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# The Hidden History of Verse Forty - Number Nine

Mbiri Yobisika ya Vesi la Makumi Anayi — Nambala Naini

Power, Glory and Suffering

Simba, Kubwinya noKutambudzika

Author

Jeff Pippenger

Published

May 6, 2026

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Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jarius’ twelve-year-old daughter; the second was the demonstration of His glory at the mount of transfiguration; and the third was Gethsemane the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.

Petro ari paPaniumi (Caesarea Firipi), panongova mazuva matanhatu kana masere chisati chasvika pakati pezviitiko zvitatu izvo Petro, Johani naJakobho vakaenda vari voga naJesu. Chekutanga kwaiva kuratidzwa kwesimba Rake pakumutswa kwemwanasikana waJairasi aiva nemakore gumi namaviri; chechipiri kwaiva kuratidzwa kwekubwinya Kwake pagomo rokushanduka kwechimiro; uye chechitatu kwaiva Getsemani, kuratidzwa kwokutambudzika Kwake. PaPaniumi muchitsauko chegumi nerimwe Petro anomiswa pedyo pedyo pamberi pomuchinjikwa wendima yegumi nenhanhatu. Gomo ndiro raiva pakati pezviitiko zvitatu zvakasarudzika zvokufamba kwevadzidzi vatatu. Pagomo, Baba vokudenga vakataurawo kechipiri pamitatu; Baba vakataura pakubhabhatidzwa, pagomo, vozotaurazve muchinjikwa usati wasvika. Petro ari kaviri panzvimbo yapakati pezviitiko zvitatu zvakatsanangurwa. Iye zvakare ndiye ari pakati pezvitsauko gumi nerimwe kusvikira makumi maviri nezviviri zvaMateo.

## The Ass

MuAsiriya Kana Mwari vachizvitarisa kubva pamaonero enyika chete, vaizofanira kuparadza Asiriya pamwe chete neIsraeri. “Tarirai, zita raJehovha rinobva kure, richiuya nehasha dzake, nehutsi hwakakora huchikwira; miromo yake izere nokushatirwa, uye rurimi rwake rwakaita somoto unopedza” (Isaya 30:27). Asi Mwari vaifunga zvimwe. “Zvino panguva iyo Ishe achapedza basa rake rose paGomo reZioni nepamusoro peJerusarema, achatonga muchero womwoyo unozvikudza wamambo weAsiriya, nokuzvirumbidza kwokukwirira kwameso ake” (Isaya 10:12). Mwari vaiva vaida kuti “tsvimbo yokurova” yavo irove zvakakodzera pakuraira kwaida kuitwa, kwete kupfuurira mberi ichiuraya pasina musiyano kusvikira “basa” rake rapera. Zvino “basa” iri ndechipi? Ndicho “basa rake rose paGomo reZioni nepamusoro peJerusarema.” Asiriya raimirira chiridzwa chokutonga kwaMwari. “Ari kutumira mambo weAsiriya” kuti “arwise rudzi rwakanyomba [Israeri], uye pamusoro pavanhu vokutsamwa kwake [Judha],” “kutora chakapambwa, nokubvuta zvakatorwa, nokuvatsika-tsika sezvakaita dope remunzira” (Isaya 10:5, 6). Asi Asiriya harina kunzwisisa chinangwa ichi. “Asi harifungi saizvozvo, uye mwoyo waro haurangariri saizvozvo; asi zviri mumwoyo waro kuparadza nokupedza ndudzi zhinji” (ndima 7). Kunyange zvakadaro Mwari vaizorwadzisa “muchero womwoyo unozvikudza wamambo weAsiriya, nokuzvirumbidza kwokukwirira kwameso ake” (ndima 12). Ishe vanotaura kuti Asiriya “ndiro shamhu yokutsamwa kwangu, uye tsvimbo iri muruoko rwavo ndiko kutsamwa kwangu.” Asi “zvichaitika pazuva iro kuti mutoro wake uchabviswa pafudzi pako, nejoko rake pamutsipa wako” (ndima 5, 27). Saka “joko” rechivi iro Israeri rakanga raizviunzira nokuda kwokusatendeka rava kuputsywa “nemhaka yokuzodzwa.” Kuipa kwapera. Asi Mwari “havazovhuniki rudzi rwose zvachose” (Nahumi 1:12). Mushure mokunge “Mambo [Jesu] atonge nokururama” uye “machinda [vaapostora nevamwe] atonge nokururamisira,” “munhu [munhu waKristu] achava sokuvanda pamhepo, nenhare pamupupuri, semvura yenzizi panyika yakaoma, somumvuri webwe guru panyika inonetesa” (Isaya 32:1, 2). Uye “akasara [vakasara] vachadzoka, ivo vakasara vaJakobho, kuna Mwari ane simba. Nokuti kunyange vanhu vako, iwe Israeri, vakawanda sejecha regungwa, vakasara vavo chete ndivo vachadzoka; kuparadzwa kwakatemwa kuchafashukira nokururama” (Isaya 10:21, 22). “Nokuti Jehova Mwari wehondo achaita kuparadza, kwakatemwa, pakati penyika yose” (ndima 23). Nokukurumidza Asiriya raizoputswa, uye “joko” racho raizobviswa paIsraeri. “Nokuti Ishe, Jehova wehondo, vanoti: Haiwa vanhu vangu vanogara muZioni, musatya muAsiriya, uyo anokurovai netsvimbo, uye anosimudza tsvimbo yake pamusoro penyu, nenzira yeEgipita. Nokuti kuchangova nenguva duku-duku, kutsamwa kuchaguma, nehasha dzangu dzichava pakuparadzwa kwavo” (ndima 24, 25). “Asi zvasara zveIsraeri, nevakapukunyuka veimba yaJakobho, havachazotsamiri zvakare pauyo akavarova; asi vachatsamira naJehovha, Mutsvene waIsraeri, muchokwadi” (ndima 20).

The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient cite of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the mount of transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of king Uzziah’s rebellion in the holy place the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.

