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# The Hidden History of Verse Forty - Number Eight

Umlando Ofihlekile Wevesi Lamashumi Amane—Inombolo Yesishiyagalombili

The Mount

INtaba

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.

INtaba yokuGuqulwa isimo kuPetru yenzeka phakathi kwePanium nesiphambano, futhi ngomunye umugqa, uPetru uphakathi kokubhapathizwa kukaKristu ekuqaleni kwenkonzo Yakhe kanye nangemva nje kokungena okunqobayo ekupheleni kwenkonzo Yakhe. Lezo zimpawu zendlela ezintathu, okuwukubhapathizwa, intaba, nokuphetha kokungena okunqobayo, ziphawulwe yizikhathi ezintathu uBaba wasezulwini akhuluma ngazo. Isikhathi sesithathu kuJohane 12 yilapho amaGreki ayefuna uJesu. Ukubhapathizwa kungu-9/11, intaba isemlandweni wePanium kuze kube ngumthetho weSonto wevesi leshumi nesithupha. KuPetru kwakuyiPanium, bese kuba yintaba kuze kube sekuphethweni kokungena okunqobayo, okwakungaphambi nje kokuba uKristu akhazinyuliswe okwesibili.

> 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.

> Manje umphefumulo wami ukhathazekile; ngiyakuthini na? Baba, ngisindise kuleli hora; kodwa kungenxa yalokhu ngifikile kuleli hora. Baba, khazimulisa igama lakho. Khona kwavela izwi livela ezulwini, lithi: Sengilikhazimulisile, futhi ngizoliphinda ngilikhazimulise. Ngakho-ke isixuku esasimi khona, sisizwa, sathi kudumile; abanye bathi, Ingelosi ikhulumile kuye. UJesu waphendula wathi, Leli zwi alizelanga ngenxa yami, kodwa ngenxa yenu. Manje sekukhona ukwahlulelwa kwaleli zwe; manje umbusi waleli zwe uzoxoshwa aphonswe ngaphandle. Mina-ke, uma sengiphakanyisiwe emhlabeni, ngiyakudonsela bonke abantu kimi. Lokho wakusho, ebonisa ukufa ayeyokufa ngakho. Johane 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.

Umugqa ohlanganiswe nguLevitikusi amashumi amabili nantathu kanye nesikhathi sePentekoste unophawu lokuqala olunamazinyathelo amathathu, alandelwa izinsuku ezinhlanu, kanye nophawu lokuphela olunezimpawu ezifanayo ncamashi. Phakathi kwalezo zimpawu, izinsuku ezingamashumi amathathu zimelela isikhathi sabapristi, esiphela emkhosini wamacilongo. Umkhosi wamacilongo, ukukhuphuka kukaKristu emva kwezinsuku ezingamashumi amane efundisa abafundi baKhe ubuso nobuso emva kokuvuka kwaKhe, kanye nosuku lokubuyisana, kumele amanyathelo amathathu okuphela komugqa kuLevitikusi amashumi amabili nantathu. Lawo manyathelo amathathu alandelwa izinsuku ezinhlanu kuze kufike kokubili iPentekoste nomkhosi wamaTabernakele. Isikhathi sesithathu uBaba wasezulwini akhuluma ngaso kwaba nje ngaphambi kokuba amaGreki, emele labo ababizelwa ukuphuma eBabiloni emthethweni weSonto, afune ukungena enkundleni noJesu. Ngaphambi nje komthetho weSonto uJesu ukhomba ukuphakanyiswa kwesibonakaliso esiphambanweni. Umhlaba wakhanyiswa ngenkazimulo yaKhe ngo-9/11 futhi ukhanyiswa futhi emthethweni weSonto.

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.

ICaesarea Philippi, okuyiPanium, kuyihora lesithathu; kanti iCaesarea Maritima kuyihora lesishiyagalolunye lesiphambano lapho kukhala khona isimemo sokuphuma eBhabhiloni. Ngaphambi kwesiphambano, ngesikhathi kusemlandweni wesiprofetho wePanium, uPetru useNtabeni, kodwa kusengaphambi kokuphela kokungena kokunqoba. IPanium iyaqhubeka kuze kufike esiphambanweni sevesi leshumi nesithupha. UPetru ePanium ungaphambi nje komlando wezinyathelo ezintathu womkhosi wamacilongo, wokwenyuka, nowokubuyisana kaLevitikusi amashumi amabili nantathu. UPetru usezinsukwini ezingamashumi amathathu zemfundiso ekhethekile yompristi.

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.

USimoni uba nguPetru ePaniumu, futhi unesinyathelo esisodwa entabeni ngaphambi kokungena kokunqoba. Ukungena kokunqoba kufanekisa umfanekiso wezintombi eziyishumi. Ziyisihlanu kuphela ezingena emshadweni, futhi izinsuku ezinhlanu phakathi komaka wendlela oyizigaba ezintathu nePentekoste ziyisiqalo sokungena kokunqoba. Kuqala emkhosini wamacilongo, kodwa lowo maka wendlela wakhiwe inhlanganisela yomaka bendlela abathathu. Njengomaka wendlela oyedwa, kukhomba ukuhlaselwa kweNashville ngomkhosi wamacilongo. Umlayezo Wokukhala Kwaphakathi Kwamabili uyobe usanda kuqinisekiswa, futhi udwendwe lwezintombi ezinhlanu ezihlakaniphileyo luqala inqubo eholela ekufeni, ekungcwatshweni nasekuvukeni kwesiphambano, okuwumthetho weSonto.

