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.
Mfundziso wa muaho wo kwetsima a wu ri “xilotlelo” lexi pfululeke ku hela matimba ka October 22, 1844 eku sunguleni ka rungula ra ntsumi ya vunharhu, naswona i mhaka ya ku hela matimba loku nga “xilotlelo” xo pfula rungula ra muaho wo kwetsima ra ndzingo wa tempele emakumu ka ntsumi ya vunharhu.
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.
Uye ndichakupa kiyi dzeushe hwekudenga; uye zvose zvaunosunga panyika zvichasungwa kudenga; uye zvose zvaunosunungura panyika zvichasunungurwa kudenga. Mateo 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.
Chokwadi chakuti September 11, 2001 chimamveka kuti “9/11,” mogwirizana ndi “911” kukhala chizindikiro cha kuyitana kwadzidzidzi ku United States, chinakonzedwa ndi Iye amene anakonza zinthu zonse. Kumvetsa kukhumudwitsidwa kwa July 18, 2020 ndiko kumalola kuti gulu la anthu zikwi zana limodzi ndi makumi anayi ndi zinayi lizindikirike monga lotero; koma ndi okhawo amene akufuna kuona kuti Yesu lero amaimira zauzimu mwa zachilengedwe mofanana ndi momwe anachitira zaka zikwi ziwiri zapitazo. Masomphenya a “20/20” ndiwo abwino koposa amene mungakhale nawo, ndipo kukhumudwitsidwa kwa 2020 ndiko chizindikiro cha pa njira chimene chimalola kuti kachisi azindikirike m’mbiri ya uneneri ya anamwali khumi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mufananidzo wemhandara gumi waMateo 25 unoratidzwawo muchiitiko chevanhu veAdventist.” The Great Controversy, 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.
Maono ya 20/20 huwa bora zaidi yanapounganishwa na mtazamo wa nyuma unaowakilishwa na kweli za msingi. Paulo anafundisha kwamba “roho za manabii huwatii manabii,” na kwa hiyo mabikira wa Mathayo ndio wale wale mabikira ambao Yohana anawatambulisha kuwa ni wale mia moja arobaini na nne elfu, naye Yohana anawatambulisha kuwa mabikira katika—Ufunuo 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.
Ava ndivo vasina kusvibiswa navakadzi; nokuti imhandara. Ava ndivo vanotevera Gwayana kwose kwarinoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nokuna Gwayana. Zvakazarurwa 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.
Miche ya kwanza ya majira ya vuli ni mabikira wanaomfuata Mwana-Kondoo kuingia hekaluni, na “ufunguo” wa kulielewa hekalu ni kukatishwa tamaa kwa mwaka 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.
Ni urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe; maze azakingura, kandi nta uzafunga; azafunga, kandi nta uzakingura. Yesaya 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.
Yadi Mwadiventisti atakuwa miongoni mwa wale 144,000, basi kwa lazima ya kinabii atakuwa amepitia masikitiko yaliyosababishwa na kutolewa hadharani kwa unabii wa wakati ujao ambao haukutimia.
“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.
“Ndinowanzo nongedzerwa kumufananidzo wemhandara gumi, shanu dzacho dzaiva dzakangwara, uye shanu dziri mapenzi. Mufananidzo uyu wakazadzikiswa uye ucharamba uchizadzikiswa kusvikira pashoko nepashoko chaipo, nokuti une kushandiswa kwakakosha kunguva ino, uye, sezvakaita shoko rengirozi yechitatu, wakazadzikiswa uye ucharamba uri chokwadi chiripo kusvikira pakuguma kwenguva.” 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.
Hondo yePanium iri mundima yegumi neshanu yaDanieri gumi nerimwe ndiyo hondo inotungamirira kumundima yegumi nenhanhatu, iyo inoratidza mutemo weSvondo muUnited States.
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.
Saka mambo wa kaskazini atakuja, naye atatupa boma, na kuiteka miji iliyo na ngome imara sana; na majeshi ya kusini hayatamzuia, wala watu wake wateule, wala hakutakuwa na nguvu ya kumpinga. 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.
Mundima iyi United States inokunda Russia, pamwe chete nevanhu vaRussia vakasarudzwa. Asi mundima inotevera, hakuna angamira pakumuka kweRoma, uko kunoisa chiratidzo paJudha neJerusarema sechikamu chokutanga mukukunda kwaro nyika; sezvo Roma yakasimuka soumambo hwechina hwouprofita hweBhaibheri. Nokumira kwayo munyika chaiyo inobwinya mundima yegumi nenhanhatu, chiratidzo chesimba reRoma chaiyo chakanga chiri mukati menyika chaiyo inobwinya; nokudaro zvichifanotipisa ndima makumi mana neimwe, apo chiratidzo chesimba reRoma yomweya chinosundidzirwa pamusoro penyika yomweya inobwinya yeUnited States.
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.
Iimpondo ezimbili zechikara chinobva panyika cheZvakazarurwa 13 zvinomiririra Republicanism neProtestantism. Muna Danieri 11 ndima 15, Antiochus Magnus, anozivikanwawo saAntiochus III uye saAntiochus Mukuru, anokunda umambo hwokumaodzanyemba, hunomiririrwa neimba youmambo yePtolemaic. Antiochus anomiririra Donald Trump, uye mambo wokumaodzanyemba anomiririra Russia. Hondo yePanium ndiyo hondo iri pakati peUnited States neRussia navanhu vakasanangurwa veRussia, hondo iyo Antiochus akakunda, asi shure kwaizvozvo akaona umambo hwake huchikundwa neRoma chaiyo—simba rendima 14, rinomisikidza chiratidzo chokunze cherunyanga rweRepublican rwechikara chinobva panyika. Chiratidzo chomukati chinomiririrwa nerunyanga rweProtestant rwechikara chinobva panyika. Nyanga dzose dziri pahondo yePanium, nokuti Petro ariko ikoko somuProtestanti ane shoko rake rinobva mubhuku raJoere.
250 Years
Miaka 250
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.