Gomo rakatangira kupinda kwokukunda, uko kwakatanga nembongoro kusunungurwa kuti itakure chipiriso chichipinda muJerusarema, sokutakurwa kwakaitwa huni dzechipiriso nembongoro yaAbrahama paMoria, nzvimbo yekare yetembere iri muJerusarema. Mutambo wehwamanda mukutevedzana kwaRevhitiko 23 unoratidza kusunungurwa kwembongoro; naizvozvo chiitiko chegomo rokushanduka kwechimiro chakatangira kupinda kwokukunda, zvichiisa Petro munhoroondo yemazuva makumi matatu aRevhitiko 23 anoenderana nenguva yePentekosti. Mumazuva iwayo makumi matatu tembere (muyedzo wepakati) inouyiswa pamusoro pevanenge vachiedzwa kuti vave pakati pevaprista makumi masere vane ushingi. Muuchapupu hwokupanduka kwamambo Uzia panzvimbo tsvene, vaprista makumi masere vanozivikanwa sevane ushingi, zvichidaro zvichiratidza kuti kwaivapo vaprista vasina kutora chikamu.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.

> Zvino Azaria muprista akapinda achimutevera, aine vaprista vaJehovha makumi masere, vakanga vari varume vane ushingi. Vakamudzivisa Uzia mambo, vakati kwaari, Hazvina kukufanira iwe, Uzia, kupisira Jehovha zvinonhuhwira; asi vaprista, vanakomana vaAroni, vakatsaurirwa kupisa zvinonhuhwira, ndivo vanofanira kuzviita. Buda munzvimbo tsvene; nokuti wapinda mukutadza; uye hazvingavi kukudzwa kwauri kunobva kuna Ishe Mwari. 2 Makoronike 26:17, 18.

The valiant priests are those who follow the Lamb whithersoever He goes.

A baprista lavaqamegiqo e ratou na muri Vua ga vei koya na Lami ki na vanua yadua sa lako kina.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Ava ndivo vasina kusvibiswa nevakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwarinongoenda. Ava ndivo vakadzikinurwa kubva pakati pavanhu, vari chibereko chokutanga kuna Mwari nokuna Gwayana. Zvakazarurwa 14:4.

The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant, and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023 and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.

Imba y’uruvyaro rwa Yuda ayobora ubwoko Bwayo akabwinjiza Ahera Cyane, kandi ikabuhanga amaso mu Isanduku y’Isezerano, no kuzirikana Umutambyi Mukuru uri aho akorera umurimo We wa nyuma wo guhanagura ibyaha. Petero yazutse ku wa 31 Ukuboza 2023, hanyuma ahura n’ikigeragezo cy’ishingiro cyerekeye uruhare rwa Roma mu gushinga iyerekwa ryo hanze ry’ubuhanuzi. Maze ikigeragezo cya kabiri cy’urusengero kigerera Petero, kandi ni aho iyerekwa ry’umurongo w’imbere rihagararirwa mu iyerekwa ry’indorerwamo ryo muri Daniyeli igice cya cumi.

Peter had denied his Lord on July 18, 2020, and he did so three times.

Petro alikuwa amemkana Bwana wake tarehe 18 Julai, 2020, naye alifanya hivyo mara tatu.

> “Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.

> “Kanomwe katatu Petro akana poyera Ambuye wake, ndipo kanomwe katatu Yesu anam’tulutsamo chitsimikizo cha chikondi chake ndi kukhulupirika kwake, akum’limbikitsa ndi funso limenelo lolunjika, ngati muvi wa minga wolasa mtima wake wovulazidwa. Pamaso pa ophunzira osonkhana pamodzi, Yesu anaonetsa kuya kwa kulapa kwa Petro, ndipo anasonyeza mmene wophunzira amene kale ankadzitamandira anadzichepetsera kotheratu.” The Desire of Ages, 812.

Peter represented two classes of worshippers.

Petro a fanekiselaga mapoka mabini ya waabudu.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Kuna kila moja ya makundi yanayowakilishwa na Mfarisayo na mtoza ushuru, kuna fundisho katika historia ya mtume Petro. Katika hatua za kwanza za uanafunzi wake Petro alijiona kuwa mwenye nguvu. Kama Mfarisayo, katika makadirio yake mwenyewe, alikuwa ‘si kama watu wengine.’ Kristo alipokuwa katika usiku wa kuusalitiwa Kwake akiwaonya wanafunzi Wake mapema, ‘Ninyi nyote mtajikwaa kwa ajili Yangu usiku wa leo,’ Petro akatangaza kwa ujasiri, ‘Ijapokuwa wote watajikwaa, lakini mimi sitajikwaa.’ Marko 14:27, 29. Petro hakujua hatari yake mwenyewe. Kujitumainia kulimpotosha. Alidhani kwamba alikuwa na uwezo wa kushinda jaribu; lakini katika muda mfupi tu jaribu lilikuja, naye kwa laana na viapo akamkana Bwana wake.” Christ’s Object Lessons, 152.

The Publican went to his home justified.

Mtoza ushuru alirudi nyumbani kwake akiwa amehesabiwa haki.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “UFarisi nomthelisi wamelela izigaba ezimbili ezinkulu lapho behlukaniswa khona labo abeza ukukhonza uNkulunkulu. Abameli bazo bokuqala ababili batholakala kubantwana bokuqala ababili abazalwa emhlabeni.” Christ’s Object Lessons, 152.

Abel and the publican are a symbol of justification by faith.

ਅਬੇਲ ਅਤੇ ਚੁੰਗੀ ਲੈਣ ਵਾਲਾ ਵਿਸ਼ਵਾਸ ਦੁਆਰਾ ਧਰਮੀ ਠਹਿਰਾਏ ਜਾਣ ਦੇ ਪ੍ਰਤੀਕ ਹਨ।

> And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.

> Asi muteresi, amire kure, wakanga asingadi kana kutarira kumusoro kudenga, asi akazvirova pachifuva, achiti, Mwari, ndinzwirei ngoni ini mutadzi. Ndinokuudzai kuti, munhu uyu akaburuka akaenda kumba kwake aruramiswa kupfuura uya mumwe; nokuti mumwe nomumwe anozvikudza achaninipiswa; uye iye anozvininipisa achakudzwa. Ruka 18:13, 14.

