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# The Hidden History of Verse Forty - Number Eight

Kyrkynjy Aýatyň Gizlin Taryhy — Sekizinji San

The Mount

Dag

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.

Petrus üçin Üýtgeşme dagy Panium bilen haçyň arasynda bolup geçdi, we başga bir çyzykda Petrus, Mesihiň hyzmatynyň başyndaky çokundyrylmasy bilen hyzmatynyň ahyryndaky şanly girişden az soňraky döwrüň arasynda dur. Çokundyrylma, dag we şanly girişiň tamamlanmagy bolan şol üç ýol belgisi asman Atasynyň sözlän üç gezekligi bilen bellik edilendir. Ýuhanna 12-däki üçünji gezek grekler Isany gözleýän wagtydyr. Çokundyrylma 9/11-dir, dag Paniumdan on altynjy aýatyň Ýekşenbe kanunyna çenli bolan taryhdyr. Petrus üçin ol Paniumdy, soňra dagdan şanly girişiň tamamlanmagyna çenli boldy; bu bolsa Mesihiň ikinji gezek şöhratlanyşyndan edil öňdi.

> 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.

> Indi Meniň janym tolgunýar; Men näme diýeýin? Eý Ata, Meni bu sagatdan halas et; ýöne Men şu sagat üçin geldim. Eý Ata, adyňy şöhratlandyr. Şonda gökden bir ses gelip: Men ony hem şöhratlandyrdym, ýene-de şöhratlandyraryn, diýdi. Şonuň üçin şol ýerde duran we ony eşiden halk onuň gök gürlemesi bolandygyny aýtdy; başgalary bolsa: Oňa bir perişde gepledi, diýdiler. Isa jogap berip aýtdy: Bu ses Meniň hatyram üçin däl-de, siziň hatyranyňyz üçin geldi. Indi bu dünýäniň hökümidir; indi bu dünýäniň hökümdary kowulyp çykarylar. Men bolsa ýerden ýokary galdyrylsam, ähli adamlary Özümä çekip alaryn. Ol muny Öziniň nähili ölüm bilen öljegini aňlatmak üçin aýtdy. Ýahýa 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.

Lewileriň ýigrimi üçünji baby we Pentikost möwsümi bilen çäklenýän çyzygyň başynda üç ädimli bir ýol görkeziji, onuň yzysüre bolsa bäş gün bar; şol çyzygyň ahyryndaky ýol görkeziji hem edil şol bir häsiýetlere eýedir. Şol ýol görkezijileriň arasynda otuz gün ruhanylaryň döwrüni aňladýar, bu döwür surnaýlar baýramynda tamamlanýar. Surnaýlar baýramy, Mesihiň direlişinden soň kyrk günüň dowamynda şägirtlerine ýüzbe-ýüz öwredip, soňra göge galmagy, hem-de günäleriň öwezi üçin berilýän gün Lewileriň ýigrimi üçünji babyndaky çyzygyň tamamlanşynyň üç ädimini aňladýar. Şol üç ädimden soň hem Pentikosta, hem-de Çadyrlar baýramyna çenli bäş gün gelýär. Asmandaky Atanyň üçünji gezek sözlemegi grekler, ýagny Ýekşenbe kanuny döwründe Babilondan çagyrylyp çykarylanlary aňladýan adamlar, Isa bilen duşuşmaga mümkinçilik gözläp başlanyndan edil öň bolup geçdi. Ýekşenbe kanunyndan edil öň Isa haçda nyşanyň ýokary galdyrylmagyny kesgitleýär. 9/11-de ýer Onuň şöhraty bilen ýagtyldy, Ýekşenbe kanunynda bolsa ol ýene-de ýagtyldylýar.

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.

Kesariýa Filippi, ýagny Paniýum, «Babilondan çykyň» diýen çagyryşyň ýaňlanan haçynyň üçünji sagadydyr; Kesariýa Maritima bolsa dokuzynjy sagadydyr. Haçdan öň, Paniýumyň pygamberlik taryhynda bolnup durka, Petrus dagda bolup, emma heniz dabaraly girişiň tamamlanmagyndan öňdür. Paniýum on altynjy aýatyň haçysyna çenli dowam edýär. Paniýumdaky Petrus, Lewiler 23-däki surnaýlar baýramynyň, göge göterilişiň we ýaraşdyryş günä geçişiniň üç basgançakly taryhyndan edil öňdür. Petrus ruhanynyň aýratyn öwredişiniň otuz güniniň içindedir.

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.

Simun Paniumda Petrus bolýar we şanly girişiň öňüsyrasynda dagda bir ädim bolýar. Şanly giriş on gyzyň meselini görkezýär. Diňe bäşi nika girýär, we üç esse ýolgörkezijisi bilen Pentikostyň arasyndaky bäş gün şanly girişiň başlangyjydyr. Ol surnaýlar baýramynda başlanýar, emma şol ýolgörkeziji üç ýolgörkezijiniň utgaşmasyndan ybaratdyr. Ýekeje ýolgörkeziji hökmünde olar Naşwille edilen hüjümi surnaýlar baýramy bilen kesgitleýärler. Ýarygije nidasynyň habary ýaňy tassyklanan bolar we paýhasly bäş gyzyň ýörişi haça degişli ölüme, jaýlanyşa we direlişe, ýagny Ýekşenbe kanunyna alyp barýan prosesi başlaýar.

