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# The Hidden History of Verse Forty - Number Eight

Ìtàn Ìkọ̀kọ̀ ti Ẹsẹ̀ Ogójì — Nọ́mbà Mẹ́jọ

The Mount

Òkè náà

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.

Òkè Ìyípadà Ògo fún Pétérù ṣẹlẹ̀ láàárín Panium àti àgbélébùú, àti lórí ìlà mìíràn, Pétérù wà láàárín ìrìbọmi Kristi ní ìbẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ àti lẹ́yìn díẹ̀ lẹ́yìn ìwọlé iṣẹ́gun sí Jerúsálẹ́mù ní òpin iṣẹ́-ìránṣẹ́ Rẹ̀. Àwọn àmì ọ̀nà mẹ́tẹ̀ẹ̀ta náà—ìrìbọmi, òkè náà, àti ìparí ìwọlé iṣẹ́gun náà—ni a fi àmì sí nípasẹ̀ ìgbà mẹ́ta tí Baba ọ̀run sọ̀rọ̀. Ìgbà kẹta nínú Jòhánù 12 ni nígbà tí àwọn ará Gíríìkì ń wá Jésù. Ìrìbọmi náà ni 9/11, òkè náà sì wà nínú ìtàn Panium títí dé òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún. Fún Pétérù, Panium wà ní ìbẹ̀rẹ̀, lẹ́yìn náà òkè náà títí dé ìparí ìwọlé iṣẹ́gun náà, èyí tí ó jẹ́ díẹ̀ ṣáájú kí a tó yin Kristi lógo ní ìgbà kejì.

> 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.

> Nísinsìnyí ọkàn mi bàjẹ́; kí ni èmi yóò sì wí? Baba, gbà mí kúrò lọ́wọ́ wákàtí yìí; ṣùgbọ́n nítorí èyí ni mo ṣe dé sí wákàtí yìí. Baba, yin orúkọ rẹ lógo. Nígbà náà ni ohùn kan ti ọ̀run wá, tí ó ń wí pé, Mo ti yin ín lógo tẹ́lẹ̀, èmi yóò sì tún yin ín lógo. Nítorí náà àwọn ènìyàn tí wọ́n dúró lẹ́bàá, tí wọ́n sì gbọ́ ọ, wí pé àrá ni ó kọ́; àwọn mìíràn wí pé, Áńgẹ́lì kan bá a sọ̀rọ̀. Jésù dáhùn, ó sì wí pé, Ohùn yìí kò wá nítorí mi, bí kò ṣe nítorí yín. Nísinsìnyí ni ìdájọ́ ayé yìí wà; nísinsìnyí ni a ó lé olórí ayé yìí jáde. Èmi náà, bí a bá gbé mi sókè kúrò lórí ilẹ̀ ayé, èmi yóò fa gbogbo ènìyàn sọ́dọ̀ mi. Èyí ni ó sọ, tí ó ń fi irú ikú tí yóò kú hàn. Johanu 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.

Ìlà tí a fi Léfítíkù ogúnlélógún (23) àti àkókò Pẹ́ńtẹ́kọ́sítì ṣe àgbékalẹ̀ rẹ̀ ní àmì ọ̀nà ìbẹ̀rẹ̀ tí ó ní ìgbésẹ̀ mẹ́ta, lẹ́yìn èyí ni ọjọ́ márùn-ún tẹ̀lé e, ó sì tún ní àmì ọ̀nà ìparí pẹ̀lú àwọn àbùdá kan náà pátápátá. Láàárín àwọn àmì ọ̀nà wọ̀nyí, ọjọ́ ọgbọ̀n dúró fún àkókò àwọn àlùfáà, èyí tí ó parí ní àjọ̀dún ìpè. Àjọ̀dún ìpè, ìgòkè Kristi lẹ́yìn ọjọ́ ogójì tí Ó fi ń kọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ ní ojúkojú lẹ́yìn àjíǹde Rẹ̀, àti ọjọ́ ètùtù dúró fún àwọn ìgbésẹ̀ mẹ́ta ti ìparí ìlà náà nínú Léfítíkù ogúnlélógún (23). Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ni ọjọ́ márùn-ún tẹ̀lé lọ sí Pẹ́ńtẹ́kọ́sítì àti sí àjọ̀dún Àgọ́. Ìgbà kẹta tí Baba ọ̀run sọ̀rọ̀ ni díẹ̀ ṣáájú àwọn Gíríìkì, tí wọ́n dúró fún àwọn tí a pè jáde kúrò ní Bábílónì ní òfin Ọjọ́ Àìkú, fi ń wá àǹfààní láti bá Jésù sọ̀rọ̀. Díẹ̀ ṣáájú òfin Ọjọ́ Àìkú, Jésù fi ìgbéga àsíá lórí àgbélébùú hàn gẹ́gẹ́ bí àmì. Ilẹ̀-ayé ni a fi ògo Rẹ̀ tàn ní 9/11, a sì tún fi í tàn ní òfin Ọjọ́ Àìkú.

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.

Kesarea Filipi, ti iṣe Panium, ni wákàtí kẹta; Kesarea Maritima sì ni wákàtí kẹsàn-án ti àgbélébùú nígbà tí a ń ké ìpè pé kí a jáde kúrò ní Bábílónì. Ṣáájú àgbélébùú, nígbà tí a wà nínú ìtàn wòlíì ti Panium, Peteru wà lórí òkè, ṣùgbọ́n ó ṣì wà ṣáájú òpin ìwọlé ìṣẹ́gun. Panium ń bá a lọ títí dé àgbélébùú ti ẹsẹ̀ kẹrìndínlógún. Peteru ní Panium wà ní kété ṣáájú ìtàn ìgbésẹ̀ mẹ́ta ti àjọ̀dún ìpè ti Lefitiku ogún-dín-lọ́gbọ̀n, ìgòkè-èrí àti ètùtù. Peteru wà nínú ọgbọ̀n ọjọ́ ìtọ́ni àkànṣe ti àlùfáà.

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.

Símónì di Pétérù ní Panium, ó sì ní ìgbésẹ̀ kan lórí òkè náà kí wọ́n tó wọlé ìṣẹ́gun. Ìwọlé ìṣẹ́gun náà ṣe àfihàn òwe àwọn wúńdíá mẹ́wàá. Márùn-ún nìkan ni wọ́n wọ inú ìgbéyàwó náà, àti pé ọjọ́ márùn-ún tó wà láàárín àmì-ọ̀nà onípele mẹ́ta àti Pẹ́ńtíkọ́sì ni ìbẹ̀rẹ̀ ìwọlé ìṣẹ́gun náà. Ó bẹ̀rẹ̀ ní àjọ̀dún fèrè, ṣùgbọ́n àmì-ọ̀nà yẹn ní àkójọpọ̀ àwọn àmì-ọ̀nà mẹ́ta. Gẹ́gẹ́ bí àmì-ọ̀nà kan ṣoṣo, wọ́n fi ìkọlù sí Nashville mọ àjọ̀dún fèrè. Ìránṣẹ́ Igbe Àárín Òru yóò ṣẹ̀ṣẹ̀ jẹ́ ìmúdájú, ìrìn-àjò àwọn wúńdíá ọlọ́gbọ́n márùn-ún sì bẹ̀rẹ̀ ìlànà tí yóò yọrí sí ikú, ìsìnkú àti àjíǹde ti àgbélébùú, èyí tí í ṣe òfin Ọjọ́-Àìkú.

