷᱭᱟᱭᱟᱜ ᱪᱩᱠᱛᱤ ᱯᱟᱱᱤᱭᱟᱢ ᱥᱟᱶ ᱢᱤᱞᱮᱭᱟ। ᱯᱟᱱᱤᱭᱟᱢ ᱠᱷᱚᱱ, ᱯᱤᱛᱚᱨ ᱦᱚᱸᱭ ᱵᱩᱨᱩ ᱥᱮᱫ ᱪᱟᱞᱟᱜᱼᱟ, ᱡᱮᱢᱚᱱ ᱟᱵᱽᱨᱟᱦᱟᱢ ᱤᱥᱟᱦᱟᱠ ᱨᱮᱱ ᱵᱚᱞᱤᱫᱟᱱ ᱥᱮᱫ ᱪᱟᱞᱟᱜᱼᱟᱭ। ᱯᱤᱛᱚᱨ ᱨᱮᱱ ᱞᱟᱹᱭᱤᱱ ᱨᱮᱭᱟᱜ ᱵᱩᱨᱩ ᱟᱵᱽᱨᱟᱦᱟᱢ ᱨᱮᱱ ᱚᱠᱛᱚ ᱨᱮᱭᱟᱜ ᱵᱩᱨᱩ ᱥᱟᱶ ᱢᱤᱞᱮᱭᱟ।

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.

Letšoao la Aborahama le be le na le matšatši a mararo. Ge go tsenwa ka phenyo, barutiwa ba babedi ba ile ba rongwa go yo tliša pokolo yeo e bego e tla rwala Kriste; gomme moleng wa Aborahama leeto la gagwe la matšatši a mararo le thoma ka ge a kgetha bahlanka ba babedi le pokolo go rwala dikgong tša sehlabelo sa Isaka. Leeto la Petro la matšatši a seswai goba a tshela go ya thabeng e be e le matšatši a mararo go Aborahama. Petro kua Panium o pele ga thaba le pele ga go lokollwa ga pokolo mo go thomago go tsena Jerusalema, e lego moo matšatši a mararo a Aborahama a thomilego gona. Ge go tsenwa ka phenyo Kriste o ile a ema godimo ga Thaba ya Mehlware a llela Jerusalema, ka go realo a swaya phetho ya tswalano ya kgwerano magareng ga Modimo le Isiraele ya bogologolo ya sebele. Thaba ya Petro e pele ga go tsenwa ka phenyo; thaba ya Kriste e nakong ya go tsenwa ka phenyo; gomme thaba ya Aborahama e mafelelong a go tsena moo.

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

2026 ialah tahun pilihan raya pertengahan penggal apabila tahun yang kedua ratus lima puluh bagi kerajaan keenam dalam nubuat Alkitab merayakan pemerintahannya yang mulia. Perayaan itu, sebagai titik tengah kenabian, selaras dengan Antiochus the Great pada tahun 207 SM, iaitu titik tengah antara Raphia dan Panium yang menandai berakhirnya dua ratus lima puluh tahun sejak 457 SM.

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

Ha ri ri ehuto la lay mbrang ru liat sap ki phang phriang 11 haduh kapla 22 kiba la dep plie haduh mynta, (lehse don sa kiwei pat ki nuksa) mynta ngi shim ban peit ia kitei ki kapla ha *The Desire of Ages*. Kapla 11 ka long *The Baptism*, bad kapla 22 ka long *Imprisonment and Death of John*. U John u don ha ka jingsdang bad ha ka jingkut, bad kapla 17, kata ka kapla hapdeng, ka long *Nicodemus*.

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

> “Nikodemus telah datang kepada Tuhan dengan menyangka bahawa dia akan masuk ke dalam suatu perbincangan dengan-Nya, tetapi Yesus menyingkapkan asas-asas prinsip kebenaran. Dia berkata kepada Nikodemus, Bukan pengetahuan teoritis yang engkau perlukan terutama sekali, melainkan kelahiran semula secara rohani. Bukan kepuasan rasa ingin tahu yang engkau perlukan, melainkan hati yang baru. Engkau mesti menerima hidup yang baru dari atas sebelum engkau dapat menghargai perkara-perkara syurgawi. Sehingga perubahan ini terjadi, yang menjadikan segala sesuatu baru, tidak akan ada manfaat yang menyelamatkan bagimu untuk membincangkan dengan-Ku kuasa-Ku atau misi-Ku.”