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.

Petr Neşwiliň ot toplarynyň baradaky pygamberligiň düzedilişini Paniumda edýär, hem-de pygamberligiň amala aşmagynda surnaýlar baýramynyň sedasy eşidilmezinden öň şol ýerde bolýar. Pygamberlik zerurlygy boýunça ol ilki daga gitmelidir, çünki dabaraly girişden öň dag bardy. Ybraýym daga gitmezinden öň onuň ady üýtgedildi, Petriň ady hem daga gitmezinden öň Paniumda üýtgedildi. Dag Neşwiliň ot toplary baradaky pygamberlik amala aşmazdan öň Petriň synagydyr. Amala aşma üçünji hem-de lakmus synagydyr; onda häsiýet ýa şatlyk, ýa-da utanç hökmünde ýüze çykýar.

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.

Miloddan avvalgi 457-yilning chizig‘i Rafiya bilan Paniyum orasida yakunlanadi; Ibtidoning o‘n yettinchi bobidagi ahd Rafiya bilan mos keladi, Mattoning o‘n oltinchi bobidagi ahd esa Paniyum bilan mos keladi. Paniyumdan Butrus toqqa chiqadi, xuddi Ibrohim Ishoqni qurbon qilish uchun borganidek. Butrus chizig‘ining tog‘i Ibrohim davridagi tog‘ bilan mos keladi.

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.

Ybraýymyň ýol belgisi üç günden ybaratdy. Şanly girişde Mesihi götermek üçin bir eşegi alyp gelmäge iki şägirt iberildi; Ybraýymyň hatarynda bolsa onuň üç günlük sapary Yshagyň gurbanlygy üçin oduny götermek maksady bilen bir eşegi we iki hyzmatkäri saýlap almagy bilen başlanýar. Dag tarapa bolan Petrusyň sekiz günlük ýa-da alty günlük sapary Ybraýym üçin üç gün boldy. Paniumdaky Petrus dagyň öňündedir hem-de Iýerusalime girişiň başlanmagyny aňladýan eşegi boşatmagyň hem öňündedir; bu bolsa Ybraýymyň üç gününiň başlan ýeridir. Şanly girişde Mesih Zeýtun dagynyň üstünde saklanyp, Iýerusalim üçin aglady; şeýlelikde, Hudaý bilen gadymy, göni manydaky Ysraýylyň arasyndaky äht gatnaşyklarynyň tamamlanandygyny belledi. Petrusyň dagy şanly girişiň öňündedir; Mesihiň dagy şanly girişiň dowamynda, Ybraýymyň dagy bolsa girişiň jemlenişinde ýerleşýär.

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-njy ýyl aralyk saýlawlaryň ýylydyr; şol wagtda Injildäki pygamberlikde görkezilen altynjy patyşalygyň iki ýüz ellinji ýyly özüniň şöhratly hökümdarlygyny dabaralandyrýar. Pygamberlikdäki bu orta nokat hökmünde şol dabaralanma miladydan öňki 207-nji ýylda Beýik Antiýohus bilen gabat gelýär; ol Rafiýa bilen Paniýumyň arasyndaky orta nokat bolup, miladydan öňki 457-nji ýyldan başlap iki ýüz elli ýylyň tamamlanmagyny alamatlandyrýar.

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.

Şu wagta çenli açylan on birinji bapdan başlap ýigrimi ikinji bapa çenli uzalýan dört setiri göz öňünde tutanymyzda, (belki, başga mysallar hem bardyr) indi biz “The Desire of Ages” kitabyndaky şol baplary ele alýarys. On birinji bap “Çümdüriliş”, ýigrimi ikinji bap bolsa “Ýahýanyň tussag edilmegi we ölümi”dir. Ýahýa başynda-da, ahyrynda-da bar, orta bap bolan on ýedinji bap bolsa Nikodimdir.

> “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.

> “Nikodim Rebbiň huzuryna Onuň bilen söhbetdeşlige girmek niýeti bilen gelýärdi, emma Isa hakykatyň düýp binýat ýörelgelerini açyk görkezdi. Ol Nikodime şeýle diýdi: saňa iň zerur zat nazary bilim däl-de, ruhy taýdan täzeden dogluşdyr. Saňa bilesigelijiligiň kanagatlandyrylmagy däl-de, täze ýürek gerek. Sen asmanyň zatlaryna gadyr ýetirip bilmegiň üçin ilki ýokardan täze ýaşaýyş kabul etmeli. Bu üýtgeşiklik bolup geçip, ähli zady täze etmedikçe, Meniň ygtyýarym ýa-da wezibäm hakynda Meniň bilen çekişmegiň saňa gutulyş babatda hiç hili peýdasy bolmaz.”

> “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.

