The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Kisomo cha patakatifu kyali “funguo” eyaiggwiremu okwesaliramu amaanyi okw’ennaku ya Okitobba 22, 1844 ku ntandikwa y’obubaka bw’omumalayika ow’okusatu, era kye kisomo kyennyini eky’okwesaliramu amaanyi ekiri “funguo” ey’okuggulawo obubaka bwa patakatifu obw’okugezesebwa kwa yeekaalu ku nkomerero y’omumalayika ow’okusatu.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Bi wê kilîtên Padîşahiya ezmênan bidim te; û her tiştê ku tu li ser erdê bigirî, ew ê li ezmênan jî girtî be; û her tiştê ku tu li ser erdê veke, ew ê li ezmênan jî vekirî be. Metta 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Le fait que le 11 septembre 2001 soit compris comme « 9/11 », en accord avec le fait que « 911 » est le symbole d’un appel d’urgence aux États-Unis, a été conçu par Celui qui a conçu toutes choses. La compréhension de la déception du 18 juillet 2020 est ce qui permet de reconnaître comme tel le mouvement des cent quarante-quatre mille ; mais seulement par ceux qui veulent voir qu’aujourd’hui Jésus représente le spirituel par le naturel, pas autrement qu’il ne le faisait il y a deux mille ans. La vision « 20/20 » est la meilleure que l’on puisse avoir, et la déception de 2020 est la borne prophétique qui permet de reconnaître le temple dans l’histoire prophétique des dix vierges.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Մատթեոս 25-ի տասը կույսերի առակը նույնպես ներկայացնում է ադվենտիստ ժողովրդի փորձառությունը”։ «Մեծ պայքար», 393։
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
بینینیی بیست/20، کاتێک لەگەڵ ئەو بینینی دوواکەوتووەی کە لەلایەن ڕاستییە بنەڕەتییەکانەوە نوێنەرایەتی دەکرێت کۆدەبێتەوە، باشترتر دەبێت. پۆڵۆس فێر دەکات کە «ڕۆحی پێغەمبەران ملکەچی ڕۆحی پێغەمبەرانن»، لەبەر ئەوە پاکیزەکانی مەتا هەمان ئەو پاکیزانەن کە یۆحەننا ناساندنیان دەکات وەک سەد و چل و چوار هەزار، و یۆحەننا ناساندنیان دەکات وەک پاکیزە لە—ئاشکراکردن 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Aba ni bo batitunywe n’abagore; kuko ari inkumi. Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba ni bo bacunguwe mu bantu, kuba umuganura ku Mana no ku Mwana w’Intama. Ibyahishuwe 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Na me-sang na a panaglagip ti panag-ani iti panawen ti panaglaglagip ket dagiti birhen a sumursurot iti Kordero a sumrek iti templo, ket ti “tulbek” iti pannakaawat iti templo ket ti pannakaupay iti 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Na funguo ya nyumba ya Daudi nitaiweka juu ya bega lake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Nimba Mwadventista anakhuma kuva m’gulu la 144,000, mwa kufunikira kwa uneneri adzakhala atakumana na kukhumudwa komwe kunayambitsidwa na kufalitsidwa kwa ulosi wa pa anthu onse umene sunakwaniritsike.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Mara nyingi nimeelekezwa kwenye mfano wa wale wanawali kumi, watano wao walikuwa wenye hekima, na watano wapumbavu. Mfano huu umetimizwa na utatimizwa kwa kila neno kabisa, kwa maana una matumizi ya pekee kwa wakati huu, na, kama ujumbe wa malaika wa tatu, umetimizwa na utaendelea kuwa ukweli wa wakati huu mpaka mwisho wa wakati.” Review and Herald, August 19, 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Danyeli kumi na moja, mstari wa kumi na tano, vita vya Panium ndivyo vita vinavyoongoza hadi mstari wa kumi na sita, ambao hutambulisha sheria ya Jumapili nchini Marekani.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Basi mfalme wa kaskazini atakuja, naye atajenga boma, na kuyateka miji iliyo na ngome zilizo imara sana; wala majeshi ya kusini hayatastahimili, wala watu wake wateule, wala hakutakuwa na nguvu ya kustahimili. Danieli 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Di vê ayetê de Dewletên Yekbûyî yên Amerîkayê Rûsyayê, bi gelê wê yê hilbijartî re, têk dibe. Lê di ayeta pêş de, kes nikare li hember rabûna Romayê raweste; ew ku Yehûda û Orşelîm wek yekem gav di serkeftina xwe ya cîhanê de nîşan dide; çawa ku Roma wek padîşahiya çaremîn a pêşbîniya Kitêba Pîroz rabû. Bi rawestana xwe di axa rûmetdar a rastîn de di ayeta şanzdehan de, sembola desthilatdariya Romaya rastîn di hundirê axa rûmetdar a rastîn de bû; ji ber vê yekê, ayeta çil û yekan tîpîfîke dike, dema ku nîşana desthilatdariya Romaya ruhanî li ser axa rûmetdar a ruhanî ya Dewletên Yekbûyî yên Amerîkayê tê sepandin.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