Pindi patinocherekedza mitsara miviri yechikara chepanyika, tinoona kuti muna 1776 chikara chepanyika chakatanga kusimuka kwacho, uye pakazosvika 1798, (makore makumi maviri nemaviri gare gare) chikara chegungwa cheZvakazarurwa chitsauko 13 chakagamuchira ronda racho rinouraya, uye chikara chepanyika chakatanga kutonga kwacho soumambo hwechitanhatu hwechiporofita cheBhaibheri. Makore mazana maviri nemakumi mashanu gare gare, muna 2026 tamutswa kuti tione muedzo wetembere yomukati wakatanga musi wa8 Chivabvu, 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.
Iwo “250” myaka na yo ihuriye na Antiyokusi Magnus. Uhereye ku itegeko ryo mu 457 BC, maze ugakomeza ubariraho imyaka magana abiri na mirongo itanu, tugera ku wa 207, ni ukuvuga imyaka irindwi mbere y’intambara ya Panium, kandi imyaka icumi nyuma y’uko Ptolémée anesheje Antiyokusi mu ntambara ya Raphia, ari byo bigaragazwa mu murongo wa cumi n’umwe wa Daniyeli icumi na rimwe. Daniyeli 11:11, by’ukuri, ni umurongo wo hanze w’ihembe rya Repubulika uhuza n’Ibyahishuwe 11:11, ari wo murongo wo imbere w’ihembe rya Porotesitanti. Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi Ibyahishuwe ikoresha ibimenyetso nk’ibimenyetso by’ubuhanuzi bwo hanze, naho amatorero ikayakoresha nk’ibimenyetso by’ubuhanuzi bw’imbere bujyanye na bwo.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Koreshi anawakilisha amri zote tatu, kwa maana huwezi kuwa na ya tatu bila ya kwanza na ya pili.
“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.
“Mu chigaŵa chachinayi na chiŵiri cha Ezra mukuŵoneka dango ilo. Mavesi 12–26. Mu kawonekero kake kakukwana chomene, likafumiskika na Aritasasita, themba la Peresiya, mu 457 BC. Kweni pa Ezra 6:14 nyumba ya Yehova ku Yerusalemu yikuyowoyeka kuti yikazengeka ‘mwakukolerana na languro [“dango,” mumphepete] la Koresi, na Dariyo, na Aritasasita themba la Peresiya.’ Mafumu ghatatu agha, pakuyambiska, kukhozgeraso, na kumalizga dango ilo, ghakalifikiska ku ukamilifu uwo uchimi ukakhumbanga kuti uŵe cimanyikwiro ca kuyamba kwa vyaka 2300. Pakutora 457 BC, nyengo iyo dango likamaliriskikira, nga ni dazi la languro ilo, vyose ivyo uchimi ukayowoya vyakukhwaskana na masabata makumi ghankhondi na ghatatu vikaŵoneka kuti vikafiskika.” 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.
Kubva pamitemo mitatu inomiririrwa na Koreshi muna 457 BC, “250” emakore anopera munhoroondo iri pakati pehondo yeRafia muna 217 BC, apo Ptolemy IV akakunda Antiochus Mukuru, uye 200 BC apo Antiochus akazokunda Ptolemy pahondo yePanium mundima 15. Mutsetse uyu unoenzanisa Antiochus Magnus naDonald Trump. Pakutanga pehumambo hwechitanhatu hwechiporofita cheBhaibheri kubva muna 1776 kusvika kuna 1798 pane nguva yemakore “22” inomiririra kusimuka kwehumambo hwechitanhatu. Makore iwayo “22” anoratidzawo nhoroondo inomiririrwa nenhamba “22” pakupera kwenhoroondo yehumambo hwechitanhatu kubva muna 2001 kusvika kuna 2023. “22” chiratidzo chokubatanidzwa kwoUhuMwari nevanhu, kunozadzikiswa mukati menhoroondo yehumambo hwechitanhatu hwechiporofita cheBhaibheri, ihwo chikara chepasi chine runyanga rwokunze rweRepublicanism uye runyanga rwomukati rweProtestantism.
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.
Basa iro Kristu anoita nokubatana kunomiririrwa na“22” ndiro basa rokupedzisira raKristu muNzvimbo Tsvene-tsvene, rinomiririrwa nokudzimwa kwechivi, uko, maererano naJoere pamwe chete netsananguro yaPetro yakafemerwa, kunoitika panguva yokudururwa kwemvura yokupedzisira.
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.
Naiz, basi tendukeni, mkageuke, ili dhambi zenu zifutwe, nyakati za kuburudishwa zitakapokuja kutoka kwa uso wa Bwana. Matendo 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Kufutwa kwa dhambi ndiyo kazi ya mwisho ya Kuhani Mkuu wa mbinguni.
“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.
“Sezvaiitwa kare, zvivi zvavanhu zvaipfuudzwa nechitendero zvichiiswa pamusoro pechipiriso chezvivi, uye neropa racho zvaitamisirwa, semufananidzo, kunzvimbo tsvene yapanyika; saizvozvowo musungano itsva zvivi zvevanotendeuka zvinoiswa pana Kristu nechitendero, uye zvinotamisirwa, muchokwadi, kunzvimbo tsvene yekudenga. Uye sezvo kunatswa kwemufananidzo kwenzvimbo tsvene yapanyika kwakaitwa nokubviswa kwezvivi zvakanga zvaishatisa, saizvozvowo kunatswa kwechokwadi kwenzvimbo tsvene yekudenga kunofanira kuitwa nokubviswa, kana kuti kudzimirwa, kwezvivi zvakanyorwa imomo. Asi izvi zvisati zvaitika, panofanira kuva nokuongororwa kwemabhuku ezvakanyorwa kuti zvionekwe kuti ndiani, kubudikidza nokutendeuka pachivi nokutenda muna Kristu, vanekodzero yokuwana zvibereko zveyananiso Yake. Naizvozvo kunatswa kwenzvimbo tsvene kunosanganisira basa rokuongorora—basa rokutonga. Basa iri rinofanira kuitwa Kristu asati auya kuzodzikinura vanhu Vake; nokuti paanouya, mubayiro Wake unenge unaye kuti ape munhu mumwe nomumwe maererano namabasa ake. Zvakazarurwa 22:12.” The Great Controversy, 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.