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

> “Nikodemus telah mendengar pemberitaan Yohanes Pembaptis mengenai pertobatan dan baptisan, serta bagaimana ia mengarahkan orang banyak kepada Seorang yang akan membaptis dengan Roh Kudus. Ia sendiri telah merasakan bahwa ada kekurangan kerohanian di antara orang-orang Yahudi, bahwa, sampai pada tingkat yang besar, mereka dikendalikan oleh kefanatikan dan ambisi duniawi. Ia telah mengharapkan suatu keadaan yang lebih baik pada kedatangan Mesias. Namun, pekabaran Yohanes Pembaptis yang menyelidiki hati telah gagal membangkitkan dalam dirinya keyakinan akan dosa. Ia adalah seorang Farisi yang ketat, dan membanggakan perbuatan-perbuatannya yang baik. Ia sangat dihormati karena kemurahan hatinya dan kedermawanannya dalam menopang pelayanan bait suci, dan ia merasa aman dalam perkenanan Allah. Ia terkejut oleh pemikiran tentang suatu kerajaan yang terlalu murni baginya untuk dilihat dalam keadaannya yang sekarang.” Alfa dan Omega, 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.

Bohareng ba buka ya *The Desire of Ages* go hwetšagala mothaladi wa Nikodemo, yo a emelago pitšo ya mafelelo go Adventisme mothaladigong wa go swaya ga ba dikete tše lekgolo le masomenne-nne a metšo e mene. O emela sehlopha seo se kwelego molaetša wa moeteledipele wa Kriste, eupša seo se bego se sa lemoge maemo a sona a Laodisia.

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

> “Dalam wawancara dengan Nikodemus, Yesus menyingkapkan rencana keselamatan serta misi-Nya bagi dunia. Dalam tidak satu pun khotbah-Nya sesudah itu Ia menjelaskan dengan begitu penuh, selangkah demi selangkah, pekerjaan yang perlu dilakukan di dalam hati semua orang yang hendak mewarisi kerajaan surga. Pada permulaan pelayanan-Nya Ia membuka kebenaran itu kepada seorang anggota Sanhedrin, kepada pikiran yang paling reseptif, dan kepada seorang pengajar umat yang telah ditetapkan. Tetapi para pemimpin Israel tidak menyambut terang itu. Nikodemus menyembunyikan kebenaran itu di dalam hatinya, dan selama tiga tahun hanya sedikit buah yang tampak.” 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.

Pesan Yohanes dan pembaptisannya atas Kristus melambangkan pekabaran malaikat pertama tentang takut akan Allah. Pesan Yohanes adalah pekabaran Laodikia tentang pembenaran oleh iman, dan pekabaran itu diberi kuasa pada baptisan Kristus, sama seperti pekabaran Jones dan Waggoner merupakan pekabaran kepada Laodikia pada tahun 1888. Baptisan Kristus dan tahun 1888 melambangkan tibanya pekabaran kepada Laodikia pada 9/11, yang berakhir pada titik tengah antara Raphia dan 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.

নিকোদেমাস অর্থ “জনগণের বিজয়,” এবং বিশ্বাসের দ্বারা ধার্মিক গণ্য হওয়া সেই সীলমোহরকারী বার্তা, যা যোহনের বার্তার সঙ্গে আগমন করেছিল, বাপ্তিস্মে শক্তিপ্রাপ্ত হয়েছিল, এবং খ্রিষ্টের সঙ্গে নিকোদেমাসের মধ্যরাত্রিকালীন সাক্ষাতে সংজ্ঞায়িত হয়েছিল। বাইশতম অধ্যায়ে বর্ণিত হয়েছে যে, যোহনের মৃত্যু তাঁর শিষ্যদের নিকট সেই পতাকার স্বীকৃতি উৎপন্ন করেছিল, যা উত্তোলিত হবে এবং সকল মানুষকে নিজের দিকে আকর্ষণ করবে। বাপ্তিস্ম ছিল একই সঙ্গে 9/11 এবং 18 জুলাই, 2020 থেকে 31 ডিসেম্বর, 2023 পর্যন্ত; কারণ বাপ্তিস্ম চিত্রিত করে মৃত্যু (2020), সমাধি (সাড়ে তিন দিন), এবং পুনরুত্থান (31 ডিসেম্বর, 2023)। তারপর আসে সেই মধ্যরাত্রিকালীন সাক্ষাৎ, যেখানে জনগণের বিজয় নতুন জন্মলাভের মাধ্যমে চিত্রিত হয়েছে—লাওদিকেয়ার অন্ধতা থেকে এক ফিলাদেলফীয়ের বিশ-বিশ দর্শন পর্যন্ত। তারপর খ্রিষ্টের কার্যাবলি সেই পতাকার উত্তোলনরূপে উপস্থাপিত হয়েছে।

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.