The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.

Ujumbe wa mwaka 1888 uliambatana na kushuka kwa malaika wa Ufunuo kumi na nane.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Na Bwana katika rehema Yake kuu aliwatumia watu Wake ujumbe wa thamani sana kupitia kwa Wazee Waggoner na Jones. Ujumbe huu ulikuwa wa kuuleta mbele ya ulimwengu kwa wazi zaidi Mwokozi aliyeinuliwa juu, dhabihu kwa ajili ya dhambi za ulimwengu wote. Uliwasilisha kuhesabiwa haki kwa njia ya imani katika Mdhamini; uliwaalika watu kuipokea haki ya Kristo, ambayo hudhihirishwa katika utii kwa amri zote za Mungu. Wengi walikuwa wamepoteza kumwona Yesu. Walihitaji kuelekezwa macho yao kwa nafsi Yake ya uungu, stahili Zake, na upendo Wake usiobadilika kwa jamii ya wanadamu. Mamlaka yote yamewekwa mikononi Mwake, ili awagawie wanadamu vipawa vya utajiri, akiitoa kwa kiumbe mwanadamu asiye na msaada ile zawadi isiyokadirika ya haki Yake mwenyewe. Huu ndio ujumbe ambao Mungu aliamuru upewe ulimwengu. Ni ujumbe wa malaika wa tatu, ambao wapasa kutangazwa kwa sauti kuu, na kuandamana na kumiminwa kwa Roho Wake kwa kipimo kikubwa.” Testimonies to Ministers, 91.

## The Laodicean Message

Ujumbe wa Laodikia

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Shoko rakapiwa kwatiri naA. T. Jones, naE. J. Waggoner ishoko raMwari kukereke yeRaodikia, uye ane nhamo munhu upi noupi anozviti anotenda chokwadi asi asingaratidzi kune vamwe mwaranzi dzakapiwa naMwari.” The 1888 Materials, 1053.

## The Latter Rain Message

Ujumbe wa Mvua ya Masika ya Mwisho

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Mvura yokupedzisira ichadururirwa pamusoro pevanhu vaMwari. Mutumwa ane simba achaburuka achibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwake.” Review and Herald, Kubvumbi 21, 1891.

## New York City and 9/11

نيو يورك سٽي ۽ 9/11

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Zvino ko kwauya shoko randakambotaura rokuti New York richaputswa nemafungu makuru egungwa here? Izvi handina kumbobvira ndazvitaura. Ndakataura kuti, pandakanga ndichitarisa zvivako zvikuru zvichisimudzwa imomo, uriri pamusoro peuriri, ‘Zviono zvinotyisa zvakadini zvichaitika kana Ishe vachisimuka kuzunungusa nyika nenzira inotyisa! Ipapo mashoko aZvakazarurwa 18:1–3 achazadzikiswa.’ Chitsauko chose chegumi nesere chaZvakazarurwa inyevero yezvichauya pamusoro penyika. Asi handina chiedza chakananga pamusoro pezvichauya paNew York, kunze kwokuti ndinoziva kuti rimwe zuva zvivako zvikuru zviripo zvichawisirwa pasi nokushanduka nokupidigurwa kwesimba raMwari. Kubva pachiedza chandakapihwa, ndinoziva kuti kuparadzwa kuri munyika. Shoko rimwe chete rinobva kuna Ishe, kubata kumwe chete kwesimba ravo guru, uye zvivako izvi zvikukutu zvichawa. Zviono zvichaitika zvinotyisa kwazvo zvatisingagoni kutofungidzira.” Review and Herald, July 5, 1906.

Peter the publican, represents a soul who is justified by faith, and justification by faith is the third angel’s message, it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision, that represents the external line of prophecy, which Solomon says is life or death.

Petro, mtoza ushuru, anawakilisha nafsi inayohesabiwa haki kwa imani, na kuhesabiwa haki kwa imani ni ujumbe wa malaika wa tatu; ni ujumbe wa Laodikia uliowasili mnamo 9/11, wakati majengo makubwa ya New York yalipoanguka na Ufunuo 18:1–3 ukatimizwa. Ndipo mvua ya masika ya mwisho ilipoanza kunyunyiza na kutiwa muhuri kwa wale mia moja arobaini na nne elfu kulianza. Mwishoni mwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, malaika wa Ufunuo kumi na nane alishuka kama Mikaeli, malaika mkuu, naye akamfufua Petro kwa majaribu matatu. Jaribio la kwanza lilianza tarehe 31 Desemba, 2023, na liliwakilisha ukweli wa msingi kwamba Roma ndiyo nguvu iliyo katika aya ya kumi na nne ya Danieli kumi na moja inayothibitisha maono. Maono hayo ni maono ya chazon, yanayowakilisha mstari wa nje wa unabii, ambao Sulemani anasema ni uzima au mauti.

> Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapho kungekho [chazon] umbono, bantfu bayabhubha; kepha lojuba umtsetfo, uyajabula yena. Taga 29:18.

Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856, that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.

Kuyesedwa kwachiwiri kwa Petro ndiko kuyedzwa kwa kachisi kumene kumafuna kulowa, mwa chikhulupiriro, m’Malo Opatulikitsa Kwambiri, monga Mlongo White anasonyezera m’masomphenya ake oyambirira. M’menemo anaona lamulo la Sabata la tsiku lachisanu ndi chiwiri likuwala pamwamba pa malamulo ena asanu ndi anayi. Chiphunzitso chimenecho pa kutseguka kwa chiweruzo chikuimira chiphunzitso cha kubadwa m’thupi kwa Khristu chimene chimaŵala pamwamba pa ziphunzitso zina za uneneri m’masiku otsiriza, pa kutsekedwa kwa chiweruzo. Kubadwa m’thupi kwa Khristu Waumulungu, kutenga pa Iye mwini thupi logwa, lochimwa, ngakhale sanadziwe tchimo, kukuimiridwa m’njira zosiyanasiyana za fanizo. Chofunika koposa ndi chiphunzitso cha nthawi zisanu ndi ziwiri. Chiphunzitso cha nthawi zisanu ndi ziwiri chinali alpha ya zopezedwa za uneneri za Miller, ndipo chinali chiphunzitso, mu 1856, chimene chinaimira chiphunzitso cha omega cha mbiri ya a Millerite, pamene Adventizimu wa a Millerite wa ku Filadelfiya unapanduka kwa zaka zisanu ndi ziwiri ndipo unasanduka mpingo wa Seventh-day Adventist wa ku Laodikea mu 1863.