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.

Pétérù wà ní Panium nígbà tí ó ṣe àtúnṣe àsọtẹ́lẹ̀ nípa àwọn bọ́ọ̀lù iná ti Nashville, àti kí a tó fun ìpè àjọ̀dún ìpè nígbà ìmúṣẹ àsọtẹ́lẹ̀ náà. Ó gbọdọ̀, nípa ìdandan àsọtẹ́lẹ̀, kọ́kọ́ lọ sí òkè náà, nítorí òkè náà wà ṣáájú ìwọlé iṣẹ́gun náà. Kí Ábúráhámù tó lọ sí òkè náà, a yí orúkọ rẹ̀ padà, a sì yí orúkọ Pétérù padà ní Panium, kí ó tó lọ sí òkè náà. Òkè náà ni ìdánwò Pétérù ṣáájú kí àsọtẹ́lẹ̀ àwọn bọ́ọ̀lù iná ti Nashville tó ṣẹ. Ìmúṣẹ náà ni ìdánwò kẹta àti ìdánwò litmus níbi tí ìwà hàn gbangba gẹ́gẹ́ bí ayọ̀ tàbí ìtìjú.

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.

Ìlà ọdún 457 ṣáájú Kristi ń parí láàárín Ráfíà àti Páníùmù; májẹ̀mú inú orí kẹtàdínlógún ti Jẹ́nẹ́sísì bá Ráfíà mu, àti májẹ̀mú inú orí kẹrìndínlógún ti Mátíù kẹrìndínlógún bá Páníùmù mu. Láti Páníùmù, Pétérù lọ sí orí òkè, gẹ́gẹ́ bí Ábúráhámù ti lọ sí ibi ẹbọ Ísákì. Orí òkè inú ìlà Pétérù bá orí òkè ìgbà Ábúráhámù mu.

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.

Àmì-ọ̀nà Abrahamu ní ọjọ́ mẹ́ta. Nígbà ìwọlé ìṣẹ́gun, a rán ọmọ-ẹ̀yìn méjì lọ láti mú kẹ́tẹ́kẹ́tẹ́ kan wá kí ó lè gbé Kristi, àti nínú ìlà Abrahamu ìrìnàjò ọjọ́ mẹ́ta rẹ̀ bẹ̀rẹ̀ pẹ̀lú yíyan ìránṣẹ́ méjì àti kẹ́tẹ́kẹ́tẹ́ kan láti ru igi fún ẹbọ Isaaki. Ìrìnàjò ọjọ́ mẹ́jọ tàbí mẹ́fà ti Peteru sí òkè náà jẹ́ ọjọ́ mẹ́ta fún Abrahamu. Peteru ní Paniumu wà ṣáájú òkè náà àti ṣáájú tútù kẹ́tẹ́kẹ́tẹ́ náà, ìbẹ̀rẹ̀ ìwọlé sínú Jerusalẹmu, èyí tí ibẹ̀ ni ọjọ́ mẹ́ta Abrahamu ti bẹ̀rẹ̀. Nígbà ìwọlé ìṣẹ́gun náà Kristi dúró lórí Òkè Olifi ó sì sọkún fún Jerusalẹmu, nípa bẹ́ẹ̀ sì ń samisi ìparí àjọṣe májẹ̀mú láàárín Ọlọ́run àti Ísírẹ́lì àtijọ́ gidi. Òkè Peteru wà ṣáájú ìwọlé ìṣẹ́gun; òkè Kristi wà nígbà ìwọlé ìṣẹ́gun; òkè Abrahamu sì wà ní ìparí ìwọlé náà.

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.

Ọdún 2026 ni ìdìbò àárín-àkókò, nígbà tí ọdún kejìdínlógójì-lẹ́ẹ̀dógún [250] ti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ń ṣe ayẹyẹ ìṣàkóso ògo rẹ̀. Ayẹyẹ yẹn gẹ́gẹ́ bí àárín-àkókò àsọtẹ́lẹ̀ bá a mu pẹ̀lú Antiochus Ńlá ní ọdún 207 Ṣ.K., àárín Raphia àti Panium, tí ó fi àmì sí òpin ọdún igba méjìdínlógójì-lẹ́ẹ̀dógún [250] láti ọdún 457 Ṣ.K.

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.

Bí a ṣe ń ronú lórí àwọn ìlà mẹ́rin tí ó ní àwọn orí kọkànlá títí dé orí méjìlélógún tí a ti ṣí sílẹ̀ títí di ìsinsìnyí, (bóyá àwọn àpẹẹrẹ mìíràn wà) a wá ń gbé àwọn orí wọ̀nyí nínú The Desire of Ages yẹ̀wò. Orí kọkànlá ni Ìrìbọmi, orí méjìlélógún sì ni Ìtìmọ́lé àti Ikú Johanu. Johanu wà ní ìbẹ̀rẹ̀ àti ní òpin, orí kẹtàdínlógún, èyí tí í ṣe orí àárín, sì ni Nikodemu.

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

> “Ńíkódémù wá sọ́dọ̀ Olúwa ní ìrònú pé òun yóò wọ inú ìjíròrò pẹ̀lú Rẹ̀, ṣùgbọ́n Jésù fi àwọn ìlànà ìpìlẹ̀ òtítọ́ hàn ní kedere. Ó sọ fún Ńíkódémù pé, Kì í ṣe ìmọ̀ èrò ayé lásán ni o nílò tó bẹ́ẹ̀, bí kò ṣe ìtúnbí nípa Ẹ̀mí. Kì í ṣe pé kí a tẹ́ ìfẹ́-mọ̀ rẹ lọ́rùn ni o nílò, bí kò ṣe pé kí o ní ọkàn tuntun. Ó yẹ kí o gba ìyè tuntun láti òkè wá kí o tó lè mọyì àwọn ohun ọ̀run. Títí di ìgbà tí ìyípadà yìí yóò fi ṣẹlẹ̀, tí yóò sì sọ ohun gbogbo di tuntun, kò ní mú èrè ìgbàlà kankan wá fún ọ láti bá Mi jíròrò nípa àṣẹ Mi tàbí iṣẹ́ ìránṣẹ́ Mi.”

> “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.