> “Nikodim çokundyryjy Ýahýanyň toba hem suwa çokundyryş hakdaky wagyzyny, şeýle hem halky Mukaddes Ruh bilen çokundyrjak Bolana gönükdirýändigini eşidipdi. Ol özi hem ýahudylaryň arasynda ruhylygyň ýetmeýändigini, olaryň uly derejede dar düşünjelilik we dünýä höwesi tarapyndan dolandyrylýandygyny duýupdy. Ol Mesihiň gelmegi bilen ýagdaýyň has gowulanmagyna umyt baglapdy. Şeýle-de bolsa, çokundyryjy Ýahýanyň ýürekleri barlaýan habary onda günä babatda ynandyryş döretmändi. Ol berk düzgünli fariseýdi we öz gowy işleri bilen buýsanýardy. Ol öz sahawatlylygy we ybadathana gullugyny goldamakdaky jomartlygy üçin giňden hormatlanýardy, şonuň üçin hem özüni Hudaýyň mähiriniň howpsuzlygynda hasaplaýardy. Ol häzirki ýagdaýynda görüp bilmejek derejede juda päk bolan bir patyşalyk baradaky pikirden tisginipdi.” The Desire of Ages, 171.

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

“Asyrlaryň Islegi” kitabynyň orta nokady, ýüz kyrk dört müňüň möhürlenişi ugrundaky soňky çagyryşy Adventizme ýetirýän Nikodimiň hatarynda tapylýar. Ol, Mesihiň öňünden gelen çaparçynyň habaryny eşiden, emma özleriniň Laodikýa ýagdaýyndan bihabar bolan bir topary aňladýar.

> “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.

> “Isa bilen Nikodimisiň söhbetdeşliginde, Ol gutulyş meýilnamasyny hem-de Öz missiýasyny dünýä açyp görkezdi. Ondan soňky çykyşlarynyň hiç birinde-de Ol asman patyşalygyny miras aljaklaryň hemmesiniň ýüreklerinde ýerine ýetirilmeli işi şeýle doly, ädimme-ädim düşündirmändi. Öz gullugynyň hut başynda Ol hakykaty Sinedrionyň bir agzasyna, kabul etmäge iň taýýar akyla hem-de halka bellenen bir mugallyma açdy. Emma Ysraýylyň ýolbaşçylary nury garşy almadylar. Nikodimis hakykaty öz ýüreginde gizledi, we üç ýyl dowamynda onuň göze ilýän miwesi örän az boldy.” 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.

Ýahýanyň habary we onuň Mesihe beren çokundyryşy Hudaýdan gorkmagyň birinji perişdäniň habaryny aňladýardy. Ýahýanyň habary iman arkaly aklanmak baradaky Laodikýa habarydy we şol habar, edil 1888-nji ýylda Jones bilen Waggoneriň habary Laodikýa üçin bolan ýaly, Mesihiň çokundyrylmagynda güýçlendirildi. Mesihiň çokundyrylmagy we 1888 ýyl 9/11-de Laodikýa habarynyň gelmegini öňünden şekillendirýärdi; şol habar Rafýa bilen Paniýyň arasyndaky orta noktada tamamlanýar.

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.

Nikodim “halkyň ýeňşi” diýmekdir, iman arkaly aklanmak bolsa Ýahýanyň habary bilen gelen, çokundyrylyşda güýçlendirilen we Nikodimiň Mesih bilen gijeki duşuşygy arkaly kesgitlenen möhürleýji habardyr. Ýigrimi ikinji bapda Ýahýanyň ölümi beýan edilýär; şol ölüm onuň şägirtleriniň ýokary galdyrylyp, ähli adamlary Özine çekjek nyşany tanamaklaryna getirýär. Çokundyrylyş hem 9/11, hem-de 2020-nji ýylyň 18-nji iýulyndan 2023-nji ýylyň 31-nji dekabryna çenli döwürdi, çünki çokundyrylyş ölümü (2020), jaýlanyşy (üç ýarym gün) we direlişi (2023-nji ýylyň 31-nji dekabry) suratlandyrýar. Soňra gijeki duşuşyk gelýär; onda halkyň ýeňşi täzeden dogulmak, ýagny Laodikiýanyň körlüginden Filadelfiýanyň ýigrimi-ýigrimi görüşine çenli geçiş hökmünde suratlandyrylýar. Ondan soň Mesihiň işleri nyşanyň ýokary galdyrylmagy hökmünde öňe sürülýär.

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.

Ybraýym üçin Isanyň Gündogar Janyň neslindäki işleri Yshagyň gurban edilmegi bilen utgaşýar. Petrus üçin bu nesil deňiz boýundaky Kesariýada, ýagny dokuzynjy sagatda ýerleşýän Kesariýa Maritimada tamamlanýar; şol ýerde haç ähli adamlary imandan aklanmagyň ýeňşine çagyrýar, bu bolsa üçünji perişdäniň habarydyr. Üçünji perişdäniň habary Yslamyň üçünji waýynyň habarydyr; ol 11-nji sentýabrda Bilgamyň Yslamyň eşegi bilen ilkinji duşuşygynda geldi, soň bolsa 2023-nji ýylyň 7-nji oktýabrynda sözme-söz şöhratly ýere garşy urluşlaryň iki esse artmagy boldy, ondan soň hem Bilgam gadymy sözme-söz we häzirki zaman ruhy şöhratly ýeriň üzümçilikleriniň arasy bilen Yslamyň eşegini ugrukdyrýarka Neşwilde ikinji urluş boldy. Üçünji urluş golaýlap gelýän ýekşenbe kanunynyň ýer titremesidir. Şol ýerde Yshak gurban edilýär, şol ýerde Janyň şägirtleri — şehitligiň ak donlary berlen beýik mähelläniň nyşany — tugyň işlerini eşitdiler we gördüler. Gelip çykyş, Matta we Asyrlar Islegi kitaplarynyň orta nokatlary bir ýüz kyrk dört müňüň möhürlenmegini we milletleriň çagyrylyşyny kesgitleýär.

