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# Panium - Number Fourteen

Panium — Nọmba Iri na Anọ

The Disappointment as the Key to the Temple Test

Nkụda Mmụọ ahụ Dị Ka Isi Nzọpụ nke Nnwale Ụlọ Nsọ

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.

Isiokwu nke ebe nsọ bụ “igodo” nke meghere nkụda mmụọ nke Ọktoba 22, 1844 na mmalite nke ozi mmụọ-ozi nke atọ, ọ bụkwa isiokwu nke nkụda mmụọ ahụ bụ “igodo” iji meghee ozi ebe nsọ nke ule ụlọ nsọ n’ọgwụgwụ nke mmụọ-ozi nke atọ.

> 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.

> M ga-enye gị mkpịsị ugodi nke alaeze eluigwe: ihe ọ bụla ị ga-ekekọ n’ụwa ga-abụ nke ekekọrọ n’eluigwe: ihe ọ bụla ị ga-atọpụkwa n’ụwa ga-abụ nke atọpụrọ n’eluigwe. Matiu 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.

Eziokwu ahụ bụ na a na-aghọta September 11, 2001 dị ka “9/11,” n’ime nkwekọrịta na “911” ịbụ akara nke oku mberede na United States, bụ ihe Onye ahụ nke kere ihe niile haziri. Ịghọta ndakpọ olileanya nke July 18, 2020 bụ ihe na-eme ka e nwee ike ịmata mmegharị nke otu narị puku iri anọ na anọ ahụ dị ka nke ahụ n’ezie; ma naanị site n’aka ndị chọrọ ịhụ na Jisọs na-anọchi anya nke ime mmụọ site n’ihe eke taa, n’enweghị ọdịiche ọ bụla n’otú O si mee ya puku afọ abụọ gara aga. Ọhụ “20/20” bụ nke kacha mma mmadụ pụrụ inwe, ndakpọ olileanya nke 2020 kwa bụ akara ụzọ nke na-eme ka e nwee ike ịmata ụlọ nsọ ahụ n’akụkọ amụma nke ụmụ agbọghọ iri ahụ.

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

> “Akụkọ ilu ahụ banyere ụmụ agbọghọ iri nke Matiu 25 na-egosikwa ahụmahụ nke ndị 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.

Ọhụụ iri abụọ n’ime iri abụọ ka mma ọbụna karịa mgbe e jikọtara ya na ile azụ nke eziokwu ndị ntọala ahụ na-anọchi anya. Pọl na-akụzi na “mmụọ ndị amụma nọ n’okpuru mmụọ ndị amụma,” ya mere ụmụ agbọghọ na-amaghị nwoke nke Matiu bụkwa otu ụmụ agbọghọ na-amaghị nwoke ahụ Jọn kọwara dị ka puku mmadụ narị otu na iri anọ na anọ, ma Jọn na-akọwapụta ha dị ka ụmụ agbọghọ na-amaghị nwoke n’Ihe Mkpughe 14:4.

> 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.

> Ndị a bụ ndị a na-emetọtaghị site n’ebe ụmụnwaanyị nọ; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. A gbapụtara ndị a n’etiti mmadụ, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 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.

Mkpụrụ mbu nke oge mgbụsịakwụkwọ bụ ụmụ agbọghọ ndị na-amaghị nwoke nke na-eso Nwa Atụrụ ahụ banye n’ụlọ nsọ, ma “igodo” nke ịghọta ụlọ nsọ ahụ bụ ndakpọ olileanya nke afọ 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.

> M ga-etinye mkpịsị ugodi ụlọ Devid n’ubu ya; ya mere, ọ ga-emepe, ọ dịghịkwa onye ga-emechi; ọ ga-emechikwa, ọ dịghịkwa onye ga-emepe. Aịsaịa 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.

Ọ bụrụ na onye Adventist ga-abụ n’etiti ndị 144,000, ọ ga-abụrịrị na, n’ihi mkpa amụma, ọ tara ahụhụ site n’ịda mba nke sitere n’ịkpọsa amụma n’ihu ọha nke mezughị.