> “Níkodémù ti gbọ́ ìwàásù Johanu Oníbatisí nípa ìrònúpìwàdà àti ìbatisí, àti bí ó ti ń tọ́ka àwọn ènìyàn sí Ẹni kan tí yóò fi Ẹ̀mí Mímọ́ ṣe ìbatisí. Òun tìkára rẹ̀ ti mọ̀ pé àìní ẹ̀mí tòótọ́ wà láàárín àwọn Júù, pé ní ìwọ̀n púpọ̀, ìfẹ́kùfẹ̀ òfìfo àti àfojúsùn ayé ló ń ṣàkóso wọn. Ó ti ní ìrètí sí ipò ohun gbogbo tí yóò dára jù lọ nígbà ìbọ̀ Mèsáyà. Síbẹ̀, iṣẹ́ ìránnilétí ọkàn ti ìhìnrere Oníbatisí kò ṣiṣẹ́ nínú rẹ̀ láti mú ìdálẹ́bi ẹ̀ṣẹ̀ wá. Farisí tí ó muna ni, ó sì ń yangàn ara rẹ̀ nítorí iṣẹ́ rere rẹ̀. A sì mọ̀ ọ́n gidigidi nítorí inú rere rẹ̀ àti ọ̀wọ̀ ọ̀fẹ́ rẹ̀ ní dídáwọ́lé iṣẹ́ ìsìn tẹ́ńpìlì, ó sì ní ìmọ̀lára ààbò nínú ojú rere Ọlọ́run. Ẹ̀rù bà á nígbà tí ó ronú nípa ìjọba kan tí ó mọ́ tó bẹ́ẹ̀ tí òun, ní ipò rẹ̀ ní àsìkò yẹn, kò lè rí.” 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.

Àárín ìwé náà, *Ìfẹ́ Àwọn Ìran*, ni a ti rí nínú ìlà Nicodemus, ẹni tí ó dúró fún ìpè ìkẹyìn sí Adventism nínú ìlà ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [144,000]. Ó dúró fún ẹgbẹ́ kan tí wọ́n gbọ́ ìhìnrere aṣáájú-ọ̀nà Kristi, ṣùgbọ́n tí wọn kò mọ ipò Laodicea wọn.

> “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.

> “Nínú ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Nikodemu, Jésù ṣí ètò ìgbàlà sílẹ̀, àti iṣẹ́ àyànfúnni Rẹ̀ sí ayé. Nínú kò sí ọ̀kan nínú àwọn ìjíròrò Rẹ̀ tó tẹ̀ lé e níbi tí Ó ti ṣàlàyé ní kíkún bẹ́ẹ̀, ní ìgbésẹ̀ dé ìgbésẹ̀, iṣẹ́ tí ó yẹ kí a ṣe nínú ọkàn gbogbo àwọn tí yóò jogún ìjọba ọ̀run. Ní ìbẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ gan-an ni Ó ti ṣí òtítọ́ náà sí ọmọ ẹgbẹ́ Sànhẹ́dírìnì kan, sí ọkàn tí ó gba ọ̀rọ̀ jùlọ, àti sí olùkọ́ni tí a ti yàn fún àwọn ènìyàn. Ṣùgbọ́n àwọn aṣáájú Ísírẹ́lì kò gba ìmọ́lẹ̀ náà. Nikodemu fi òtítọ́ náà pamọ́ sínú ọkàn rẹ̀, àti fún ọdún mẹ́ta, èso díẹ̀ ni ó hàn gbangba.” 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.

Ìhìnrere Johanu àti ìrìbọmi rẹ̀ fún Kristi ṣojú ìhìnrere áńgẹ́lì àkọ́kọ́ nípa ìbẹ̀rù Ọlọ́run. Ìhìnrere Johanu ni ìhìnrere Laodikea ti ìdáláre nípa ìgbàgbọ́, a sì fún ìhìnrere náà ní agbára nígbà ìrìbọmi Kristi, gẹ́gẹ́ bí a ti fi agbára fún ìhìnrere Jones àti Waggoner, tí ó jẹ́ ìhìnrere sí Laodikea ní ọdún 1888. Ìrìbọmi Kristi àti ọdún 1888 jẹ́ àpẹẹrẹ dídájú ìbẹ̀rẹ̀ ìwáde ìhìnrere sí Laodikea ní 9/11, èyí tí ó parí ní àárín gbùngbùn láàárín Raphia àti Panium.

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

Nikodemu túmọ̀ sí “ìṣẹ́gun àwọn ènìyàn,” àti ìdáláre nípa ìgbàgbọ́ ni ìrántí ìdìdì tí ó dé pẹ̀lú ìhìnrere Johanu, tí a fi agbára fún nígbà ìrìbọmi, tí ìpàdé alẹ́ àárín ọ̀gànjọ́ Nikodemu pẹ̀lú Kristi sì ṣe àlàyé rẹ̀. Orí kọkàndínlógún [22] ṣàpèjúwe ikú Johanu gẹ́gẹ́ bí ohun tí ó mú kí àwọn ọmọ-ẹ̀yìn rẹ̀ mọ àsíá tí a ó gbé sókè tí yóò sì fa gbogbo ènìyàn wá sọ́dọ̀ Rẹ̀. Ìrìbọmi náà jẹ́ 9/11 àti July 18, 2020 títí dé December 31, 2023, nítorí ìrìbọmi ń ṣàfihàn ikú (2020), ìsìnkú (ọjọ́ mẹ́ta àtààbọ̀), àti àjíǹde (December 31, 2023). Lẹ́yìn náà ni ìpàdé ọ̀gànjọ́, níbi tí a ti fi hàn pé ìṣẹ́gun àwọn ènìyàn ni a ṣàpèjúwe gẹ́gẹ́ bí àtún bí ènìyàn, láti inú ìfọ́jú Laodicea dé ìran ogún-ogún ti ará Filadelfia. Lẹ́yìn náà ni a gbé iṣẹ́ Kristi kalẹ̀ gẹ́gẹ́ bí gbígbé àsíá náà sókè.

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.

Fún Ábúráhámù, àwọn iṣẹ́ Kristi nínú ìlà Johanu bá ẹbọ Ísákì mu. Fún Pétérù, ìlà náà parí ní Kesaria lẹ́gbẹ̀ẹ́ òkun, Kesaria Maritima, ní wákàtí kẹsàn-án, níbi tí àgbélébùú ti ń pe gbogbo ènìyàn sí ìṣẹ́gun ìdáláre nípa ìgbàgbọ́, èyí tí í ṣe ìhìn iṣẹ́ angẹli kẹta. Ìhìn iṣẹ́ angẹli kẹta ni ìhìn iṣẹ́ ègbé kẹta ti Íslámù tí ó dé ní 9/11 nínú ìpàdé àkọ́kọ́ Báláámù pẹ̀lú kẹ́tẹ́kẹ́tẹ́ Íslámù, lẹ́yìn náà ìlọ́po méjì ìkọlù sí ilẹ̀ ògo gidi ní October 7, 2023, lẹ́yìn náà ìkọlù kejì ní Nashville bí Báláámù ṣe ń darí kẹ́tẹ́kẹ́tẹ́ Íslámù gba inú àwọn ọgbà àjàrà ilẹ̀ ògo àtijọ́ tí ó jẹ́ gidi àti ti òde-òní tí ó jẹ́ ti ẹ̀mí. Ìkọlù kẹta ni ìṣẹ̀lẹ̀ ilẹ̀-rírì ti òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Ní bẹ̀ ni a ti rú Ísákì, ní bẹ̀ ni àwọn ọmọ-ẹ̀yìn Johanu, àpẹẹrẹ ọ̀pọ̀lọpọ̀ ènìyàn tí a fi aṣọ funfun ìkú-ajẹ́rìí fún, gbọ́, wọ́n sì rí àwọn iṣẹ́ asia náà. Àwọn àárín ìwé Genesisi, Mátíù, àti The Desire of Ages fi ìdìdi àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì hàn pẹ̀lú ìpè àwọn Kèfèrí.

