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# Panium - Number Fourteen

Panium — Lamba ta Goma Sha Huɗu

The Disappointment as the Key to the Temple Test

Baƙin Ciki a Matsayin Maɓallin Gwajin Haikali

Author

Jeff Pippenger

Published

February 18, 2026

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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.

Batun Wuri Mai Tsarki shi ne “mabuɗin” da ya buɗe ma’anar babban baƙin ciki na 22 ga Oktoba, 1844 a farkon saƙon mala’ika na uku, kuma batun wannan baƙin cikin ne “mabuɗin” da zai buɗe saƙon Wuri Mai Tsarki na gwajin haikali a ƙarshen mala’ika na uku.

> 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.

> Kuma zan ba ka makullan mulkin sama; kuma duk abin da za ka ɗaure a duniya za a ɗaure shi a sama; kuma duk abin da za ka kwance a duniya za a kwance shi a sama. Matta 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.

Gaskiyar cewa ana fahimtar 11 ga Satumba, 2001 a matsayin “9/11” da ya yi daidai da “911” kasancewarsa alamar kiran gaggawa a Amurka, an tsara ta ne ta wurin Wanda ya tsara dukan abubuwa. Fahimtar rashin cikar bege na 18 ga Yuli, 2020 ce take ba da damar a gane motsin dubu ɗari da arba’in da huɗu a matsayin haka; amma sai ga waɗanda suke so su ga cewa Yesu yana wakiltar na ruhaniya ta wurin na zahiri a yau ba da wani bambanci ba da yadda Ya yi shekaru dubu biyu da suka wuce. Ganin “20/20” shi ne mafi kyawun gani da za ka iya samu, kuma rashin cikar bege na 2020 shi ne alamar hanya da take ba da damar a gane haikalin a cikin tarihin annabci na budurwai goma.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Misalin budurwai goma na cikin Matiyu 25 shi ma yana kwatanta kwarewar mutanen Adventist.” 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.

Hangen gani na ashirin cikin ashirin ma ya fi kyau idan aka haɗa shi da waiwayen baya da gaskiyoyin tushe suke wakilta. Bulus yana koyar da cewa “ruhohin annabawa suna ƙarƙashin ruhun annabawa,” saboda haka budurwai na Matiyu su ne waɗannan budurwai ɗin da Yahaya ya bayyana a matsayin dubu ɗari da arba’in da huɗu, kuma Yahaya ya bayyana su a matsayin budurwai a cikin—Ru’ya ta Yohanna 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.

> Waɗannan su ne waɗanda ba a ƙazantar da su da mata ba; gama su budurwai ne. Waɗannan su ne waɗanda suke bin Ɗan Ragon duk inda ya tafi. An fanshi waɗannan daga cikin mutane, suna kasancewa nunan fari ga Allah da ga Ɗan Ragon. Ru’ya ta Yohanna 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.

’Ya’yan fari na kakar faɗuwa su ne budurwai waɗanda suke bin Ɗan Ragon zuwa cikin haikali, kuma “mabuɗin” fahimtar haikalin shi ne baƙin cikin 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.

> Kuma zan ɗora makullin gidan Dawuda a kafaɗarsa; haka kuma zai buɗe, ba wanda zai rufe; zai kuma rufe, ba wanda zai buɗe. Ishaya 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.

Idan wani Adventist zai kasance cikin 144,000 ɗin nan, to lallai ne, bisa larurar annabci, ya sha wata babbar kunyata wadda ta samo asali daga gabatar da wani hasashen jama’a a fili wanda bai cika ba.

> “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.

> “Sau da yawa ana komar da ni zuwa ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. Wannan misalin ya cika kuma zai cika har zuwa ga ainihin kowace harafi, gama yana da aikace-aikace na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, Agusta 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.

Yaƙin Panium a aya ta goma sha biyar ta Daniyel goma sha ɗaya shi ne yaƙin da yake kaiwa ga aya ta goma sha shida, wadda take nuna dokar Lahadi a cikin Tarayyar Amurka.

> 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.

> Sa’an nan sarkin arewa zai zo, ya tara tudun yaƙi, ya kuma ƙwace birane mafiya ƙarfi da katanga; kuma rundunonin kudu ba za su iya tsayawa ba, haka ma zaɓaɓɓun mutanensa, ba kuwa za a sami wani ƙarfi na tsayayya ba. Daniyel 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.

A cikin wannan aya Amurka tana kayar da Rasha, tare da zaɓaɓɓen mutanen Rasha. Amma a aya ta gaba, ba wanda zai iya tsayawa a gaban tashin Roma, wadda take yi wa Yahuda da Urushalima alama a matsayin mataki na farko cikin cin nasararta a kan duniya; yayin da Roma ta taso a matsayin masarauta ta huɗu ta annabcin Littafi Mai Tsarki. Ta wurin tsayuwa a cikin ƙasar ɗaukaka ta zahiri a aya ta goma sha shida, alamar ikon Roma ta zahiri tana a cikin ƙasar ɗaukaka ta zahiri; ta haka tana zama misali na aya ta arba’in da ɗaya, sa’ad da ake tilasta alamar ikon Roma ta ruhaniya a kan ƙasar ɗaukaka ta ruhaniya ta Amurka.

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.