អង្គស្នែងទាំងពីរនៃសត្វពីផែនដីក្នុង វិវរណៈ ជំពូក ១៣ តំណាងឲ្យ សាធារណរដ្ឋនិយម និង ប្រូតេស្តង់និយម។ នៅខទី ១៥ នៃ ដានីយ៉ែល ជំពូក ១១ អាន់ទីយ៉ូកុស ម៉ាញ៉ុស ដែលស្គាល់ថាជា អាន់ទីយ៉ូកុស ទី៣ និង អាន់ទីយ៉ូកុស ដ៏មហា ឈ្នះនគរខាងត្បូង ដែលតំណាងដោយរាជវង្ស ព្ទូឡេមី។ អាន់ទីយ៉ូកុស តំណាងឲ្យ ដូណាល់ ត្រាំ ហើយស្តេចខាងត្បូងតំណាងឲ្យ រុស្ស៊ី។ សង្គ្រាមនៅ ប៉ានីយ៉ូម គឺជាសង្គ្រាមរវាង សហរដ្ឋអាមេរិក និង រុស្ស៊ី ព្រមទាំងប្រជាជនដែលរុស្ស៊ីបានជ្រើសរើស ជាសង្គ្រាមមួយដែល អាន់ទីយ៉ូកុស បានទទួលជ័យជម្នះ ប៉ុន្តែក្រោយមកបានឃើញនគររបស់ខ្លួនត្រូវបានក្រុង រ៉ូម ពិតប្រាកដ—អំណាចនៃខទី ១៤—យកឈ្នះ ដែលបង្កើតចក្ខុវិស័យខាងក្រៅនៃស្នែងសាធារណរដ្ឋនៃសត្វពីផែនដី។ ចក្ខុវិស័យខាងក្នុងត្រូវបានតំណាងដោយស្នែងប្រូតេស្តង់នៃសត្វពីផែនដី។ ស្នែងទាំងពីរស្ថិតនៅក្នុងសង្គ្រាម ប៉ានីយ៉ូម ដ្បិត ពេត្រុស នៅទីនោះក្នុងនាមជាប្រូតេស្តង់ មួយរូប ជាមួយនឹងសាររបស់គាត់ពីគម្ពីរ យ៉ូអែល។
250 Years
مەژووو ٢٥٠ ساڵی
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
تُلَى مَا تُؤْخَذُ بِالِاعْتِبَارِ خَطَّا وَحْشِ الْأَرْضِ الاثْنَانِ، نَجِدُ أَنَّ وَحْشَ الْأَرْضِ بَدَأَ صُعُودَهُ فِي سَنَةِ 1776، وَبِحُلُولِ 1798، (بَعْدَ اثْنَيْنِ وَعِشْرِينَ عَامًا) نَالَ وَحْشُ الْبَحْرِ فِي رُؤْيَا 13 جُرْحَهُ الْمُمِيتَ، وَبَدَأَ وَحْشُ الْأَرْضِ حُكْمَهُ بِاعْتِبَارِهِ الْمَمْلَكَةَ السَّادِسَةَ فِي نُبُوَّةِ الْكِتَابِ الْمُقَدَّسِ. وَبَعْدَ مِائَتَيْنِ وَخَمْسِينَ عَامًا، فِي 2026، اسْتَيْقَظْنَا عَلَى اخْتِبَارِ الْهَيْكَلِ الدَّاخِلِيِّ الَّذِي بَدَأَ فِي 8 مَايُو 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
’imyaka “250” echo yalli Antiochus Magnus-wanpas tinkisqa kachkan. 457 a.C. nisqa kamachiywan qallarispa, chay kamachiy mantas iskay pachak pichqa chunka watakunata ñawpaqman churaptinchik, 207-man chayanchik; Panium maqanakuymanta qanchis wata ñawpaqta, hinaspa Ptolemy Antiochus-ta Raphia maqanakupi atipasqanmantapas chunka wata qhepata; chaymi Daniel chunka hukniyuqpi, chunka hukniyuq versículopi rikuchisqa kachkan. Daniel 11:11qa, mana iskayrayaypaq, Republicano waqraqpata hawa siq’inmi, chaymi Apocalipsis 11:11-wan tupanchakuyta ruwan; chayqa Protestante waqraqpata uku siq’inmi. Danielwan Apocalipsiswanqa kikin librom kanku, hinaspa Apocalipsisqa sellokunata hawa profecíaq unanchankuna hina llamk’achin, iglesiakunatataq chay kuska-puriy uku profecíaq unanchankuna hina.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Kuro ahagararira izo mategeko uko ari atatu, kuko udashobora kugira irya gatatu utabanje kugira irya mbere n’irya kabiri.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Mwi kapetulu ka saba ka Ezera ni ho haonwa dikiri. Mavese 12–26. Mwi fomu yawo ya kuzuwirira, ya tavitwe ni Atashashita, mwami wa Pelisia, 457 BC. Shaho mwi Ezera 6:14 nganda ya Mwata mu Yelusalema yinwa kulongejivwa ‘kulingana ni haota [“dikiri,” mwi majina] ya Kuluse, ni Dalio, ni Atashashita mwami wa Pelisia.’ Awa vamwami vatatu, mwi kutangununa, kulijikijikisa cheka, ni kuzuwirisa dikiri, va yi letile ku ulumbuluke wa kwenela ha mushatulu apolofweto wa kumanyikila kutwala kuputuka cha myaka 2300. Ku hokola 457 BC, lwola luze dikiri lwazuwirile, sa date ya haota, chuma cheswe chakuhandunuka cha mushatulu uze wakwamba ha mivhiki makumi atanu na avali chamwene kuze chazale.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Kuva amri zile tatu zinazowakilishwa na Koreshi mwaka 457 KK, miaka “250” inafikia ukomo katika historia iliyo kati ya vita vya Rafia mwaka 217 KK, wakati Ptolemy wa Nne alipomshinda Antioko Mkuu, na mwaka 200 KK, wakati Antioko baadaye alipomshinda Ptolemy katika vita vya Paniumi katika aya ya kumi na tano. Mstari huo unamlinganisha Antioko Magnus na Donald Trump. Mwanzoni mwa ufalme wa sita wa unabii wa Biblia, kuanzia 1776 hadi 1798, kuna kipindi cha miaka “22” kinachowakilisha kuinuka kwa ufalme wa sita. Miaka hiyo “22” pia inaonyesha historia inayowakilishwa na namba “22” mwishoni mwa historia ya ufalme wa sita, kutoka 2001 hadi 2023. “22” ni ishara ya muungano wa Uungu na ubinadamu, unaotimizwa ndani ya historia ya ufalme wa sita wa unabii wa Biblia, ambaye ni mnyama wa nchi mwenye pembe ya nje ya Urepublican na pembe ya ndani ya Uprotestanti.