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

Àlàyé tí Kristi fi fún Nikodemu ni iṣe afẹ́fẹ́, bí ó tilẹ̀ jẹ́ pé a kì í rí iṣẹ́ rẹ̀.

> “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.”

> “Níkódémù ṣì wà ní ìdàrúdàpọ̀, Jesu sì lo afẹ́fẹ́ láti fi ṣàlàyé ìtumọ̀ ọ̀rọ̀ Rẹ̀ pé: ‘Afẹ́fẹ́ ń fẹ́ sí ibi tí ó bá fẹ́, ìwọ sì ń gbọ́ ìró rẹ̀, ṣùgbọ́n o kò lè mọ ibi tí ó ti ń bọ̀, àti ibi tí ó ń lọ: bẹ́ẹ̀ ni gbogbo ẹni tí a bí láti inú Ẹ̀mí.’”

> “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.

> “A ń gbọ́ afẹ́fẹ́ láàrín àwọn ẹ̀ka igi, bí ó ti ń ró ewé àti òdòdó; ṣùgbọ́n a kò lè rí i, kò sì sí ènìyàn tí ó mọ ibi tí ó ti ń wá tàbí ibi tí ó ń lọ. Bákan náà ni iṣẹ́ Ẹ̀mí Mímọ́ lórí ọkàn. A kò lè ṣàlàyé rẹ̀ ju bí a kò ṣe lè ṣàlàyé ìṣíkiri afẹ́fẹ́ lọ. Ó ṣeé ṣe kí ènìyàn kan má lè sọ àkókò tàbí ibi gangan, tàbí kí ó tọpasẹ̀ gbogbo àwọn ipò tí ó ṣẹlẹ̀ nínú ìlànà ìyípadà ọkàn; ṣùgbọ́n èyí kò fi hàn pé a kò tíì yí i padà. Nípasẹ̀ agbára iṣẹ́ kan tí a kò rí bí afẹ́fẹ́, Kristi ń ṣiṣẹ́ lórí ọkàn nígbà gbogbo. Díẹ̀díẹ̀, bóyá láìmọ̀ rárá fún ẹni tí ń gbà á, a máa ń fi àwọn ìròyìn sí i lórí tí wọ́n ń fà ọkàn sí ọ̀dọ̀ Kristi. Wọ́n lè gbà wọ́n nípasẹ̀ ìrònú jinlẹ̀ lórí Rẹ̀, nípasẹ̀ kíkà Ìwé Mímọ́, tàbí nípasẹ̀ gbígbọ́ ọ̀rọ̀ láti ẹnu oníwàásù alààyè. Lójijì, bí Ẹ̀mí ṣe ń bọ̀ pẹ̀lú ìpè taara jùlọ, ọkàn fi ara rẹ̀ fún Jésù pẹ̀lú ayọ̀. Ọ̀pọ̀ ènìyàn ni ń pè é ní ìyípadà ọkàn lójijì; ṣùgbọ́n èyí ni àbájáde ìfèrí pípẹ́ ti Ẹ̀mí Ọlọ́run,—ìlànà pẹ̀lẹ́, tí ó gun, tí ó sì kún fún sùúrù.”

> “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.

> “Bí afẹ́fẹ́ fúnra rẹ̀ kò tilẹ̀ farahàn lójú, ó ń mú àwọn ipa jáde tí a lè rí tí a sì lè nímọ̀lára. Bákan náà, iṣẹ́ Ẹ̀mí lórí ọkàn yóò fi ara rẹ̀ hàn nínú gbogbo ìṣe ẹni tí ó ti ní ìrírí agbára ìgbàlà rẹ̀. Nígbà tí Ẹ̀mí Ọlọ́run bá gba ọkàn ní ìní, ó ń yí ìgbésí ayé padà. A máa fi àwọn èrò ẹ̀ṣẹ̀ sílẹ̀, a máa kọ àwọn iṣẹ́ búburú sílẹ̀; ìfẹ́, ìrẹ̀lẹ̀, àti àlàáfíà a sì gba ipò ìbínú, ìlara, àti ìjà. Ayọ̀ a gba ipò ìbànújẹ́, ojú ẹni a sì máa fi ìmọ́lẹ̀ ọ̀run hàn. Kò sí ẹni tí ó rí ọwọ́ tí ń gbé ẹrù kúrò, tàbí tí ó ń wo ìmọ́lẹ̀ sọ̀kalẹ̀ láti inú àwọn àgbàlá ọ̀run wá. Ìbùkún náà máa ń dé nígbà tí ọkàn, nípa ìgbàgbọ́, bá fi ara rẹ̀ jọ̀wọ́ fún Ọlọ́run. Nígbà náà ni agbára náà, èyí tí ojú ènìyàn kò lè rí, yóò dá ẹ̀dá tuntun sílẹ̀ ní àwòrán Ọlọ́run.” 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.

Ní 9/11 ni òjò ìkẹ́yìn bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀. Ní 9/11 ni Íslámù, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ẹ̀fúùfù ìlà-oòrùn” nínú àsọtẹ́lẹ̀ Bíbélì, dé bí ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ṣe bẹ̀rẹ̀. Òjò ìkẹ́yìn náà, tí ó jẹ́ ìránṣẹ́ kan tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “òróró wúrà” tí ń sọ̀ kalẹ̀ láti inú àwọn paipu wúrà méjì ti Sekariah, bẹ̀rẹ̀ sí í pe àwọn Adventist Ọjọ́-Ìsinmi Keje ti Laodikea sí ìrònúpìwàdà. Ẹ̀fúùfù Ẹ̀mí Mímọ́ bẹ̀rẹ̀ iṣẹ́ rẹ̀ ti kíkọ́ gbogbo ohun tí a kọ sílẹ̀, àti lílo ìránṣẹ́ ọ̀nà àtijọ́ ti Jeremiah láti bá ọkàn àwọn ara Laodikea afọ́jú sọ̀rọ̀. Iṣẹ́ Ẹ̀mí Mímọ́ tí a ṣàpẹẹrẹ fún Nikodemu, tí a sì túmọ̀ sí i ní kíkún síi, ni “ìgbésẹ̀ nípasẹ̀ ìgbésẹ̀,” “iṣẹ́ tí ó yẹ kí a ṣe nínú ọkàn gbogbo àwọn tí yóò jogún ìjọba ọ̀run.” Kristi fi ìṣe yìí wé iṣẹ́ ẹ̀fúùfù, ìṣe náà sì ń ṣẹlẹ̀ ní àkókò “ẹ̀fúùfù ìlà-oòrùn,” tí ó dé ní 9/11. Isaiah sọ̀rọ̀ nípa àkókò yìí kan náà gẹ́gẹ́ bí ẹ̀fúùfù líle.