The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.

Zvitanda zviviri zvaEzekieri makumi matatu nenomwe zvinomiririra mitongo miviri yemakore 2,520 yakauya pamusoro poushe hwokumusoro noushe hwokumaodzanyemba. Ushe hwokumusoro hunomiririra nyama yomunhu, uye ushe hwokumaodzanyemba hunomiririra pfungwa yakagadzirirwa kubatanidzwa nepfungwa dzaKristu; nokudaro, Uhumwari hwaizobatanidzwa navanhu. Ndiyo dzidziso yokuvapo mumuviri kwaKristu, yakaratidzirwa muchimiro chakapfupikiswa. “Nguva nomwe” yaiva arfa neomega yenhoroondo yevaMillerite, uye sezvayinomiririra kuvapo mumuviri kwaKristu, ndiyo zvakare omega yenhoroondo yeSeventh-day Adventist maererano nedzidziso yearfa yeSabata muna 1844. Chimwe chiratidzo cheSabata rezuva rechinomwe, uye chimwe chiratidzo cheSabata regore rechinomwe.

Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.

Zita raPetro rinoshandurwa paPanium, iro rakanga riri danho rechipiri mukumiririra kwaAbhurahamu sungano yokutanga navanhu vakasarudzwa, uye Petro anova mumiriri wesungano yokupedzisira navanhu vakasarudzwa padanho rake rechipiri. Iri ndiro danho rechipiri mumutsara wezvitsauko gumi nerimwe kusvika makumi maviri nemaviri, uye ndirwo rwechipiri rwenguva nhatu apo Petro, Jakobo naJohani vakaenda naJesu vari kure nevamwe vadzidzi, uyewo rwechipiri rwenguva nhatu apo Baba vokudenga vakataura. Mutsara waNero unopera pakati chaipo pakati pehondo dzeRaphia nePanium, nokuti unowirirana nedzimwe nguva mbiri dzamakore 250 dzakatanga muna 457 BC uye 1776. 457 BC yakaguma muna 207 BC uye 1776 inoguma muna 2026. Petro ari pa207 BC, 2026, 313, uye pamuedzo wetembere unotangira wechitatu, uye uriwo muedzo wokuyera, wokusunungurwa kwembongoro, unomiririrwa semutambo wamabhosvo.

Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.

Chiyeso cha Petro ndi kutsatira Khristu kulowa mu Malo Opatulikitsa Koposa, ndipo ntchito yake ndi kukonza, kenako kulalikira uthenga wokonzedwa wa mipira yamoto ya ku Nashville. Uthenga wa Petro wa mipira yamoto ya ku Nashville ndi uthenga wa Pentekoste umene unaperekedwa koyamba m’chipinda chapamwamba ndipo pambuyo pake m’kachisi. Iye amapereka uthenga wake pozindikiritsa mipira yamoto ya ku Nashville, ndi kukwaniritsidwa kwa nkhondo ya Raphia, mogwirizana ndi nkhondo ya Panium, imene imakhala nkhondo ya Actium pa lamulo la Lamlungu la vesi 16. Lamulo la Lamlungu la vesi 16 lilinso lamulo la Lamlungu la vesi 41 ndi la vesi 22. Mavesi atatu amenewo alinso ogwirizana ndi vesi 31 pomwe upapa unatenga ulamuliro mu 538 ndipo unakhazikitsa lamulo la Lamlungu pa Msonkhano Wachitatu wa ku Orleans. Mavesi amene amatsogolera ku vesi 31 amasonyeza zizindikiro za njira zimene zinatsogolera ku lamulo la Lamlungu la 538 ndipo zimafanizira mbiri imene imatsogolera ku lamulo la Lamlungu lomwe layandikira kufika.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.

> Nekuti zvikepe zveKitimu zvichamupikisa; saka achashungurudzika, agodzoka, uye agotsamwira sungano tsvene; ndizvo zvaachaita; zvirokwazvo achadzoka, uye achanzwisisa navaya vanosiya sungano tsvene. Uye mauto achamira parutivi rwake, uye achasvibisa nzvimbo tsvene yesimba, uye achabvisa chipiriso chezuva nezuva, uye vachaisa chinonyangadza chinoparadza. Danieri 11:30, 31.

The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began. That date was the fall of Constantinople to the Ottoman Turks in 1453.

“Ngalaŵa za Chitimu” zinkaimira Aŵandali, amene nawonso akuimiridwa monga lipenga lachiŵiri m’buku la Chivumbulutso chaputala eyiti. Kutha pang’onopang’ono kwa Roma kunayamba mu 330, pamene Constantine anagawaniza ufumuwo kukhala kum’mawa ndi kumadzulo. Pambuyo pake anaugaŵira ana ake aamuna atatu. Ufumu wa Roma umene unali wosagonjetsedwa kuyambira pa nkhondo ya Actium pamenepo unagawanika magawo aŵiri, kenaka magawo atatu; ndipo lipenga zinayi zoyambirira za Chivumbulutso eyiti zinkaimira kuukira kwa adani kumene kunafikitsa Roma wa kumadzulo ku mapeto ake mu 476. Roma wa kum’mawa ku Constantinople anapitiriza mpaka kumapeto kwa lipenga lachisanu ndi kuyamba kwa lachisanu ndi chimodzi, amene nawonso ali tsoka loyamba ndi lachiŵiri. Ulosi wa nthawi wa zaka zana limodzi ndi makumi asanu wa tsoka loyamba unatha pa tsiku limene ulosi wa nthawi wa tsoka lachiŵiri unayambira. Tsikulo linali kugwa kwa Constantinople m’manja mwa Aotemani a ku Turkey mu 1453.