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Bikorwa Kristo asohoza muri rya huriro rigereranywa na “22” ni umurimo wa nyuma wa Kristo Aho Ahera Cyane, ugereranywa no guhanagurwaho ibyaha, kandi nk’uko byaherekejwe n’ivugurura ryahumetswe rya Petero ku byanditswe bya Yoweli, bibaho mu gihe cyo gusukwa kw’imvura y’itumba.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Nokufugha basi, na mkaghinduke, ili dhambi syenyu sifutwe, zipindi zya kuburudishwa panzi zije ukufuma mu usyo wa Mutwa. Matendo 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
پاککردنێکی گوناه، دوا کارەکەی سەرۆککاهینی ئاسمانییە.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Dema kevnaran de gunehên gel bi bawerî li ser qurbaniya gunehê dihate danîn û bi xwîna wê, di sembolê de, bo perestgeha erdî dihate veguhestin, wisa jî di peymana nû de gunehên wan yên ku tobe dikin bi bawerî li ser Mesîh tên danîn û bi rastî bo perestgeha ezmanî tên veguhestin. Û herwekî paqijkirina nimûneyî ya perestgeha erdî bi rakirina wan gunehan ku bi wan hate pîskirin pêk dihat, wisa jî paqijkirina rastîn ya perestgeha ezmanî divê bi rakirina an jî jêbirina wan gunehan ku li wir hatine tomar kirin pêk were. Lê berî ku ev pêk were, pêdivî ye ku pirtûkên tomarê bên vekolîn da ku were diyarkirin kîjan kes bi tobekirina ji guneh û bi baweriya li Mesîh mafê ku ji bereketên kefaretê ya Wî sûd werbigirin hene. Ji ber vê yekê paqijkirina perestgehê karekî lêkolînê—karekî dadweriyê—dihewîne. Divê ev kar berî hatina Mesîh ji bo rizgarkirina gelê Wî were kirin; çimkî dema ku Ew were, xelata Wî bi Wî re ye da ku bide her kesî li gorî karên wî. Eyankirin 22:12.” Şerê Mezin, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Igikorwa cyatangiye ku wa 22 Ukwakira 1844, cyatangiye ku ndunduro y’Ijwi ryo mu Gicuku, kandi umurimo urangira ku ndunduro y’Ijwi ryo mu Gicuku, ari cyo gihe Petero agaragaza ko ari igihe cyo guhanagurwaho ibyaha, kikaba kiranga igihe cy’urubanza rw’abazima, ubwo “ibihe byo guhemburwa” bizaba bigeze.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Buutwa bwa omusango ogunonya era n’okuzikirizibwa kw’ebibi birina okutuukirizibwa nga Mukama tannajja omulundi ogw’okubiri. Kubanga abafu balisalirwa omusango okusinziira ku ebyawandiikibwa mu bitabo, tekiyinza kuba nti ebibi by’abantu bijja kusangulwawo nga omusango ogwo, mwe balikebererwa emisango gyabwe, tegunnabaawo. Naye omutume Peetero ayogera bulungi ddala nti ebibi by’abakkiriza birisangulwawo ‘ebiro eby’okuwummuzibwa bwe birijja okuva mu maaso ga Mukama; era alituma Yesu Kristo.’ Ebikolwa 3:19, 20. Omusango ogunonya bwe guliggwaako, Kristo alijja, era empeera ye eriba naye, okuwa buli muntu nga omulimu gwe bwe guliba.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Wakati za kuburudishwa” pia ni “wakati za kurejeshwa kwa vitu vyote.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Mwiilekele po, ne kululwapo, pakuti mambo ginu gasimulweko, mu biindi bya kukomezya ibijoka kuza kufuma ku meso aa Mwami; alimwi uyo mutumina Jesu Kristo, nguwenya wakatalika kulailwa kuli nduwe: nguwenya uuli ijulu lyegwa kukutambula kusikila ku biindi bya kubwezelezya zintu zyoonse, ezyo Leza nzyakambila ku mulomo wa baprofita bakwe basalala boonse kufuma ku kutandikwa kwa inyika. Milimo 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“Okasyo kwo kuvusya” kwisa “kumaasya ku Mwai wa Mwami,” kwe kwikala pano “Yesu Kilisito” etumwìtwe. Ĩndĩ malaika wa Uvumbulyo ikumi aumile mũthenya wa August 11, 1840, Ndũa White amũmanyisye atĩ malaika usu “ti wa kawaida, no ni Yesu Kilisito mwene.” Mbombo ĩla Kilisito watandikie mũthenya wa October 22, 1844, yaingĩtwe na mũtavya wa 1840 kuvika 1844; mũtavya ũsu ũla Ndũa White aisye we “kuvonekana kwa utanu kwa nguvu sya Ngai,” na akalinganĩsya mũtavya ũsu mwene na kipindi kya Pentekoste ihinda ya Petelo, na akatumia mitari ĩu yombi ya historia ya kinabii kuonany’a mbea ya kwisa kwa malaika wa Uvumbulyo ikumi na nane, ũla ũmanyisya nthĩ yothe na utukufu wake.