> 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.

> Ní ìwọ̀n, nígbà tí ó bá rú jáde, ìwọ yóò bá a jiyàn: ó di ẹ̀fúùfù líle rẹ̀ mú ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Nítorí náà, nípa èyí ni a ó fi wẹ àìṣedéédé Jakobu kúrò; èyí sì ni gbogbo èso ìyọkúrò ẹ̀ṣẹ̀ rẹ̀; nígbà tí ó bá sọ gbogbo òkúta pẹpẹ náà di bí òkúta ṣókí tí a ti fọ́ túútúú, àwọn àgbèrùbọ igi àti àwọn ère kì yóò dúró mọ́. Isaiah 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.”

Gbogbo àwọn wòlíì bá ara wọn mu ní àwọn ọjọ́ ìkẹyìn, àti “ẹ̀fúùfù líle” Isaiah jẹ́ àwọn ẹ̀fúùfù ìjàkadì Johanu tí a dìwọ̀n wọn ní àkókò fífi èdìdì lé ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Ẹ̀fúùfù líle Isaiah ni ẹ̀fúùfù ìlà-oòrùn tí a “dáwọ́ dúró” nínú ẹ̀rí Isaiah, tí a sì dìwọ̀n rẹ̀ nínú ti Johanu. Àwọn ẹ̀fúùfù ìjàkadì Johanu ni a dìmọ́ nígbà tí a ń fi èdìdì lé àwọn ènìyàn Ọlọ́run, a sì fi ẹ̀fúùfù ìlà-oòrùn Isaiah hàn gẹ́gẹ́ bí àkókò tí “ẹ̀ṣẹ̀ Jakọbu” “ti wẹ̀ kúrò.” Ọ̀rọ̀ Heberu fún “wẹ̀ kúrò” túmọ̀ sí pé a ti ṣe ètùtù fún un. Fífi èdìdì Johanu jẹ́ ohun kan náà pẹ̀lú Ezekieli orí kẹsàn-án, ó sì tún jẹ́ ohun kan náà pẹ̀lú wíwẹ̀ ẹ̀ṣẹ̀ Jakọbu kúrò. Áńgẹ́lì tí ń lọ la àárín Jerusalẹmu, tí ń fi àmì lé àwọn tí ń rọ̀ àti ké, ni áńgẹ́lì náà tí ń gòkè wá láti “ìlà-oòrùn.”

> 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.

> Lẹ́yìn nǹkan wọ̀nyí, mo sì rí àwọn áńgẹ́lì mẹ́rin tí wọ́n dúró lórí igun mẹ́rin ayé, tí wọ́n di ẹ̀fúùfù mẹ́rin ayé mú ṣinṣin, kí ẹ̀fúùfù má bàa fẹ́ sórí ayé, tàbí sórí òkun, tàbí sórí igi kankan. Mo sì rí áńgẹ́lì mìíràn tí ń gòkè wá láti ìlà-oòrùn, tí ó ní èdìdì Ọlọ́run alààyè: ó sì ké pẹ̀lú ohùn ńlá sí àwọn áńgẹ́lì mẹ́rin náà, ẹni tí a fi fún láti ṣe ìpalára sí ayé àti òkun, ní wí pé, Ẹ má ṣe pa ayé lára, bẹ́ẹ̀ ni ẹ má ṣe pa òkun lára, tàbí àwọn igi, títí a ó fi fi èdìdì sára àwọn ọmọ-ọ̀dọ̀ Ọlọ́run wa ní iwájú orí wọn. Ìfihàn 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.

Angẹli náà ni Kristi, Ó sì gòkè lọ ní òpin ọjọ́ mẹ́rìnlélógójì ìkọ́ni ojúkojú fún àwọn ọmọ-ẹ̀yìn ní àkókò Pẹ́ńtẹ́kóstì; Ó sì tún gòkè lọ ní àjọ̀dún ìpè ní Leviticus ogún-dín-lọ́gbọ̀n, ní òpin ọjọ́ ọgbọ̀n ìkọ́ni ojúkojú pẹ̀lú àwọn àlùfáà tí nọ́ńbà ọgbọ̀n dúró fún.

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 ni ìdìbò àárín-òfin, àti pé a ti fi ìdìbò náà múlẹ̀ tẹ́lẹ̀ gẹ́gẹ́ bí àwọn àmì-ìtọ́ka àsọtẹ́lẹ̀. Bí àwọn Democrat kò bá jí ìdìbò ọdún 2020, Trump kì yóò ti mú àdììtú ti Róòmù ṣẹ. Àdììtú ti Róòmù náà ni pé ó jẹ́ ẹlẹ́ẹ̀kẹjọ, sì sì jẹ́ ti àwọn méje. Àdììtú yẹn ń fi Trump hàn gẹ́gẹ́ bí aṣojú àwòrán ẹranko náà, ẹni tí ó máa ń dìde ní ipò ẹlẹ́ẹ̀kẹjọ ní gbogbo ìgbà, ṣùgbọ́n tí ó jẹ́ ti àwọn méje. Nínú Dáníẹ́lì méje, ó jẹ́ dandan kí a mú mẹ́ta nínú àwọn ìwo mẹ́wàá ti Róòmù abọ̀rìṣà kúrò kí ìwo kékeré lè gòkè. Níbẹ̀ ni Róòmù póòpù dìde gẹ́gẹ́ bí ẹlẹ́ẹ̀kẹjọ láàárín àwọn ìwo méje mìíràn, síbẹ̀ ó jáde láti inú Róòmù abọ̀rìṣà, nítorí pé ó yẹ kí ó jẹ́ ti àwọn méje. Nínú Dáníẹ́lì mẹ́jọ a ṣojú fún ìjọba Mẹ́dò-Pérísíà pẹ̀lú ìwo méjì, lẹ́yìn náà Gíríìsì jẹ́ ìwo kan ṣoṣo, èyí tí nígbà tí a fọ́ ó jáde sí ìwo mẹ́rin, nítorí náà kí Róòmù tó dé, ìwo méje ti wà tẹ́lẹ̀, ìwo kékeré Róòmù sì ni ẹlẹ́ẹ̀kẹjọ. Àwọn ẹlẹ́rìí mìíràn wà sí òtítọ́ náà pé Róòmù máa ń dìde ní ipò ẹlẹ́ẹ̀kẹjọ ní gbogbo ìgbà, ó sì jẹ́ ti àwọn méje, ṣùgbọ́n ibi ìtọ́kasí pàtàkì jùlọ fún àdììtú náà ni Ìfihàn orí kẹtàdínlógún.

> 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.

> Èyí sì ni ọkàn tí ó ní ọgbọ́n. Àwọn orí méje náà ni òkè méje, lórí èyí tí obìnrin náà jókòó. Ọba méje sì wà: márùn-ún ti ṣubú, ọ̀kan sì wà, èkejì kò tíì dé; nígbà tí ó bá sì dé, ó gbọdọ̀ dúró fún ìgbà díẹ̀. Ẹranko náà tí ó wà tẹ́lẹ̀, tí kò sì sí mọ́, òun náà ni ẹ̀kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje náà, ó sì ń lọ sí ìparun. Ìṣípayá 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.