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.

UPetru usePanium lapho elungisa isiprofetho samabhola omlilo aseNashville, nangaphambi kokuba idili lamacilongo likhaliswe ekugcwalisekeni kwaleso siprofetho. Kumele ngokwesidingo sesiprofetho aqale aye entabeni, ngokuba intaba yayikhona ngaphambi kokungena kokunqoba. Ngaphambi kokuba u-Abrahama aye entabeni igama lakhe laguqulwa, futhi igama likaPetru laguqulwa ePanium, ngaphambi kokuba aye entabeni. Intaba iyisivivinyo sikaPetru ngaphambi kokuba isiprofetho samabhola omlilo aseNashville sigcwaliseke. Ukugcwaliseka kungokwesithathu futhi kuyisivivinyo sokuhlukanisa lapho isimilo sibonakaliswa khona njengokuba yinjabulo noma amahloni.

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.

Ulayini luka-457 BC luphela phakathi kweRafiya nePaniyumi, isivumelwano sesahluko seshumi nesikhombisa sikaGenesise sihambisana neRafiya, kanti isivumelwano sesahluko seshumi nesithupha sikaMathewu 16 sihambisana nePaniyumi. Kusukela ePaniyumi, uPetru uya entabeni, njengoba u-Abrahama waya emhlatshelweni ka-Isaka. Intaba yomugqa kaPetru ihambisana nentaba yesikhathi sika-Abrahama.

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.

Uphawu lwendlela luka-Abrahama lwaluqukethe izinsuku ezintathu. Ekungeneni kwenkazimulo, kwathunywa abafundi ababili ukuba bayolanda imbongolo ukuze ithwale uKristu, futhi emgqeni ka-Abrahama uhambo lwakhe lwezinsuku ezintathu luqala ngokukhetha kwakhe izinceku ezimbili nembongolo ukuba kuthwalwe izinkuni zomnikelo ka-Isaka. Uhambo lukaPetru lwezinsuku eziyisishiyagalombili noma eziyisithupha oluya entabeni lwaluyizinsuku ezintathu ku-Abrahama. UPetru ePaniumi ungaphambi kwentaba nangaphambi kokuthukululwa kwembongolo okuqala ukungena eJerusalema, okuyilapho izinsuku ezintathu zika-Abrahama zaqala khona. Ekungeneni kwenkazimulo uKristu wema phezu kweNtaba Yeminqumo, walilela iJerusalema, ngaleyo ndlela ephawula isiphetho sobudlelwano besivumelwano phakathi kukaNkulunkulu no-Israyeli wasendulo ongokoqobo. Intaba kaPetru ingaphambi kokungena kwenkazimulo; intaba kaKristu ingesikhathi sokungena kwenkazimulo, kanti intaba ka-Abrahama isesiphethweni sokungena.

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.

Unyaka ka-2026 uyisikhathi sokhetho lwaphakathi nesikhathi, lapho unyaka wamakhulu amabili namashumi amahlanu wombuso wesithupha wesiprofetho seBhayibheli ugubha ukubusa kwawo okukhazimulayo. Lowo mgubho, njengendawo ephakathi yesiprofetho, uhambisana no-Antiochus Omkhulu ngo-207 BC, okuyindawo ephakathi phakathi kweRaphia nePanium ephawula ukuphela kweminyaka engamakhulu amabili namashumi amahlanu kusukela ku-457 BC.

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.

Njengoba sicabangela imigqa emine equkethe izahluko zeshumi nanye kuze kufike esahlukweni samashumi amabili nambili eseyembuliwe kuze kube manje, (mhlawumbe zikhona nezinye izibonelo) manje sesibheka lezo zahluko encwadini ethi *The Desire of Ages*. Isahluko seshumi nanye sithi *The Baptism*, kanti isahluko samashumi amabili nambili sithi *Imprisonment and Death of John*. UJohane usekuqaleni nasekugcineni, kanti isahluko seshumi nesikhombisa, okuyisahluko esiphakathi, nguNikodemu.

> “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.

> “UNikodemu wayeze eNkosini ecabanga ukungena engxoxweni nayo, kodwa uJesu wabeka obala izimiso eziyisisekelo zeqiniso. Wathi kuNikodemu, Akusilo kangako ulwazi lwethiyori oludingayo, kodwa ukuzalwa kabusha ngokomoya. Awudingi ukuba ilukuluku lakho lisuthiswe, kodwa ukuba nenhliziyo entsha. Kumelwe wamukele ukuphila okusha okuvela phezulu ngaphambi kokuba ukwazi ukwazisa izinto zasezulwini. Kuze kwenzeke lolu shintsho, olwenza zonke izinto zibe zintsha, ngeke kube khona okuhle okusindisayo kuwe ukuxoxa nami ngegunya Lami noma ngomsebenzi Wami.”