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

Mesihiň Nikodime beren düşündirişi ýeliň işine meňzeýärdi, ýöne onuň işi görünmeýär.

> “Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”

> Nikodemus heniz hem muňa düşünenokdy, we Isa öz manysyny düşündirmek üçin ýeli mysal getirdi: “Ýel isleýän ýerine öwüsýär, sen onuň sesini eşidýärsiň, ýöne onuň nireden gelýändigini-de, nirä barýandygyny-da bilip bilmersiň; Ruhdan doglan her bir adam hem şeýledir.”

> “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.

> “Ýeliň sesi agaçlaryň şahalarynyň arasynda eşidilýär, ol ýapraklary we gülleri şygyrdadýar; emma onuň özi görünmeýär, hem-de hiç kim onuň nireden gelýändigini ýa-da nirä gidýändigini bilmeýär. Mukaddes Ruhuň ýürekdäki işi hem şonuň ýalydyr. Ony ýeliň hereketlerini düşündirip bolmaýşy ýaly düşündirip bolmaýar. Adam öwrülişik işiniň barşynda takyk wagty ýa-da ýeri aýdyp bilmese-de, ähli ýagdaýlary yzarlap bilmese-de, bu onuň öwrülmedikdigini subut etmeýär. Kristus ýel ýaly görünmeýän bir täsir arkaly ýürekde yzygiderli işleýär. Kem-kemden, belki-de kabul edýäniň özüne-de duýdurman, jany Kristusa çekmäge meýilli täsirler döreýär. Bular Onuň hakynda oýlanmak arkaly, Mukaddes Ýazgylary okamak arkaly ýa-da diri wagyzçydan sözi eşitmek arkaly kabul edilip bilner. Birdenkä, Ruh has göni çagyryş bilen gelende, jan özüni begenç bilen Isa tabşyrýar. Köp adamlar muny duýdansyz öwrülişik diýip atlandyrýarlar; emma ol Hudaýyň Ruhunyň uzak wagtlyk çagyrşynyň netijesidir,—sabyrly, uzaga çekýän bir prosesdir.”

> “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.

> “Ýel özüniň görünmeýän bolmagyna garamazdan, görünýän we duýulýan täsirleri döredýär. Edil şonuň ýaly-da, Ruhuň janyň üstünde edýän işi Onuň halas ediji güýjüni duýan adamyň her bir hereketinde özüni aýan eder. Hudaýyň Ruhy ýüregi eýelände, ol durmuşy özgertýär. Günäli pikirler aýrylýar, erbet işler terk edilýär; gahar-gazabyň, göripligiň we dawanyň ornuny söýgi, pesgöwünlilik we parahatlyk eýeleýär. Gaýgynyň ornuny şatlyk eýeleýär, ýüz-görki bolsa asmanyň nuruny şöhlelendirýär. Ýükü göterýän eli hiç kim görmeýär, ýokardaky howlulardan inýän nury hem hiç kim synlamaýar. Bereket, jan iman arkaly özüni Hudaýa tabşyranda gelýär. Şonda hiç bir ynsan gözüne görünmeýän şol güýç Hudaýyň keşbinde täze bir barlygy döredýär.” 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.

11/9-da soňky ýagşyň çisgilemegi başlandy. 11/9-da Mukaddes Kitap pygamberliginde “gündogar ýeli” hökmünde görkezilen Yslam, ýüz kyrk dört müňüň möhürlenmegi başlan mahaly geldi. Zekarýanyň iki altyn turbasyndan inýän “altyn ýag” hökmünde görkezilen we bir habary aňladýan soňky ýagyş, Laodikeli Ýedinji Gün Adventistlerini toba çagyrmak işine başlady. Mukaddes Ruhuň ýeli ýazylan ähli zatlary öwretmek işine girişdi we Ýeremiýanyň gadymy ýollar baradaky habaryny ulanyp, kör Laodikelileriň ýüreklerine ýüzlendi. Nikodeme düşündirilen Mukaddes Ruhuň işi has doly beýan edilip, “ädimme-ädim”, “asman patyşalygyny miras aljaklaryň hemmesiniň ýüreklerinde amala aşyrylmaly zerur iş” hökmünde görkezildi. Bu proses Mesih tarapyndan ýeliň işi bilen deňeşdirildi, we bu proses 11/9-da gelen “gündogar ýeliniň” döwründe bolup geçýär. Işaýa şol bir döwre gazaply ýel nukdaýnazaryndan ýüzlenýär.

> 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.