> “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.

> “A na-akpọkarị m gaa n’ilu ahụ banyere ụmụ agbọghọ iri na-amaghị nwoke, ise n’ime ha bụ ndị amamihe, ma ise bụ ndị nzuzu. E mezuworị ilu a, a ga-emekwa ya ruo n’ókè nke mkpụrụedemede ya nile, n’ihi na o nwere etu o si metụta oge a pụrụ iche, ma, dịka ozi nke mmụọ-ozi nke atọ, e mezuworị ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo na ngwụcha oge.” Review and Herald, Ọgọst 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.

Agha Panium nke dị n’amaokwu nke iri na ise nke Daniel iri na otu bụ agha nke na-eduga n’amaokwu nke iri na isii, nke na-akọwapụta iwu ụbọchị Sọnde na United 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.

> Ya mere, eze nke ugwu ga-abịa, ọ ga-akpọkọta ájá mgbidi agha, werekwa obodo ndị e wusiri ike nke ukwuu; ogwe-aka nke ndịda agaghị enwe ike iguzogide ya, ndị ya a họpụtara agaghịkwa enwe ike, ọ gaghịkwa adị ike ọbụla iji guzochie ya. Daniel 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.

N’amaokwu a, United States na-emeri Russia, tinyere ndị Russia họpụtara. Ma n’amaokwu na-esonụ, ọ dịghị onye pụrụ iguzogide ịrị elu nke Rome, nke na-akara Juda na Jerusalem dị ka nzọụkwụ mbụ n’imeri ụwa; ebe Rome biliri dịka alaeze nke anọ nke amụma Akwụkwọ Nsọ. Site n’iguzo n’ala ebube nkịtị n’amaokwu nke iri na isii, akara nke ọchịchị Rome nkịtị dị n’ime ala ebube nkịtị; ya mere, ọ na-anọchi anya amaokwu nke iri anọ na otu, mgbe a ga-amanye akara nke ọchịchị Rome ime mmụọ n’elu ala ebube ime mmụọ nke United 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.

Mpi abụọ nke anụ-ọhịa nke ụwa nke Mkpughe isi iri na atọ na-anọchi anya Republicanism na Protestantism. N’amaokwu nke iri na ise nke Daniel isi iri na otu, Antiochus Magnus, onye a makwaara dịka Antiochus III na Antiochus Onye Ukwu, meriri alaeze ndịda, nke a na-anọchi anya ya site n’ezinụlọ ọchịchị Ptolemaic. Antiochus na-anọchi anya Donald Trump, eze ndịda kwa na-anọchi anya Russia. Agha Panium bụ agha dị n’etiti United States na Russia na ndị Russia họọrọ, bụ agha Antiochus meriri, ma mgbe nke ahụ gasịrị, ọ hụrụ ka alaeze ya e meriri site n’aka Rom nkịtị—ike nke amaokwu nke iri na anọ—nke na-eguzobe ọhụụ mpụga nke mpi Republican nke anụ-ọhịa nke ụwa. Ọhụụ ime na-anọchi anya ya site na mpi Protestant nke anụ-ọhịa nke ụwa. Mpi abụọ ahụ nọ n’Agha Panium, n’ihi na Pita nọ ebe ahụ dịka onye Protestant, ya na ozi ya sitere n’akwụkwọ Joel.

## 250 Years

Afọ 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.

Mgbe anyị na-atụle ahịrị abụọ nke anụ ọhịa nke ụwa, anyị na-achọpụta na n’afọ 1776 anụ ọhịa nke ụwa malitere ịrị elu ya, ma ka ọ na-erule 1798, (afọ iri abụọ na abụọ ka e mesịrị) anụ ọhịa nke oke osimiri nke Mkpughe isi nke iri na atọ natara ọnya ọnwụ ya, ma anụ ọhịa nke ụwa malitere ọchịchị ya dịka alaeze nke isii n’amụma Akwụkwọ Nsọ. Afọ narị abụọ na iri ise ka e mesịrị, n’afọ 2026, anyị etetala n’ule ime ụlọ nsọ nke malitere na Mee 8, 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.