Ngako-Abrahama imisebenzi kaKristu emgqeni kaJohane iyahambelana lomhlatshelo ka-Isaka. NgoPhetro umugqa uphelela eKhesariya ngasolwandle, iKhesariya Maritima, ngehola lesificamunwemunye, lapho isiphambano sibizela bonke abantu ekunqobeni kokulunga ngokholo, okungumbiko wengelosi yesithathu. Umbiko wengelosi yesithathu ngumbiko wosizi lwesithathu lwe-Islamu olwafika ngo-9/11 ekuhlanganeni kokuqala kukaBhalamu ledonki le-Islamu, kwase kusiba lokuphindaphindeka kokuhlasela ezweni elingokoqobo elikhazimulayo ngo-October 7, 2023, njalo kwalandela ukuhlasela kwesibili eNashville lapho uBhalamu eqondisa idonki le-Islamu phakathi kwezivini zezwe lasendulo elingokoqobo kanye lelakulezinsuku elingokomoya elikhazimulayo. Ukuhlasela kwesithathu yikuzamazama komhlaba komthetho weSonto osuzabuya masinyane. Lapho u-Isaka enikelwa khona, lapho abafundi bakaJohane, uphawu lwesixuku esikhulu esiphiwa izembatho ezimhlophe zobufakazi bokufa, bezwa njalo babona imisebenzi yesiboniso. Izingxenye eziphakathi zeGenesis, uMathewu, kanye le-The Desire of Ages ziveza ukubekwa uphawu kwabazinkulungwane ezilikhulu lamatshumi amane lane kanye lokubizwa kwabeZizwe.

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

Tlhathololo e e neilweng ke Keresete go Nikodimo e ne e le tiro ya phefo, le mororo tiro ya yone e sa bonale.

> “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.”

> “Никодем әлі де абдырап тұрды, сонда Иса Өз ойын түсіндіру үшін желді мысалға алды: ‘Жел қалаған жерінде соғады, сен оның үнін естисің, бірақ оның қайдан келіп, қайда бара жатқанын білмейсің; Рухтан туған әркім де сондай.’”

> “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.

> ခိုးသည် သစ်ပင်အကိုင်းအခက်များအကြား၌ ကြားရ၍ အရွက်များနှင့် ပန်းများကို လှုပ်ရှားသံထွက်စေသော်လည်း၊ ၎င်းကို မမြင်ရသကဲ့သို့၊ မည်သည့်အရပ်မှ လာသည်၊ မည်သည့်အရပ်သို့ သွားသည်ကိုလည်း လူတစ်ယောက်မျှ မသိနိုင်။ ထိုနည်းတူပင် သန့်ရှင်းသော ဝိညာဉ်တော်၏ စိတ်နှလုံးအပေါ် လုပ်ဆောင်ခြင်းသည် ဖြစ်သည်။ ၎င်းကို ခိုး၏ လှုပ်ရှားမှုများကို ရှင်းပြနိုင်သကဲ့သို့ပင် မရှင်းပြနိုင်။ လူတစ်ယောက်သည် ပြောင်းလဲခြင်းဖြစ်စဉ်၌ အတိအကျသော အချိန်၊ အရပ်၊ သို့မဟုတ် ပါဝင်သော အခြေအနေအလုံးစုံကို လိုက်လံဖော်ထုတ်၍ မပြောနိုင်ကောင်း မပြောနိုင်ပေမည်; သို့သော် ထိုအကြောင်းကြောင့် သူသည် မပြောင်းလဲရသေးသူဖြစ်သည်ဟု သက်သေမပြနိုင်။ ခိုးကဲ့သို့ မမြင်နိုင်သော အမှုဆောင်ခြင်းအားဖြင့် ခရစ်တော်သည် စိတ်နှလုံးအပေါ် အစဉ်မပြတ် အလုပ်လုပ်လျက်ရှိတော်မူသည်။ အနည်းငယ်စီ၊ လက်ခံရရှိသူကိုယ်တိုင် မသိသာမကောင်း မသိသာဘဲ၊ ဝိညာဉ်ကို ခရစ်တော်ထံ ဆွဲခေါ်ရန် ဦးတည်သော ထိခိုက်နှိုးဆော်မှုများကို ဖြစ်ပေါ်စေသည်။ ထိုအရာများကို ကိုယ်တော်အကြောင်း ဆင်ခြင်သုံးသပ်ခြင်းအားဖြင့်လည်းကောင်း၊ သမ္မာကျမ်းစာကို ဖတ်ရှုခြင်းအားဖြင့်လည်းကောင်း၊ အသက်ရှင်သော တရားဟောဆရာ၏ နှုတ်ကပတ်တော်ကို ကြားနာခြင်းအားဖြင့်လည်းကောင်း လက်ခံရရှိနိုင်သည်။ ထို့နောက် ဝိညာဉ်တော်သည် ပိုမိုတိုက်ရိုက်သော ဖိတ်ခေါ်မှုနှင့်အတူ ကြွလာသောအခါ၊ ဝိညာဉ်သည် ယေရှုထံ မိမိကိုယ်ကို ဝမ်းမြောက်စွာ အပ်နှံလေသည်။ လူအများက ဤအရာကို ရုတ်တရက် ပြောင်းလဲခြင်းဟု ခေါ်ကြသော်လည်း၊ ၎င်းသည် ဘုရားသခင်၏ ဝိညာဉ်တော်မှ ကာလရှည်ကြာ ခေါ်ယူသိမ်းသွင်းတော်မူခြင်း၏ အကျိုးရလဒ်ဖြစ်သည်—သည်းခံရှည်လျား၍ ကြာရှည်သော ဖြစ်စဉ်တစ်ရပ်ဖြစ်သည်။

> “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.