> “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.

> “UNikodemu wayekuzwile ukushumayela kukaJohane uMbhapathizi mayelana nokuphenduka nokubhapathizwa, nokukhomba abantu kulowo owayezakubhapathiza ngoMoya oNgcwele. Naye uqobo wayezwile ukuthi kwakukhona ukuswela umoya wokukholwa phakathi kwamaJuda, nokuthi, ngezinga elikhulu, ayebuswa ukushisekela okungabekezeleli nokufuna izikhundla zomhlaba. Wayenethemba lesimo esingcono ekufikeni kukaMesiya. Nokho umlayezo kaMbhapathizi owawuhlolisisa inhliziyo wawungamenzanga aqiniseke ngesono. WayengumFarisi oqinile, futhi eziqhenya ngemisebenzi yakhe emihle. Wayehlonishwa kakhulu ngenxa yomusa wakhe wokupha nangokuphana kwakhe ekusekeleni inkonzo yasethempelini, futhi wazizwa ephephile emseni kaNkulunkulu. Wethuswa ngumcabango wombuso ohlanzeke kakhulu kangangokuthi yena wayengeke awubone esesimweni sakhe samanje.” 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.

Iphuzu eliphakathi ku-The Desire of Ages litholakala emgqeni kaNikodemu, omele ukubizwa kokugcina kubu-Adventisti emgqeni wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane nane. Umele isigaba esezwa umlayezo womanduleli kaKristu, kodwa esasingenalo ulwazi ngesimo saso saseLawodikeya.

> “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.

> “Engxoxweni noNikodemu, uJesu wembula uhlelo lwensindiso, kanye nomsebenzi waKhe emhlabeni. Kuzo zonke izinkulumo zaKhe ezalandela, akazange aphinde achaze ngokugcwele kangaka, isinyathelo ngesinyathelo, umsebenzi okwakudingeka wenziwe ezinhliziyweni zabo bonke ababeyakuzuza ifa lombuso wezulu. Ekuqaleni impela kwenkonzo yaKhe wavulela ilungu leSanhedrini iqiniso, engqondweni eyayilamukela kakhulu, nakothisha omisiwe wabantu. Kodwa abaholi bakwa-Israyeli abazamukelanga ukukhanya. UNikodemu walifihla iqiniso enhliziyweni yakhe, futhi iminyaka emithathu kwaba khona izithelo ezimbalwa ezazibonakala.” 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.

Umlayezo kaJohane nokubhapathizwa kwakhe kukaKristu kwakumela umlayezo wengelosi yokuqala wokwesaba uNkulunkulu. Umlayezo kaJohane wawungumyalezo waseLawodikeya wokulungisiswa ngokukholwa, futhi lowo myalezo wanikwa amandla ekubhapathizweni kukaKristu, njengoba nje nomlayezo kaJones noWaggoner wawungumyalezo oya eLawodikeya ngo-1888. Ukubhapathizwa kukaKristu kanye no-1888 kwakufanekisela ukufika komlayezo eLawodikeya ngo-9/11, ophela maphakathi phakathi kweRaphia nePanium.

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.

UNikodemu usho ukuthi “ukunqoba kwabantu,” futhi ukulungisiswa ngokukholwa kungumyalezo wokubekwa uphawu owafika nomyalezo kaJohane, wanikwe amandla ekubhapathizweni futhi wachazwa ngokuhlangana kukaNikodemu noKristu phakathi kwamabili. Isahluko samashumi amabili nambili sichaza ukufa kukaJohane kukhiqiza ukuqaphela, ngabafundi bakhe, uphawu oluzophakanyiswa ludonse bonke abantu Kuye. Ukubhapathizwa kwakungokubili u-9/11 noJulayi 18, 2020 kuze kube nguDisemba 31, 2023, ngokuba ukubhapathizwa kufanekisa ukufa (2020), ukumbelwa (izinsuku ezintathu nengxenye) nokuvuka (Disemba 31, 2023). Bese kuba khona ukuhlangana kwaphakathi kwamabili lapho ukunqoba kwabantu kufanekiswa njengokuzalwa kabusha, kusukwa ebumpumputheni baseLawodikeya kuyiwe embonweni ka-20/20 wowaseFiladelfiya. Khona-ke imisebenzi kaKristu ibekwa obala njengokuphakanyiswa kophawu.

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.