Basa rakatanga pana Gumiguru 22, 1844, rakatanga pakakwirira Chichemo chaPakati peUsiku, uye basa rinopedzwa pakakwirira Chichemo chaPakati peUsiku, iyo Petro anotsanangura senguva yokudzimwa kwezvivi, inoratidza nguva yokutongwa kwavapenyu, apo “nguva dzokuzorodzwa” dzinosvika.
“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.
“Basa rekuongorora kutonga nokudzimwa kwezvivi rinofanira kuitwa Kristu asati adzoka kechipiri. Sezvo vakafa vachizotongwa maererano nezvakanyorwa mumabhuku, hazvibviri kuti zvivi zvavanhu zvidzimwe kutonga kusati kwaitwa uko nyaya dzavo dzinofanira kuongororwa. Asi muapostora Petro anotaura pachena kuti zvivi zvavatendi zvichadzimwa ‘nguva dzokuzorodzwa padzichauya dzichibva pamberi paShe; uye iye achatuma Jesu Kristu.’ Mabasa 3:19, 20. Kana kutonga kwokuongorora kwapera, Kristu achauya, uye mubayiro wake uchava naye, kuti ape munhu mumwe nomumwe sezvaakaita mabasa ake.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Mazuva okuvandudzwa” ndiwowo “munguva dzokudzorerwa kwezvinhu zvose.”
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.
Naizvozvo, tendeukai, mugoshanduka, kuti zvivi zvenyu zviparadzwe, kuti nguva dzokuzorodzwa dzigobva pamberi paShe; uye iye achatuma Jesu Kristu, wakamboparidzirwa kwamuri kare: uyo denga rinofanira kumugamuchira kusvikira panguva dzokudzorerwa kwezvinhu zvose, izvo Mwari akataura nomuromo wavaporofita vake vose vatsvene kubva pakuvambwa kwenyika. Mabasa 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.
“උද්යාන කාලයන්” “ස්වාමීන්වහන්සේගේ සන්නිධියෙන්” පැමිණෙන්නේ “යේසුස් ක්රිස්තුස්වහන්සේ” එවනු ලබන විටය. 1840 අගෝස්තු 11 දින එළිදරව් දහවන පරිච්ඡේදයේ දූතයා අවතීර්ණ වූ කල, සිස්ටර් වයිට් එම දූතයා “යේසුස් ක්රිස්තුස්වහන්සේම හැර අනෙකෙකු නොවීය” යයි හඳුනාගත්තාය. ක්රිස්තුස්වහන්සේ 1844 ඔක්තෝබර් 22 දින ආරම්භ කළ සේවය 1840 සිට 1844 දක්වා ඉතිහාසය මඟින් හඳුන්වා දෙන ලදී; එම ඉතිහාසය පිළිබඳව සිස්ටර් වයිට් එය “දෙවියන්වහන්සේගේ බලයේ මහිමාන්විත ප්රකාශනයක්” යයි පවසන්නීය. තවද, ඇය එම ඉතිහාසයම පේතෘස්ගේ කාලයේ පැන්තිකොස්ත සමය සමඟ සමාන්තර කර, පසුව එම අනාගතවාදී ඉතිහාස රේඛා දෙක යොදාගෙන, තම මහිමයෙන් පොළොව ආලෝකමත් කරන එළිදරව් දහඅටවන පරිච්ඡේදයේ දූතයාගේ අවතරණය කරා ඉදිරියෙන් ඇඟවීය.
“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.
“Mutumwa unobatana mukuzivisa shoko remutumwa wechitatu achavhenekera nyika yose nokubwinya kwake. Pano panoprofetwa basa rine upamhi hwenyika yose nesimba risingawanzoonekwa. Kufamba kweAdventi kwa1840–44 kwakanga kuri kuratidzwa kunokudzwa kwesimba raMwari; shoko remutumwa wokutanga rakatakurwa richisvika kunzvimbo dzose dzoumishinari munyika, uye mune dzimwe nyika makava nechido chikuru kwazvo chezvechitendero chakamboonekwa mune chero nyika kubva paReformation yezana remakore rechigumi nenhanhatu; asi izvi zvichapfuurwa nekufamba kukuru kune simba pasi peyambiro yokupedzisira yomutumwa wechitatu.”
“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.
“Basa iri richafanana neremusi rePentekosti. Sezvo ‘mvura yokutanga’ yakapiwa, mukudururwa kwoMweya Mutsvene pakuvambwa kweevhangeri, kuti imere mbeu inokosha, saizvozvowo ‘mvura yokupedzisira’ ichapiwa pakupera kwazvo kuti goho ripe. ‘Ipapo tichaziva, kana tikashingaira kuziva Jehovha; kubuda kwake kwakagadzirwa samambakwedza; uye achauya kwatiri semvura, semvura yokupedzisira neyokutanga panyika.’ Hosea 6:3. ‘Naizvozvo farai, imi vana veZioni, mufare muna Jehovha Mwari wenyu; nokuti iye wakakupai mvura yokutanga zvakaenzana, uye achakudzorerei mvura, mvura yokutanga, nemvura yokupedzisira.’ Joel 2:23. ‘Namazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura zvoMweya wangu pamusoro penyama yose.’ ‘Zvino zvichaitika kuti ani naani anodana kuzita raShe achaponeswa.’ Mabasa 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.
“Basa guru reevhangeri haringafaniri kupera nokuratidzwa kushoma kwesimba raMwari kupfuura kwakacherechedza kutanga kwaro. Zvaporofita zvakazadzikiswa mukudururwa kwemvura yokutanga pakutanga kweevhangeri zvichazadzikiswazve mumvura yokupedzisira pakupera kwaro. Idzi ndidzo ‘nguva dzokuzorodzwa’ dzakatarisirwa nomuapostora Petro paakati: ‘Naizvozvo tendeukai, mutendeuke, kuti zvivi zvenyu zvidzimwe, kana nguva dzokuzorodzwa dzichibva pamberi paShe; uye Achatuma Jesu.’ Mabasa 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.