Afọ ndị ahụ “250” jikọkwara onwe ha na Antiochus Magnus. Malite na iwu ahụ e nyere n’afọ 457 BC, ma gụọ site n’iwu ahụ afọ narị abụọ na iri ise, anyị rutere n’afọ 207, afọ asaa tupu agha Panium, na afọ iri mgbe Ptolemy meriri Antiochus n’agha Raphia, nke a nọchiri anya ya n’amaokwu nke iri na otu nke Daniel iri na otu. Daniel 11:11, n’ezie, bụ ahịrị mpụga nke mpi Republican nke kwekọrọ na Mkpughe 11:11, nke bụ ahịrị ime nke mpi Protestant. Daniel na Mkpughe bụ otu akwụkwọ ahụ, Mkpughe na-ejikwa akara ndị ahụ dị ka ihe nnọchianya nke amụma mpụga na ụka dị iche iche dịka ihe nnọchianya nke amụma ime nke na-aga n’akụkụ ya.

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

Saịrọs na-anọchi anya iwu atọ ahụ nile, n’ihi na i nweghị ike inwe nke atọ ma ọ bụrụ na nke mbụ na nke abụọ adịghị.

> “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.

> “N’isi nke asaa nke Ezra ka a hụrụ iwu ahụ. Amaokwu 12–26. N’ụdị ya kachasị zuo oke, Ataksaksis, eze Peasia, nyere ya n’afọ 457 T.K. Ma n’Ezra 6:14 a sịrị na e wuru ụlọ nke Onyenwe anyị dị na Jerusalem ‘dịka iwu [“iwu eze,” n’akụkụ peeji] nke Sairọs, na Daraiọs, na Ataksaksis eze Peasia si dị.’ Ndị eze atọ a, site n’ịmalite, ikwughachi, na imezu iwu ahụ, wetara ya n’izu oke amụma ahụ chọrọ iji gosi mmalite nke afọ 2300 ahụ. Mgbe a nabatara afọ 457 T.K., oge e mezuru iwu ahụ, dịka ụbọchị nke iwu ahụ, a hụrụ na nkọwa nile nke amụma ahụ banyere izu iri asaa ahụ emezuworị.” 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.

Site n’iwu atọ e nyere nke Saịrọs na-anọchi anya ya n’afọ 457 BC, “250” afọ na-ejedebe n’akụkọ ihe mere eme dị n’etiti ọgụ Raphia n’afọ 217 BC, mgbe Ptolemy IV meriri Antiochus Onye Ukwu, na afọ 200 BC mgbe Antiochus mesịrị merie Ptolemy n’agha Panium dị na amaokwu nke iri na ise. Ahịrị ahụ na-eme ka Antiochus Magnus kwekọọ na Donald Trump. Ná mmalite alaeze nke isii nke amụma Akwụkwọ Nsọ site n’afọ 1776 ruo 1798, e nwere oge nke “22” afọ nke na-anọchi anya ịrị elu nke alaeze nke isii. “22” afọ ndị ahụ na-egosikwa akụkọ ihe mere eme nke nọmba “22” na-anọchi anya ya na njedebe nke akụkọ ihe mere eme nke alaeze nke isii site n’afọ 2001 ruo 2023. “22” bụ akara nke njikọ nke Chi na mmadụ, nke a na-emezu n’ime akụkọ ihe mere eme nke alaeze nke isii nke amụma Akwụkwọ Nsọ, nke bụ anụ ọhịa nke ụwa nwere mpi mpụga nke Republicanism na mpi ime nke 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.

Ọrụ Kraịst na-arụsite na njikọta nke “22” nọchiri anya ya bụ ọrụ ikpeazụ Kraịst n’ebe Kachasị Nsọ, nke a nọchiri anya ya site n’ihichapụ mmehie, nke, dịka Joel si kwuo, tinyere nkọwa sitere n’mmụọ nsọ nke Pita, na-eme n’oge a na-awụsa mmiri ozuzo ikpeazụ.