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaika anayoungana katika kutangaza ujumbe wa malaika wa tatu atauangazia ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upana wa ulimwengu mzima na nguvu isiyo ya kawaida. Mwendo wa ujio wa Kristo wa miaka 1840–44 ulikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari duniani, na katika baadhi ya nchi kulikuwapo mvuto wa kidini mkubwa kuliko wote ambao umewahi kushuhudiwa katika nchi yo yote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitiliwa mbali na mwendo wenye nguvu chini ya onyo la mwisho la malaika wa tatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Wĩra ũcio ũgatuĩka ta ũrĩa wa Mũthenya wa Pentekoste. O ta ũrĩa ‘mbura ya mbere’ yaheanĩirwo, kũringana na gũitwo kwa Roho Mũtheru mũno rĩrĩa Injili yambĩrĩirie, nĩguo ibange kũmera kwa mbeũ ĩrĩa ya bata mũno, o na nĩguo ‘mbura ya mũthia’ igakĩheana rĩrĩa ũhoro ũcio ũgũkinya mũthia wake nĩguo gũkũrĩrĩrio kwa magetha. ‘Nĩho tũkamenya, tũngĩthiĩ mbere kũmenya Jehova: kũruta gwake gũtegĩrĩirio ta rũciinĩ; na nĩagooka gũkũrĩithia ta mbura, ta mbura ya mũthia na mbura ya mbere kũrĩ nthĩ.’ Hosea 6:3. ‘Nĩ ũndũ ũcio cenererai-rĩ, inyuĩ ciana cia Zayuni, na mũkenere kũrĩ Jehova Ngai wanyu: nĩgũkorwo nĩamũheete mbura ya mbere na kipimo, na nĩagũtumĩra mbura, mbura ya mbere, na mbura ya mũthia.’ Joeli 2:23. ‘Na matukũ-inĩ ma mũthia, Ngai ekuuga atĩrĩ, ngathukĩra Roho wakwa igũrũ rĩa andũ othe marĩ mwĩrĩ.’ ‘Na gũkaingĩhĩra atĩrĩ, o mũndũ ũrĩa wotheagĩrĩra rĩĩtwa rĩa Mwathani nĩagokaahonoka.’ Atũmwo 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Ejang lonene lo Kadoumatai nte Puku pe’e te popona pai mbei meaku pompa’ala na kuasa nu Allah pai nu ntoona pai mepakatodo notona. Nubuatana-buatana i peponua hiya’a i penuwuwu nu uja tohewu pai mepakatodo notona Puku, mombali mbei meponua hiya’a wo’o i penuwuwu nu uja mombetotoli i kapoponina. Hemo toi ‘tempo-tempo penyegaran’ i nte po’ita nu rasul Petrus i tana hiya’a he’i: ‘Dadi, tobat mbei mebalili, ala dosamu mombepupus; tempo-tempo penyegaran nadea mbei i hada nu Pue, pai Hia mombetutumai Yesus.’ Kisah Para Rasul 3:19, 20.” The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
1840 සිට 1844 දක්වා වූ ඇඩ්වෙන්ට් චලනය, දෙවියන්වහන්සේගේ බලයේ මහිමාන්විත ප්රකාශනයක් වූ අතර, එය ක්රිස්තුස්වහන්සේ තම ශුද්ධස්ථානය පවිත්ර කිරීමේ කාර්යය ආරම්භ වීමට මඟ පෙන්වීය. එම ඉතිහාසය ආරම්භ වූයේ, ප්රකාශන පොතේ දාහතරවන පරිච්ඡේදයේ පළමු දූතයා ලෙස නිරූපිත යේසුස්වහන්සේ, ප්රකාශන පොතේ දසවන පරිච්ඡේදයේ නිරූපණය කර ඇති පරිදි, 1840 අගෝස්තු 11 දින අවතීර්ණ වූ කලය. එවිට ආරම්භ වූ දෙවියන්වහන්සේගේ බලයේ ප්රකාශනය, විමර්ශනාත්මක විනිශ්චය විවෘත වීම දක්වා උත්ප්රේරණය වූ අතර, එබැවින් එය විමර්ශනාත්මක විනිශ්චය අවසන් වීම දක්වා උත්ප්රේරණය වන දෙවියන්වහන්සේගේ බලයේ ප්රකාශනයකට පූර්වරූප විය. අවසාන සමයේ කාලය ආරම්භ වූයේ 9/11 දිනදීය; එදා, ප්රකාශන පොතේ දහඅටවන පරිච්ඡේදයේ දූතයා ලෙස යේසුස්වහන්සේ නැවත අවතීර්ණ වූ කල, දෙවියන්වහන්සේගේ ස්පර්ශයෙන් නිව් යෝර්ක් නගරයේ මහත් ගොඩනැගිලි බිඳ හෙළනු ලැබිණි, සහ විමර්ශනාත්මක විනිශ්චයේ කාර්යය මළවුන්ගෙන් ජීවමානව සිටින අය වෙතට මාරු විය. වැසි පැමිණෙන්නේ යේසුස්වහන්සේ එවනු ලබන විටය.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Yesu akafundisha ya kwamba twapaswa kuomba ili tupokee, na Zekaria asema ya kwamba twapaswa kuomba mvua ya masika, wakati wa mvua ya masika. Kwa hiyo ni dhahiri kwamba lazima ujue ya kuwa umo katika wakati wa mvua ya masika, ili kutimiza maelekezo ya Zekaria.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
The user asks for translation into "ku", which is ambiguous; commonly "ku" may refer to Kurdish (Kurmanji) locale code. I should provide only translated text. Need formal biblical style. Let's render scripture. "Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1." Kurmanji: "Ji Xudan baran bixwazin di dema barana paşîn de; û Xudan ê ewrên birûskdar çêke, û baranên baranê bide wan, ji her kesî re giya li zeviyê. Zekeriya 10:1." Need more natural. "to every one grass in the field" means to everyone grass in the field = grass for everyone in the field? KJV archaic. Better "ji her yekî re giya li zeviyê" maybe. Let's craft formal: "Ji Xudan re daxwaza baranê bikin di dema barana dawî de; wê hingê Xudan ê ewrên biriqdar biafirîne û baranên tijî bide wan, ji her kesî re gihayên zeviyê. Zekeriya 10:1."