Mufambiro weAdventi wa1840 kusvika 1844 wakanga uri kuratidzwa kunobwinya kwesimba raMwari kwakavhura kutangwa kwebasa raKristu mukuchenesa nzvimbo yake tsvene. Nhoroondo iyoyo yakatanga apo Jesu, achimiririrwa semutumwa wokutanga waZvakazarurwa 14, akaburuka musi wa11 Nyamavhuvhu 1840 sezvinomiririrwa muchitsauko 10 chaZvakazarurwa. Kuratidzwa kwesimba raMwari kwakazotanga panguva iyoyo kwakakwira kusvika pakuvhurwa kwekutonga kwokuferefeta, uye naizvozvo kwakava mufananidzo wokuratidzwa kwesimba raMwari kwaizokwira kusvika pakuvharwa kwekutonga kwokuferefeta. Nguva yokuguma yakatanga pa9/11, apo Jesu akaburukazve semutumwa waZvakazarurwa 18 apo zvivako zvikuru zveNew York zvakawisirwa pasi nokubata kwaMwari, uye basa rokutonga kwokuferefeta rakashanduka kubva kuvakafa, richienda kuvapenyu. Mvura inonaya apo Jesu anotumwa.
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.
Jesu akadzidzisa kuti tinofanira kukumbira kuti tigamuchire, uye Zekaria anoti tinofanira kukumbira mvura yekupedzisira, panguva yemvura yekupedzisira. Naizvozvo zviri pachena kuti unofanira kuziva kuti uri munguva yemvura yekupedzisira, kuti uzadzise zvarairwa naZekaria.
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.
Bvunza kuna Jehovha mvura nenguva yemvura yokupedzisira; saizvozvo Jehovha achaita makore anopenya, uye achavapa mvura yamadonhwe, kuna mumwe nomumwe uswa mumunda. Zekaria 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.
Pa 9/11 Yesu anakhira monga mngelo wa Chivumbulutso 18, ndipo mvula ya masika inafika kuyamba kugwa pang’ono; koma imagwera okhawo amene akukwaniritsa lamulo la Zekariya lakuti “pemphani mvula ya masika,” pamene muli ndi kumvetsa koona kuti “nyengo za kutsitsimutsidwa” ndi kubwezeretsedwa kwa zinthu zonse zafika. Moyo uyenera “kuzindikira” kuti nyengo ya uneneri ya mvula ya masika 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.
“Hatifaniri kumirira mvura yokupedzisira. Iri kuuya pamusoro pavose vachaziva nokuzvigamuchidza dova nemvura dzezvikomborero zvenyasha zvinowira pamusoro pedu. Kana tichiunganidza zvidimbu zvechiedza, kana tichikoshesa ngoni dzaMwari dzakasimba, iye anofarira kuti timuvimbe, ipapo chipikirwa chiri chose chichazadzikiswa. [Isaya 61:11 quoted.] Nyika yose inofanira kuzadzwa nokubwinya kwaMwari.” 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.
Pa 9/11 nthawi za kutsitsimuka zinayamba, ndipo kufufutidwa kwa machimo a amoyo kunayamba. Chiweruzo chimenecho chikugwirizana ndi maziko oyamba kwambiri a pangano la magawo atatu la Abrahamu. Maziko oyamba amenewo anali akuti pamene Ambuye anatulutsa Isiraeli mu ukapolo wa ku Igupto, adzaweruza onse anthu Ake a pangano, ndi mtundu umene anakhala mmenemo monga alendo ndi obwera. Anthu oyamba a pangano anali chithunzi cha anthu otsiriza a pangano amene ndi anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi. Anthu aulosi amenewo adzaweruzidwa monga nyanga ya Chiprotestanti ya chilombo cha padziko lapansi, pamene nyanga ya Chipulikani ya chilombo cha padziko lapansi ikuweruzidwanso nthawi imodzimodziyo.
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.
Kutongwa kwenyanga yeRepublican kunouya pamagumo enhoroondo yayo, inova mutemo weSvondo. Mutemo weSvondo unomiririrwa mukuzadzika kwendima yegumi nenhanhatu apo Roma yakatora ushe hwaJudha muna 63 BC—paZuva reRuyananiso maererano nevamwe vanyori venhoroondo.
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.
Antiochus Magnus, inomiririra United States mundima yegumi kusvika pagumi neshanu. Ronald Reagan akakunda muhondo yendima yegumi, iyo yakafananidzira kuparara kweSoviet Union kuri mundima yemakumi mana. Isaya 8:8 inoratidza hondo imwe chete inomiririrwa mundima yegumi neyamakumi mana yaDanieri gumi nerimwe, uye ndima idzodzo nhatu dzinoenderana dzinobvumira Russia kuzivikanwa semukundi muhondo yeRafiya iri mundima yegumi neimwe.
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.
Impi yeRafiya endimeni yeshumi nanye yafanekisela impi yase-Ukraine phakathi kwenkosi yaseningizimu (iRussia) namandla omele ubupapa (i-Ukraine). Le mpi yaqalwa uMbuso ka-Obama ngesikhathi sikapapa wokuqala ovela eningizimu yomhlaba, owayengupapa wokuqala futhi ovela eMelika, nakuba kwakuyiNingizimu Melika. “Iningizimu” iwuphawu lwe-globalism, lwe-spiritualism, kanye ne-communism, futhi upapa wokuqala waseningizimu ovela eMelika wazihlanganisa noMongameli Obama ongum-globalist, ngesikhathi kufika impi yendima yeshumi nanye. UReagan njenge-United States endimeni yeshumi wangena esivumelwaneni esiyimfihlo nopapa owayegcina amasiko; kwase kusetshenziswa amaNazi ase-Ukraine ngumongameli ongum-globalist ngesikhathi sikapapa ongum-globalist. I-United States ngaphansi kukaTrump manje isebudlelwaneni obusobala nopapa wokuqala waseNyakatho Melika, nalowo okuthiwa ungupapa ogcina amasiko.
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.