> 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.

> Ya mere, chegharịanụ, laghachikwutekwanụ, ka e hichapụ mmehie unu, mgbe oge nke ịdị ọhụrụ ga-esi n’ihu Onyenwe anyị bịarute. Ọrụ Ndịozi 3:19.

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

Ihichapụ mmehie n’akwụkwọ ndekọ bụ ọrụ ikpeazụ nke Nnukwu Onye-nchu-àjà nke eluigwe.

> “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.

> “Dịka n’oge ochie e si n’okwukwe tụkwasị mmehie ndị mmadụ n’elu àjà mmehie, ma site n’ọbara ya bufere ha, n’ihe atụ, n’ebe nsọ nke ụwa, otu a kwa n’okwukwe ka a na-atụkwasị mmehie ndị chegharịrị echegharị n’elu Kraịst, ma bufee ha n’eziokwu n’ebe nsọ nke eluigwe. Dịkwa ka e si mezuo nsacha atụ nke ebe nsọ nke ụwa site n’iwepụ mmehie ndị e ji merụọ ya, otu a kwa ka a ga-esi mezuo ezigbo nsacha nke ebe nsọ nke eluigwe site n’iwepụ, ma ọ bụ ihichapụ kpamkpam, mmehie ndị e dere n’ebe ahụ. Ma tupu e nwee ike imezu nke a, a ghaghị inyocha akwụkwọ ndekọ ndị ahụ iji chọpụta ndị, site n’ichegharị mmehie ha na okwukwe n’ime Kraịst, kwesịrị irite uru nke mkpuchi mmehie Ya. Ya mere, nsacha nke ebe nsọ na-agụnye ọrụ nyocha—ọrụ ikpe. A ghaghị ịrụ ọrụ a tupu ọbịbịa Kraịst abịa ịgbapụta ndị Ya; n’ihi na mgbe Ọ bịara, ụgwọ ọrụ Ya nọnyere Ya inye onye ọ bụla dịka ọrụ ya si dị. Mkpughe 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.

Ọrụ ahụ nke malitere n’October 22, 1844, malitere n’eluigwe nke Mkpu Etiti Abalị, a ga-emekwa ka ọrụ ahụ gwụ n’eluigwe nke Mkpu Etiti Abalị ahụ, nke Pita kọwara dị ka oge ihichapụ mmehie, nke na-akọwapụta oge ikpe nke ndị dị ndụ, mgbe “oge nke ime ka ume dị ọhụrụ” rutere.

> “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.

> “A ga-arụ ọrụ ikpe nnyocha na ihichapụ mmehie tupu ọbịbịa nke abụọ nke Onyenwe anyị. Ebe ọ bụ na a ga-ekpe ndị nwụrụ anwụ ikpe site n’ihe ndị e dere n’akwụkwọ dị iche iche, ọ gaghị ekwe omume ka a hichapụ mmehie ndị mmadụ ruo mgbe ikpe ahụ ga-agwụ, nke a ga-enyocha okwu ha n’ime ya. Ma onyeozi Pita na-ekwupụta nke ọma na a ga-ehichapụ mmehie ndị kwere ekwe ‘mgbe oge nke inwetaghachi ume ga-esi n’ihu Onyenwe anyị bịa; ma Ọ ga-ezitekwa Jisọs Kraịst.’ Ọrụ Ndịozi 3:19, 20. Mgbe ikpe nnyocha ga-emechi, Kraịst ga-abịa, ụgwọ ọrụ Ya ga-anọkwa n’aka Ya inye onye ọ bụla dịka ọrụ ya ga-adị.” The Great Controversy, 485.

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

“Oge ime ka ihe dị ọhụrụ” bụkwa “oge nke mweghachi nke ihe niile.”

> 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.