Kahonin biyu na dabbar ƙasa ta Wahayi sura ta goma sha uku suna wakiltar Republicanism da Protestantism. A aya ta goma sha biyar ta Daniyel sura ta goma sha ɗaya, Antiochus Magnus, wanda aka sani da Antiochus na III da kuma Antiochus Mai Girma, ya yi nasara a kan masarautar kudu, wadda daular Ptolemaic ke wakilta. Antiochus yana wakiltar Donald Trump, sarkin kudu kuma yana wakiltar Rasha. Yaƙin Panium shi ne yaƙin da ke tsakanin Amurka da Rasha da kuma zaɓaɓɓun mutanen Rasha, yaƙin da Antiochus ya yi nasara a cikinsa, amma daga baya ya ga ainihin Roma ta ci masarautarsa da yaƙi—wato ikon da ke cikin aya ta goma sha huɗu, wanda yake kafa wahayin waje na kahon Republican na dabbar ƙasa. Wahayin ciki kuma kahon Protestant na dabbar ƙasa ne yake wakilta. Duka kahonin biyu suna wurin yaƙin Panium, domin Bitrus yana can a matsayin Furotesta tare da saƙonsa daga littafin Yowel.

## 250 Years

Shekaru 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.

Sa’ad da muka yi la’akari da layuka biyu na dabbar ƙasa, mun ga cewa a cikin 1776 dabbar ƙasa ta fara tashi, kuma zuwa 1798, (shekaru ashirin da biyu bayan haka) dabbar teku ta Ru’ya ta Yohanna sura goma sha uku ta sami mummunan rauni mai hallaka, kuma dabbar ƙasa ta fara mulkinta a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki. Shekaru ɗari biyu da hamsin bayan haka, a cikin 2026 mun farka ga gwajin haikali na ciki wanda ya fara a ranar 8 ga Mayu, 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.

Wadannan shekaru “250” suna kuma da alaƙa da Antiochus Magnus. Idan aka fara daga umurnin shekara ta 457 BC, kuma daga wannan umurni aka ƙirga shekaru ɗari biyu da hamsin, za mu isa shekara ta 207, wato shekaru bakwai kafin yaƙin Panium, kuma shekaru goma bayan Ptolemy ya kayar da Antiochus a yaƙin Raphia, wanda aka wakilta a aya ta goma sha ɗaya ta Daniyel goma sha ɗaya. Daniyel 11:11, ba shakka, shi ne layin waje na ƙahon Jamhuriyya wanda ya yi daidai da Ru’ya ta Yohanna 11:11, wadda ita ce layin ciki na ƙahon Furotesta. Daniyel da Ru’ya ta Yohanna littafi guda ne, kuma Ru’ya ta Yohanna tana amfani da hatimai a matsayin alamomin annabci na waje, da ikkilisiyoyi kuma a matsayin alamomin annabci na ciki mai tafiya a layi ɗaya.

Cyrus represents all three decrees, for you cannot have a third without a first and a second.

Sairus yana wakiltar dukan umarni uku, gama ba za ka iya samun na uku ba tare da na farko da na biyu ba.

> “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.

> “A cikin sura ta bakwai ta Ezra ne aka sami dokar. Ayoyi 12–26. A cikin cikakkiyar sigarta kuwa Artaxerxes, sarkin Farisa, ne ya fitar da ita, a shekara ta 457 K.H. Amma a Ezra 6:14 an ce an gina gidan Ubangiji a Urushalima ‘bisa ga umarni [“doka,” a gefen shafi] na Cyrus, da Darius, da Artaxerxes sarkin Farisa.’ Waɗannan sarakuna uku, ta wajen fara dokar, sake tabbatar da ita, da kuma kammala ta, sun kawo ta ga cikawar da annabcin ya bukata domin ta nuna farkon shekaru 2300. Da aka ɗauki 457 K.H., lokacin da aka kammala dokar, a matsayin ranar umarnin, sai aka ga cewa kowane dalla-dalla na annabcin game da makonni saba’in ya cika.” 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.

Daga cikin dokoki uku da Cyrus yake wakilta a 457 K.H., shekaru “250” suna ƙarewa a cikin tarihin da ke tsakanin yaƙin Raphia a 217 K.H., sa’ad da Ptolemy IV ya ci Antiochus the Great, da kuma 200 K.H. sa’ad da Antiochus kuma ya ci Ptolemy a yaƙin Panium a aya ta goma sha biyar. Layin yana daidaita Antiochus Magnus da Donald Trump. A farkon masarauta ta shida ta annabcin Littafi Mai Tsarki daga 1776 zuwa 1798 akwai tsawon shekaru “22” waɗanda suke wakiltar tashin masarauta ta shida. Waɗannan shekaru “22” kuma suna misalta tarihin da lambar “22” take wakilta a ƙarshen tarihin masarauta ta shida daga 2001 zuwa 2023. “22” alama ce ta haɗuwar Allahntaka da mutuntaka wadda ake cika ta a cikin tarihin masarauta ta shida ta annabcin Littafi Mai Tsarki, wadda ita ce dabbar ƙasa mai ƙaho na waje na Republicanism da ƙaho na ciki na Protestantism.

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.

Aikin da Almasihu yake cikawa ta wurin haɗin kai da “22” yake wakilta shi ne aikin ƙarshe na Almasihu a Wuri Mafi Tsarki, wanda gogewar zunubi yake wakilta, wanda, bisa ga Yoel tare da hurarren sharhin Bitrus, yana faruwa ne a lokacin zubowar ruwan sama na ƙarshe.