> “अगानङा बेखेव, बेनि खुंदुनायाव नुनोमोन आरो ओनसोलो मोननाय जाथायफोरखौ गैया। बेबादि, आत्मानि खामानिया सोलआव बेनि जों सावरनाय गोजौनि बोलखौ मोननाय मानुखनि गासै मावनायाव फोरमायगोन। जखन इश्वरनि आत्माया थाखायखौ आपनाय कब्जायाव लायो, बेयो जिउनखौ रूपान्तर मावो। पापमय संनायफोरखौ गोदानो; दुष्ट मावनायफोरखौ नेवसिनो; माया, नम्रता, आरो शान्तिया राग, हिनजावनाय, आरो जेंना-जेंनानि जायगाखौ लायो। सान्थौना दुखनि जायगाखौ लायो, आरो मुखमुद्राया स्वर्गनि जोथि फोसावो। गोनो मानुखो गुखुरखौ दानाय बिखांनि आखाइखौ नुनो, एबा ओफ्रायनि आँगिनाफोर निफ्राय जोथि नामनायखौ मोनग्रा। आशीर्बादा फेथाय सोलआ इश्वरनि हाताव निजखौ समर्पित मावनाय समयाव फैयो। देनायनो मान्सिनि आखिया नुनोफैदोंमोन होनाय बे बोलाया इश्वरनि मुर्तिआव गोदान थाखाय सोरजिनो।” 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.

9/11-ல் பிற்கால மழை தூறலாக ஆரம்பமானது. 9/11-ல், வேதாகமத் தீர்க்கதரிசனத்தில் “கிழக்குக் காற்று” என்று பிரதிநிதித்துவப்படுத்தப்படும் இஸ்லாம், ஒரு லட்சத்து நாற்பத்திநாலாயிரம் பேரின் முத்திரையிடுதல் ஆரம்பமானபோது வந்தடைந்தது. செகரியா புத்தகத்தில் உள்ள இரண்டு பொற்குழாய்களிலிருந்து இறங்கும் “பொன்னெய்” என்று பிரதிநிதித்துவப்படுத்தப்படும் செய்தியான பிற்கால மழை, லவோதிகேயா ஏழாம் நாள் அட்வென்டிஸ்டுகளை மனந்திரும்புதலுக்குக் கூப்பிடும் பணியை ஆரம்பித்தது. பரிசுத்த ஆவியின் காற்று, எழுதப்பட்டுள்ள எல்லாவற்றையும் போதிக்கும் தமது செயலினை ஆரம்பித்து, எரேமியாவின் பழைய பாதைகளின் செய்தியைப் பயன்படுத்தி குருடான லவோதிகேயரின் இருதயங்களோடு பேசத் தொடங்கியது. நிக்கோதேமுவுக்குப் பிரதிநிதித்துவப்படுத்தப்பட்ட பரிசுத்த ஆவியின் செயல் இன்னும் விரிவாக விளக்கப்பட்டது; அதாவது, “படிப்படியாக,” “பரலோக ராஜ்யத்தைச் சுதந்தரிக்க விரும்புகிற எல்லாரின் இருதயங்களிலும் செய்யப்பட வேண்டிய அவசியமான வேலை.” இந்தச் செயல்முறை கிறிஸ்துவினால் காற்றின் செயலோடு ஒப்பிடப்பட்டது; மேலும், 9/11-ல் வந்தடைந்த “கிழக்குக் காற்றின்” காலப்பகுதியில் அந்தச் செயல்முறை நடைபெறுகிறது. ஏசாயாவும் இதே காலப்பகுதியை கடுங்காற்றின் சொல்லாக்கத்தில் உரையாடுகிறார்.

> 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.

> Dalam sukatan, apabila ia bertunas, Engkau akan berperkara dengannya; Ia menahan angin-Nya yang keras pada hari angin timur. Oleh sebab itu, kedurhakaan Yakub akan disucikan; dan inilah seluruh hasilnya, iaitu penyingkiran dosanya; apabila ia menjadikan segala batu mezbah itu seperti batu kapur yang dipecahkan berkeping-keping, maka segala tiang berhala dan patung-patung berhala tidak akan tetap berdiri. 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.”