Ku-Abrahama imisebenzi kaKristu emgqeni kaJohane ihambisana nomhlatshelo ka-Isaka. KuPetru umugqa uphelela eKesariya ngasolwandle, iKesariya Maritima ngehora lesishiyagalolunye, lapho isiphambano sibiza bonke abantu ekunqobeni kokulungisiswa ngokukholwa, okuyisigijimi sengwe-losi yesithathu. Isigijimi sengwe-losi yesithathu siyisigijimi sosizi lwesithathu lobuSulumane olafika ngo-9/11 ekuhlangabezaneni kokuqala kukaBalami nembongolo yobuSulumane, kwase kulandela ukuphindeka kweziteleka ezweni elikhazimulayo elingokoqobo ngo-Okthoba 7, 2023, bese kuba isiteleka sesibili eNashville njengoba uBalami eqondisa imbongolo yobuSulumane phakathi kwezivini zezwe lasendulo elikhazimulayo elingokoqobo nelanamuhla elikhazimulayo ngokomoya. Isiteleka sesithathu siwukuzamazama komhlaba komthetho weSonto ozofika maduze. Lapho u-Isaka enikelwa khona, lapho abafundi bakaJohane, uphawu lwesixuku esikhulu esiphiwa izingubo ezimhlophe zokubulawelwa ukholo, bezwa futhi babona imisebenzi yesibhengezo. Izingxenye ezimaphakathi zeGenesise, uMathewu, nencwadi ethi The Desire of Ages zikhomba ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane kanye nokubizwa kwabeZizwe.

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

Incazelo uKristu ayinika uNikodemu yayiwumsebenzi womoya, nakuba ukusebenza kwawo kungabonakali.

> “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.”

> “UNikodemu wayesadidekile nokho, uJesu wasebenzisa umoya ukufanekisa incazelo yaKhe: ‘Umoya uvunguza lapho uthanda khona, wena uzwe umsindo wawo, kodwa ungeke wazi ukuthi uvela ngaphi nokuthi uya ngaphi; kunjalo ngawo wonke ozelwe ngoMoya.’”

> “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.

> “Umoya uzwakala phakathi kwamagatsha ezihlahla, uvunguzisa amaqabunga nezimbali; nokho awubonakali, futhi akakho umuntu owaziyo ukuthi uvela ngaphi noma uya ngakuphi. Kunjalo ngomsebenzi kaMoya oNgcwele enhliziyweni. Awunakuchazwa nangaphezu kwalokho ukunyakaza komoya okungachazwa ngakho. Umuntu angase angakwazi ukusho isikhathi esiqondile noma indawo, noma ukulandela zonke izimo zenqubo yokuguquka; kodwa lokhu akufakazeli ukuthi akaguqukile. Ngamandla angabonakali njengomoya, uKristu uhlala esebenza enhliziyweni. Kancane kancane, mhlawumbe kungaziwa yilowo okwamelayo, kwakheka imizwa evuselelwayo ehlose ukudonsela umphefumulo kuKristu. Lezi zingamukelwa ngokuzindla ngaye, ngokufunda imiBhalo, noma ngokuzwa izwi kumshumayeli ophilayo. Ngokuphazima kweso, lapho uMoya efika nokuncenga okuqondile ngokwengeziwe, umphefumulo uzinikela ngoJesu ngenjabulo. Ngabaningi lokhu kubizwa ngokuthi ukuguquka okungazelelwe; kodwa kungumphumela wokuncengwa kwesikhathi eside nguMoya kaNkulunkulu,—inqubo enesineke, ende.”

> “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.

> “Nakuba umoya ngokwawo ungabonakali, uveza imiphumela ebonwayo nezwiwayo. Kanjalo nomsebenzi kaMoya phezu komphefumulo uyoziveza kuzo zonke izenzo zalowo ozwe amandla awo asindisayo. Lapho uMoya kaNkulunkulu uthatha inhliziyo ibe ngeyakhe, uguqula ukuphila. Imicabango yesono iyasuswa, izenzo ezimbi ziyalahlwa; uthando, ukuthobeka, nokuthula kuthatha indawo yentukuthelo, yomona, neyokuxabana. Injabulo ithatha indawo yokudabuka, nobuso bukhombisa ukukhanya kwezulu. Akukho muntu obona isandla esiphakamisa umthwalo, noma abone ukukhanya kwehla kuvela ezinkantolo zaphezulu. Isibusiso siza lapho, ngokukholwa, umphefumulo uzinikela kuNkulunkulu. Khona-ke lawo mandla okungekho liso lomuntu elingawaboni adala isidalwa esisha ngomfanekiso kaNkulunkulu.” 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.

Ngo-9/11 imvula yokugcina yaqala ukufafaza. Ngo-9/11 ubuSulumane, obumeleke “njengomoya wasempumalanga” esiprofethweni seBhayibheli, bafika ngesikhathi ukuvalwa kwezinkulungwane eziyikhulu namashumi amane nane kuqala. Imvula yokugcina, engumyalezo omelwe “njengamafutha egolide” ehla ngemibhobho emibili yegolide kaZakariya, yaqala ukubiza ama-Adventist oSuku lweSikhombisa aseLawodikeya ukuba aphenduke. Umoya kaMoya oNgcwele waqala umsebenzi wawo wokufundisa zonke izinto ezilotshiwe, nokusebenzisa umyalezo wezindlela zasendulo zikaJeremiya ukuze ukhulume ezinhliziyweni zamaLawodikeya ayizimpumputhe. Umsebenzi kaMoya oNgcwele owamelwa kuNikodemu uchazwe ngokugcwele ngokwengeziwe, “isinyathelo ngesinyathelo,” “umsebenzi odingekayo ukuba wenziwe ezinhliziyweni zabo bonke abayodla ifa lombuso wezulu.” Inqubo yafaniswa nomsebenzi womoya nguKristu, futhi le nqubo yenzeka phakathi nesikhathi “somoya wasempumalanga,” owafika ngo-9/11. U-Isaya ukhuluma ngalesi sikhathi esifanayo ngokwemibandela yomoya onamandla.