> 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.

> Saboda haka ku tuba, ku kuma komo, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji. Ayyukan Manzanni 3:19.

The blotting out of sin is the last work of the heavenly High Priest.

Sharewar zunubi shi ne aiki na ƙarshe na Babban Firist na sama.

> “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.

> “Kamar yadda a dā ake ɗora zunuban mutane, ta wurin bangaskiya, a kan hadayar zunubi, kuma ta wurin jininta ake canja su, a misali, zuwa Wuri Mai Tsarki na duniya, haka kuma a cikin sabon alkawari ake ɗora zunuban masu tuba, ta wurin bangaskiya, a kan Almasihu, kuma a zahiri ake canja su zuwa Wuri Mai Tsarki na sama. Kuma kamar yadda aka cika tsarkakewar misali ta na abin duniya ta wurin kawar da zunuban da suka gurɓata shi, haka kuma ainihin tsarkakewar na sama za a cika ta ne ta wurin kawar da, ko gogewar, zunuban da aka rubuta a can. Amma kafin a iya cika wannan, dole ne a yi bincike cikin littattafan rubuce-rubuce domin a tantance waɗanda, ta wurin tuba daga zunubi da bangaskiya ga Almasihu, suka cancanci amfanan kafararsa. Saboda haka tsarkakewar Wuri Mai Tsarki ta ƙunshi aikin bincike—wato aikin shari’a. Dole ne a aiwatar da wannan aiki kafin zuwan Almasihu domin ya fanshi mutanensa; gama sa’ad da ya zo, ladarsa na tare da shi domin ya ba kowane mutum gwargwadon ayyukansa. Ru’ya ta Yohanna 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.

Aikin da ya fara a ranar 22 ga Oktoba, 1844, ya fara ne a kololuwar Kukan Tsakar Dare, kuma aikin yana ƙarewa ne a kololuwar Kukan Tsakar Dare, wanda Bitrus ya bayyana a matsayin zamanin shafe zunubi, wanda ke nuna zamanin shari’ar masu rai, sa’ad da “lokutan wartsakewa” suka iso.

> “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.

> “Aikin shari’ar bincike da kuma share zunubai dole ne a kammala kafin zuwan Ubangiji na biyu. Tun da za a yi wa matattu hukunci bisa ga abubuwan da aka rubuta cikin littattafai, ba zai yiwu a share zunuban mutane ba sai bayan shari’ar da za a binciki shari’o’insu a cikinta. Amma manzo Bitrus ya fayyace sarai cewa za a share zunuban masu bi ‘sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko da Yesu Almasihu.’ Ayyukan Manzanni 3:19, 20. Sa’ad da shari’ar bincike ta ƙare, Almasihu zai zo, kuma ladarsa za ta kasance tare da Shi domin ya ba kowa gwargwadon yadda aikinsa zai kasance.” The Great Controversy, 485.

The “times of refreshing” are also the “times of the restitution of all things.”

“Lokutan wartsakewa” su ne kuma “lokutan maido da dukan abubuwa.”

> 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.

> Saboda haka ku tuba, ku kuma juyo, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko Yesu Almasihu, wanda tun da farko aka yi muku wa’azi game da shi: wanda dole ne sama ta karɓe shi har zuwa lokutan maido da dukan abubuwa, waɗanda Allah ya faɗa ta bakin dukan tsarkakan annabawansa tun farkon duniya. Ayyukan Manzanni 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.

“Lokutan wartsakewa” suna zuwa “daga gaban Ubangiji,” waɗanda suke faruwa sa’ad da aka aiko “Yesu Almasihu.” Sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma ya sauko a ranar 11 ga Agusta, 1840, ’Yar’uwa White ta bayyana cewa wannan mala’ikan “ba kowa ba ne face Yesu Almasihu.” Aikin da Almasihu ya fara a ranar 22 ga Oktoba, 1844, tarihin 1840 zuwa 1844 ne ya gabatar da shi; tarihin da ’Yar’uwa White ta ce “ɗaukakkiyar bayyanuwar ikon Allah” ce, alhali kuma tana daidaita wannan tarihin da lokacin Fentikos a zamanin Bitrus, sannan ta yi amfani da waɗannan layuka biyu na tarihin annabci domin nuna gaba ga saukowar mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas, wanda yake haskaka duniya da ɗaukakarsa.

> “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.

> “Mala’ikan da ya haɗu wajen ayyana saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an yi annabci game da wani aiki mai faɗi a duk duniya da kuma iko na banmamaki. Yunkurin zuwan Almasihu na shekarun 1840–44 ya kasance bayyanuwa mai ɗaukaka ta ikon Allah; an kai saƙon mala’ika na farko zuwa kowace cibiyar aikin mishan a duniya, kuma a wasu ƙasashe an sami mafi girman sha’awar addini da aka taɓa gani a kowace ƙasa tun daga Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za a zarce su da gagarumin motsi ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.

> “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.