Baporofeta bohle ba dumellana mabapi le matsatsi a bofelo, ’me “moya o matla” wa Esaia ke meya ya dintwa ya Johanne e thibetsweng nakong ya ho bewa tiiso ho ba lekgolo le mashome a mane a metso e mene a sekete. Moya o matla wa Esaia ke moya wa botjhabela o “thibelwang” bopaking ba Esaia, mme o tshwarwa wa thibelwa ho ba ha Johanne. Meya ya dintwa ya Johanne e tshwarwa ha setjhaba sa Modimo se ntse se bewa tiiso, mme moya wa botjhabela wa Esaia o hlaloswa e le nako eo ka yona “bokgopo ba Jakobo” bo “hlwekiswang.” Lentswe la Seheberu le fetoletsweng e le “hlwekiswang” le bolela ho etsetswa poelano. Ho bewa tiiso ha Johanne ho tshwana le Ezekiele kgaolo ya robong mme ho tshwana le ho hlwekiswa ha bokgopo ba Jakobo. Lengeloi le fetang hara Jerusalema le beha letshwao hodima ba fehelang le ho bokolla ke lona lengeloi le nyolohang le tswang “botjhabeng.”

> 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.

> Na sesudah segala perkara ini aku melihat empat malaikat berdiri pada empat penjuru bumi, menahan keempat angin bumi, supaya angin itu jangan bertiup ke atas bumi, ataupun ke atas laut, ataupun ke atas mana-mana pohon. Lalu aku melihat seorang malaikat lain naik dari sebelah timur, membawa meterai Allah yang hidup; dan ia berseru dengan suara yang nyaring kepada keempat malaikat yang kepadanya telah diberikan kuasa untuk merosakkan bumi dan laut itu, katanya, “Jangan rosakkan bumi, ataupun laut, ataupun pohon-pohon itu, sebelum kami memeteraikan hamba-hamba Allah kami pada dahi mereka.” Wahyu 7:1–3.

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

Malaikat itu ialah Kristus, dan Dia naik pada akhir empat puluh hari mengajar murid-murid bersemuka pada musim Pentakosta; dan Dia naik pada Hari Raya Sangkakala dalam Imamat dua puluh tiga pada akhir tiga puluh hari pengajaran bersemuka dengan para imam yang dilambangkan oleh angka tiga puluh.

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

2026 ialah pilihan raya pertengahan penggal, dan pilihan raya itu telah pun disahkan sebagai penanda jalan nubuatan. Tanpa Demokrat mencuri pilihan raya tahun 2020, Trump tidak akan menggenapi teka-teki Roma. Teka-teki Roma ialah bahawa ia adalah yang kedelapan dan berasal daripada yang tujuh. Teka-teki itu mengenal pasti Trump sebagai wakil bagi patung binatang itu, yang sentiasa muncul sebagai yang kedelapan, namun berasal daripada yang tujuh. Dalam Daniel tujuh, tiga daripada sepuluh tanduk Roma pagan perlu disingkirkan supaya tanduk kecil itu dapat naik. Di sana Roma kepausan muncul sebagai yang kedelapan di antara tujuh tanduk yang lain, namun ia keluar daripada Roma pagan, kerana ia harus berasal daripada yang tujuh. Dalam Daniel lapan, empayar Media-Persia dilambangkan oleh dua tanduk, kemudian Yunani oleh satu tanduk, yang apabila dipatahkan menghasilkan empat tanduk, maka sebelum Roma muncul telah ada tujuh tanduk, dan tanduk kecil Roma ialah yang kedelapan. Terdapat saksi-saksi lain terhadap hakikat bahawa Roma sentiasa muncul sebagai yang kedelapan dan berasal daripada yang tujuh, tetapi titik rujukan utama bagi teka-teki itu ialah Wahyu pasal tujuh belas.

> 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.

> Na inilah pikiran yang mempunyai hikmat. Ketujuh kepala itu adalah tujuh gunung, yang di atasnya perempuan itu duduk. Dan ada tujuh raja: lima telah jatuh, dan yang satu ada, dan yang lain belum datang; dan apabila ia datang, ia harus tinggal seketika lamanya. Dan binatang yang pernah ada, dan sekarang tidak ada lagi, ia sendiri adalah yang kedelapan, dan berasal dari ketujuh itu, dan ia menuju kepada kebinasaan. Wahyu 17:9–11.