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
Ku 9/11, Yesu akaselikila nga malaika wa Kusokolola ikumi na mutanda na ina ya kuselula ya ku nyuma yatendeka kutoba; lelo, itoba pa bano bonka abakwata ku mutemo wa Zekaria wa “kulomba imvula ya ku nyuma,” apo mwakwata ukumfwa kwa cine ukwa kuti “inshita sha kusangululwa” no kubwekeshiwa kwa fintu fyonse fyafika. Umweo ufwile “waishiba” ukuti inshita ya bupolofita iya mvula ya ku nyuma yafika.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Tuteq tungnutsaq kingullermik sialummek utaqqisariaqanngilagut. Taanna takkukkumaarpoq tamanut ilisarinnissinnaasunut aammalu nammineq pigilersinnaasunut kiffaanneqarnerup kuserneranik sialoqataannillu uagutsinnut nakkartunik. Qaamanerup sinnikui katersortarpatsigit, Guutillu neriorsuutigisai qularnaatsut, taassuma nammineq tatigineqarnissarput nuannarisai, pingaartippatsigit, taava neriorsuutaasut tamarmik naammassineqassapput. [Isaiah 61:11 quoted.] Nuna tamakkerlugu Guutip naalannassusianik immersorneqassaaq.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
9/11-tshü atsü refreshing nungzüren peti, keti aliba mendenyimeri su blottings out peti. Haba bisar ya Abraham kü tenüng menentsüba three-step covenant kü tema tenant mezüng dang meyongtsüba lir. Haba tema tenant ya, Puti Israel Egypt bondage nungi anir alitsüla, Aji kü covenant nükla meyongroktsü, aser tenzükba pilgrim aser stranger dang aliba lima su meyongroktsü, ta lir. Tema covenant nükla ya mokok covenant nükla, 144,000 ta aliba nükla, timtemtsüba prophetic nükla tem kü typify asü. Haba prophetic nükla tem ya earth beast kü Protestant horn ama bisar asütsü, aser earth beast kü Republican horn süla time kükzüngtezüka bisar asütsü.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
داوریِ شاخِ جمهوریخواه در پایانِ تاریخِ آن فرامیرسد، که همان قانونِ یکشنبه است. قانونِ یکشنبه در تحققِ آیهٔ شانزدهم بهصورتِ بهدست گرفتنِ سلطهٔ یهودا توسط روم در سالِ 63 ق.م. به تصویر کشیده شده است—بر اساس نظرِ برخی مورخان، در روزِ کفاره.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
ആന്റിയോക്യസ് മാഗ്നസ് പത്താം വാക്യത്തിൽ നിന്ന് പതിനഞ്ചാം വാക്യം വരെ അമേരിക്കൻ ഐക്യനാടുകളെ പ്രതിനിധീകരിക്കുന്നു. പത്താം വാക്യത്തിലെ യുദ്ധത്തിൽ റോണൾഡ് റീഗൻ ജയിച്ചു; അത് നാൽപ്പതാം വാക്യത്തിലെ സോവിയറ്റ് യൂണിയന്റെ തകർച്ചയെ മുൻകൂട്ടി സൂചിപ്പിച്ചതായിരുന്നു. ദാനിയേൽ പതിനൊന്നിന്റെ പത്താം, നാൽപ്പതാം വാക്യങ്ങളിൽ പ്രതിനിധീകരിക്കപ്പെട്ട അതേ യുദ്ധത്തെ യെശയ്യാവു 8:8 തിരിച്ചറിയിക്കുന്നു; ആ പരസ്പരസമാന്തരമായ മൂന്നു വാക്യങ്ങൾ പതിനൊന്നാം വാക്യത്തിലെ റാഫിയയുടെ യുദ്ധത്തിൽ ജയിയായത് റഷ്യയാണെന്ന് തിരിച്ചറിയാൻ അനുവദിക്കുന്നു.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Raphia-ta ika’si-ni vesi eleven asaya ku prefiguru-a vitana ya Ukraine kati ya mfalme wa kusini (Russia) na nguvu ya wakala wa upapa (Ukraine). Vitana hivyo vilianzishwa na utawala wa Obama katika wakati wa papa wa kwanza kutoka nusu-duara ya kusini, ambaye pia alikuwa papa wa kwanza kutoka Amerika, ijapokuwa ilikuwa Amerika ya Kusini. “Kusini” ni ishara ya utandawazi, uwasiliani-roho, na ukomunisti, na papa huyo wa kwanza wa kusini kutoka Amerika aliungamana na rais wa kiutandawazi Obama, wakati vitana vya vesi eleven vilipowadia. Reagan kama Marekani katika vesi ten aliingia katika muungano wa siri na papa mhafidhina; kisha Wanazi wa Ukraine wakaajiriwa na rais wa kiutandawazi katika kipindi cha papa wa kiutandawazi. Marekani chini ya Trump sasa imo katika uhusiano wa wazi na papa wa kwanza wa Amerika ya Kaskazini, na yule anayeitwa papa mhafidhina.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
리건은 10절의 전쟁에서 성경 예언의 적그리스도와 비밀 동맹을 맺었고, 오바마는 또한 교황이 오바마와 같은 세계주의자였던 시기에 11절의 전쟁을 개시하였다. 이제 트럼프는 리건에 대응하는 평행한 교황과 공개적인 관계에 있으며, 다만 처음의 비밀 동맹이 이제는 공개 동맹이 되었다는 점이 다르다. 세 교황과 세 대통령은 10절, 11절, 15절의 세 전쟁과 서로 부합한다.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“Kuabu cha Roma ni cha ajabu katika ujanja na hila zake. Kinaweza kusoma yale yatakayokuwa. Kinaungojea wakati wake, kikiona ya kuwa makanisa ya Kiprotestanti yanakipa heshima kwa kukubali sabato ya uongo na ya kuwa yanajitayarisha kuilazimisha kwa njia zilezile ambazo chenyewe kilitumia katika siku za zamani. Wale wanaokataa nuru ya kweli bado watatafuta msaada wa mamlaka hii ijiitayo isiyokosea ili kukiinua cheo chombo kilichoanzia kwake. Jinsi kitakavyokuja kwa hiari kuwasaidia Waprotestanti katika kazi hii si vigumu kukisia. Ni nani anayeelewa vyema kuliko viongozi wa kipapa jinsi ya kushughulika na wale wasiolitii kanisa?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