Ìdìbò tí wọ́n jí ní ọdún 2020 fi hàn pé ìdìbò jẹ́ àmì-ọ̀nà àsọtẹ́lẹ̀. Ẹlẹ́rìí kejì sí òtítọ́ yìí wà pẹ̀lú Ààrẹ Carter. Reagan ni àkọ́kọ́ nínú àwọn ààrẹ tí ń ṣamọ̀nà sí Trump gẹ́gẹ́ bí ẹni kẹjọ tí ó jẹ́ ti àwọn méje, bí ó ṣe ń dá àwòrán Róòmù sílẹ̀. Reagan ni àkọ́kọ́ nínú ìlà àwọn ààrẹ mẹ́jọ láti ìgbà òpin ní 1989. A mú 1989 ṣẹ ní Danieli mọ́kànlá, ẹsẹ̀ kìn-ín-ní sí mẹ́rin, ó sì gbé ẹ̀rí ààrẹ ọlọ́rọ̀ jùlọ kalẹ̀. Reagan ni a ṣáájú rẹ̀ pẹ̀lú Ààrẹ tó burú jùlọ nínú ìtàn títí di àkókò yẹn. Carter fi ọ́fíìsì sílẹ̀ pẹ̀lú ìṣòro Ísílámù kan tí a kò tíì yanjú. Ọdún méjelelógójì lẹ́yìn náà, Trump ń yanjú ìṣòro tí Democrat Carter fi sílẹ̀ fún Reagan nísinsìnyí. Nítorí Reagan, ẹni àkọ́kọ́ àti alpha, jẹ́ Republican tí ó ń ṣàpẹẹrẹ Republican kan ní ìparí àti omega, Trump náà gbọ́dọ̀ jogún ìṣòro Ísílámù tí ààrẹ Democrat tó ṣáájú dá sílẹ̀, ẹni tí, nípa dandan àsọtẹ́lẹ̀, yóò jẹ́ ààrẹ tó burú jùlọ nínú ìtàn títí di àkókò yẹn. Obama, dájúdájú, mú gbogbo àwọn àbùdá àsọtẹ́lẹ̀ wọ̀nyí ṣẹ, bẹ́ẹ̀ náà ni Biden ṣe. Kí Reagan lè ṣàpẹẹrẹ ẹni ìkẹyìn, ó tún ní láti ṣàpẹẹrẹ kì í ṣe ẹni kẹjọ nìkan, ṣùgbọ́n ẹni kẹfà pẹ̀lú. Ní ṣíṣe bẹ́ẹ̀, Kìnìún ẹ̀yà Júdà ní láti ṣàkóso àwọn ìdìbò láti fi dá ìlọsíwájú àwọn ìṣàkóso-ààrẹ tí ó kùnà tí ó ṣáájú Trump nínú ìṣẹ̀lẹ̀ méjèèjì lélẹ̀. Àwọn ìdìbò jẹ́ àmì-ọ̀nà àsọtẹ́lẹ̀, àti 2026 ni ìdìbò àárín-àkókò fún ààrẹ ẹni kẹjọ tí ó jẹ́ ti àwọn méje.

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.

Ìlà ọdún mẹ́ẹ̀ẹ́dógún [250] ti Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ ní ọdún 1776, ó sì dé ìparí rẹ̀ ní 2026. Ìlà ọdún mẹ́ẹ̀ẹ́dógún [250] ti 457 ṣáájú Kristi dé ìparí rẹ̀ ní 207 ṣáájú Kristi, láàárín ẹsẹ̀ kọkànlá sí ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, àwọn ogun Raphia àti Panium. Ní ìsọ̀rọ̀ àsọtẹ́lẹ̀, a fi Raphia bá májẹ̀mú ìkọlà ní Jẹ́nẹ́sísì orí kẹtàlá [17] mu; ní ìsọ̀rọ̀ àsọtẹ́lẹ̀ sì ni a fi Panium bá májẹ̀mú àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì [144,000] ti Mátíù orí kẹrìndínlógún [16] mu. 2026 bá 207 ṣáájú Kristi mu, láàárín ẹsẹ̀ kọkànlá sí ẹsẹ̀ kẹ́ẹ̀ẹ́dógún—láàárín Raphia àti Panium, èyí tí ó tún jẹ́ láàárín májẹ̀mú àkọ́kọ́ ti Ọlọ́run pẹ̀lú àwọn ènìyàn àyànfẹ́ kan àti májẹ̀mú ìkẹyìn ti Ọlọ́run pẹ̀lú àwọn ènìyàn àyànfẹ́ kan.

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.

Àwọn ìlà ọdún igba lọ́nà àádọ́ta méjì tí ó parí ní àárín ọdún 207 ṣáájú ìbí Kristi àti 2026 bá ìlà ọdún igba lọ́nà àádọ́ta méjì ti inúnibíni mu, èyí tí ó bẹ̀rẹ̀ nígbà tí ìlú Róòmù jó ní ọdún 64. Láti ibẹ̀ ni ọdún méje ti ìkìlọ̀ nípa ìparun tí ń bọ̀, láti ọ̀dọ̀ ọkùnrin àjèjì kan, tí a ti kéde fún àwọn olùgbé Jerúsálẹ́mù. Nígbà tí ọdún 70 dé tí a sì pa Jerúsálẹ́mù run, a tú ìjọ Ọlọ́run ká, wọ́n sì tan ìhìn rere náà ká gbogbo ayé. Ní àkókò kan náà tí ìjọ Éfésù ń kéde ìfẹ̀sẹ̀mulẹ̀ Pẹ́ńtíkọ́sítì nípa àjíǹde, inúnibíni tí ìjọ Símírínà dúró fún bẹ̀rẹ̀, nítorí pé àwọn ìjọ méjèèjì, nítorí àìní ìsọtẹ́lẹ̀, yóò máa lọ ní ìlà kan náà fún àkókò kan. Pọ́ọ̀lù jẹ́ aṣáájú ìjọ ìsọtẹ́lẹ̀ ti Éfésù, síbẹ̀ ó kọ̀wé nípa àwọn ìtàn méjèèjì.

> 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.

> Inúnibíni àti ìpọ́njú tí ó dé bá mi ní Áńtíókù, ní Íkóniọmu, ní Lísítírà; irú inúnibíni bẹ́ẹ̀ ni mo farada: ṣùgbọ́n nínú wọn gbogbo ni Olúwa gbà mí. Béẹ̀ ni, gbogbo àwọn tí yóò fẹ́ máa gbé ní ìwà-bí-Ọlọ́run nínú Kristi Jesu ni a ó ṣe inúnibíni sí. 2 Timotiu 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 tọ́ka sí àkókò ọdún igba àti àádọ́ta tí ó bẹ̀rẹ̀ ní ọdún 64 tí ó sì parí pẹ̀lú Ilànà Milan ní 313. Ní gbogbo àwọn ọdún wọ̀nyẹn, ìnúnibíni sí àwọn ènìyàn Ọlọ́run ni Róòmù abọ̀rìṣà ń ṣe, ṣùgbọ́n ìránṣẹ́ sí ìjọ ní Símírínà sọ nípa ọjọ́ mẹ́wàá, tí wọ́n dúró fún ìnúnibíni tí ó burú jùlọ ní gbogbo àkókò náà.