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

चुनाव 2020 की चोरी ने एक चुनाव को एक भविष्यद्वाणीगत मार्गचिह्न के रूप में पहचाना। इस तथ्य का दूसरा साक्षी राष्ट्रपति Carter के साथ है। Reagan उन राष्ट्रपतियों में पहला था जो Trump तक ले जाते हैं, जो उन सात में से आठवाँ है, क्योंकि वह Rome की एक प्रतिमा बनाता है। 1989 में अन्त के समय के बाद से आठ राष्ट्रपतियों की पंक्ति में Reagan पहला था। 1989, Daniel अध्याय ग्यारह, पद एक से चार में पूर्ण हुआ, और वह सबसे धनी राष्ट्रपति की गवाही को प्रस्तुत करता है। Reagan से पहले उस बिन्दु तक इतिहास का सबसे बुरा राष्ट्रपति था। Carter ने Islam के एक संकट को अनसुलझा छोड़ते हुए पद छोड़ा। सैंतालीस वर्ष बाद, Trump वर्तमान में उस समस्या का समाधान कर रहा है जिसे Democrat Carter ने Reagan के लिए छोड़ दिया था। क्योंकि पहला और alpha, Reagan, एक Republican था, जो समापन और omega में एक Republican का प्रतिरूप था, इसलिए Trump को भी पिछले Democrat राष्ट्रपति द्वारा उत्पन्न Islam के एक संकट को विरासत में लेना आवश्यक था, जो भविष्यद्वाणीगत आवश्यकता के अनुसार उस समय तक इतिहास का सबसे बुरा राष्ट्रपति होना था। Obama ने, निःसन्देह, उन सभी भविष्यद्वाणीगत विशेषताओं को पूरा किया, और Biden ने भी। Reagan के लिए अन्तिम का प्रतिरूप होने हेतु, उसे न केवल आठवें का, बल्कि छठे का भी प्रतिरूप होना था। ऐसा करते हुए यहूदा के गोत्र के सिंह को दोनों उदाहरणों में Trump से पहले आने वाले असफल राष्ट्रपतित्वों की क्रमिकता को सुनिश्चित करने के लिए चुनावों को नियंत्रित करना था। चुनाव एक भविष्यद्वाणीगत मार्गचिह्न हैं, और 2026 उस राष्ट्रपति के लिए मध्यावधि चुनाव है जो उन सात में से आठवाँ है।

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

Garis dua ratus lima puluh tahun Amerika Serikat dimulai pada tahun 1776 dan mencapai puncaknya pada tahun 2026. Garis dua ratus lima puluh tahun dari 457 SM mencapai puncaknya pada tahun 207 SM, di antara ayat sebelas dan lima belas, yakni peperangan Rafia dan Panium. Rafia secara profetis selaras dengan perjanjian sunat dalam Kejadian tujuh belas, dan Panium secara profetis selaras dengan perjanjian seratus empat puluh empat ribu dalam Matius enam belas. Tahun 2026 selaras dengan tahun 207 SM, di antara ayat sebelas dan lima belas—di antara Rafia dan Panium, yang juga berada di antara perjanjian pertama Allah dengan suatu umat pilihan dan perjanjian terakhir Allah dengan suatu umat pilihan.

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

Litsiṱari zwa miṅwaha ya maḓana mavhili na mashanu ine ya fhela kha vhukati ha ṅwaha wa 207 BC na 2026 i tevhekana na mutalo wa miṅwaha ya maḓana mavhili na mashanu wa u tovholwa we wa thoma musi muḓi wa Roma u tshi swa nga ṅwaha wa 64. U bva henefho, miṅwaha ya sumbe ya tsivhudzo nga ha u tshinyadzwa hu ḓaho, nga munna a sa ḓivheiho, yo ḓivhadzwa kha vhaaluwa vha Yerusalema. Musi ṅwaha wa fusumbe u tshi swika, Yerusalema a tshi tshinyadzwa, kereke ya Mudzimu ya balangana, nahone vha phaḓaladza mafhungo maḓifha kha shango ḽoṱhe. Nga tshifhinga tshenetsho tshithihi tshe kereke ya Efesa ya vha i tshi khou ḓivhadza mulaedza wa Pentekosta wa mvuwo, u tovholwa ho imiwaho nga kereke ya Smirna ha thoma, ngauri zwivhidzo zwivhili nga ndeme ya vhuporofita zwo vha zwi tshi tea u tshimbila zwi tshi tevhekana lwa tshifhinga. Paulo o vha e murangaphanḓa wa kereke ya vhuporofita ya Efesa, fhedzi o ṅwala nga ha ḓivhazwakale havhili.

> 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.

> Pogromrom, nisangeng, a ong·katengona reba Antiok-o, reba Ikoniam-o, reba Listra-o angna ong·aha; maikai pogromrangan anga chanchiapaha: indiba pilakkon Jisu anga pilak pilakoni angko jokataha. Aro Kristo Jisuo Isolni skango torom kamalani janggi tangna sikgipa pilakba pogromko man·gen. 2 Timoti 3:11, 12.

A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.

A.T. Jones mengenal pasti tempoh dua ratus lima puluh tahun yang bermula pada tahun 64 dan berakhir dengan Edik Milan pada tahun 313. Sepanjang tahun-tahun itu, penganiayaan terhadap umat Tuhan dijalankan oleh Rom pagan, tetapi pekabaran kepada jemaat di Smirna mengenal pasti sepuluh hari, yang melambangkan penganiayaan yang paling dahsyat dalam tempoh tersebut.