“Ekklesia ya Roma Katolika, pamoja na matawi yake yote duniani kote, hufanya shirika moja kubwa lililo chini ya usimamizi wa kiti cha upapa, na lililokusudiwa kutumikia masilahi yake. Mamilioni ya washirika wake, katika kila nchi ya dunia, hufundishwa kujiona kuwa wamefungwa kwa utii kwa papa. Bila kujali utaifa wao au serikali yao, wanapaswa kuhesabu mamlaka ya kanisa kuwa juu ya mamlaka nyingine zote. Ingawa wanaweza kula kiapo cha kuahidi uaminifu wao kwa serikali, hata hivyo nyuma ya kiapo hicho kuna nadhiri ya utii kwa Roma, inayowaondolea wajibu wa kila ahadi iliyo kinyume na masilahi yake.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Historia inashuhudia juhudi zake za hila na za kudumu za kujipenyeza katika mambo ya mataifa; na, baada ya kupata mahali pa kujisitiri, kuendeleza makusudi yake mwenyewe, hata kwa kuangamia kwa wakuu na watu. Katika mwaka wa 1204, Papa Innocent III alitoa kutoka kwa Petro II, mfalme wa Arragon, kiapo hiki cha ajabu: ‘Mimi, Petro, mfalme wa Waarragoni, nakiri na kuahidi kuwa mwaminifu na mtiifu daima kwa bwana wangu, Papa Innocent, kwa warithi wake wa Kikatoliki, na kwa Kanisa la Roma, na kuhifadhi kwa uaminifu ufalme wangu katika utiifu kwake, nikitetea imani ya Kikatoliki, na kuufuata upotovu wa kizushi kwa mateso.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Hili linapatana na madai kuhusu mamlaka ya askofu mkuu wa Roma, ‘kwamba ni halali kwake kuwaondoa wafalme wa himaya madarakani’ na ‘kwamba anaweza kuwaweka huru raia kutoka katika utii wao kwa watawala wasio waadilifu.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Û bila bê bîr bîne ku, ew pesindîya Romayê ye ku ew tu caran nayê guhertin. Prensîbên Gregory VII û Innocent III hîn jî prensîbên Dêra Katolîk a Romayê ne. Û heke tenê hêza wê hebûya, wê wan niha jî bi heman qas hêz û tûndî wek sedsalên berê bixebitanda. Protestanan kêm dizanin ku dema ew pêşniyar dikin ku di karê bilindkirina Yekşemê de alîkariya Romayê qebûl bikin, ew çi dikin. Dema ku ew bi ciddî ber bi bicihanîna armanca xwe ve diçin, Roma jî armanc dike ku hêza xwe dîsa ava bike, serweriya xwe ya winda vegerîne. Ger prensîb carekê li Dewletên Yekbûyî were damezrandin ku dêr dikare hêza dewletê bi kar bîne an jî kontrol bike; ku merasîmên olî bi yasayên cîhanî bên sepandin; bi kurtasî, ku desthilata dêr û dewletê divê ser wijdanê serwer be, wê hingê serkeftina Romayê li vî welatî piştrast e.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Kalunga lakwe lyalonga lwa hiane kunkanga ya ngozi yikesele; leka eyi ihingikwe, ne ciwa ca ba-Protestante capwa kulimuna mwomwo ya biumbu bia Roma bi vile vene, pa kaaba fye pene pakacina kutulukila mu muteyo. Ena alekula bufiine mu bukose. Mifunfianino yakwe ileeta ubukomo bwayo mu nzubo sha kupanga amafunde, mu ma-church, ne mu myeo ya bantu. Alefumbika amazubo yakwe ya pamulu kandi ayakalamba, mu bifisamo bya nkama mu mwakukabilwamo amanyando yakwe aya kale yakabwelelwamo. Mu bukole bwa nkama kandi ukwabula kumumona, alekosesha impanga shakwe pakutwalilila ifisendo fyakwe mwine pa nshita yakwe yakwisa yakumina. Fyonse fye ifyo alefwaya ni mpanga yakwe ya butuntulu, kandi iyi nomba yalepelwa kale kuli ena. Tulemona limo, kandi tuleumfwa, ifyo icilumba ca ci-Roma caba. Uyo onse uwaketekela no kumfwila icebo cakwa Kalunga, pali ico akesangwapo ukusebana no kunyantwa.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