> 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.

> Má ṣe bẹ̀rù ohunkóhun nínú àwọn nǹkan tí ìwọ yóò jìyà: wò ó, Èṣù yóò ju díẹ̀ nínú yín sínú túbú, kí a lè dán yín wò; ẹ̀yin yóò sì ní ìpọ́njú ọjọ́ mẹ́wàá: jẹ́ olóòtítọ́ títí dé ikú, èmi yóò sì fún ọ ní adé ìyè. Ifihan 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.

Àkókò inúnibíni yẹn tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Ọba Aláṣẹ Diocletian jẹ́ ti ọdún mẹ́wàá, bẹ̀rẹ̀ ní 303 ó sì parí ní 313, nígbà tí Ọba Aláṣẹ Constantine Ńlá ń ṣàkóso, gẹ́gẹ́ bí yóò ṣe wà nígbà òfin Sọ́ńdè àkọ́kọ́ ti 321, àti nígbà tí ó pín Róòmù sí ìlà-oòrùn àti ìwọ̀-oòrùn ní 330. Ọdún 313 ni a samisi ní ọ̀nà àsọtẹ́lẹ̀ nípasẹ̀ ìgbéyàwó ìbáṣepọ̀ ìṣèlú ní Milan nígbà tí Ọba Aláṣẹ Constantine (olùṣàkóso Ìwọ̀-oòrùn) ṣètò ìgbéyàwó àbúròbìnrin rẹ̀ tí wọ́n jọ baba kan, Flavia Julia Constantia, fún Licinius, ọba aláṣẹ tí ó ń ṣàkóso apá ìlà-oòrùn (tàbí apá tí yóò di ìlà-oòrùn láìpẹ́) ti Ilẹ̀ Ọba Róòmù. Ìgbéyàwó náà sì parí ní ọ̀nà ààmì nígbà tí Constantine pín ìjọba náà sí ìlà-oòrùn àti ìwọ̀-oòrùn ní 330.

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

Àkókò ọdún 250 ti Nero bẹ̀rẹ̀ pẹ̀lú àkókò ọdún méje tí ó bẹ̀rẹ̀ tí ó sì parí pẹ̀lú ìdótì kan tí ó ṣàpẹẹrẹ òpin ayé. Ní òpin àkókò náà, inúnibíni pàtó kan wà fún ọdún mẹ́wàá. Àkókò náà bẹ̀rẹ̀ ní àkókò Éfésù, lẹ́yìn náà ó bo ìtàn Simírínà títí dé ìjọ ìfaramọ́ ti Kọ́nísítántínì, nígbà tí ìjọ Pẹ́gámọ̀ dé ní 313.

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

Àwọn ọdún mẹ́tàdínlógún wọ̀nyí láti 313 sí 330 ní àfihàn ìbámu wọn nínú ìtàn Raphia àti Panium, níbi tí ogun ọdún 217 BC àti ogun ọdún 200 BC ti yà ara wọn sílẹ̀ pẹ̀lú ọdún mẹ́tàdínlógún. Ní ogun Raphia, Ptolemy ṣẹ́gun, ṣùgbọ́n yóò ti kú, ó sì ti lọ ṣáájú ogun Panium. Síbẹ̀, ó jẹ ọba fún ọdún mẹ́tàdínlógún láti 221 BC títí dé 204 BC. Ìlà mẹ́ta ti ọdún 250, tí a so pọ̀ mọ́ra pẹ̀lú àwọn mẹ́tàdínlógún mẹ́ta, fi agbára mú kí a gbé ìṣàrò yẹ̀ wò pé 313 bá 2026 mu.

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 jẹ́ ìyípadà pàtó láti inú inúnibíni sí àdéhùn ìbàjẹ́, nípa bẹ́ẹ̀ ó fi 313 hàn gẹ́gẹ́ bí ààmì ìyípadà kan tó ní ìwà àsọtẹ́lẹ̀ díẹ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìyípadà láti Smyrna sí Pergamos. Ìgbésẹ̀ àkọ́kọ́ ni a ṣojú rẹ̀ nípasẹ̀ ìgbéyàwó ìdípọ̀ òṣèlú kan tí ó parí ní ìkọ̀sílẹ̀ ní ọdún mẹ́tàdínlógún lẹ́yìn náà. Ìgbésẹ̀ kejì ni òfin Àìkú àkọ́kọ́. Ìmísí sọ fún wa pé òfin Àìkú ni ìlànà ìlọsíwájú kan nípasẹ̀ ìgbésẹ̀ dé ìgbésẹ̀ ń ṣáájú, èyí tí ó ní àwọn òfin Àìkú tí ń ṣáájú Òfin Àìkú náà, tí a túmọ̀ sí gẹ́gẹ́ bí fífi ipa mú ọ láti pa Àìkú mọ́, pẹ̀lú pípẹ̀yà sí ọ nítorí pípa Sábáàtì ọjọ́ keje Ọlọ́run mọ́.

> “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.

> “Bí ònkawe bá fẹ́ lóye àwọn iléṣẹ́ tí a óò lò nínú ìjà tí ó ń bọ̀ láìpẹ́ yìí, kò ní ṣe ju kí ó tẹ̀lé àkọsílẹ̀ àwọn ọ̀nà tí Róòmù lò fún ohun kan náà ní àwọn ọ̀rúndún tí ó ti kọjá. Bí ó bá fẹ́ mọ bí àwọn Kátólíìkì àti àwọn Pírótẹ́sítáǹtì tí wọ́n bá dara pọ̀ yóò ṣe bá àwọn tí ó kọ àwọn ẹ̀kọ́ ìgbàgbọ́ wọn, jẹ́ kí ó wo ẹ̀mí tí Róòmù fihàn sí ọjọ́ Ìsinmi àti sí àwọn olùgbèjà rẹ̀.

> “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.

> “Àwọn àṣẹ ọba, àwọn àpéjọ gbogbogbò, àti àwọn ìlànà ìjọ tí agbára ayé ń gbé lẹ́yìn ni wọ́n jẹ́ àwọn ìgbésẹ̀ tí ó fi jẹ́ kí àjọyọ̀ kèfèrí náà dé ipò ọlá rẹ̀ nínú ayé Kristẹni. Ìgbésẹ̀ àkọ́kọ́ níta gbangba láti fi mú ìtọ́jú ọjọ́ Àìkú ṣẹ ni òfin tí Constantine ṣe. (A.D. 321.) Àṣẹ yìí béèrè pé kí àwọn ará ìlú sinmi ní ‘ọjọ́ ọlọ́lá ti oòrùn,’ ṣùgbọ́n ó yọ̀ǹda fún àwọn ará ìgbèríko láti máa bá àwọn iṣẹ́ ọ̀gbìn wọn lọ. Bí ó tilẹ̀ jẹ́ pé ní tòótọ́ ó jẹ́ òfin kèfèrí, síbẹ̀, olú-ọba fi agbára mú un ṣẹ lẹ́yìn ìgbà tí ó ti gba ẹ̀sìn Kristẹni ní orúkọ lásán.” 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.