Babylon fell in one night, maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night; whereas, the fall of Rome covered 1123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.

Babilona rakawa mu ijoro rimwe; ahari ushobora kuvuga ko Kuro yabanje kuyobya uruzi, kandi ko ibyo byafashe igihe runaka, ariko kugwa kwa Babilona kwabaye mu ijoro rimwe; naho kugwa kwa Roma byo byamaze imyaka 1123. Iyo myaka yarimo ibimenyetso byihariye by’ubuhanuzi bisobanura ugusenyuka gukurikirana kwa Roma ya Cyami, kandi Roma ya gipagani ya Cyami igereranya Leta Zunze Ubumwe z’Amerika mu murimo wayo wo gushyira ubupapa ku ntebe y’ubwami nk’ubwami bwa gatanu bw’ubuhanuzi bwa Bibiliya mu mwaka wa 538. Ubupapa bushyirwa ku ntebe y’ubwami ku itegeko ry’icyumweru ryo ku murongo wa cumi na gatandatu wa Daniyeli cumi na rimwe. Ibimenyetso by’inzira bigereranya umurimo wa Leta Zunze Ubumwe z’Amerika bihagarariwe mu bimenyetso by’inzira by’ugusenyuka gukurikirana kwa Roma ya gipagani.

The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.

Ngala dza Kitimu dzo imela khombo ya zwa masheleni kha Roma, ngauri mmbi ya lwanzheni ya Vavhandala yo ḓisa tshinyadzo kha ṋila dza zwikepe dza Lwanzhe lwa Mediterranean. Maḓuvhani a vhufhelo, Vhusilamu vhu sumbedzwa sa khombo ya zwa masheleni kha mahosi a shango. Vavhandala na zwikepe zwavho zwo vha maaṱa a phalaphala ya vhuvhili, nahone dzhithuthu tharu ndi maaṱa a phalaphala dza Vhusilamu. Ya u thoma yo vha Arabia, ya vhuvhili Turki, nahone ya vhuraru ndi ya shango ḽoṱhe.

Ships are a symbol of economic power, and in the Scriptures the ships of Chittim are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.

Zvikepe chiratidzo chesimba chezvehupfumi, uye muMagwaro zvikepe zveKitimi ndizvo zviratidzo zvikuru zvikurusa zvesimba rezvehupfumi. Zvikepe izvozvo zvinonyudzwa nemhepo yokumabvazuva yakatsamwa pakati pamakungwa, uye muMagwaro chiIslam vana vokumabvazuva. Kana chiIslam chacherechedzwa mukutevedzana kwezviitiko zvechiporofita, chinobudisa dambudziko rezvehupfumi. ChiIslam chinomiririrwa pamwe naBharami sembongoro, rinova shoko rechiHebheru rinoshandurwa richinzi “munhu wesango” pakutanga-kutanga pakuziviswa kwaIshmaeri muMagwaro. Ishmaeri ndiye baba vechiIslam pachiyero chechiporofita, tisingarambi Abhurahama sababa vaIshmaeri, asi madzinza gumi namaviri aIshmaeri anozivikanwa muMagwaro savana vokumabvazuva.

In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. October 7, 2023 Islam unexpectedly struck literal Israel and when Nashville, Tennessee is unexpectedly struck by Islam spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.

മുടിയുന്ന ദിവസങ്ങളിൽ, വ്യാജപ്രവാചകനായ ഐക്യനാടുകളെ പ്രതിനിധീകരിക്കുന്ന പ്രതീകമായ ബിലെയാം തന്റെ കഴുതയെ മൂന്നു പ്രാവശ്യം അടിക്കുന്നു; അത് ഇസ്ലാമിന്റെ മൂന്ന് പ്രഹരങ്ങളെ സൂചിപ്പിക്കുന്നു. 9/11 ആ പ്രഹരങ്ങളിൽ ആദ്യത്തേതായിരുന്നു; കലഹത്തിന്റെ കഠിനമായ കിഴക്കൻ കാറ്റുകൾ വീശുന്ന സമയത്ത് കിഴക്കുനിന്ന് ഉയരുന്ന മുദ്രയിടുന്ന ദൂതന്റെ വരവിനെയും അത് അടയാളപ്പെടുത്തി. ഇസ്ലാമിന്റെ രണ്ടാമത്തെ പ്രഹരം ദ്വിമുഖമാണ്; കാരണം രണ്ടാമത്തെ പടി ഇരട്ടിപ്പിക്കലിനെ സൂചിപ്പിക്കുന്നു. 2023 ഒക്ടോബർ 7-ന് ഇസ്ലാം അക്ഷരാർത്ഥത്തിലുള്ള യിസ്രായേലിനെ അപ്രതീക്ഷിതമായി പ്രഹരിക്കുകയും, ടെനെസ്സിയിലെ നാഷ്‌വിൽ ഇസ്ലാമാൽ അപ്രതീക്ഷിതമായി പ്രഹരിക്കപ്പെടുമ്പോൾ ആത്മീയ യിസ്രായേലും പ്രഹരിക്കപ്പെട്ടിരിക്കും. ബിലെയാമിന്റെ കഥയിൽ, രണ്ടാമത്തെ വഴിക്കുറി രണ്ട് മുന്തിരിത്തോട്ടങ്ങളുടെ ഇടയിൽ വന്നു; സൈന്യങ്ങളുടെ യഹോവയുടെ ആ രണ്ട് മുന്തിരിത്തോട്ടങ്ങൾ പുരാതന അക്ഷരാർത്ഥത്തിലുള്ള യിസ്രായേലും ആധുനിക ആത്മീയ യിസ്രായേലായ ഐക്യനാടുകളും ആയിരുന്നു. ബിലെയാമിന്റെ മൂന്നാമത്തെ വഴിക്കുറി കഴുത സംസാരിച്ചപ്പോഴായിരുന്നു; 9/11-ൽ ആരംഭിച്ചിരുന്ന ഒരു ലക്ഷം നാൽപ്പത്തിനാലായിരത്തിന്റെ മുദ്രയിടുന്ന സമയത്തിന്റെ അവസാനത്തെ അടയാളപ്പെടുത്തുന്ന സംസാരത്തിന്റെ പ്രതീകം ഞായറാഴ്ചനിയമമാണ്; അപ്പോൾ ഐക്യനാടുകൾ മഹാസർപ്പംപോലെ സംസാരിക്കുന്നു. വെളിപ്പാട് പതിനൊന്നിലെ മഹാഭൂകമ്പം ആ ഞായറാഴ്ചനിയമമാണ്; അവിടെ മൂന്നാം അയ്യോ വേഗത്തിൽ വരുന്നു; അവിടെ ഐക്യനാടുകളും, കഴുതയും, സെഖർയ്യാവും സംസാരിക്കുന്നു.