Muna 2016, Trump akahundwa, hanyuma abashaka ubutegetsi bw’isi yose bahagarariwe na Biden bibye amatora yo mu 2020, ariko ibyo bimenyekana gusa n’abafite iyerekwa rya 20/20. Mu murongo wa cumi na gatatu Donald Trump “agaruka” mu 2024, afite imbaraga nyinshi kuruta mbere hose, kandi atangira kwitegura igihe cy’izahabu kimwe n’intambara ya Panium yo mu murongo wa cumi na gatanu. Hanyuma Leo papa araza kugira ngo ashyireho iyerekwa mu 2025, ari we papa wa gatatu ufitanye isano n’intambara eshatu zo mu mirongo ya cumi kugeza kuri cumi na gatanu, kandi no na ba perezida batatu b’izo ntambara. Papa wa mbere n’uwa gatatu, hamwe na ba perezida ba mbere n’aba gatatu, bafatwa nk’abakonzervatifu, naho papa wo hagati na perezida wo hagati bari abashaka ubutegetsi bw’isi yose. Ubumwe bwa mbere bwari ubw’ibanga, ubwa nyuma buragaragara, kuko buhagarariwe mu murongo wa cumi na kane nk’ikimenyetso gishyiraho iyerekwa ryo hanze ry’ubuhanuzi bw’iminsi y’imperuka.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
2023 թվականի դեկտեմբերի 31-ին առաջին հրեշտակի գործը, ինչպես նախապատկերված էր առաջին հրամանագրի գործով, սկսեց հիմքը դնել։ Հիմնարար փորձությունը վերաբերում էր այն հարցին, թե արդյոք Վիլյամ Միլլերը ճիշտ էր, թե սխալ, իր այն նույնացման մեջ, որ տասնչորսերորդ համարի տեսիլքը հաստատողը Հռոմն է։ Միլլերի՝ Հռոմը որպես վերջին օրերի մարգարեական տեսիլքը հաստատած խորհրդանիշ նույնացնելը, որոշ առումներով, Միլլերի բոլոր հիմնարար ճշմարտություններից ամենանշանակալին է։ Թե Միլլերը ինչպես հասավ որոշ ըմբռնումների, կարելի է միայն քաղել՝ նրա ժամանակի և հանգամանքների նկատմամբ սրբագործված տրամաբանություն կիրառելով, սակայն նրա մարգարեական բացահայտումներից մի քանիսի պարագայում կա շատ հստակ վկայություն այն մասին, թե ինչու նա եկավ իր ըմբռնումներին։ Նրա ըմբռնումներից ամենահիմնարարն այն նույնացումն էր, որ տեսիլքը հաստատողը Հռոմն է։
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller, Daniel の書において何が「取り去られた」のかを理解しようとして、いかに探求したかを自ら直接証ししている。彼は、自らの答えをどこに見いだしたかを示しているだけでなく、自分が探し求めていたその宝を発見したときの興奮についても語っている。Apollos Hale は Miller 自身の著作に関する注解を記しており、次の一節において Hale は、Miller がいかにして預言の学徒となったかを示している。1798 年に封を解かれた光の使者としての Miller は、その書が「開かれる」ときに Daniel が「賢い者」と呼び、「悟る」と述べた人々の聖なる実例である。Miller がいかにして聖書研究へと導かれたかについての彼の証しは、万物を支配される御方による意図的な実例である。Miller の歩みに注意を払いなさい。彼は、たとえ Miller 自身のように誤謬の暗闇から出て来た者であっても、知識の増大を理解する賢い者たちの実例なのである。
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘Mu mwezi wa Mei, 1816, nililetwa chini ya usadikisho, na loo, hofu ya namna gani ilijaza nafsi yangu! Nilisahau kula. Mbingu zilionekana kama shaba, na nchi kama chuma. Hivyo niliendelea hata Oktoba, Mungu aliponifumbulia macho; na loo, nafsi yangu, ni Mwokozi wa namna gani niliyemwona Yesu kuwa! Dhambi zangu zilianguka kutoka katika nafsi yangu kama mzigo; na hapo Biblia ilionekana wazi kwangu jinsi gani! Yote ilinena habari zake Yesu; alikuwa katika kila ukurasa na kila mstari. Loo, hiyo ilikuwa siku ya furaha! Nilitaka kwenda moja kwa moja nyumbani mbinguni; Yesu alikuwa yote kwangu, nami nilidhani ningeweza kumfanya kila mtu mwingine amwone kama mimi nilivyomwona, lakini nilikuwa nimekosea.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“‘Agalikam uyep uxiruk ahu deist-ru ahutuq, uqaqtaqtuq qaritauyunik tamarmik nanimayma atuqpaga; kisianni massakkut Biibli nakuuyumik nagligivara. Taanna Jesus-mik ilinniarutiqarpoq! Kisianni suli Biibliup ilaangit amerlasuut uvannut taaqtuqaqput. 1818-mi immaqaa 19-mi, ikayurumapluni ilannamut pulaaqtillunga uqaqatigilugu, taanna deist-ruplunga uqaqattaqsimaninnik nalunnginnami tusaasimallunilu, ima apirivanga, pingaarutilimmik nalunaiqhimayumik qanuriliuqpluni, “Qanuq isumagivit una allagaq, taannalu?” deist-ruplunga akiraqattaqsimayma taapkua nutaanngittut allagait innigiarlugit. Suna pijutigigaa paasisimavara, kiuvungalu—Piffissaq tunigumaguvit, qanurittut isumagivakkit uqautigiumavakkit. “Qassinik sivulliqpaamik piffissaqarumavit?” Nalugama, kisianni uqautiumavakkit, kiuvunga; upiginnginnama Guuti saqqummersitsisimaguni paasisinnaanngitsumik saqqummersitsissanngitsoq. Taava aalajangivunga Biibli-ga ilinniarniarlugu, ukpiriplunga nassaarsinnaallugu Anirnialuk Iliqqusirlu Quliaqtuq suna isumagisimaneraa. Kisianni aalajangiinera taanna sanasimatsiarlugu erniinnaq isumaq tikippara—“Imaassinnaava allamik immikkoortumik paasisinnaanngisannik naniguit, suna iliurumavit?”’”