Ofin Milan ní ọdún 313 ni “àṣẹ ọba” náà, èyí tí “àwọn àpéjọ gbogbogbò àti àwọn ìlànà ìjọ tí agbára ayé ń gbé lẹ́yìn ni wọ́n tẹ̀lé gẹ́gẹ́ bí àwọn ìgbésẹ̀.” Àwọn wọ̀nyí jẹ́ àwọn ìgbésẹ̀ tó ń tẹ̀síwájú tí wọ́n yọrí sí òfin ọjọ́ Àìkú àkọ́kọ́ ní ọdún 321. Ọ̀kan lára àwọn ìgbésẹ̀ wọ̀nyí ni “àwọn ìlànà ìjọ,” bí àpẹẹrẹ ìtọ́jú ọjọ́ Àìkú, tí “agbára ayé ń gbé lẹ́yìn.” Àkókò 1888 fi hàn pé ọ̀pọ̀ òfin ọjọ́ Àìkú kan ni a gbé wọlé sí Ilé Ìgbìmọ̀ Alága nípasẹ̀ Sénétọ̀ Blair tí kò lọ sí ibikíbi, ṣùgbọ́n ní àkókò ìtàn kan náà ọ̀pọ̀ ìpínlẹ̀ ń gba àwọn òfin ọjọ́ Àìkú tí ìpínlẹ̀ fi agbára múlẹ̀. Àwọn ẹlẹ́rìí méjì wọ̀nyí fi ọdún 313 hàn gẹ́gẹ́ bí àmì ọ̀nà níbi tí “àwọn àṣẹ ọba,” bí àpẹẹrẹ àṣẹ aláṣẹ, yóò ti samisi ìyípadà kan nínú ìtàn ẹranko ayé, ẹni tí a ti yàn láti sọ̀rọ̀ bí dragoni.

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.

Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí ejò ńlá, ó parí gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ó sì ṣe bẹ́ẹ̀ nípa sísọ ohun kan náà gẹ́gẹ́ bí ó ti ṣe ní ìbẹ̀rẹ̀ ìṣàkóso rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà. Ní ọdún 1798, Orílẹ̀-Èdè Amẹ́ríkà ṣe Òfin Àlejò àti Òfin Ìtẹ̀jáde Ọ̀rọ̀-òdì (Alien and Sedition Acts), èyí tí ó jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú. Òfin Àlejò àti Òfin Ìtẹ̀jáde Ọ̀rọ̀-òdì ti ọdún 1798 ni ìgbésẹ̀ kẹta nínú ìgbésẹ̀ mẹ́ta tí ó bẹ̀rẹ̀ ní 1776 pẹ̀lú Ìkéde Òmìnira, tí Òfin Orílẹ̀-Èdè (Constitution) ti ọdún 1789 sì tẹ̀lé. Àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí bá 313, 321, àti 330 mu.

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 àti 1798 jẹ́ gbogbo wọn ìṣe tí a túmọ̀ sí gẹ́gẹ́ bí sísọ, nítorí ìmísí sọ fún wa pé “sísọ orílẹ̀-èdè náà ni ìṣe àwọn alákóso aṣòfin àti adájọ́ rẹ̀.” 313, 321 àti 330 jẹ́ gbogbo wọn àmì ọ̀nà tí ó ní ìbáṣepọ̀ pẹ̀lú Constantine the Great. Òpin Ísírẹ́lì ìgbàanì gẹ́gẹ́ bí gidi, èyíinì ni ìjọba àríwá àti ti gúúsù pẹ̀lú, ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìkọ̀sílẹ̀, èyí tí 330 ń ṣojú. Ìkọ̀sílẹ̀ láàárín ìlà-oòrùn àti ìwọ̀-oòrùn nínú ìgbéyàwó kan tí ó bẹ̀rẹ̀ ọdún mẹ́tàlá-dín-lógún ṣáájú, ní ìgbéyàwó Edict of Milan. Ní òfin Ọjọ́ Àìkú, Orílẹ̀-Èdè Amẹ́ríkà yóò ti kún ife àkókò àdánwò rẹ̀, a ó sì kọ̀ ọ́ sílẹ̀ kúrò lọ́dọ̀ Ọlọ́run ní ti ète àsọtẹ́lẹ̀ rẹ̀, gẹ́gẹ́ bí a ti fi ilẹ̀ tí ń ṣàn fún wàrà àti oyin ṣe àpẹẹrẹ fún Ísírẹ́lì ìgbàanì. Ìmísí sọ pé ìṣọ̀tẹ̀ orílẹ̀-èdè ni ìparun orílẹ̀-èdè máa ń tẹ̀ lé. Èyí ni ó ṣẹlẹ̀ nígbà tí Ọlọ́run kọ ilẹ̀ ológo sílẹ̀ gẹ́gẹ́ bí ọdún 330 ti ń ṣojú. Láti inú ìgbéyàwó 313 dé sí àkọ́kọ́ nínú àtẹ̀sẹ̀ àwọn òfin Ọjọ́ Àìkú tí ń lágbára sí i ní 321, títí dé ìkọ̀sílẹ̀ 330. 1776 bá 313 mu, 1789 sì bá 321 mu, 1798 sì bá 330 mu.

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 náà pẹ̀lú ni ìmúṣẹ ọdún 360 láti ìgbà ogun Actium ní ọdún 31 Ṣ.K. Actium jẹ́ ìdènà kẹta fún Róòmù, nítorí náà ó jẹ́ àpẹẹrẹ òfin Ọjọ́-Àìkú níbi tí Róòmù òde-òní ti ṣẹ́gun ìdènà kejì àti kẹta rẹ̀. Ní àmì-ọ̀nà 330, ogun Panium darapọ̀ mọ́ ogun Actium. Ogun Raphia ní ọdún 217 Ṣ.K. bá ogun Ukrain ní 2014 mu, lẹ́yìn náà ní 2015 Trump bẹ̀rẹ̀ ìpolongo ààrẹ àkọ́kọ́ rẹ̀, ní 2020 wọ́n pa ìwo méjèèjì ti ẹranko ilẹ̀ náà, ní 2023 wọ́n jí wọ́n dìde méjèèjì. Ní 2024 ìdánwò àwọn ìpìlẹ̀ bẹ̀rẹ̀, àti ní 2025 àjọṣepọ̀ àsọtẹ́lẹ̀ ti ààrẹ kẹjọ àti ẹlẹgbẹ́ póòpù rẹ̀ ni a fi àmì sí nípasẹ̀ ìgbékalẹ̀ sí ipò wọn tí wọ́n ṣe ní àjọṣe ara wọn.

We will continue these things in the next article.

A ó máa bá àwọn nǹkan wọ̀nyí lọ nínú àpilẹ̀kọ tó kàn.

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