> Ya mere, chegharịanụ, ka e wee tọghata unu, ka e wee hichapụ mmehie unu, mgbe oge nke ume ọhụrụ ga-abịa site n’iru Onyenwe anyị; Ọ ga-ezitekwa Jisọs Kraịst, onye e buru ụzọ kwusaaara unu: Onye eluigwe ga-anabata ruo mgbe oge nke iweghachi ihe niile ga-eru, nke Chineke kwuru site n’ọnụ ndị amụma ya niile dị nsọ kemgbe ụwa malitere. Ọrụ Ndịozi 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.

“Oge ndị nke inweta ume ọhụrụ” na-abịa “site n’ihu Onyenwe anyị,” nke na-eme mgbe e zitere “Jisọs Kraịst.” Mgbe mmụọ ozi nke Mkpughe iri rịdara n’ụbọchị Ọgọọst 11, 1840, Nwanyị White kọwara na mmụọ ozi ahụ “abụghị onye ọzọ dị ala karịa Jisọs Kraịst n’onwe Ya.” Ọrụ ahụ Kraịst malitere n’October 22, 1844, ka e webatara site n’akụkọ ihe mere eme nke 1840 ruo 1844; akụkọ ihe mere eme nke Nwanyị White kwuru na ọ bụ “ngosipụta dị ebube nke ike Chineke,” ebe ọ na-eme ka otu akụkọ ihe mere eme ahụ kwekọọ na oge Pentikọst n’oge Pita, ma mesịa jiri ahịrị abụọ ahụ nke akụkọ amụma gosi n’ihu ọdịda nke mmụọ ozi nke Mkpughe iri na asatọ, onye ji ebube Ya mee ka ụwa nwuo ìhè.

> “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.

> “Mmụọ-ozi nke jikọtara onwe ya na nkwusa nke ozi mmụọ-ozi nke atọ ga-eji ebube ya mee ka ụwa dum mụọ ìhè. A na-ebu amụma ebe a banyere ọrụ ga-eru ụwa nile ma bụrụ nke ike ya pụrụ iche na nke a na-ahụbeghị mbụ. Mmegharị ọbịbịa nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e bugara ozi mmụọ-ozi mbụ ruo n’ụlọọrụ ozioma ọ bụla n’ụwa, ma n’ụfọdụ mba, e nwere mmasị okpukpe kasịnụ e jirila hụ n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma a ga-agabiga ihe ndị a site na mmegharị dị ike nke ga-adị n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.

> “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.

> “Ọrụ ahụ ga-adị ka nke Ụbọchị Pentikọst. Dịka e nyere ‘mmiri izizi,’ n’ịwụsa Mmụọ Nsọ na mmalite nke oziọma, ka o mee ka mkpụrụ dị oké ọnụ ahịa puo, otu a ka a ga-enye ‘mmiri ikpeazụ’ n’ọgwụgwụ ya maka ime ka owuwe ihe ubi zuo oke. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị anọgide n’ịchọ ịma Jehova: ọpụpụ Ya ka edoziela dịka ụtụtụ; Ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ikpeazụ na mmiri izizi n’elu ụwa.’ Hosea 6:3. ‘Ṅụrịa ọṅụ, unu ụmụ Zayọn, ṅụrịakwa ọṅụ n’ime Jehova bụ Chineke unu: n’ihi na O nyela unu mmiri izizi n’ụzọ kwesiri ekwesi, Ọ ga-emekwa ka mmiri ozuzo, mmiri izizi, na mmiri ikpeazụ, zooro unu.’ Joel 2:23. ‘N’ụbọchị ikpeazụ, ka Chineke kwuru, Aga m awụsa n’ime Mmụọ M n’ahụ mmadụ niile.’ ‘Ọ ga-erukwa na onye ọbụla nke ga-akpọku aha Onyenwe anyị, a ga-azọpụta ya.’ Ọrụ Ndịozi 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.