> 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.

> Ngesilinganiso, lapho ihlumisa, uyakuphikisana nayo; uyamisa umoya wakhe olukhuni ngosuku lomoya wasempumalanga. Ngalokho-ke ububi bukaJakobe buyakuhlanzwa; futhi lesi yiso sonke isithelo sokususa isono sakhe; lapho enza wonke amatshe e-altare abe njengamatshe eshoki achotshozwe abe yizicucu, izixuku zezihlahla nezithombe ngeke kusame. Isaya 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.”

Bonke abaprofethi bayavumelana omunye nomunye ezinsukwini zokugcina, futhi “umoya onamandla” ka-Isaya uyimimoya yengxabano kaJohane egcinwa ivinjelwe ngesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Umoya onamandla ka-Isaya uwumoya wasempumalanga “ovinjwayo” ebufakazini buka-Isaya, futhi ogcinwa ubambekile kobukaJohane. Imimoya yengxabano kaJohane ibanjwa ngesikhathi abantu bakaNkulunkulu bebekwa uphawu, futhi umoya wasempumalanga ka-Isaya uchazwa njengenkathi lapho “ububi bukaJakobe” “buhlanjululwa.” Igama lesiHeberu elihunyushwe ngokuthi “kuhlanjululwa” lisho ukuthi kwenziwa inhlawulo ngakho. Ukubekwa uphawu kukaJohane kuyafana nalokho okukuHezekeli isahluko sesishiyagalolunye futhi kuyafana nokuhlanjululwa kobubi bukaJakobe. Ingelosi edabula iJerusalema ibeka uphawu kulabo ababubulayo nabakhala yiyona ngelosi enyuka “empumalanga.”

> 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.

> Kwathi emva kwalezi zinto ngabona izingelosi ezine zimi emagumbini amane omhlaba, zibambe imimoya yomhlaba emine, ukuze umoya ungavunguzi emhlabeni, naselwandle, nakunoma yimuphi umuthi. Ngase ngibona enye ingelosi inyuka ivela empumalanga, inophawu lukaNkulunkulu ophilayo; yamemeza ngezwi elikhulu ezingelosini ezine, ezazinikiwe ukulimaza umhlaba nolwandle, yathi: Ningalimazi umhlaba, nolwandle, nemithi, size sibeke uphawu eziphongweni zezinceku zikaNkulunkulu wethu. IsAmbulo 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.

Ingelosi nguKristu, futhi wenyuka ekupheleni kwezinsuku ezingamashumi amane zokufundisa abafundi ubuso nobuso ngenkathi yePhentekhoste; futhi wenyuka emkhosini wamacilongo kuLevitikusi amashumi amabili nantathu ekupheleni kwezinsuku ezingamashumi amathathu zokufundisa ubuso nobuso nabapristi abamelelwa yinombolo engamashumi amathathu.

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.

Unyaka ka-2026 uyizikhathi zokhetho lwaphakathi nesikhathi, futhi lolo khetho seluqinisekisiwe kakade njengezimpawu eziyisiprofetho. Ngaphandle kokuba amaDemocrat entshontshe ukhetho lwango-2020, uTrump wayengeke agcwalise impicabadala yaseRoma. Leyo mpicabadala yaseRoma iwukuthi ingeyesishiyagalombili, futhi ivela kwabeyisikhombisa. Leyo mpicabadala imkhomba uTrump njengommeleli womfanekiso wesilo, ohlale evela engowesishiyagalombili, nokho evela kwabeyisikhombisa. KuDaniyeli isahluko sesikhombisa, izimpondo ezintathu kweziyishumi zeRoma yobuqaba kwakudingeka zisuswe ukuze uphondo oluncane lukhuphuke. Lapho iRoma yobupapa yavela njengowesishiyagalombili phakathi kwezinye izimpondo eziyisikhombisa, nokho yaphuma eRoma yobuqaba, ngokuba yayizakuba ngeyabeyisikhombisa. KuDaniyeli isahluko sesishiyagalombili umbuso wamaMede namaPheresiya wamemezelwa yizimpondo ezimbili, kwase kulandela iGrisi njengophondo olulodwa, olathi lapho luphukile lwaveza izimpondo ezine, ngalokho-ke ngaphambi kokuba iRoma ifike sekube nezimpondo eziyisikhombisa, futhi uphondo oluncane lweRoma lungolwesishiyagalombili. Kukhona nabanye ofakazi eqinisweni lokuthi iRoma ihlale ivela ingeyesishiyagalombili futhi ivela kwabeyisikhombisa, kodwa indawo eyinhloko okubhekiselwa kuyo kule mpicabadala yiSambulo isahluko seshumi nesikhombisa.

> 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.