റീഗൺ പത്താം വാക്യത്തിലെ യുദ്ധത്തിൽ ബൈബിൾ പ്രവചനത്തിലെ പ്രത്യന്തിക്രിസ്തുവുമായി ഒരു രഹസ്യ സഖ്യം ഉണ്ടായിരുന്നു; പതിനൊന്നാം വാക്യത്തിലെ യുദ്ധം ഒബാമ ആരംഭിച്ചു, അതും അന്നത്തെ പാപ്പാ ഒബാമയെപ്പോലെ ഒരു ആഗോളവാദിയായിരുന്നു എന്ന കാലഘട്ടത്തിൽ. ഇപ്പോൾ ട്രംപ്, റീഗണിനോടു സമാന്തരമായ ഒരു പാപ്പാവുമായി തുറന്ന ബന്ധത്തിലാണു; വ്യത്യാസം ഇത്രമാത്രം: ആദ്യത്തെ രഹസ്യ സഖ്യം ഇപ്പോൾ തുറന്ന സഖ്യമായി മാറിയിരിക്കുന്നു. ഈ മൂന്ന് പാപ്പാമാരും മൂന്ന് പ്രസിഡന്റുമാരും പത്താം, പതിനൊന്നാം, പതിനഞ്ചാം വാക്യങ്ങളിലെ മൂന്ന് യുദ്ധങ്ങളോടു പൊരുത്തപ്പെടുന്നു.
“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?
“චාතුරත්වයෙන්ද කපටිකමෙන්ද අද්භූතය රෝම සභාවය. ඇය ඉදිරියේ සිදුවන්නට ඇති දේ කියවිය හැක. ප්රොටස්ටන්ට් සභා ව්යාජ සබත් දින පිළිගැනීම තුළින් ඇයට ගෞරව පළ කරමින් සිටින බවත්, තමාම අතීත කාලවල භාවිත කළ එම මාධ්යයන් මගින්ම එය බලපැවැත්වීමට සූදානම් වෙමින් සිටින බවත් දැක, ඇය තම වේලාව බලා සිටියි. සත්යයේ ආලෝකය ප්රතික්ෂේප කරන අය, තවදුරටත්, තමා විසින්ම අභිවර්ධනය කරනු ලැබූ ආයතනයක් උසස් කිරීමට, තමන්ම අභ්රාන්තික යයි කියාගන්නා මේ බලයේ උපකාරය සොයනු ඇත. මේ කාර්යයේදී ප්රොටස්ටන්ට්වරුන්ට උපකාර කිරීම සඳහා ඇය කෙතරම් සූදානමින් ඉදිරිපත් වන්නීයද යන්න අනுமான කිරීම අපහසු නොවේ. සභාවට අකීකරු වන අය සමඟ කෙසේ කටයුතු කළ යුතුදැයි පේප්ප සභා නායකයන්ට වඩා හොඳින් තේරුම් ගන්නේ කවුද?”
“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.
“Chechi ya Roma Katolika, pamoja na matawi yake yote ulimwenguni kote, inaunda shirika moja kubwa sana lililo chini ya uongozi wa, na lililokusudiwa kutumikia maslahi ya kiti cha upapa. Mamilioni ya washirika wake wa ushirika wa kanisa, katika kila nchi ya dunia, hufundishwa kujiona kuwa wamefungwa kwa utii kwa papa. Haidhuru uraia wao ni upi au serikali yao ni ipi, wanapaswa kulichukulia mamlaka ya kanisa kuwa juu ya mamlaka nyingine zote. Ingawa wanaweza kuapa kiapo cha kuahidi uaminifu wao kwa dola, hata hivyo nyuma ya hilo kuna nadhiri ya utii kwa Roma, inayowaondolea wajibu wa kila ahadi iliyo kinyume na maslahi 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.
“Nhoroondo inopupurira nezvekuedza kwake kwounyanzvi uye kusingaperi kupinda zvinyoronyoro muzvinhu zvenyika; uye kana angowana nzvimbo yokutsika, kuenderera mberi nezvinangwa zvake pachake, kunyange zvazvo zvichikonzera kuparara kwamachinda navanhu. Mugore ra1204, Pope Innocent III akabvisa kuna Peter II, mambo weArragon, mhiko inotevera inoshamisa: ‘Ini, Peter, mambo wavaArragonia, ndinopupura uye ndinovimbisa kuti ndichagara ndakatendeka uye ndichiteerera kuna ishe wangu, Pope Innocent, kuvateveri vake veKatorike, uye kuChechi yeRoma, uye kuti ndichachengetedza umambo hwangu mukuteerera kwake nokutendeka, ndichidzivirira kutenda kweKatorike, uye ndichitambudza uipi hwevanyengeri.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Izvi zvinowirirana nezvavanotaura pamusoro pesimba remupontifi weRoma ‘kuti zviri pamutemo kwaari kubvisa madzimambo pachigaro’ uye ‘kuti anogona kusunungura vanhu vari pasi pehutongi kubva pakuvimbika kwavo kuvabati vasingarurami.’—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.
“Na na ikumbukwe kwamba, ni majivuno ya Roma kudai kwamba yeye habadiliki kamwe. Kanuni za Gregory VII na Innocent III bado ndizo kanuni za Kanisa Katoliki la Roma. Naye angekuwa tu na mamlaka, angeziweka katika utendaji kwa nguvu ileile sasa kama katika karne zilizopita. Waprotestanti hawajui vizuri wanachofanya wanapopendekeza kukubali msaada wa Roma katika kazi ya kuinua Jumapili. Wakati wao wanapojishughulisha na kutimiza kusudi lao, Roma inalenga kuanzisha tena mamlaka yake, kurejesha ukuu wake uliopotea. Kanuni hiyo ikishathibitishwa mara moja katika Marekani kwamba kanisa laweza kutumia au kudhibiti mamlaka ya dola; kwamba maadhimisho ya kidini yaweza kulazimishwa kwa sheria za kiraia; kwa kifupi, kwamba mamlaka ya kanisa na dola yatwale dhamiri, basi ushindi wa Roma katika nchi hii umehakikishwa.”
“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.