> “Ọrụ ukwu nke oziọma agaghị akwụsị site n’igosipụta ike Chineke n’ụzọ dị nta karịa nke gosipụtara mmalite ya. Amụma ndị ahụ e mezuru n’ịwụsa mmiri ozuzo mbụ na mmalite nke oziọma ga-emezukwa ọzọ n’ịwụsa mmiri ozuzo ikpeazụ na mmechi ya. Nke a bụ ‘oge nke ime ka ọ dịghachi ọhụrụ’ nke onyeozi Pita lere anya n’ihu mgbe ọ sịrị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e hichapụ mmehie unu, mgbe oge nke ime ka ọ dịghachi ọhụrụ ga-esi n’ihu Onyenwe anyị bịa; ọ ga-ezipụkwa Jisọs.’ Ọrụ 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.

Mmegharị Advent nke afọ 1840 ruo 1844 bụ ngosipụta dị ebube nke ike Chineke nke butere mmalite nke ọrụ Kraịst n’ịsachapụ ebe nsọ Ya. Akụkọ ihe mere eme ahụ bidoro mgbe Jizọs, nke a nọchiri anya ya dịka mmụọ ozi mbụ nke Mkpughe isi nke iri na anọ, siri n’eluigwe rịdata n’ụbọchị Ọgọọst 11, 1840 dịka e gosiri ya n’isi nke iri nke Mkpughe. Ngosipụta nke ike Chineke nke malitere n’oge ahụ gara n’ihu ruo n’imeghe ikpe nnyocha ahụ, ya mere o bụrụ ihe nnọchianya nke ngosipụta nke ike Chineke nke ga-arịwanye elu ruo n’imechi ikpe nnyocha ahụ. Oge ahụ n’ọgwụgwụ bidoro na 9/11, mgbe Jizọs rịdatakwara ọzọ dịka mmụọ ozi nke Mkpughe isi nke iri na asatọ mgbe e wedara nnukwu ụlọ nile nke New York n’ala site n’imetụ aka Chineke, ma ọrụ nke ikpe nnyocha ahụ gbanwere site n’ebe ndị nwụrụ anwụ nọ gaa n’ebe ndị dị ndụ nọ. Mmiri ozuzo na-abịa mgbe e zitere Jizọs.

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.

Jisọs kụziri na anyị ga-arịọ ka anyị wee nata, Zekaraịa kwukwara na anyị ga-arịọ maka mmiri ozuzo nke ikpeazụ, n’oge mmiri ozuzo nke ikpeazụ. Ya mere, o doro anya na ị ga-amarịrị na ị nọ n’oge mmiri ozuzo nke ikpeazụ, ka i wee mezuo nduzi Zekaraịa nyere.

> 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.

> Rịọnụ Jehova ka o zitere unu mmiri ozuzo n’oge mmiri ozuzo ikpeazụ; ya mere, Jehova ga-eme igwe ojii na-enwu enwu, nye kwa ha oke mmiri ozuzo, nye onye ọ bụla ahịhịa n’ubi. Zekaraịa 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.

N’oge 9/11 Jisọs si n’eluigwe rịdata dị ka mmụọ-ozi nke Mkpughe iri na asatọ, mmiri-ozuzo ikpeazụ wee malite ifesa; ma ọ na-adakwasị naanị ndị na-emezu iwu Zekaraya nke na-asị ka ha “rịọ maka mmiri-ozuzo ikpeazụ,” mgbe unu nwere ezi nghọta na “oge nke inweta ume ọhụrụ” na mweghachi nke ihe niile eruola. Mkpụrụobi ga- “amata” na oge amụma nke mmiri-ozuzo ikpeazụ eruola.

> “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.

> “Anyị agaghị echere mmiri nke ikpeazụ. Ọ na-abịakwute ndị nile ga-amata ma nabata igirigi na mmiri ozuzo nke amara nke na-adakwasị anyị. Mgbe anyị na-achịkọta iberibe nke ìhè, mgbe anyị na-enwe ekele maka ebere ndị ahụ doro anya nke Chineke, Onye na-enwe mmasị ka anyị tụkwasị Ya obi, mgbe ahụ, nkwa ọ bụla ga-emezu. [a kpọrọ Aịzaịa 61:11.] Ụwa dum ga-ejupụta n’ebube nke Chineke.” The Seventh-day Adventist Bible Commentary, olu nke 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.