> “Aikin zai kasance kama da na Ranar Fentikos. Kamar yadda aka ba da ‘ruwan fari’, a zubowar Ruhu Mai Tsarki a farkon bishara, domin ya sa irin nan mai daraja ya toho, haka kuma za a ba da ‘ruwan baya’ a ƙarshenta domin nunar da girbi. ‘Sa’an nan za mu sani, idan muka ci gaba da neman sanin Ubangiji: fitowarsa a shirye take kamar safiya; kuma zai zo mana kamar ruwan sama, kamar ruwan baya da ruwan fari ga ƙasa.’ Hosea 6:3. ‘Ku yi farin ciki, ya ku ’ya’yan Sihiyona, ku yi murna cikin Ubangiji Allahnku: gama ya ba ku ruwan fari gwargwado, kuma zai sa ruwan sama ya sauko muku, ruwan fari, da ruwan baya.’ Joel 2:23. ‘A cikin kwanaki na ƙarshe, in ji Allah, zan zubo daga Ruhuna a kan dukan mutane.’ ‘Kuma zai zama, duk wanda ya kira ga sunan Ubangiji zai tsira.’ Ayyukan Manzanni 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.

> “Babban aikin bishara ba zai ƙare da bayyanar ikon Allah da ta kasa wadda ta yi wa farkonta alama ba. Annabce-annabcen da suka cika a zubowar ruwan sama na fari a farkon bishara, za su sāke cika a ruwan sama na ƙarshe a ƙarshenta. Ga nan ne ‘lokutan wartsakewa’ waɗanda manzo Bitrus ya sa ido a kansu sa’ad da ya ce: ‘Saboda haka ku tuba, ku komo kuma, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko Yesu.’ Ayyukan Manzanni 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.

Motsin Adventi na shekarun 1840 zuwa 1844 ya kasance ɗaukakar bayyanuwar ikon Allah wadda ta gabatar da buɗewar aikin Almasihu a cikin tsarkake Wurinsa Mai Tsarki. Wannan tarihin ya fara ne sa’ad da Yesu, wanda aka wakilta a matsayin mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu, ya sauko a ranar 11 ga Agusta, 1840 kamar yadda aka wakilta a sura ta goma ta Ru’ya ta Yohanna. Bayyanuwar ikon Allah da ta fara a wancan lokaci ta ƙaru har zuwa buɗewar shari’ar bincike, sabili da haka ta kasance abin kwatanci na bayyanuwar ikon Allah wadda za ta ƙaru har zuwa ƙarshen shari’ar bincike. Lokacin a ƙarshe ya fara ne a 9/11, sa’ad da Yesu ya sāke saukowa a matsayin mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas lokacin da manyan gine-ginen New York suka rushe ta wurin taɓawar Allah, kuma aikin shari’ar bincike ya sauya daga kan matattu zuwa ga masu rai. Ruwan sama suna zuwa sa’ad da aka aiko Yesu.

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 ya koyar cewa dole ne mu roƙa domin mu karɓa, kuma Zakariya ya ce dole ne mu roƙi ruwan sama na ƙarshen lokaci, a lokacin ruwan sama na ƙarshen lokaci. Saboda haka a bayyane yake cewa dole ne ka sani kana cikin lokacin ruwan sama na ƙarshen lokaci, domin ka cika umarnin Zakariya.

> 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.

> Ku roƙi Ubangiji ya ba da ruwan sama a lokacin ruwan sama na ƙarshe; haka kuma Ubangiji zai yi gizagizai masu walƙiya, ya ba su ruwan sama mai yawa, ga kowa ciyawa a gona. Zakariya 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.

A 9/11 Yesu ya sauko a matsayin mala’ikan Ru’ya ta Yohanna goma sha takwas, kuma ruwan sama na ƙarshe ya fara yayyafawa, amma yana sauka ne kawai a kan waɗanda suka cika umarnin Zakariya na “roƙon ruwan sama na ƙarshe,” sa’ad da kuke da sahihin fahimta cewa “lokutan wartsakewa” da maido da dukan abubuwa sun iso. Dole ne rai ya “gane” cewa lokacin annabci na ruwan sama na ƙarshe ya iso.

> “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.

> “Kada mu jira ruwan sama na ƙarshe. Yana zuwa ne a kan dukan waɗanda za su gane su kuma su karɓi raɓa da ruwan saukar alheri da suke saukowa a kanmu. Sa’ad da muka tattara gutsattsarin haske, sa’ad da muka daraja tabbatattun jinƙan Allah, wanda yake son mu dogara gare Shi, sa’an nan kowace alkawari za ta cika. [An faɗi Ishaya 61:11.] Dukan duniya za ta cika da ɗaukakar Allah.” The Seventh-day Adventist Bible Commentary, juzu’i na 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.

A ranar 9/11 ne lokutan wartsakewa suka fara, kuma gogewar zunuban masu rai ta fara. Wannan shari’ar tana daidaita da ainihin ka’ida ta farko ta alkawarin Ibrahim mai matakai uku. Wannan ka’ida ta farko ita ce, sa’ad da Ubangiji ya fitar da Isra’ila daga bautar Masar, zai yi wa mutanensa na alkawari shari’a, haka kuma al’ummar da suka kasance suna rayuwa a cikinta a matsayin baki da mahajjata. Mutanen alkawari na farko sun kasance misali na mutanen alkawari na ƙarshe, waɗanda su ne dubu ɗari da arba’in da huɗu. Za a yi wa waɗannan mutanen annabci shari’a a matsayin ƙahon Furotesta na dabbar ƙasa, alhali kuma a lokaci guda ake yi wa ƙahon Jamhuriya na dabbar ƙasa shari’a.

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.