“Lefoko la Xikwembu ri nyikele xitsundzuxo hi khombo leri taka; loko sweswo swi honisiwa, misava ya Vuprotestante yi ta tiva leswi swikongomelo swa Rhoma swi nga swona hakunene, ntsena loko se swi hundze nkarhi wo baleka ntlhamu. Ri kula hi matimba hi ku miyela. Tidyondzo ta rona ti tirhisa nkucetelo wa tona emakamareni ya vuawuri, etikerekeni, ni etimbilwini ta vanhu. Ri hlengeleta swakhiwo swa rona leswi tlakukeke ni swa matimba, leswi etindhawini ta swona ta le xihundleni ku ta tlhela ku endliwa maxaniso ya rona ya khale. Hi vukanganyisi naswona ri nga kanakanisiwi, ri tiyisa matimba ya rona leswaku ri tlakusa makungu ya rona hi roxe loko nkarhi wu fika wa leswaku ri hlasela. Hinkwaswo leswi ri swi navelelaka i ndhawu ya ku kuma mona, naswona sweswo se swi ri karhi swi nyikiwa rona. Ku nga ri khale hi ta vona naswona hi ta twa leswaku xikongomelo xa nchumu wa Rhoma i yini. Mani na mani loyi a nga ta pfumela naswona a yingisa rito ra Xikwembu hikwalaho ka sweswo u ta weriwa hi xisandzu ni ku xanisiwa.” 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.
Mu 2016 Trump adzaŵe wosankhidwa, kenako a m’gulu la ma globalist oimiridwa ndi Biden anaba chisankho cha 2020, koma zimenezo zimazindikiridwa kokha ndi amene ali ndi masomphenya a 20/20. M’vesi la khumi ndi zitatu Donald Trump “abwerera” mu 2024, ali ndi mphamvu zoposa kale lonse, ndipo ayamba kukonzekera nthawi ya golide komanso nkhondo ya ku Panium ya m’vesi la khumi ndi zisanu. Kenako Leo papa anafika kudzakhazikitsa masomphenyawo mu 2025, papa wachitatu wolumikizidwa ndi nkhondo zitatu za mavesi la khumi mpaka khumi ndi zisanu, komanso ndi apurezidenti atatu a nkhondozo. Papa ndi apurezidenti oyamba ndi achitatu amaonedwa ngati osunga miyambo, ndipo papa ndi pulezidenti apakati anali a ma globalist. Mgwirizano woyamba unali wachinsinsi, womaliza uli poyera, pakuti ukuimiridwa m’vesi la khumi ndi zinayi monga chizindikiro chimene chimakhazikitsa masomphenya akunja a maulosi a masiku otsiriza.
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.
Pa Disemba 31, 2023 ntchito ya mngelo woyamba, monga momwe inasonyezedwera mwa ntchito ya lamulo loyamba, inayamba kuyika maziko. Mayeso a maziko anali pa funso lakuti kodi William Miller anali wolondola kapena wolakwa pa kuzindikira kwake kuti ndi Roma imene ikhazikitsa masomphenya m’vesi la khumi ndi chinayi. Kuzindikira kwa Miller kwa Roma monga chizindikiro chimene chinakhazikitsa masomphenya a uneneri a masiku otsiriza, m’mbali zina, ndi chofunika kwambiri kuposa choonadi china chilichonse cha maziko cha Miller. Mmene Miller anafikira pa kumvetsa kwina kungathe kokha kupezedwa mwa kugwiritsa ntchito nzeru zoyeretsedwa pa nthawi yake ndi pa mikhalidwe yake, koma pa zina mwa zomwe anapeza m’uneneri pali umboni watsatanetsatane kwambiri wokhudza chifukwa chake anafikira pa kumvetsa kwake. Chomvetsa chake chofunikira koposa chinali kuzindikira kwake kuti ndi Roma imene ikhazikitsa masomphenyawo.
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 anopupura zvakananga kuti akatsvaka sei kunzwisisa icho chaiva “chakabviswa” mubhuku raDanieri. Haangoratidzi chete paakawana mhinduro yake, asi anotaura zvakare nezvekufara kwake paakawana pfuma yakakosha yaakanga achitsvaka. Apollos Hale anonyora tsananguro pamusoro pezvakanyorwa naMiller pachake, uye mundima inotevera Hale ari kuratidza kuti Miller akava sei mudzidzi wechiporofita. Miller, semutumwa wechiedza chakazarurwa muna 1798, muenzaniso mutsvene weavo Danieri akadana kuti “vakachenjera” avo “vanonzwisisa” kana bhuku “razarurwa.” Chipupuriro chaMiller pamusoro pekutungamirirwa kwaakaitwa kuti apinde mukudzidza Bhaibheri muenzaniso une chinangwa wakaiswa noUyo anotonga zvinhu zvose. Teererai kukura kwaMiller, nokuti ndiye muenzaniso wavakachenjera vanonzwisisa kuwedzera kwezivo, kunyange kana ivo, saMiller, vachibuda murima rerurimi.
“‘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.
“‘Mumwedzi wa Chivabvu, 1816, ndakaiswa pasi pokupwiswa kwechivi, uye haiwa, kutya kukuru kwakazadza mweya wangu! Ndakakanganwa kudya. Matenga akaita sendarira, nenyika ikaita sesimbi. Ndakaramba ndakadaro kusvikira muna Gumiguru, apo Mwari vakazarura meso angu; uye haiwa, mweya wangu, Muponesi wandakaona kuti Jesu ndiye akanga akakura zvakadini! Zvivi zvangu zvakadonha somutoro kubva pamweya wangu; uye ipapo Bhaibheri rakabva rava pachena kwazvo kwandiri! Rose rwakataura pamusoro paJesu; akanga ari papeji rimwe nerimwe nomumutsara mumwe nomumwe. Haiwa, iro raiva zuva rinofadza! Ndakada kuenda pakarepo kumusha kudenga; Jesu akanga ari zvinhu zvose kwandiri, uye ndakafunga kuti ndaigona kuita kuti munhu wose amuone sezvandaimuona ini, asi ndakanga ndakanganisa.
“‘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?”