> Nansi ingqondo enokuhlakanipha. Amakhanda ayisikhombisa ayizintaba eziyisikhombisa, ahlezi kuzo owesifazane. Futhi kukhona amakhosi ayisikhombisa: amahlanu awile, nelilodwa likhona, nelinye alikafiki; futhi lapho lifika, limelwe ukuhlala isikhashana. Futhi isilo esasikhona, kodwa esingasekho, yiso uqobo lwesishiyagalombili, futhi singesabakhona kulezo eziyisikhombisa, futhi siya ekubhujisweni. IsAmbulo 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.

Ukhetho olwantshontshwa lwango-2020 lwakhomba ukhetho njengophawu lwendlela lwesiprofetho. Ubufakazi besibili baleli qiniso bukhona ngoMongameli uCarter. UReagan wayengowokuqala kubamongameli abaholela kuTrump ekubeni ngowesishiyagalombili ongowabayisikhombisa, njengoba enza umfanekiso weRoma. UReagan wayengowokuqala emgqeni wabamongameli abayisishiyagalombili kusukela esikhathini sokuphela ngo-1989. U-1989 wagcwaliseka kuDaniyeli isahluko 11, amavesi 1 kuya ku-4, futhi uveza ubufakazi bukamongameli ocebe kunabo bonke. UReagan wandulelwa nguMongameli omubi kunabo bonke emlandweni kuze kube yileso sikhathi. UCarter washiya isikhundla kunenhlekelele yobuSulumane engaxazululiwe. Eminyakeni engamashumi amane nesikhombisa kamuva, uTrump njengamanje uxazulula inkinga eyashiyelwa uReagan nguCarter, iDemokhrasi. Ngenxa yokuthi owokuqala no-alfa, uReagan, wayengumRiphabhulikhi emele umRiphabhulikhi ekupheleni naku-omega, noTrump wayedingeka futhi ukuba adle ifa lenhlekelele yobuSulumane eyadalwa ngumongameli wangaphambilini weDemokhrasi, okwakuthi, ngokwesidingo sesiprofetho, abe ngumongameli omubi kunabo bonke emlandweni kuze kube yileso sikhathi. U-Obama, kusobala, wagcwalisa zonke lezo zimpawu zesiprofetho, kanjalo noBiden. Ukuze uReagan amele owokugcina, kwakudingeka futhi amele hhayi kuphela owesishiyagalombili, kodwa nowesithupha. Ngokwenza kanjalo, iNgonyama yesizwe sakwaJuda kwakufanele ilawule ukhetho ukuze iqinisekise ukulandelana kobumongameli obehlulekile obandulela uTrump kuzo zombili izimo. Ukhetho luwuphawu lwendlela lwesiprofetho, futhi u-2026 uyizingxenye zokhetho zaphakathi nesikhathi sobumongameli zomongameli ongowesishiyagalombili ongowabayisikhombisa.

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.

Ulayini lweminyaka engamakhulu amabili namashumi amahlanu lwe-United States lwaqala ngo-1776, lwafinyelela esiphethweni ngo-2026. Ulayini lweminyaka engamakhulu amabili namashumi amahlanu luka-457 BC lwafinyelela esiphethweni ngo-207 BC, phakathi kwamavesi eshumi nanye neshumi nanhlanu, ezimpini zaseRaphia nasePanium. IRaphia ihambisana ngokwesiprofetho nesivumelwano sokusoka sikaGenesise 17, kanti iPanium ihambisana ngokwesiprofetho nesivumelwano sabayizinkulungwane eziyikhulu namashumi amane nane sikaMathewu 16. U-2026 uhambisana no-207 BC, phakathi kwamavesi eshumi nanye neshumi nanhlanu—phakathi kweRaphia nePanium, okuyinto futhi ephakathi kwesivumelwano sokuqala sikaNkulunkulu nabantu abakhethiweyo nesivumelwano sokugcina sikaNkulunkulu nabantu abakhethiweyo.

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.

Imigqa yeminyaka engamakhulu amabili namashumi amahlanu ephela maphakathi no-207 BC nango-2026 ihambisana nomugqa weminyaka engamakhulu amabili namashumi amahlanu wokushushiswa owaqala ngesikhathi umuzi waseRoma ushiswa ngonyaka ka-64. Kusukela lapho, kwamenyezelwa kubakhileyo baseJerusalema iminyaka eyisikhombisa yesixwayiso sokubhujiswa okuzayo, yindoda eyisimanga. Kwathi lapho kufika unyaka wamashumi ayisikhombisa futhi iJerusalema libhujiswa, ibandla likaNkulunkulu lasakazeka, futhi basakaza ivangeli emhlabeni wonke. Ngesikhathi esifanayo lapho ibandla lase-Efesu lalimemezela umlayezo wePhentekoste wokuvuka, kwaqala ukushushiswa okumelwe yibandla laseSmirna, ngokuba la mabandla womabili, ngokwesidingo sesiprofetho, ayegijima ngokuhambisana isikhathi esithile. UPawulu wayengumholi webandla lesiprofetho lase-Efesu, nokho waloba ngazo zombili lezi zindaba zomlando.

> 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.

> Izinhlupheko, nezinhlupho, ezangehlela e-Antiyokiya, nase-Ikoniyu, naseListra; ukuba ngazibekezelela izizinhlupheko ezinjani; kodwa kuzo zonke iNkosi yangikhulula. Yebo, nabo bonke abafisa ukuphila ngokumesaba uNkulunkulu kuKristu Jesu bayakuhlushwa. 2 Thimothewu 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.