The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest, was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight, (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by His father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as was Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.

Baba vaJohane Mubhabhatidzi akanga ari womukamu wechisere pakati pemapoka makumi maviri namana evaprista akagadzwa naDhavhidhi kuti vashumire mutemberi. Zekariya, muprista, akarohwa nokuva mbeveve nokuda kwokusatenda kusvikira pakuberekwa kwomwanakomana wake Johane, uye chiratidzo chenamba sere, (chiratidzo chouprista). Panguva yomutemo weSvondo chizvarwa chokupedzisira chavaprista, chinomiririrwa naJohane Mubhabhatidzi, chichataura sezvinomiririrwa nababa vake Zekariya. Kristu akaratidza Johane saEria, uye shoko raEria ramazuva okupedzisira rinomiririrwa noukama hwababa nomwana, sezvakanga zvakaita Zekariya naJohane. Johane akafananidzirwa naJeremiya, uyo akanga audzwa kuti kana aizodzoka, aizova muromo waMwari.

Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.

Jeremiya akanga achichema pamusoro pokuodzwa mwoyo kwokutanga kwa18 Chikunguru 2020, uye kana akadzoka, aizova muromo waMwari panguva yomutemo weSvondo, paakapa shoko rouprofita raHabhakuki, iro rakanga ranonoka, asi raizofanira “kutaura” pakuguma. Jeremiya, naizvozvo Johani, uye naizvozvo Petro, aifanira kutaura shoko raHabhakuki panguva iyo mbongoro yeIslamu inotaura, uye apo United States inotaura sedhiragoni.

Peter at Caesarea Philippi, which is Panium is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had began at the end of the second World War, and Panium represents a cold war that ends at the third World War represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.

Petro huko Kaisaria Filipi, ambayo ni Panium, yumo katika kipindi cha wakati kilichotangulia alama ya njia ya “mlima” ambayo ilipaswa kufuatiwa na kuingia kwa shangwe kulikosababisha msalaba, au sheria ya Jumapili. Kipindi hicho cha wakati kinawakilishwa na vita vya Panium, vinavyoishia katika ushindi kwa papa na mamlaka yake mbadala ya Marekani. Panium ni ya tatu kati ya vita vitatu vya uwakilishi, cha kwanza kikiwa kilifikia hitimisho kwenye ukuta wa Berlin mwaka 1989, na vita vya mwisho au vya tatu vya uwakilishi vinafikia hitimisho katika kubomolewa kwa “ukuta” wa utengano kati ya kanisa na serikali. Mwaka 1989 uliashiria kilele cha vita vya uwakilishi vilivyoitwa “vita baridi,” vilivyoanza mwishoni mwa Vita vya Pili vya Dunia, na Panium inawakilisha vita baridi vinavyoishia katika Vita vya Tatu vya Dunia vinavyowakilishwa na vita vya Actium. Katikati ya alama ya kwanza na ya tatu ya njia za vita vitatu vya uwakilishi pana vita halisi nchini Ukraine, vinavyowakilishwa na vita vya Raphia katika aya ya kumi na moja na ya kumi na mbili.

Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verse eleven and twelve and the Ukrainian War that began in 2014 and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism there were three presidents that marked alliances between the papacy and the United States.

Panium ihondo inotonhora inotungamirira kuhondo yechitatu yenyika yose, sezvinomiririrwa nehondo inotonhora yakaguma panguva yekuguma muna 1989, uye yakanga yatanga pakupera kwehondo yechipiri yenyika yose. Mumatanho ezviratidzo anomiririrwa nendima yegumi na1989, nendima yegumi neimwe negumi nembiri pamwe chete neHondo yeUkraine yakatanga muna 2014, uye nendima yegumi netatu kusvika gumi neshanu pamwe chete nehondo inotonhora yazvino pakati peMAGA-ism neglobalism, pakanga pane vatungamiri vatatu vakaratidza mibatanidzwa pakati pehupapa neUnited States.

Ronald Reagan was a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verse eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. The third waymark of verses thirteen to fifteen the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillment's, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.

Ronald Reagan alumikizana mwachinsinsi ndi Papa Yohane Paulo II, papa wodzisunga, mogwirizana ndi maulosi a satana a Fatima, ndipo zimenezi zikugwirizana ndi mbiri ya ulosi ya vesi la khumi. Utsogoleri wa Obama ukugwirizana ndi mbiri ya nkhondo ya Raphia ya m’vesi la khumi ndi limodzi ndi la khumi ndi awiri. Mu nthawi ya utsogoleri wake munali apapa awiri a chizindikiro, pakuti chizindikiro chachiwiri chimasonyeza kubwerezedwa kawiri. Pa chizindikiro chachitatu cha mavesi khumi ndi atatu kufika khumi ndi asanu, papa ndiye papa woyamba wochokera ku United States. Poyamba tinkaganiza kuti Papa Leo anali papa wodzisunga monga momwe anasonyezedwera ndi Yohane Paulo II, koma pamene zimenezi zikugwiritsidwa ntchito pansi pa kagwiritsidwe ka ulosi ka kagwiritsidwe katatu, chizindikiro chachitatu chimakhala ndi makhalidwe a kukwaniritsidwa koyamba kuwiri, choncho Leo ndiye Yohane Paulo II wodzisunga, ndipo ndiye mtsogoleri wakale wa Ofesi ya Inquisition, Benedict XVI, amene anasiya udindo kuti papa wadzuka Francis alowe m’malo mwake pa nthawi ya utsogoleri wa Obama.