Hukuncin ƙahon jamhuriya yana zuwa ne a ƙarshen tarihinsa, wato dokar Lahadi. Dokar Lahadi an wakilta ta a cikar aya ta goma sha shida, lokacin da Roma ta karɓi iko da Yahuda a shekara ta 63 kafin haihuwar Almasihu—wadda, a cewar wasu masana tarihi, ta auku a Ranar Kafara.

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 yana wakiltar Amurka a ayoyi goma zuwa goma sha biyar. Ronald Reagan ya yi nasara a yaƙin da ke cikin aya ta goma, wanda ya kasance alamar aya ta arba’in ta rushewar Tarayyar Soviet. Ishaya 8:8 ya bayyana wannan yaƙi guda da aka wakilta a ayoyi goma da arba’in na Daniyel goma sha ɗaya, kuma waɗannan ayoyi uku masu daidaito suna ba da damar a gane Rasha a matsayin mai nasara a yaƙin Rafiya na aya ta goma sha ɗaya.

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.

Yaƙin Raphia da ke aya ta goma sha ɗaya ya kasance alamar annabta ta yaƙin Ukraine tsakanin sarkin kudu (Rasha) da ikon wakilci na fafaroma (Ukraine). Gwamnatin Obama ce ta ƙaddamar da yaƙin a zamanin fafaroma na farko daga ɓangaren kudu na duniya, wanda kuma shi ne fafaroma na farko daga nahiyoyin Amirka, ko da yake daga Kudancin Amirka ne. “Kudu” alama ce ta tsarin duniya, ruhaniyanci da kwaminisanci, kuma fafaroman farko na kudu daga nahiyoyin Amirka ya daidaita kansa da shugaba Obama mai goyon bayan tsarin duniya, sa’ad da yaƙin da ke aya ta goma sha ɗaya ya iso. Reagan a matsayin Amurka a aya ta goma ya shiga wata ɓoyayyiyar ƙawance da wani fafaroma mai ra’ayin mazan jiya; sa’an nan kuma an yi amfani da ‘yan Nazi na Ukraine ta hannun wani shugaba mai goyon bayan tsarin duniya a lokacin wani fafaroma mai goyon bayan tsarin duniya. Amurka ƙarƙashin Trump, yanzu tana cikin dangantaka a bayyane da ɗan farko daga Arewacin Amirka, kuma wanda ake kira fafaroma mai ra’ayin mazan jiya.

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.

Reagan yana da wata ɓoyayyiyar haɗaka da magabcin Almasihu na annabcin Littafi Mai Tsarki a yaƙin aya ta goma, kuma Obama ne ya ƙaddamar da yaƙin aya ta goma sha ɗaya, a wani zamani da shugaban Kirista ma ɗan dunƙulewar duniya ne, kama da Obama. Yanzu Trump yana cikin wata alaƙa a fili da wani shugaban Kirista mai daidai da Reagan, sai dai ban da cewa haɗakar farko ta ɓoye, yanzu ta zama haɗaka a fili. Shugabannin Kirista ukun, da shugabannin ƙasa ukun, sun yi daidai da yaƙe-yaƙen uku na ayoyi goma, goma sha ɗaya, da goma sha biyar.

> “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?

> “Abin al’ajabi ne a cikin dabara da wayonta Ikilisiyar Roma. Tana iya karanta abin da zai faru. Tana jira lokacinta, ganin cewa ikilisiyoyin Furotesta suna yi mata mubaya’a ta wajen karɓar Asabarin ƙarya kuma suna shirin tilasta shi da ainihin hanyoyin da ita kanta ta yi amfani da su a zamanin da ya shuɗe. Waɗanda suke ƙin hasken gaskiya za su kuma nemi taimakon wannan iko mai kiran kansa marar kuskure domin ɗaukaka wata kafa da ta samo asali daga gare ta. Ba wuya a yi hasashen yadda za ta gaggauta kawo wa Furotesta taimako a cikin wannan aiki ba. Wane ne ya fi shugabannin Paparoma fahimtar yadda za a yi mu’amala da waɗanda ba sa yi wa ikilisiya biyayya?”

> “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.

> “Ikkilisiyar Roman Katolika, tare da dukan rassanta a ko’ina cikin duniya, tana kafa babbar ƙungiya guda ɗaya a ƙarƙashin ikon kujerar Paparoma, kuma an tsara ta domin ta bauta wa muradun wannan kujera. Miliyoyin mambobinta masu tarayya, a kowace ƙasa ta duniya, ana koyar da su su ɗauki kansu a matsayin waɗanda aka ɗaure da mubaya’a ga Paparoma. Ko mene ne asalinsu na ƙasa ko gwamnatin da suke ƙarƙashinta, ya kamata su ɗauki ikon ikkilisiya a matsayin mafi girma fiye da kowane iko. Ko da yake suna iya yin rantsuwar alƙawarin biyayyarsu ga ƙasa, duk da haka a bayan wannan akwai alwashin biyayya ga Roma, wanda yake warware su daga kowane alƙawari da yake gāba da muradunta.”

> “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.