“‘මුළු දොළොස් අවුරුද්දක් මම දේවානුමානවාදියෙකු වූ කාලය තුළ, සොයාගත හැකි සියලු ඉතිහාස ග්රන්ථ මම කියවීමි; එහෙත් දැන් මම බයිබලයට ප්රේම කළෙමි. එය යේසුස් ගැන ඉගැන්වීය! එහෙත් තවමත් බයිබලයේ බොහෝ කොටස් මට අඳුරු විය. 1818 හෝ 1819 දී, මා හමුවීමට ගිය මිතුරෙකු සමඟ සංවාදයක යෙදී සිටියදී, මම දේවානුමානවාදියෙකු වූ කල ඔහු මා දැන සිටි බැවින්ද, මා කතා කළ දේ අසා තිබූ බැවින්ද, ඔහු ඉතා අර්ථවත් අයුරින් මෙසේ ඇසීය: “මේ පාඨය ගැනත්, අර පාඨය ගැනත් ඔබ කුමක් සිතන්නේද?” යනුවෙන්, මා දේවානුමානවාදියෙකු වූ කල විරුද්ධ වූ පැරණි පාඨයන් වෙත යොමු කරමින්. ඔහුගේ අදහස මට වැටහුණි; එවිට මම පිළිතුරු දුනිමි—ඔබ මට කාලය දෙනවා නම්, ඒවායේ අර්ථය කුමක්දැයි මම ඔබට කියන්නෙමි. “ඔබට කොපමණ කාලයක් අවශ්යද?” “මම දන්නේ නැහැ; නමුත් මම ඔබට කියන්නෙමි,” යැයි මම පිළිතුරු දුනිමි; මක්නිසාද, තේරුම්ගත නොහැකි වූ එළිදරව්වක් දෙවියන් වහන්සේ දී ඇතැයි මට විශ්වාස කළ නොහැකි වූ බැවිනි. එවිට ශුද්ධාත්මයාණන් වහන්සේ අදහස් කළේ කුමක්ද යන්න සොයාගත හැකි යැයි විශ්වාස කරමින්, මගේ බයිබලය අධ්යයනය කිරීමට මම තීරණය කළෙමි. එහෙත් මේ තීරණය ගත් වහාම, මගේ සිතට මෙසේ සිතුවිල්ලක් පැමිණියේය—“ඔබට තේරුම්ගත නොහැකි පාඨයක් හමුවුණොත්, ඔබ කුමක් කරන්නේද?”’”
“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.”
“ဤသို့သော သမ္မာကျမ်းစာကို လေ့လာသည့် နည်းလမ်းတစ်ခုသည် ထိုအခါ၌ ကျွန်ုပ်၏ စိတ်ထဲသို့ ဝင်ရောက်လာ၏။—ဤကဲ့သို့သော ကျမ်းပိုဒ်များ၏ စကားလုံးများကို ယူ၍၊ ၎င်းတို့ကို သမ္မာကျမ်းစာတစ်လျှောက် လိုက်လံရှာဖွေကာ၊ ဤနည်းဖြင့် ၎င်းတို့၏ အဓိပ္ပာယ်ကို သိရှိမည်ဟု ကျွန်ုပ် ဆုံးဖြတ်ခဲ့၏။ ကျွန်ုပ်တွင် Cruden’s Concordance [၁၇၉၈ ခုနှစ်တွင် ဝယ်ယူခဲ့သော] ရှိခဲ့ပြီး၊ ထိုစာအုပ်သည် ကမ္ဘာပေါ်တွင် အကောင်းဆုံးဖြစ်သည်ဟု ကျွန်ုပ် ယုံကြည်၏။ ထို့ကြောင့် ထိုစာအုပ်နှင့် ကျွန်ုပ်၏ သမ္မာကျမ်းစာကို ယူကာ စာရေးစားပွဲ၌ ထိုင်ပြီး၊ သတင်းစာများကို အနည်းငယ်ဖတ်သည်မှတစ်ပါး အခြားမည်သည့်အရာကိုမျှ မဖတ်ဘဲ နေခဲ့၏။ အကြောင်းမူကား ကျွန်ုပ်သည် ကျွန်ုပ်၏ သမ္မာကျမ်းစာက ဆိုလိုသော အရာကို သိရှိရမည်ဟု အခိုင်အမာ ဆုံးဖြတ်ထားခဲ့သောကြောင့် ဖြစ်၏။ ကျွန်ုပ်သည် ကမ္ဘာဦးကျမ်းမှ စတင်ကာ ဖြည်းဖြည်းချင်း ဆက်လက်ဖတ်ရှုခဲ့၏။ နားမလည်နိုင်သော ကျမ်းပိုဒ်တစ်ပိုဒ်သို့ ရောက်လာသောအခါ၊ ၎င်း၏ အဓိပ္ပာယ်ကို သိရှိရန် သမ္မာကျမ်းစာတစ်လျှောက် ရှာဖွေခဲ့၏။ ဤနည်းဖြင့် သမ္မာကျမ်းစာတစ်အုပ်လုံးကို ဖြတ်သန်းပြီးနောက်၊ အို၊ အမှန်တရားသည် အလွန်တောက်ပ၍ ဘုန်းအသရေပြည့်စုံစွာ ပေါ်ထွန်းလာခဲ့၏။ ကျွန်ုပ်သည် သင်တို့အား ဟောပြောနေခဲ့သော အရာကို တွေ့ရှိခဲ့၏။ ခုနစ်ကာလသည် ၁၈၄၃ ခုနှစ်တွင် အဆုံးသတ်သည်ဟု ကျွန်ုပ် ယုံကြည်စိတ်ချသွားခဲ့၏။ ထို့နောက် ၂၃၀၀ ရက်ကာလအကြောင်းသို့ ကျွန်ုပ် ရောက်လာခဲ့၏။ ၎င်းတို့ကလည်း ကျွန်ုပ်ကို တူညီသော နိဂုံးချုပ်သို့ ရောက်စေခဲ့၏။ သို့ရာတွင် ကယ်တင်ရှင်သည် မည်သည့်အချိန်၌ ကြွလာမည်ကို ရှာဖွေတွေ့ရှိရန် ကျွန်ုပ်၌ စိတ်ကူးမရှိခဲ့သကဲ့သို့၊ ထိုအရာကိုလည်း မယုံကြည်နိုင်ခဲ့ပေ။ သို့သော် အလင်းသည် ကျွန်ုပ်အပေါ် အလွန်ပြင်းထန်စွာ ထိုးလင်းလာသဖြင့်၊ မည်သို့ပြုရမည်ကိုပင် မသိခဲ့ရပေ။ ယခုမူကား၊ ‘ကျွန်ုပ်သည် စွယ်နှင့် မြင်းချုပ်တန်ဆာကို တပ်ဆင်ရမည်။ သမ္မာကျမ်းစာထက် ပိုမိုမြန်ဆန်စွာ မသွားမည်။ ထို့ပြင် ၎င်း၏နောက်သို့လည်း မကျန်ရစ်မည်။ သမ္မာကျမ်းစာက သွန်သင်သော မည်သည့်အရာမဆို ကျွန်ုပ်သည် ယင်းကို မြဲမြံစွာ ကိုင်စွဲမည်’ ဟု ကျွန်ုပ် စဉ်းစားမိ၏။ သို့ရာတွင် နားမလည်နိုင်သေးသော ကျမ်းပိုဒ်အချို့တော့ ရှိနေဆဲဖြစ်၏။”
“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.