> Ol ösüp çykanda, Sen onuň bilen ölçeg bilen dawalaşarsyň; gündogar ýeliniň gününde Ol öz gazaply ýelini saklar. Şonuň üçin Ýakubyň günäsi arassalanar; onuň günäsini aýyrmagyň ähli miwesi şudur: ol gurbanlyk sypasynyň ähli daşlaryny ownadylan hek daşlary kimin edende, buthanalar we şekiller dikelip galmaz. Işaýa 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.”

Soňky günlerde ähli pygamberler biri-biri bilen sazlaşýar, we Işaýanyň “güýçli şemaly” Ýahýanyň ýüz kyrk dört müňüň möhürlenişi döwründe saklanyp duran dawa-jenjel şemallarydyr. Işaýanyň güýçli şemaly, Işaýanyň şaýatlygynda “saklanan”, Ýahýanyňkydan bolsa gözegçilik astynda tutulan gündogar şemalydyr. Ýahýanyň dawa-jenjel şemallary Hudaýyň halky möhürlenýänçä saklanyp durulýar, Işaýanyň gündogar şemaly bolsa “Ýakubyň günäsiniň” “arassalanýan” döwri hökmünde kesgitlenýär. Ýewreýçedäki “arassalanýan” sözi günäniň öweziniň dolunmagyny aňladýar. Ýahýanyň möhürlenişi Ezekiýel kitabynyň dokuzynjy baby bilen birdir we şol bir wagtyň özünde Ýakubyň günäsiniň arassalanmagydyr. Iýerusalimiň içinden geçip, ah çekip aglaýanlaryň maňlaýyna nyşan goýýan perişde “gündogardan” çykýan şol perişdedir.

> 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.

> Şondan soň men ýeriň dört künjeginde duran dört perişdäni gördüm; olar ýeriň dört şemalyny saklap durdular, şeýdip şemal ne ýere, ne deňze, ne-de hiç bir agaja öwüsmesin. Soňra men gündogardan çykyp gelýän başga bir perişdäni gördüm; onuň elinde diri Hudaýyň möhri bardy. Ol ýere we deňze zyýan ýetirmäge ygtyýar berlen şol dört perişdä gaty ses bilen ýüzlenip şeýle diýdi: “Biz Hudaýymyzyň hyzmatkärleriniň maňlaýlaryna möhür basýançak, ýere-de, deňze-de, agaçlara-da zyýan ýetirmäň”. Ylham 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.

Perişde Mesihdir we Ol Pentikost möwsüminde şägirtlere ýüzbe-ýüz öwredişiniň kyrk gününiň ahyrynda ýokary galdy; hem-de Lewiler 23-däki surnaýlar baýramynda, ruhanylar tarapyndan görkezilýän otuz sany bilen alamatlandyrylan ruhanylarga ýüzbe-ýüz öwredişiniň otuz gününiň ahyrynda ýokary galýar.

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-njy ýyl aralyk saýlawlaryň ýylydyr, we bu saýlawlaryň pygamberlik ýol belgileri bolandygy eýýäm tassyk edildi. Demokratlar 2020-nji ýylyň saýlawlaryny ogurlamadyk bolsadylar, Trump Rimiň syrly tapmasyny ýerine ýetirmezdi. Rimiň syrly tapmasy onuň sekizinjidigi we ýediden bolmagydyr. Şol syrly tapma Trumpy hemişe sekizinji bolup çykýan, emma ýediden bolan haýwanyň keşbiniň wekili hökmünde kesgitleýär. Daniýel kitabyň ýedinji babynda kiçi şahanyň ýokary galmagy üçin butparaz Rimiň on şahynyň üçüsi aýrylmalydy. Şol ýerde papalyk Rim beýleki ýedi şaha arasynda sekizinji hökmünde ýüze çykdy, emma ol butparaz Rimden çykyp geldi, çünki ol ýediden bolmalydy. Daniýel kitabyň sekizinji babynda Midiýa-Persiýa imperiýasy iki şah bilen şekillendirilýärdi, soňra Gresiýa ýeke şah boldy; ol döwlende dört şah emele geldi, şeýlelikde Rim gelmezinden öň ýedi şah bardy, we Rimiň kiçi şahasy sekizinjidir. Rimiň hemişe sekizinji bolup çykýandygyny we ýediden bolýandygyny görkezýän başga şaýatlyklar hem bar, emma bu syrly tapmanyň esasy salgylanýan ýeri Ylham kitabynyň on ýedinji babydyr.

> 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.

> Ine, paýhasy bolan akyl şudur: ýedi baş — aýalyň üstünde oturan ýedi dagdyr. Şeýle hem ýedi patyşa bardyr: olaryň bäşisi ýykylandyr, biri bardyr, beýlekisi entek gelmändir; ol gelende bolsa, az wagt dowam etmeli bolar. Ozal bar bolan, indi bolsa ýok bolan ýyrtyjy hem sekizinjidir; ol şol ýetdiniň içindendir we heläkçilige gidýändir. Ylham 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.