> “Tarihi yana ba da shaida game da dabara da dagewarta wajen kutsawa cikin harkokin al’ummai; kuma da zarar ta sami mafaka, sai ta ƙara ciyar da manufofinta gaba, ko da kuwa hakan zai jawo halakar sarakuna da talakawa. A shekarar 1204, Fafaroma Innocent III ya karɓo daga hannun Peter II, sarkin Arragon, wannan rantsuwa mai ban mamaki: ‘Ni, Peter, sarkin mutanen Arragon, ina bayyana kuma ina alkawarta in kasance koyaushe mai aminci da biyayya ga ubangijina, Fafaroma Innocent, ga magadansa na Katolika, da kuma Cocin Roma, kuma in kiyaye mulkina da aminci cikin biyayyarsa, ina kāre bangaskiyar Katolika, kuma ina tsananta wa gurɓatar bidi’a.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Wannan ya yi daidai da ikirarin da ake yi game da ikon pontiff na Roma, ‘cewa ya halatta a gare shi ya tube sarakunan dauloli daga mulki’ kuma ‘cewa yana iya warware talakawa daga mubaya’arsu ga azzaluman mahukunta.’—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.

> “Kuma bari a tuna, abin taƙamar Roma ne cewa ba ta taɓa canzawa. Ka’idodin Gregory VII da Innocent III har yanzu su ne ka’idodin Cocin Roman Katolika. Kuma da a ce tana da ikon yin hakan, da za ta aiwatar da su a yau da irin ƙarfi kamar yadda ta yi a ƙarnukan da suka shuɗe. Furotestoci ba su cika sanin abin da suke yi ba sa’ad da suke ba da shawarar karɓar taimakon Roma a aikin ɗaukaka Lahadi. Yayinda suke ƙudurce ga cikar manufarsu, Roma kuwa tana nufin sake kafa ikonta, ta maido da fifikonta da ta rasa. Da zarar an kafa wannan ƙa’ida a cikin Amurka cewa coci na iya amfani da ikon gwamnati ko ta mallake shi; cewa ana iya tilasta kiyaye ibadodin addini ta wurin dokokin farar hula; a taƙaice, cewa ikon coci da na gwamnati za su mamaye lamiri, to, nasarar Roma a wannan ƙasa tabbatacciya ce.”

> “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.

> “Maganar Allah ta ba da gargaɗi game da hatsarin da ke tafe; idan aka yi kunnen uwar shegu da shi, duniyar Furotesta za ta fahimci ainihin manufofin Roma ne kawai sa’ad da ya riga ya makara a kuɓuta daga tarkon. Tana ƙaruwa cikin ƙarfi a ɓoye ba tare da amo ba. Koyarwarta tana aiwatar da tasirinta a dakunan majalisa, a cikin ikkilisiyoyi, da cikin zukatan mutane. Tana tara manyan gine-ginenta masu ɗaukaka da ƙarfi, a ɓoyayyun wurare na cikinsu kuwa za a maimaita tsanantawarta ta dā. A hankali cikin dabara kuma ba tare da an zarge ta ba tana ƙarfafa rundunoninta domin ciyar da muradunta gaba sa’ad da lokacin bugawarta zai zo. Dukan abin da take so shi ne ta sami mafificiyar kafa, kuma an riga an ba ta wannan. Ba da daɗewa ba za mu gani kuma za mu ji abin da manufar ɓangaren Romawa take. Duk wanda zai gaskata kuma ya yi biyayya ga maganar Allah, saboda haka zai jawo zargi da tsanantawa a kansa.” 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.

A cikin shekara ta 2016 an zaɓi Trump, sa’an nan masu kishin mulkin duniya da Biden yake wakilta suka sace zaɓen shekarar 2020, amma wannan ana gane shi ne kawai daga waɗanda suke da hangen 20/20. A aya ta goma sha uku Donald Trump ya “koma” a shekarar 2024, da iko fiye da kowane lokaci, ya kuma fara shirinsa domin zamanin zinariya, haka kuma domin yaƙin Panium da ke aya ta goma sha biyar. Sa’an nan Leo shugaban Kirista ya iso domin ya kafa wannan wahayi a shekarar 2025, shugaban Kirista na uku da ake dangantawa da yaƙe-yaƙe uku na ayoyi goma zuwa goma sha biyar, haka kuma da shugabannin ƙasa uku na waɗannan yaƙe-yaƙen. Ana ɗaukar shugaban Kirista na farko da na uku da kuma shugabannin ƙasa na farko da na uku a matsayin masu ra’ayin mazan jiya, yayin da shugaban Kirista na tsakiya da shugaban ƙasa na tsakiya sun kasance masu kishin mulkin duniya. Ƙawancen farko a ɓoye yake, na ƙarshe kuwa a bayyane yake, gama an wakilta shi a aya ta goma sha huɗu a matsayin alamar da take kafa wahayi na zahiri na annabce-annabcen kwanaki na ƙarshe.

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.

A ranar 31 ga Disamba, 2023 aikin mala’ika na farko, kamar yadda aikin umarni na farko ya kasance alama a kansa, ya fara shimfiɗa harsashi. Gwajin harsashin ya ta’allaka ne a kan ko William Miller ya yi daidai ko kuwa ya yi kuskure a gane‑gane nasa cewa Roma ce take kafa wahayin da ke aya ta goma sha huɗu. Gane‑ganen Miller na Roma a matsayin alamar da ta kafa wahayi na annabci na kwanaki na ƙarshe, a wasu fannoni, shi ne mafi muhimmanci cikin dukan gaskiyoyin harsashi na Miller. Yadda Miller ya kai ga wasu fahimtoji za a iya samo shi ne kawai ta wajen amfani da tsarkakakkiyar mantika ga zamaninsa da yanayinsa, amma game da wasu daga cikin binciken annabci nasa akwai shaida takamaimai sosai game da dalilin da ya sa ya kai ga fahimtojinsa. Mafi ginshiƙi cikin fahimtojinsa shi ne gane‑ganensa cewa Roma ce take kafa wahayin.