The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989, began at the end of the second World War and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars are governed by the principles associated with a triple application of prophecy. The end of the second world war began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.

Yuddha ya kwanza ya uwakilishi imewasilishwa kwa aya moja, ya pili kwa aya mbili, na ya tatu kwa aya tatu. Vita baridi vilivyoisha mwaka 1989 vilianza mwishoni mwa Vita vya Pili vya Dunia, na Vita vya Tatu vya Dunia vinavyowakilishwa na vita vya Actium huanza mwishoni mwa vita baridi vinavyowakilishwa na vita vya Panium. Vita vitatu vya dunia, kama ilivyo kwa vita vitatu vya uwakilishi, vinatawaliwa na kanuni zinazohusiana na matumizi ya unabii ya namna tatu. Mwisho wa Vita vya Pili vya Dunia ulianzisha vita baridi vilivyoisha na rais wa nane tangu Roosevelt mwaka 1945, aliyekuwa Reagan. Reagan, katika wakati wa mwisho mwaka 1989, alianza mfululizo wa marais wanane unaomwongoza hadi kwa Trump (aliye wa wale saba). Vita baridi vya Trump vilianza mwaka 2015, alipotangaza kugombea kwake urais na kuwachochea wautandawazi, katika utimilifu wa Danieli 11:2. Vita hivyo baridi huisha katika sheria ya Jumapili, ambayo ndiyo vita vya Actium, kizuizi cha tatu cha Rumi kabla ya kutawala kwa ukuu mkuu.

Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander and Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.

Roosevelt alianzisha marais wanane hadi Reagan, ambaye naye alianzisha marais wanane hadi Trump. Roosevelt huweka alama ya Vita vya Pili vya Dunia, akifa tarehe 12 Aprili 1945, kisha Truman alikuwa rais wakati vita vya Ulaya vilipomalizika tarehe 8 Mei, na vita vya Pasifiki vilipomalizika tarehe 2 Septemba. Vita vya Ulaya kwa sehemu kubwa vilikuwa vita vya nchi kavu na vita vya Pasifiki vilikuwa vita vya baharini, kama vile Panium inavyowakilisha vita vya nchi kavu na Actium inavyowakilisha vita vya baharini. Ya kwanza huielezea ya mwisho, na mfuatano wa marais wanane umewekwa juu ya ushuhuda wa Danieli kumi na moja, aya ya pili na ya tatu, na pia juu ya fumbo la yule wa nane kuwa ni mmoja wa wale saba. Katika Mabaraza mawili ya kwanza ya Bara mwanzoni mwa historia ya mnyama wa nchi wa Ufunuo kumi na tatu, kulikuwa na mihula saba ya marais. Katika historia hiyo George Washington aliteuliwa kuwa Amiri Jeshi Mkuu. Kama rais rasmi wa kwanza, kuteuliwa kwa Washington katika Baraza la Pili la Bara kunaashiria Washington hapo mwanzo kabisa akiwa wa nane wa marais saba.

The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eight church that is of the seven.

Mutungamiri wokutanga akanga ari wechisere wevatungamiri vanomwe vokutanga, uye mutungamiri wokupedzisira ndiye wechisere unobva kune vanomwe. Mupristi Zekariya anotaura pakuzvarwa kwaJohani, apo dhongi rinotaura, uye apo chikara chenyika chinotaura. Ipapo ndipo panotaurawo chiratidzo chaHabhakuki. Kuzvarwa kwaJohani, kunofananidzira mureza wezana ramakumi mana nezvina ezviuru paSunday law, ndicho chizvarwa chokupedzisira chaZekariya mupristi. Zekariya akanga ari muchikamu chechisere pamapoka makumi maviri namana evapristi. PaSunday law Zekariya (vapristi) vanotaura, apo Islam (dhongi) rinotaura uye United States inotaura seshato. Pawaymark iyoyo ronda rinouraya repasipapa rinoporeswa uye iye anova wechisere unobva kune vanomwe. Trumpwo ndiye wechisere unobva kune vanomwe, uye ndiye anoumba mufananidzo wechikara unozadzikiswa paSunday law. Uprisita hwezana ramakumi mana nezvina ezviuru hunobva hwava muromo waMwari, uye hunotaura shoko mukuchema kukuru kwengirozi yechitatu. Uprisita ihwohwo ndiyo kereke yechisere inobva kune nomwe.

Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second world war ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.

Roosevelt anotanga vatungamiri vasere vanotungamirira kusvika kunguva yokuguma muna 1989, uye anoratidza kushanduka kubva muHondo Yenyika Yechipiri kuenda kuhondo inotonhora iyo inoguma muna 1989. Mutungamiri Truman akatevera Roosevelt uye akatonga panguva iyo hondo dzepanyika nedzegungwa dzaiumba Hondo Yenyika Yechipiri dzakapera. SaMutungamiri, Truman akatonga panguva iyo United Nations yakatanga musi wa24 Gumiguru, 1945. Ukama hwaRoosevelt naTruman hunosimbiswa negore ra1945. Vose vari vaviri vaiva vatungamiri mugore iroro, uye mugore iroro hondo yakapetwa kaviri yaiva Hondo Yenyika Yechipiri yakaguma, uye United Nations yakaumbwa, uye hondo inotonhora yakatanga.

In 1989 there also were two presidents, as with 1945; Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first, announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”

Muna 1989 makanga muinewowo mapurezidhendi maviri, sezvakanga zvakaita muna 1945: Ronald Reagan naGeorge Bush wekutanga. Reagan ndiye akagumisa Hondo Yemashoko Inotonhora, uye George Bush wekutanga akazivisa kuti pamusoro pezvose aiva mutsigiri wenyika yose paakataura ku “forty-fifth” UN General Assembly musi wa 1 Gumiguru 1990, paakataura pamusoro pekuvaka “new world order.” Muhurukuro iyoyo akati, “Zviri mumaoko edu kusiya michina iyi yerima shure, muNguva dzeRima umo yainofanira kuva, uye kufambira mberi kuti tipedzise kufamba kwenhoroondo kuchienda kune new world order uye nguva refu yorugare.”