2020-nji ýylda ogurlanan saýlaw saýlawyň pygamberlik ýolbelligidigini ýüze çykardy. Bu hakykatyň ikinji şaýady Prezident Karter bilen baglydyr. Rimyň bir keşbini emele getirýänligi sebäpli, Trampyň ýediden bolan sekizinji bolmagyna alyp barýan prezidentleriň ilkinjisi Reagan boldy. 1989-njy ýyldaky ahyrzamanyň döwründen bäri sekiz prezidentiň hatarynyň ilkinjisi Reagan boldy. 1989-njy ýyl Danieliň on birinji babynda, birinji aýatdan dördünji aýada çenli berjaý edildi we bu iň baý prezident baradaky şaýatlygy öňe sürýär. Reaganyň öňünden şol wagta çenli taryhdaky iň erbet Prezident gelipdi. Karter wezipesinden Yslamyň krizisini çözülmedik ýagdaýda galdyryp gitdi. Kyrk ýedi ýyl geçenden soň, Tramp häzirki wagtda Demokrat Karteriň Reagan üçin galdyran meselesini çözýär. Ilkinji we alfa bolan Reagan ahyrda we omegada bir Respublikançyny alamatlandyran Respublikan bolandygy sebäpli, Tramp hem özünden öňki Demokrat prezident tarapyndan döredilen Yslam krizisini miras almaly bolardy; şol prezident pygamberlik zerurlygyna görä şol wagta çenli taryhdaky iň erbet prezident bolmalydy. Elbetde, Obama şol pygamberlik häsiýetleriniň hemmesini berjaý etdi, şeýle hem Baýden. Reagan soňkyny alamatlandyrar ýaly, ol diňe sekizinjini däl, eýsem altynjyny hem alamatlandyrmalydy. Şeýle etmek bilen, Ýahuda taýpasynyň Arslany iki ýagdaýda-da Trampdan öň gelen şowsuz prezidentlikleriň yzygiderliligini üpjün etmek üçin saýlawlara gözegçilik etmelidi. Saýlawlar pygamberlik ýolbelgisidir, we 2026 sekizinji bolup, ýedidendir bolan prezidentiň orta möhletli saýlawlarydyr.

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.

Amerikanyň Birleşen Ştatlarynyň iki ýüz elli ýyllyk çyzygy 1776-njy ýylda başlap, 2026-njy ýylda tamamlanýar. Miladydan öňki 457-nji ýylyň iki ýüz elli ýyllyk çyzygy miladydan öňki 207-nji ýylda, on birinji we on bäşinji aýatlaryň arasynda, ýagny Rafiýa we Paniýum söweşleriniň arasynda tamamlandy. Rafiýa pygamberlik taýdan Gelip çykyş kitabynyň on ýedinji babyndaky sünnet ähti bilen utgaşýar, Paniýum bolsa pygamberlik taýdan Matta kitabynyň on altynjy babyndaky bir ýüz kyrk dört müňüň ähti bilen utgaşýar. 2026-njy ýyl miladydan öňki 207-nji ýyl bilen, on birinji we on bäşinji aýatlaryň arasynda—Rafiýa bilen Paniýumyň arasynda—utgaşýar; bu bolsa Hudaýyň saýlanan halk bilen baglaşan ilkinji ähtiniň bilen Hudaýyň saýlanan halk bilen baglaşan soňky ähtiniň arasynda hem durýar.

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.

Miladydan öňki 207-nji ýylyň ortasynda we 2026-njy ýylda tamamlanýan iki ýüz elli ýyllyk çyzyklar, miladynyň 64-nji ýylynda Rim şäheri ýananda başlanan yzarlanmagyň iki ýüz elli ýyllyk çyzygy bilen gabat gelýär. Şol ýerden başlap, geň bir adam tarapyndan geljekki heläkçilik hakynda ýedi ýyllap duýduryş Iýerusalimiň ýaşaýjylaryna yglan edildi. Ýetmişinji ýyl gelende we Iýerusalim ýok edilende, Hudaýyň ýygnagy pytradyldy we olar Hoş Habary bütin dünýä ýaýratdylar. Efes ýygnagy direliş baradaky Pentikost habaryny wagyz edýän şol bir wagtda, Smirna ýygnagy arkaly görkezilen yzarlanma başlandy, sebäbi pygamberlik zerurlygy boýunça bu iki ýygnak belli bir wagt dowamynda biri-birine ugurdaş dowam etmelidi. Pawlus Efesiň pygamberlik ýygnagynyň bir ýolbaşçysydy, emma ol iki taryh barada-da ýazyp galdyrdy.

> 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.

> Antakiýada, Ikoniýada, Listrada meniň başyma gelen yzarlamalary, ejirleri ýadyňa sal; nähili yzarlamalara dözdüm! Emma Reb olaryň hemmesinden meni halas etdi. Şeýle-de, Mesih Isada takwalyk bilen ýaşamak isleýänleriň hemmesi yzarlanmaga sezewar bolar. 2 Timoteos 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 64-nji ýylda başlanýan we 313-nji ýylda Milanyň Permanlary bilen tamamlanýan iki ýüz elli ýyllyk döwri görkezýär. Şol ýyllaryň dowamynda Hudaýyň halkyna garşy zulum butparaz Rim tarapyndan dowam etdirildi, emma Smyrnadaky ybadathana berlen habarda şol döwrüň iň gazaply yzarlanyşyny aňladýan on gün görkezilipdi.