> 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.

> Mma nkhan ʼñi i¿ajlïtyel chaʼañ li ibä yikʼotety ta melel; ajkʼel, diablo mi kajel ichokoñetyob chaʼañ añibäyob ta cárcel, cheʼ mi yäkʼetlañelob; yikʼot añetylañob ta wokol lajunpʼej kʼiñ. Koleltyel añetel mekʼel jiñi mi käyel chaʼañ sañ, y mi kajel akʼety ta jun pʼäkʼal i kuxlejal. 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.

Nako ya kanyaniso yina ya minyoko yina bozengaka na ntoto ya Mfumutinu Dioclétien salaminaka bamvula zomi, banda na 303 tii na 313, ntangu Mfumutinu Constantin le Grand vandaka kuyala, mutindu yandi zolaka kuvanda na ntangu ya ntete ya nsiku ya Lumingu ya 321, mpe ntangu yandi kabulaka Roma na esti mpe na owesti na 330. Na nzila ya profesi, 313 tulamaka kidimbu na dibala ya diplomasia na Milan, ntangu Mfumutinu Constantin (muyadi ya Owesti) bongisaka dibala ya mpangi na yandi ya nkento ya tata mosi ve, Flavia Julia Constantia, na Licinius, mfumutinu yina vandaka kuyala kitini ya esti (to ya kitini yina zolaka kukuma ya esti ntama mingi ve) ya Kimfumu ya Roma. Dibala yina sukukaka na mutindu ya kidimbu ntangu Constantin kabulaka kimfumu na esti mpe na owesti na 330.

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

Masa 250 tahun Nero bermula dengan suatu tempoh tujuh tahun yang bermula dan berakhir dengan suatu pengepungan yang melambangkan kesudahan dunia. Pada penghujung tempoh itu terdapat suatu jangka sepuluh tahun penganiayaan yang tersendiri. Tempoh itu bermula pada zaman Efesus, kemudian merangkumi sejarah Smirna sehingga gereja kompromi Konstantinus, apabila gereja Pergamus muncul pada tahun 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.

Mangeni miaka kumi na saba kutoka 313 hadi 330 huruupatane wake katika historia ya Raphia na Panium, ambako vita vya mwaka 217 KK na vita vya mwaka 200 KK vimetenganishwa na miaka kumi na saba. Katika vita vya Raphia, Ptolemy alishinda, lakini angekuwa amekwisha kufa na kuondoka kabla ya vita vya Panium. Hata hivyo alitawala kwa miaka kumi na saba tangu 221 KK hadi 204 KK. Mistari mitatu ya miaka 250, iliyounganishwa pamoja na kumi na saba tatu, hulazimisha kuzingatiwa kwamba 313 hulingana 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 e ne e le phetoho e hlakileng ho tloha mahlorisong ho ea sekisetsong, ka hona e tšoaea 313 e le letšoao la phetoho e itseng ea semoporofeta e ileng ea tšoantšetsoa ke phetoho ho tloha Smyrna ho ea Pergamos. Mohato oa pele o ile oa emeloa ke lenyalo la bodiplomate le ileng la fella ka tlhalo lilemo tse leshome le metso e supileng hamorao. Mohato oa bobeli e ne e le molao oa pele oa Sontaha. Tšusumetso e halalelang e re tsebisa hore molao oa Sontaha o etelloa pele ke ts'ebetso e tsoelang pele ea mohato ka mohato e akarelletsang melao ea Sontaha e tlang pele ho Molao oa Sontaha o hlalosoang e le ho u qobella ho boloka Sontaha hape le ho u hlorisa ka lebaka la ho boloka Sabatha ea Molimo ea letsatsi la bosupa.

> “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.

> “Ако читателят би желал да разбере какви сили ще бъдат използвани в скоро предстоящата борба, нужно му е само да проследи свидетелството за средствата, които Рим е употребил за същата цел в отминалите векове. Ако би желал да узнае как паписти и протестанти, съединени заедно, ще постъпят с онези, които отхвърлят техните догми, нека види духа, който Рим е проявил към съботата и нейните защитници.”

> “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.

> “Umyalo yasebukhosini, amakhonsili ajwayelekile, kanye nemithetho yebandla esekelwe ngamandla ezwe kwaba yizinyathelo okwaholela ngazo umkhosi wobuqaba ekufinyeleleni esikhundleni sodumo emhlabeni wobuKristu. Isinyathelo sokuqala somphakathi sokuphoqelela ukugcinwa kweSonto kwakungumthetho owashaywa nguConstantine. (A.D. 321.) Lesi simemezelo sasifuna ukuba abantu basemadolobheni baphumule ‘ngosuku oluhloniphekile lwelanga,’ kodwa sasivumela abantu basemakhaya ukuba baqhubeke nemisebenzi yabo yezolimo. Nakuba empeleni wawungumthetho wobuqaba, waphoqelelwa yinkosi ngemva kokwamukela kwayo ubuKristu ngegama kuphela.” 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.