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 ya ba da shaida kai tsaye game da yadda ya bincika domin ya fahimci abin da aka “cire” a cikin littafin Daniyel. Ba kawai ya bayyana inda ya sami amsarsa ba, amma kuma ya yi magana game da farin cikinsa sa’ad da ya gano jauhariyar da ya daɗe yana nema. Apollos Hale ya rubuta sharhi kan rubuce-rubucen Miller da kansa, kuma a cikin sakin layi na gaba Hale yana bayyana yadda Miller ya zama ɗalibin annabci. Miller, a matsayinsa na manzon hasken da aka warware hatiminsa a shekara ta 1798, misali ne mai tsarki na waɗanda Daniyel ya kira “masu hikima” waɗanda “suke fahimta” sa’ad da littafin ya “warware hatiminsa.” Shaidar Miller game da yadda aka bishe shi zuwa nazarin Littafi Mai Tsarki misali ne mai nufi daga wurin Wanda yake iko da dukan abubuwa. Ku kula da ci gaban Miller, domin shi ne misalin masu hikima waɗanda suke fahimtar ƙaruwar sani, ko da kuwa su ma, kamar Miller, sun fito daga duhun kuskure.

> “‘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.

> “A cikin watan Mayu, 1816, an sa ni cikin tabbacin zunubi, kuma, kai, irin firgici ya cika raina! Na manta ma da cin abinci. Sammai suka bayyana kamar tagulla, ƙasa kuwa kamar baƙin ƙarfe. Haka na ci gaba har zuwa Oktoba, sa’ad da Allah ya buɗe idanuna; kuma, kai, raina, irin Mai Ceto ne na gane Yesu ya kasance! Zunubaina suka fāɗi daga raina kamar nauyi; sa’an nan Littafi Mai Tsarki ya bayyana mini sarai! Dukansa yana magana ne game da Yesu; yana cikin kowane shafi da kowane layi. Kai, wannan rana ce mai albarka! Ina so in tafi kai tsaye gida zuwa sama; Yesu shi ne kome a gare ni, kuma na yi tsammani zan iya sa kowa ya gan shi kamar yadda na gan shi, amma na yi kuskure.”

> “‘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?”

> “A cikin shekaru goma sha biyu da na yi ina mai bin akidar deism, na karanta dukan tarihin da na iya samu; amma yanzu na ƙaunaci Littafi Mai Tsarki. Ya koyar game da Yesu! Amma duk da haka, akwai sashe mai yawa na Littafi Mai Tsarki da yake duhu a gare ni. A shekara ta 1818 ko 1819, sa’ad da nake tattaunawa da wani aboki da na kai wa ziyara, wanda kuma ya san ni, ya kuma ji yadda nake magana tun lokacin da nake mai bin deism, sai ya tambaye ni, cikin wata hanya mai cike da ma’ana, ‘Me kake tunani game da wannan nassi, da wancan?’ yana nufin tsoffin nassosin da nake yi wa ƙin yarda da su a lokacin da nake mai bin deism. Na fahimci abin da yake nufi, sai na amsa—Idan za ka ba ni lokaci, zan gaya maka abin da suke nufi. ‘Tsawon wane lokaci kake so?’ Ban sani ba, amma zan gaya maka, na amsa, domin ba zan iya gaskata cewa Allah ya ba da wahayi wanda ba za a iya fahimta ba. Sa’an nan na ƙudura in yi nazarin Littafi Mai Tsarkina, ina gaskata cewa zan iya gano abin da Ruhu Mai Tsarki yake nufi. Amma da zarar na yanke wannan shawara sai wannan tunani ya zo mini—‘A ce ka sami wani sashi da ba za ka iya fahimta ba, me za ka yi?’”

> “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.”

> “Sa’an nan wannan hanyar nazarin Littafi Mai Tsarki ta zo mini a zuciya:—Zan ɗauki kalmomin irin waɗannan nassosi, in bi su ta cikin Littafi Mai Tsarki, in kuma gano ma’anarsu ta wannan hanya. Ina da Cruden’s Concordance, [wanda aka saya a 1798] wadda nake tsammani ita ce mafi kyau a duniya; saboda haka na ɗauke ta tare da Littafi Mai Tsarkina, na zauna a teburina, ban karanta kome dabam ba, sai kaɗan daga jaridu, domin na ƙudura niyyar sanin abin da Littafi Mai Tsarkina yake nufi. Na fara daga Farawa, na ci gaba da karantawa a hankali; kuma duk lokacin da na zo ga nassin da ban iya ganewa ba, sai in bincika cikin Littafi Mai Tsarki domin in gano abin da yake nufi. Bayan na bi ta cikin Littafi Mai Tsarki ta wannan hanya, yã, yadda gaskiya ta bayyana da haske da ɗaukaka! Na gano abin da nake yi muku wa’azi a kai. Na gamsu cewa lokatai bakwai sun ƙare a 1843. Sa’an nan na zo ga kwanaki 2300; su ma suka kai ni ga wannan ƙarshe ɗaya; amma ban yi tunanin gano lokacin da Mai Ceto zai zo ba, kuma ban iya gaskatawa ba; amma hasken ya buge ni da ƙarfi ƙwarai har ban san abin da zan yi ba. To, sai na yi tunani, dole ne in sa lagama da birki; ba zan yi gaba da sauri fiye da Littafi Mai Tsarki ba, kuma ba zan tsaya a bayansa ba. Duk abin da Littafi Mai Tsarki ya koyar, zan manne masa. Amma duk da haka, har yanzu akwai waɗansu nassosi da ban iya ganewa ba.”