> 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.

> Çekjek zatlaryňdan hiç birinden gorkma: ine, synalmaklygyňyz üçin, iblis araňyzdan käbirleriňizi zyndana taşlar; we siz on gün muşakgat çekersiňiz. Ölüme çenli wepaly bol, men saňa ýaşaýşyň täjini bererin. Ylham 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.

Diokletian imperatory bilen aňladylýan şol yzarlama döwri 303-nji ýylda başlap, 313-nji ýylda tamamlanan on ýyllyk döwürdi; şol wagt Beýik Konstantin imperatorlyk edýärdi, edil onuň 321-nji ýyldaky ilkinji ýekşenbe kanuny wagtynda bolşy ýaly, hem-de ol 330-njy ýylda Rim imperiýasyny gündogar we günbatar böleklere böldi. 313-nji ýyl pygamberlik taýdan Milanda baglaşylan diplomatik nikä bilen bellendi; şol ýerde imperator Konstantin (Günbataryň hökümdary) öz öweý uýasy Flawia Ýuliýa Konstantiýanyň nikalaryny Rim imperiýasynyň gündogar (ýa-da tiz wagtda gündogar boljak) bölegine gözegçilik edýän imperator Litsiniý bilen gurady. Bu nika Konstantin 330-njy ýylda patyşalygy gündogar we günbatar böleklere bölende, nyşanlaýyn taýdan tamamlandy.

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.

Neronyň 250 ýyllyk döwri dünýäniň soňunyň nusgasy bolan gabaw bilen başlanýan we şol gabaw bilen hem tamamlanýan ýedi ýyllyk döwür bilen başlanýar. Şol döwrüň ahyrynda yzly-yzyna dowam eden aýratyn on ýyllyk yzarlama boldy. Bu döwür Efes döwründe başlady, soňra bolsa Smyrnanyň taryhyny öz içine alyp, 313-nji ýylda Pergamon ýygnagy peýda bolanda, Konstantiniň ylalaşyga giden ýygnagyna çenli dowam etdi.

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.

313-nji ýyldan 330-njy ýyla çenli bolan şol on ýedi ýyl öz garşylykly meňzeşligini Rafýa bilen Paniýumyň taryhynda tapýar; ol ýerde miladydan öňki 217-nji ýylyň söweşi bilen miladydan öňki 200-nji ýylyň söweşiniň arasynda on ýedi ýyl bardyr. Rafýa söweşinde Ptolemeý ýeňiş gazandy, emma Paniýum söweşi bolmazyndan öň ol eýýäm aradan çykypdy. Şeýle-de bolsa, ol miladydan öňki 221-nji ýyldan miladydan öňki 204-nji ýyla çenli on ýedi ýyl höküm sürdi. Her biri 250 ýyldan ybarat bolan üç çyzyk, üç sany on ýediniň üsti bilen özara baglanyşdyrylyp, 313-nji ýylyň 2026-njy ýyl bilen laýyk gelýändigini nazara almaga mejbur edýär.

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 yzarlamadan ylalaşyga geçişiň aýratyn bir öwrülişigi boldy; şeýdip, 313 Smyrnadan Pergama geçiş arkaly öňden nyşanlanan käbir pygamberlik häsiýetli üýtgeşmäniň nyşany hökmünde bellendi. Birinji ädim on ýedi ýyldan soň aýrylyşmak bilen tamamlanan diplomatik nikä arkaly görkezildi. Ikinji ädim ilkinji ýekşenbe kanunydy. Ylham bize ýekşenbe kanunynyň öňünden ýekşenbe kanunlary bilen öz içine alýan, ädimme-ädim öňe gidýän ösüşli bir prosesiň geçýändigini habar berýär; şol ýekşenbe kanunlary bolsa, seni ýekşenbäni berjaý etmäge mejbur etmek hem-de Hudaýyň ýedinji günki Sabatyny berjaý edýäniň üçin yzarlamak hökmünde kesgitlenýän ýekşenbe kanunyndan öň gelýär.

> “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.

> “Okyjy geljek çaknyşykda ulanyljak güýçlere okyjy düşünmek islese, ol diňe Rimiň geçmiş asyrlarda şol bir maksada ýetmek üçin ulanan serişdeleriniň ýazgysyny yzarlamaly bolar. Eger-de ol papistler bilen protestantlaryň birleşip, olaryň dogmalaryny ret edýänler bilen nähili çemeleşjekdigini bilmek islese, goý, ol Rim tarapyndan Sabata we ony goraýanlara garşy görkezilen ruhy görsün.

> “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.

> “Patyşa permanlary, umumy geňeşler we dünýewi häkimiýet tarapyndan goldanylýan ybadathana düzgünnamalary butparaz baýramyň Hristian dünýäsinde hormat-ezzetli orun almagyna alyp baran basgançaklar boldy. Ýekşenbe gününe eýerilmegini mejbury edýän ilkinji köpçülikleýin çäre Konstantin tarapyndan kabul edilen kanun boldy. (Miladydan soň 321-nji ýyl.) Bu permana görä şäher ilaty ‘günüň sarpaly gününde’ dynç almalydy, emma oba ilatyna ekerançylyk işlerini dowam etdirmäge rugsat berilýärdi. Aslynda butparaz häsiýetli düzgün bolsa-da, ol Hristianlygy ady boýunça kabul edenden soň imperator tarapyndan ýerine ýetirilýärdi.” 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.