U-A.T. Jones ukhomba inkathi yeminyaka engamakhulu amabili namashumi amahlanu eqala ngonyaka ka-64 iphele ngoMthetho waseMilan ngo-313. Kuyo leyo minyaka ukushushiswa kwabantu bakaNkulunkulu kwaqhubekiselwa phambili yiRoma yobuqaba, kodwa umlayezo oya ebandleni laseSmirna wakhomba izinsuku eziyishumi, ezimelela ukushushiswa okubi kakhulu kwaleso sikhathi.

> 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.

> Ungesabi lutho kulezozinto ozakuhlupheka ngazo; bheka, uSathane uzakuphonsa abanye benu ejele, ukuze lilingwe; njalo lizakuba losizi okwensuku ezilitshumi: thembeka kuze kube sekufeni, mina ngizakunika umqhele wokuphila. Isambulo 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.

Leso sikhathi sokuhlushwa esimelelwa nguMbusi uDiocletian sasingeseminyaka eyishumi, siqala ngo-303 siphele ngo-313, ngesikhathi uMbusi uConstantine Omkhulu ebusa, njengoba ayeyokuba njalo ngesikhathi somthetho wokuqala weSonto ngo-321, nalapho ehlukanisa iRoma yaba impumalanga nentshonalanga ngo-330. U-313 waphawulwa ngokwesiprofetho ngomshado wezombusazwe eMilan lapho uMbusi uConstantine (umbusi wasentshonalanga) ehlela umshado kadadewabo onguzalo olulodwa naye, uFlavia Julia Constantia, noLicinius, umbusi owayelawula ingxenye esempumalanga (noma eyayizoba sempilweni eseduze impumalanga) yoMbuso WaseRoma. Lowo mshado waphela ngokomfanekiso ngesikhathi uConstantine ehlukanisa umbuso waba impumalanga nentshonalanga ngo-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.

Isikhathi sikaNero seminyaka engama-250 siqala ngenkathi yeminyaka eyisikhombisa eqala futhi iphele ngokuvinjezelwa okufanekisela ukuphela kwezwe. Ekupheleni kwaleso sikhathi kwaba khona iminyaka eyishumi ecacile yokushushiswa. Leso sikhathi saqala ngesikhathi sase-Efesu, sase sihlanganisa umlando waseSmirna kwaze kwaba sebandleni likaConstantine lokuyekethisa, lapho ibandla lasePergamu lifika ngo-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.

Leyo minyaka eyishumi nesikhombisa kusukela ku-313 kuya ku-330 ithola isifaniso sayo esilinganayo emlandweni waseRaphia nasePanium, lapho impi ka-217 BC nempini ka-200 BC kwehlukaniswe yiminyaka eyishumi nesikhombisa. Empini yaseRaphia, uPtolemy wanqoba, kodwa wayeseyobe efile futhi esehambile ngaphambi kwempi yasePanium. Nokho wabusa iminyaka eyishumi nesikhombisa kusukela ku-221 BC kwaze kwaba ku-204 BC. Imigqa emithathu yeminyaka engu-250 eboshwe ndawonye yileyo minyaka eyishumi nesikhombisa emithathu iphoqa ukuba kubhekwe ukuthi u-313 uhambisana no-2026.

313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.

U-313 waba yinguquko ecacile esuka ekushushisweni yaya ekuvumelaneni, ngaleyo ndlela uphawula u-313 njengophawu lwenguquko enesimo esithile sesiprofetho eyafaniswa ngenguquko esuka eSmirna yaya ePergamosi. Isinyathelo sokuqala samelelwa ngumshado wezombusazwe owagcina ngesehlukaniso eminyakeni eyishumi nesikhombisa kamuva. Isinyathelo sesibili saba ngumthetho wokuqala weSonto. Ugqozi luyasazisa ukuthi umthetho weSonto wandulelwa inqubo eqhubekayo, yesinyathelo ngesinyathelo, ehlanganisa imithetho yeSonto eyandulela umthetho weSonto ochazwa njengokukuphoqa ukuba ugcine iSonto futhi futhi ukukushushisa ngenxa yokugcina iSabatha likaNkulunkulu losuku lwesikhombisa.

> “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.

> “Uma umfundi efisa ukuqonda izindlela ezizosebenza empini esezayo maduze, kumelwe kuphela alandele umlando wezindlela iRoma eyazisebenzisa ngenjongo efanayo ezikhathini ezedlule. Uma efisa ukwazi ukuthi amaPapa kanye namaProthestani ababumbene bayobaphatha kanjani labo abenqaba izimfundiso zabo, makabone umoya iRoma eyawubonakalisa maqondana neSabatha kanye nabalivikela.

> “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.