“Hiki ndicho kiasi kuhusu namna yake ya jumla ya kuisoma Biblia. Katika tukio jingine alieleza namna yake ya kuthibitisha maana ya andiko lililo mbele yetu—maana ya ‘ya daima.’ ‘Niliendelea kusoma,’ akasema, ‘nami sikuweza kupata mahali pengine ilipotajwa, isipokuwa katika Danieli. Kisha nikachukua maneno yale yaliyosimama katika uhusiano nayo, “kuondoa.” “Ataondoa ya daima,” “tangu wakati ule ya daima itakapoondolewa,” n.k. Niliendelea kusoma, na nikadhani kwamba singepata nuru yo yote juu ya andiko hilo; hatimaye nikafika katika 2 Wathesalonike 2:7, 8. “Kwa maana ile siri ya kuasi imekwisha kutenda kazi; ila yupo azuiaye sasa, hata atakapoondolewa njiani, ndipo yule mwovu atakapofunuliwa,” n.k. Na nilipoufikia ule mstari, loo, jinsi kweli ilivyoonekana wazi na yenye utukufu! Hapo ndipo ilipo! hiyo ndiyo “ya daima!” Basi sasa, Paulo anamaanisha nini kwa “yeye azuiaye sasa,” au azuiaye? Kwa “mtu wa dhambi,” na “yule mwovu,” inamaanishwa Upapa. Basi, ni nini kinachoizuia Upapa isifunuliwe? Kwa nini, ni Upagani; basi, “ya daima” ni lazima iwe na maana ya Upagani.’” 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.
Kuongororwa kwaMiller kwakafambiswa nekutungamirirwa kwedenga nepavanhu, uye izvi zvinowanikwa munhoroondo. Shamwari yake yekare yakamusundidzira, uye pfungwa dzakauya kwaari dzaiva izwi remutumwa Gabrieri, uyo Sister White anomuzivisa “mutsara pamusoro pemutsara” somutumwa aigara achishanyira Miller. Anozivisa nguva nomwe sechakawanikwa chake chokutanga, uyezve anozivisa 2,300 sechapupu chechipiri chenguva nomwe, nokuti zvose zviri zviviri zvakaguma muna 1843, (pakutanga ndizvo zvaaifunga). Uprofita huviri uhwu ndihwo zvakaawanikwa zvake zvealfa neomega, uye mukati mehukama hwouprofita naMiller zvinoratidza kukanganisa kwaizogadziriswa naSamuel Snow neshoko reMhere yoPakati pousiku rakavamba “bato romwedzi wechinomwe.” Bato reMhere yoPakati pousiku ndiro raiva “bato romwedzi wechinomwe” parakabva pamusangano wemisasa weExeter, nokuti raiva richizivisa kuuya kwaShe pazuva regumi romwedzi wechinomwe, iro muna 1844 rakawira pana 22 Gumiguru.
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!
ច្រឡំដែលបណ្តាលឲ្យមានការបំពាក់អំណាចដល់ទេវតាទីពីរ ត្រូវបានតំណាងដោយការយល់ដំបូងរបស់ Miller ដែលថា «ប្រាំពីរគ្រា» និង ២,៣០០ ឆ្នាំ បានបញ្ចប់ជាមួយគ្នានៅឆ្នាំ 1843។ ក្នុងអត្ថបទនោះ គោលលទ្ធិបន្ទាប់ដែលត្រូវបានពិភាក្សា គឺអំពីរបៀបដែល Miller បានមកកំណត់អត្តសញ្ញាណរ៉ូមថាជានិមិត្តសញ្ញាដែលបង្កើតចក្ខុនិមិត្ត។ គ្រូបង្រៀនប្រវត្តិសាស្ត្រអាដվեն្ទីស កំណត់សម្គាល់ថា ការយល់ដឹងខាងទំនាយទាំងអស់របស់ William Miller ត្រូវបានស្ថាបនាលើការកំណត់អត្តសញ្ញាណអំណាចបំផ្លាញពីរ។ គាត់បានយល់ថា អំណាចបំផ្លាញទាំងពីរនោះ គឺរ៉ូមបាកាន និងរ៉ូមប៉ាប ហើយគាត់បានឃើញអំណាចទាំងពីរនោះនៅក្នុង 2 Thessalonians នៅពេលដែលគាត់បានមកយល់ថា «រាល់ថ្ងៃ» នៅក្នុងសៀវភៅដានីយ៉ែល គឺរ៉ូមបាកាន។ គំរូទំនាយនីមួយៗដែល Miller បានដាក់បង្ហាញ—ដែល Sister White បានប្រាប់យើងថា ទេវតាបានមកសួរសុខទុក្ខគាត់ម្ដងហើយម្ដងទៀត—ត្រូវបានស្ថាបនាលើការយល់ដឹងរបស់គាត់ថា រ៉ូមបង្កើតចក្ខុនិមិត្ត។ រាល់គំរូទាំងអស់!
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.
Kutanga musi wa31 Zvita 2023, Shumba yorudzi rwaJudha yave ichibvisa zvisimbiso zveZvakazarurwa zvaJesu Kristu. Kubva panguva iyoyo, muedzo wenheyo wakanga watanga, uye wakasvika pamhedziso yawo apo papa wokutanga akabva kuUnited States akatanga kutonga kwake musi wa8 Chivabvu 2025. Panguva iyoyo, muedzo wetemberi wakatanga.
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.
Ticharamba tichipfuurira mberi nezvinhu izvi muchinyorwa chinotevera, uye tichashandisa makore “250” sechapupu chokutsigira kuzivikanwa kwedu kuti muedzo wenheyo wakaguma napapa aripo zvino.