In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.

Mumashoko aya, Bush akabatanidza pfungwa iyi nekushandira pamwe kwakatevera Hondo Yemashoko, Dambudziko reGulf (kupinda kweIraq muKuwait), kusimbisa United Nations, uye ushamwari hutsva hwenyika hwakavakirwa pakutonga kwemutemo. Bush akatanga kuita kuti chirevo chokuti “new world order” chizivikanwe zvikuru mavhiki mashoma akanga apfuura muhurukuro yaakapa musi wa11 Gunyana 1990 kumusangano wakabatanidzwa weCongress.

Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.

Cherechedzai chokwadi chokuti Bush akaisa hurukuro yake yeUN mumamiriro ezvinhu maakaratidza kuguma kwehondo inotonhora ichangobva kupfuura achishandisa mazwi okuti “Nguva dzeRima.” Nguva dzeRima dzakapera panguva yokuguma muna 1798, uye Bush panguva iyoyo akanga ari panguva yokuguma ya1989. Cherechedzai kuti pakatanga kushandiswa kwake kweshoko rokuti “new world order,” Islam yakanga ichitsamwisa ndudzi, uye hurukuro yacho yakapiwa pa9/11. Kubva kuna Roosevelt kusvika kuna Carter vaiva vatungamiri vasere, uye kubva kuna Reagan kusvika kuna Trump vaiva vatungamiri vasere. Trump ndiye mutungamiri wokupedzisira uye akafananidzirwa nemutungamiri wokutanga, uyo akanga ari wechisere pavatungamiri vokutanga vanomwe.

The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon, and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. September 11, 1990 when Bush the first spoke about his globalist agenda to the Congress he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.

Ithuba lokuphela ngo-1798 lichaza inxeba elibulalayo lobupapa, yaye ubupapa yayiligunya elalilawula phezu kookumkani baseYurophu ngexesha lamaXesha oBumnyama. KwiSityhilelo 17 olo lwalamano luboniswa njengonongogo okhwela phezu kwerhamncwa, aze alawule phezu kwalo. Ngo-1798 inkxaso yookumkani baseYurophu yasuswa, laza irhamncwa lafa. Ngo-1799 upopu wasweleka ekuthinjweni. U-1798 no-1799 bamele ithuba lokuphela ngokwentsingiselo yalo epheleleyo, kanye njengokuba ithuba lokuphela ngexesha likaKristu liphawulwa ngokuzalwa kukaYohane umBhaptizi, kuze emva kweenyanga ezintandathu kulandele ukuzalwa kukaKristu. Amazwi kaBush ka-1990 amela uBush njengowesibini kubapresidente ababini abaphawula ithuba lokuphela, yaye aphawula intshukumo eya kubuglobhalizim, obungamandla enamba. Umfuziselo kaBush uphawula inyathelo eliya kumthetho weCawa xa iUnited States iphela njengobukumkani besithandathu besiprofeto seBhayibhile ngokuthetha njengenamba. Ngomthetho weCawa iUnited States iba lilizwi leZizwe eziManyeneyo. Kwangolo mongo kanye i-Islam iyazicaphukisa iintlanga, yaye i-9/11 iyaphawulwa. NgoSeptemba 11, 1990, xa uBush wokuqala wathetha phambi kweCongress ngenkqubo yakhe yobuglobhalizim, wayemisela ngokomfuziselo ixesha apho i-Islam yayiza kuphinda izicaphukise iintlanga nge-9/11 ngo-2001, kodwa ngelo xesha umongameli wayeza kuba nguBush wokugqibela.

Roosevelt, the first of eight presidents marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.

Roosevelt, wokutanga pamapurezidhendi masere, akaratidza kuguma kweHondo Yenyika yeChipiri muna 1945, uye akateverwa nemutungamiri akatevera achiuya neUnited Nations. Reagan, wokutanga pamapurezidhendi masere, akaratidza kuguma kwehondo inotonhora muna 1989, uye akateverwa nemutungamiri akatevera achisimudzira United Nations. Mutungamiri wekupedzisira pamapurezidhendi masere achagumisa hondo inotonhora yakatanga paakazivisa chinangwa chake chokumhanyira chigaro muna 2015, uye achatanga Hondo Yenyika yeChitatu. Achashandura umambo hwechitanhatu hwechiporofita cheBhaibheri huve musoro woumambo hwechinomwe hwechiporofita cheBhaibheri (the UN), uye ipapo achabvuma kupa umambo ihwohwo kuchikara paSunday law.

Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015, changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law, then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give their authority to the eighth kingdom.

Sezvazvakangoita Hondo Yenyika yechipiri yakanga yakakamurwa kuita hondo yepanyika nehondo yegungwa, mutungamiri wokupedzisira achava nehondo inotonhora, inomiririrwa nehondo yepanyika yePanium inotungamirira kuhondo yegungwa yeActium. PaSunday law hondo inotonhora yakatanga naTrump achimutsa ma-globalists muna 2015, inoshanduka kuva Hondo Yenyika yechitatu sezvinomiririrwa nehondo dzepanyika nedzegungwa dzeHondo Yenyika yechipiri. Pakupera kweHondo Yenyika yechipiri danho rakatevera rakanga riri globalism yeUnited Nations, sezvakangoitikawo pakupera kwehondo inotonhora naReagan naBush. Kutanga United States inopera paSunday law, zvino “new world order” yaBush inounza umambo hwechinomwe, uhwo pakarepo hunobvumirana kupa simba rahwo kuumambo hwechisere.

Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.

Bush wekutanga naBush wekupedzisira vakabatanidzwa pamwe chete nechiziviso chekutanga kune Congress che“new world order” pa9/11, pamwe nePatriot Act ya2001 yekupedzisira. Waymarks dzose dziri mbiri dzakaiswa mukati mehurongwa hwekuti Islam iri kutsamwisa marudzi.

We will continue these things in the next article.

A ri dzo bvela phanḓa na zwiḽiwa izwi kha athikili i tevhelaho.

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