> “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.

> “Wannan ke nan game da yanayinsa na gaba ɗaya wajen nazarin Littafi Mai Tsarki. A wani lokaci kuma ya bayyana yadda yake fayyace ma’anar nassin da ke gabanmu—ma’anar ‘na kullum.’ ‘Na ci gaba da karatu,’ in ji shi, ‘amma ban sami wani wuri dabam da aka same shi ba, sai a cikin Daniyel. Sa’an nan na ɗauki waɗannan kalmomin da suke a haɗe da shi, “a kawar.” “Zai kawar da na kullum,” “daga lokacin da za a kawar da na kullum,” da sauransu. Na ci gaba da karatu, kuma na yi tunanin ba zan sami wani haske a kan nassin ba; a ƙarshe na zo ga 2 Tassalunikawa 2:7, 8. “Gama asirin mugunta ya riga ya fara aiki; sai dai wanda yake hanawa yanzu zai ci gaba da hanawa, har sai an ɗauke shi daga hanya, sa’an nan kuma za a bayyanar da wancan mugun,” da sauransu. Kuma da na kai ga wannan nassin, oh, yadda gaskiyar ta bayyana sarai da ɗaukaka! Ga shi nan! wannan ne “na kullum!” To, yanzu, menene Bulus yake nufi da “wanda yake hanawa yanzu,” ko kuwa yake kawo cikas? Da “mutumin zunubi,” da “mugun,” ana nufin Papanci ne. To, mene ne yake hana a bayyanar da Papanci? Ai, arna ce; to, saboda haka, “na kullum” dole ne ya nufi arna.’” 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.

A cikin rubutaccen tarihin akwai jagorancin tanadi na nazarin Miller, ta wurin ɗan adam da kuma na Allahntaka. Tsohon abokinsa ya tura shi gaba, kuma tunanin da ya zo masa su ne muryar mala’ika Jibrilu, wanda Sister White ta bayyana “layi bisa layi” a matsayin mala’ikan da ya riƙa yawan ziyarar Miller. Ya bayyana lokuta bakwai a matsayin ganowarsa ta farko, sa’an nan kuma ya bayyana 2,300 a matsayin shaida ta biyu ga lokuta bakwai, domin dukkansu sun ƙare a 1843, (kamar yadda ya fara gaskatawa). Waɗannan annabce-annabce biyu su ne gano-ganojensa na alfa da omega, kuma a cikin dangantakar annabci da Miller suna nuna kuskuren da Samuel Snow zai gyara ta wurin saƙon Kukan Tsakar Dare da ya ƙaddamar da “motsin wata na bakwai.” Motsin Kukan Tsakar Dare shi ne “motsin wata na bakwai” lokacin da ya bar taron sansani na Exeter, domin yana bayyana zuwan Ubangiji a rana ta goma ga wata na bakwai, wanda a 1844 ya faɗa a ranar 22 ga Oktoba.

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!

Kuskuren da ke haifar da ba da iko ga mala’ika na biyu ana wakilta shi da fahimtar farko ta Miller cewa lokuta bakwai da shekaru 2,300 sun ƙare tare a shekara ta 1843. A cikin wannan sakin layi, koyarwa ta gaba da ake tattaunawa ita ce yadda Miller ya zo ya gano Roma a matsayin alamar da ke kafa wahayin. Malaman tarihin Adventist suna nuna cewa dukan fahimtofin annabci na William Miller sun ginu ne bisa ga gane da ya yi na ikoki biyu masu hallakarwa. Ya fahimci waɗannan ikoki biyu masu hallakarwa a matsayin Roma ta arna da Roma ta papacy, kuma ya ga waɗannan ikoki biyu a cikin 2 Tassalonikawa sa’ad da ya fahimci cewa “na kullum” a cikin littafin Daniyel Roma ta arna ce. Kowane tsarin annabci da Miller ya gabatar, wanda ‘Yar’uwa White ta sanar da mu cewa mala’iku sun ziyarce shi sau da yawa, ya ginu ne bisa ga fahimtarsa cewa Roma ce ke kafa wahayin. Kowannensu!

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.

Tun daga 31 ga Disamba, 2023, Zakin kabilar Yahuda yana ta warware Hatimin Wahayin Yesu Almasihu. Daga wannan lokaci ne gwajin tushe ya fara, kuma ya kai ga kammalawarsa sa’ad da shugaban Kirista na farko daga Amurka ya fara mulkinsa a ranar 8 ga Mayu, 2025. A wannan lokaci ne gwajin haikali ya fara.

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.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba, kuma mu yi amfani da shekaru “250” a matsayin shaida domin tabbatar da tantancewarmu cewa gwajin tushe ya ƙare da papon na yanzu.

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