Perintah Milan pada tahun 313 merupakan “dekret diraja” yang diikuti oleh “konsili-konsili umum dan peraturan-peraturan gereja yang disokong oleh kuasa sekular merupakan langkah-langkahnya.” Ini merupakan langkah-langkah yang progresif yang membawa kepada undang-undang Ahad yang pertama pada tahun 321. Salah satu daripada langkah itu ialah “peraturan-peraturan gereja,” seperti pemeliharaan hari Ahad, “yang disokong oleh kuasa sekular.” Tempoh 1888 mengenal pasti satu siri undang-undang Ahad yang diperkenalkan ke dalam Senat oleh Senator Blair yang tidak pernah menghasilkan apa-apa, namun dalam sejarah yang sama beberapa negeri sedang meluluskan undang-undang Ahad yang dikuatkuasakan oleh negeri. Kedua-dua saksi ini mengenal pasti tahun 313 sebagai suatu penanda jalan di mana “dekret-dekret diraja,” seperti suatu perintah eksekutif, akan menandai suatu peralihan dalam sejarah binatang bumi itu, yang ditakdirkan untuk berkata-kata seperti seekor naga.

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

Apabila Amerika Syarikat berkata-kata seperti seekor naga, ia berakhir sebagai kerajaan keenam dalam nubuatan Alkitab, dan hal itu berlaku dengan ia berkata-kata sama seperti pada permulaan pemerintahannya sebagai kerajaan keenam. Pada tahun 1798, Amerika Syarikat meluluskan Akta Orang Asing dan Hasutan, yang melambangkan hukum Ahad. Akta Orang Asing dan Hasutan tahun 1798 itu merupakan langkah ketiga daripada tiga langkah yang bermula pada tahun 1776 dengan Pengisytiharan Kemerdekaan, diikuti oleh Perlembagaan pada tahun 1789. Tiga langkah itu sejajar dengan 313, 321, dan 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 dan 1798 semuanya merupakan tindakan yang didefinisikan sebagai berbicara, sebab ilham memberitahukan kepada kita bahwa “perkataan suatu bangsa adalah tindakan dari para penguasa legislatif dan yudisialnya.” 313, 321, dan 330 semuanya adalah penanda waktu yang berkaitan dengan Konstantinus Agung. Berakhirnya Israel kuno yang literal, baik kerajaan utara maupun selatan, dilambangkan sebagai suatu perceraian, dan inilah yang diwakili oleh 330. Suatu perceraian antara timur dan barat dalam suatu pernikahan yang telah dimulai tujuh belas tahun sebelumnya, pada pernikahan Maklumat Milan. Pada hukum Minggu, Amerika Serikat akan telah memenuhi cawan masa percobaannya dan akan diceraikan dari Allah dalam kaitannya dengan tujuan kenabiannya, sebagaimana ditipologikan oleh negeri yang berlimpah dengan susu dan madu bagi Israel kuno. Ilham mengatakan bahwa kemurtadan nasional diikuti oleh kebinasaan nasional. Hal itu terjadi ketika Allah menceraikan negeri yang mulia sebagaimana diwakili oleh tahun 330. Dari pernikahan tahun 313 sampai kepada yang pertama dalam serangkaian hukum-hukum Minggu yang meningkat pada 321 sampai kepada perceraian tahun 330. 1776 sejajar dengan 313, dan 1789 sejajar dengan 321, dan 1798 sejajar dengan 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 ialah juga penggenapan bagi 360 tahun sejak pertempuran Actium pada 31 SM. Actium ialah halangan ketiga bagi Rom, dan dengan demikian melambangkan undang-undang Ahad, apabila Rom moden menakluk halangan kedua dan ketiganya. Pada tanda jalan 330, pertempuran Panium bergabung dengan pertempuran Actium. Pertempuran Raphia pada 217 SM sejajar dengan perang Ukraine pada 2014, kemudian pada 2015 Trump melancarkan kempen presiden pertamanya, pada 2020 kedua-dua tanduk binatang bumi itu telah dibunuh, pada 2023 kedua-duanya telah dibangkitkan semula. Pada 2024 ujian terhadap asas-asas telah bermula dan pada 2025 perikatan nubuatan antara presiden kelapan dan rakan sejawatan kepausannya ditandai oleh pelantikan mereka masing-masing.

We will continue these things in the next article.

ꯉꯥꯁꯤꯒꯤ ꯑꯥꯔ꯭ꯇꯤꯛꯂ ꯃꯇꯨꯡꯗ ꯑꯩꯈꯣꯏ ꯑꯁꯤꯒꯨꯝ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯃꯈꯥ ꯆꯠꯊꯔꯒꯅꯤ।

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