> “Izimemezelo zobukhosi, imikhandlu emikhulu, nezimiso zesonto ezasekelwa amandla ombuso wezwe kwaba yizinyathelo umkhosi wobuqaba owafinyelela ngazo esikhundleni sawo sokuhlonishwa ezweni lobuKristu. Isinyathelo sokuqala somphakathi esasiphoqelela ukugcinwa kweSonto kwaba ngumthetho owashaywa nguConstantine. (A.D. 321.) Lo myalelo wawufuna ukuba abantu basemadolobheni baphumule ‘ngosuku oluhloniphekile lwelanga,’ kodwa wavumela abantu basemaphandleni ukuba baqhubeke nemisebenzi yabo yezolimo. Nakuba empeleni wawungumthetho wobuqaba, waphoqelelwa ngumbusi emva kokwamukela kwakhe ubuKristu ngegama kuphela.” The Great Controversy, 573, 574.

The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.

Umthetho WaseMilan ka-313 wawuyi-“simemezelo sobukhosi” owalandelwa “yizinkomfa ezijwayelekile kanye nemithetho yesonto esekelwe ngamandla ombuso kwakuyizinyathelo.” Lezi kwakuyizinyathelo eziqhubekayo ezaholela emthethweni wokuqala weSonto ngo-321. Esinye salezo zinyathelo “yimithetho yesonto,” njengokugcinwa kweSonto, “esekelwe ngamandla ombuso.” Inkathi ka-1888 iveza uchungechunge lwemithetho yeSonto olwethulwa eSenate nguSenator Blair olungazange lufinyelele ndawo, kodwa kulowo mlando ofanayo izifundazwe eziningana zaziphasisa imithetho yeSonto ephoqelelwa yisifundazwe. Labo fakazi ababili bakhomba u-313 njengophawu lwendlela lapho “izimemezelo zobukhosi,” njengomyalo wesigungu esiphezulu, zaziyophawula uguquko emlandweni wesilo somhlaba, esimiselwe ukukhuluma njengodrako.

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.

Lapho i-United States ikhuluma njengodrako, iphetha njengombuso wesithupha wesiprofetho seBhayibheli, futhi ikwenza ngokukhuluma ngendlela efanayo naleyo eyayikhuluma ngayo ekuqaleni kokubusa kwayo njengombuso wesithupha. Ngo-1798, i-United States yaphasisa i-Alien and Sedition Acts, eyayiyimfanekiselo womthetho weSonto. I-Alien and Sedition Acts yango-1798 yayiyisinyathelo sesithathu kwezintathu ezaqala ngo-1776 nge-Declaration of Independence, yalandelwa yi-Constitution ngo-1789. Lezo zinyathelo ezintathu zihambisana no-313, 321, no-330.

1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.

U-1776, u-1789 no-1798 konke kwakuyizenzo ezichazwa njengokukhuluma, ngokuba ugqozi luyasazisa ukuthi “ukukhuluma kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela.” U-313, u-321 no-330 kuyizimpawu zendlela zonke ezihlotshaniswa noConstantine Omkhulu. Ukuphela kuka-Israyeli wasendulo ongokoqobo, kokubili umbuso wasenyakatho nowaseningizimu, kufanekiswa njengesehlukaniso, okuyikho okumelwa ngu-330. Isehlukaniso phakathi kwempumalanga nentshonalanga emshadweni owaqala eminyakeni eyishumi nesikhombisa ngaphambili, emshadweni woMthetho waseMilan. Emthethweni weSonto i-United States iyobe isigcwalise indebe yesikhathi sayo sokuhlolwa, futhi iyohlukaniswa noNkulunkulu maqondana nenhloso yayo engokwesiprofetho, njengoba kufanekiswe yizwe eligeleza ubisi noju ku-Israyeli wasendulo. Ugqozi luthi ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe. Lokho kwenzeka lapho uNkulunkulu ehlukanisa izwe elikhazimulayo njengoba limelwe unyaka ka-330. Kusukela emshadweni ka-313 kuze kufike kowokuqala ochungechungeni lwemithetho yeSonto eyandayo ngo-321 kuze kufike esehlukanisweni sika-330. U-1776 uhambelana no-313, no-1789 uhambelana no-321, kanti no-1798 uhambelana no-330.

330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.

u-330 futhi kuwukugcwaliseka kweminyaka engu-360 kusukela empini yase-Actium ngo-31 BC. I-Actium yayiyisithiyo sesithathu seRoma, ngakho-ke iyisifaniso somthetho weSonto lapho iRoma yanamuhla inqoba khona izithiyo zayo zesibili nezesithathu. Esimakini sendlela sika-330 impi yase-Panium ihlangana nempi yase-Actium. Impi yase-Raphia ngo-217 BC ihambisana nempi yase-Ukraine ngo-2014, kwase kuthi ngo-2015 uTrump wethula umkhankaso wakhe wokuqala wobumongameli, ngo-2020 zombili izimpondo zesilo somhlaba zabulawa, ngo-2023 zombili zavuswa. Ngo-2024 kwaqala uvivinyo lwezisekelo, kwathi ngo-2025 umfelandawonye ongokwesiprofetho womongameli wesishiyagalombili nomlingani wakhe wobupapa waphawulwa ukugcotshwa kwabo bobabili ezikhundleni.

We will continue these things in the next article.

Sizoqhubeka nalezi zinto esihlokweni esilandelayo.

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