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Biblia kusoma kwa namna hii ndipo ikaniingia moyoni:—Nitachukua maneno ya vifungu hivyo, na kuyafuatilia katika Biblia yote, na kwa njia hii nitapata maana yake. Nilikuwa na Concordance ya Cruden, [iliyonunuliwa mwaka 1798] ambayo nadhani ndiyo iliyo bora kuliko zote ulimwenguni; basi nikaitwaa hiyo pamoja na Biblia yangu, nikaketi mezani pangu, wala sikusoma kitu kingine chochote, ila magazeti kidogo tu, kwa maana niliazimia kujua Biblia yangu ilikuwa na maana gani. Nilianza katika Mwanzo, nikaendelea kusoma polepole; na kila nilipofika kwenye andiko ambalo sikuweza kulielewa, niliichunguza Biblia yote ili nipate kufahamu lilimaanisha nini. Baada ya kuwa nimeipitia Biblia kwa njia hii, loo, jinsi kweli ilivyoonekana yenye mwangaza na utukufu! Nikapata kile ambacho nimekuwa nikiwahubiria. Niliridhika kwamba zile nyakati saba ziliishia mwaka 1843. Kisha nikafikia zile siku 2300; nazo zikanileta kwenye hitimisho lilo hilo; lakini sikuwa na wazo la kutambua ni lini Mwokozi alikuwa akija, nami sikuweza kuamini jambo hilo; lakini nuru ilinipiga kwa nguvu sana hata sikujua nifanye nini. Sasa, nikawaza, lazima nijitie jambo hili kwa tahadhari na kujizuia; sitaenda mbio kuliko Biblia, wala sitabaki nyuma yake. Lolote Biblia inafundisha, nitalishikilia. Lakini bado kulikuwako maandiko kadha ambayo sikuweza kuyaelewa.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
“그의 성경 연구의 일반적인 방식에 관하여는 이만하기로 하자. 다른 한 경우에 그는 우리 앞에 있는 본문, 곧 ‘매일’의 의미를 확정하는 자신의 방식을 다음과 같이 진술하였다. ‘나는 계속 읽어 내려갔습니다’라고 그가 말하였다. ‘그리고 그것이 다니엘서 외의 다른 곳에서 발견되는 경우를 찾을 수 없었습니다. 그래서 나는 그것과 연결되어 있는 말들, 곧 “제하여 버리다”를 취하였습니다. “그가 매일을 제하여 버릴 것이요,” “매일이 제하여 버린 때부터,” 등입니다. 나는 계속 읽어 내려갔고, 그 본문에 대하여 아무런 빛도 얻지 못하리라고 생각하였습니다. 마침내 나는 데살로니가후서 2:7, 8에 이르렀습니다. “불법의 비밀이 이미 활동하였으나 지금 막는 자가 있어 그가 길에서 옮겨질 때까지 막으리니, 그 때에 저 불법한 자가 나타나리라,” 등입니다. 그리고 내가 그 본문에 이르렀을 때, 오, 그 진리가 얼마나 분명하고 영광스럽게 나타났는지요! 바로 거기에 있습니다! 그것이 곧 “매일”입니다! 자, 이제 바울이 “지금 막는 자,” 곧 방해하는 자라고 한 것은 무엇을 뜻합니까? “죄의 사람”과 “불법한 자”로는 교황권이 뜻하는 바입니다. 그렇다면 교황권이 드러나는 것을 방해하는 것은 무엇입니까? 바로 이교주의입니다. 그렇다면 “매일”은 반드시 이교주의를 뜻하는 것입니다.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Miller의 연구를 인간적인 것과 신적인 것이 함께 섭리적으로 인도하였다는 사실이 그 기록 속에 나타나 있다. 그의 오랜 친구가 그를 밀어 주었고, 그에게 떠오른 생각들은 천사 가브리엘의 음성이었으니, 화잇 자매는 “줄에 줄을 더하여” 반복해서 Miller를 방문한 천사가 바로 그라고 밝힌다. 그는 일곱 때를 자신의 첫 번째 발견으로 제시한 다음, 2,300을 일곱 때에 대한 두 번째 증인으로 제시하는데, 이는 그 둘이 다 1843년에 끝난다고 그가 처음에는 믿었기 때문이다. 이 두 예언은 그의 알파와 오메가의 발견이며, Miller와의 예언적 관계 안에서 그것들은 “일곱째 달 운동”을 촉발시킨 자정 외침의 기별로 Samuel Snow가 바로잡게 될 오류를 밝혀 준다. 자정 외침의 운동은 Exeter 천막 집회를 떠날 때 “일곱째 달 운동”이 되었으니, 이는 그것이 1844년에 10월 22일에 해당한 일곱째 달 열째 날에 주께서 오심을 가리키고 있었기 때문이다.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Ikosa lya kuleka kuleta ulavu lwa malaika wa bubili lilembelwe mu kumvwa kwa ntendekelo kwa Miller ukuti inkulo cine na myaka 2,300 vyapwisha capamo mu 1843. Mu cipande, insambilisho ilandako pa nshita iyo yakwelela ni iyo Miller afikile pa kumanya ukuti Roma ni cishibilo icimika icimonwa. Abalimu ba lyashi lya ba Adventist balondolola ukuti ukumfwa konse kwa buprofeti kwa William Miller kwali kwakumbikwa pa kumanya kwakwe amaka yabili ayaonona. Aamvwishe ayo maka yabili ukuti ni Roma ya bucetekelo bwa bufi ne ya papal, kabili alolele ayo maka yabili muli 2 Thessalonians ilyo afikile pa kumanya ukuti “daily” mu buku lya Daniel ni Roma ya bucetekelo bwa bufi. Buli cishimikwa ca buprofeti ico Miller, uyo Sister White atulondolwela ukuti ba malaika bamwendelelemo imiku iingi, aletile ku ntanshi, cali cakumbikwa pa kumfwa kwakwe ukuti Roma emimika icimonwa. Cose!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Kuhonela ha Masingu ya 31, 2023, Mbunda wa kabila lya Yuda uze kujulula Muvumbuluko wa Yesu Kilisito. Kuhuma po, liteŵe lya shina lyandile, ni lya fike ku maputukilo ga lyene apo papa wa kwanza kuhuma ku United States aŵandile kutawala ha Masingu ya 8, 2025. Apo po, liteŵe lya tempelo lyandile.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Tukongelela makambo maye na lisolo lilandi mpe tokosalela mbula “250” lokola litatoli mpo na kolendisa boyebani na biso ete komekama ya moboko esukaki elongo na pápa ya lelo.