313-nji ýylda çykan Milan Permany “şalyk permany” bolupdy; onuň yzysüre “umumy geňeşler we dünýewi häkimiýet tarapyndan goldanylýan ýygnak düzgünnamalary ädimler boldy.” Bular 321-nji ýylda ilkinji ýekşenbe kanunyna alyp baran yzygiderli ädimlerdi. Şol ädimleriň biri hem “dünýewi häkimiýet tarapyndan goldanylýan” “ýygnak düzgünnamalary”, meselem, ýekşenbäni berjaý etmekdi. 1888-nji ýylyň döwri Senator Blair tarapyndan Senata hödürlenen, emma hiç hili netije bermedik birnäçe ýekşenbe kanunlaryny görkezýär, ýöne şol bir taryhy döwürde birnäçe ştat ştat tarapyndan mejbury berjaý edilýän ýekşenbe kanunlaryny kabul edýärdi. Bu iki şaýat 313-nji ýyly “şalyk permanlarynyň”, meselem, ýerine ýetiriji buýruk ýaly zatlaryň, ahyrsoňy aagondarha ýaly gepläp başlamaga niýetlenen ýer ýüzüniň haýwanynyň taryhynda bir geçiş nokadyny alamatlandyrýan ýol belgisi hökmünde kesgitleýär.

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.

Amerikanyň Birleşen Ştatlary aždaha ýaly geplände, ol Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde tamamlanýar; we bu, altynjy patyşalyk hökmünde öz hökümranlygynyň başynda nähili geplän bolsa, şonuň ýaly geplemek bilen bolýar. 1798-nji ýylda Amerikanyň Birleşen Ştatlary Ýatlaryň we Pitneçilik hakdaky kanunlaryny kabul etdi; olar Ýekşenbe kanunynyň nusgasy boldy. 1798-nji ýylyň Ýatlaryň we Pitneçilik hakdaky kanunlary, 1776-njy ýylda Garaşsyzlyk Jarnamasy bilen başlanyp, onuň yzýanyndan 1789-njy ýylda Konstitusiýa bilen dowam eden üç ädimiň üçünjisidi. Şol üç ädim 313, 321 we 330 bilen gabat gelýär.

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 ve 1798’ning hepsi konuşmak olarak tanımlanan eylemlerdi; zira ilham bize “ulusun konuşmasının, onun yasama ve yargı makamlarının eylemi olduğunu” bildirmektedir. 313, 321 ve 330’un hepsi Büyük Konstantin’le ilişkili yol işaretleridir. Eski literal İsrail’in sona erişi, gerek kuzey gerekse güney krallıkları bakımından, bir boşanma olarak simgelenmiştir; 330’un temsil ettiği şey de budur. Bu, on yedi yıl önce, Milano Fermanı’nın evliliğiyle başlamış bir evlilikte doğu ile batı arasındaki bir boşanmadır. Pazar yasasında Birleşik Devletler deneme süresine ait kâsesini doldurmuş olacak ve eski İsrail için süt ve bal akan diyarın önceden örneklediği üzere, peygamberlikteki amacı bakımından Tanrı’dan boşanmış olacaktır. İlham, ulusal irtidatın ulusal yıkımla izlendiğini söyler. Bu, 330 yılıyla temsil edildiği üzere, Tanrı görkemli diyarı boşadığında gerçekleşir. 313’teki evlilikten, 321’de gittikçe şiddetlenen bir dizi Pazar yasasının ilkine, oradan da 330’daki boşanmaya kadar. 1776, 313’le; 1789, 321’le; ve 1798, 330’la hizalanmaktadır.

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 şeýle hem miladydan öňki 31-nji ýylda bolan Aktium söweşinden bäri geçen 360 ýylyň ýerine ýetmesidir. Aktium Rimiň üçünji päsgelçiligi bolupdy, şonuň üçin ol häzirki zaman Rimi öz ikinji we üçünji päsgelçiliklerini ýeňýän Ýekşenbe kanunynyň nusgasydyr. 330 bellik nokadynda Paniýum söweşi Aktium söweşi bilen birleşýär. Miladydan öňki 217-nji ýylda bolan Rafiýa söweşi 2014-nji ýyldaky Ukrain söweşi bilen gabat gelýär; soňra 2015-nji ýylda Tramp prezidentlige ilkinji saýlaw kampaniýasyna başlady; 2020-nji ýylda ýer ýüzüniň wagşysynyň iki şahasy hem öldürüldi; 2023-nji ýylda olaryň ikisi-de direldildi. 2024-nji ýylda esaslaryň synagy başlandy, 2025-nji ýylda bolsa sekizinji prezidenti we onuň papalykdaky garşydaşynyň pygamberlikdäki bileleşigi olaryň özara inaugurasiýalary bilen bellenildi.

We will continue these things in the next article.

Biz bu zatlary indiki makalada dowam etdireris.

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