N’oge 9/11 ka oge ime ka ume dịrị ọhụrụ bidoro, ịsachapụkwa mmehie nke ndị dị ndụ bidoro. Ikpe ahụ kwekọrọ kpọmkwem na nkebi mbụ nke ọgbụgba-ndụ Abraham nke nzọụkwụ atọ. Nkebi mbụ ahụ bụ na mgbe Onyenwe anyị kpọpụtara Israel n’ọgba aghara nke Ijipt, Ọ ga-ekpe ma ndị ọgbụgba-ndụ Ya ikpe, ma mba ahụ ebe ha biri dịka ndị ọbịa na ndị mbịarambịa. Ndị mbụ ahụ nke ọgbụgba-ndụ nọchiri anya ndị ikpeazụ nke ọgbụgba-ndụ, bụ́ ndị otu narị puku iri anọ na anọ. A ga-ekpe ndị amụma ahụ ikpe dịka mpi Protestant nke anụ ọhịa nke ụwa, ebe a na-ekpekwa mpi Republican nke anụ ọhịa nke ụwa ikpe n’otu oge ahụ.

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.

Ikpe ikpe nke mpi Republican na-abịa na njedebe nke akụkọ ya, nke bụ iwu ụbọchị Sọnde. A na-anọchi iwu ụbọchị Sọnde anya n’ime mmezu nke amaokwu nke iri na isii nke Rome were jide Juda n’afọ 63 BC—n’Ụbọchị Mkpuchi Mmehie dịka ụfọdụ ndị ọkọ akụkọ ihe mere eme si kwuo.

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 nọchiri anya United States n’amaokwu nke iri ruo nke iri na ise. Ronald Reagan meriri n’agha nke amaokwu nke iri, nke nọchiri anya, dịka ụdị ya, ndakpọ nke Soviet Union nke amaokwu nke iri anọ. Aịzaya 8:8 na-akọwapụta otu agha ahụ e nọchiri anya ya n’amaokwu nke iri na nke iri anọ nke Daniel iri na otu, ma amaokwu atọ ahụ ndị a kwekọrọ n’usoro na-eme ka e nwee ike ịmata Russia dịka onye mmeri n’agha Raphia nke amaokwu nke iri na otu.

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.

Agha Raphia nke dị n’amaokwu nke iri na otu bụ ihe e buru ụzọ gosi banyere agha dị na Ukraine n’etiti eze ndịda (Russia) na ike nnọchi anya ọchịchị pope (Ukraine). Ọchịchị Obama malitere agha ahụ n’oge pope mbụ sitere na mpaghara ndịda ụwa, onye bụkwa pope mbụ sitere na America’s, ọ bụ ezie na ọ bụ South America. “Ndịda” bụ akara nke globalism, spiritualism na communism, pope mbụ ahụ sitere na ndịda ma si na America’s soro onye isi ala globalist, Obama, kwụkọọ mgbe agha nke amaokwu nke iri na otu bịara. Reagan, dị ka United States n’amaokwu nke iri, batara n’ime njikọ nzuzo ya na pope na-echekwa ọdịnala; mgbe ahụ, ndị Nazi nke Ukraine ka onye isi ala globalist jiri rụọ ọrụ n’oge pope globalist. United States n’okpuru Trump nọ ugbu a n’ime mmekọrịta meghere emepe ya na pope mbụ sitere na North America, na pope a na-akpọ onye na-echekwa ọdịnala.

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 nwere njikọ nzuzo na onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ n’agha nke amaokwu nke iri, ma Obama malitere agha nke amaokwu nke iri na otu, n’oge pope ahụ kwa bụkwa onye ọchịchị ụwa ọnụ, yiri Obama. Ugbu a, Trump nọ na mmekọrịta doro anya ya na pope nke kwekọrọ na Reagan, ma e wezụga na njikọ nzuzo mbụ ahụ aghọwo ugbu a njikọ doro anya. Pope atọ ahụ, na ndị isi ala atọ ahụ, kwekọrọ n’agha atọ nke amaokwu nke iri, nke iri na otu, na nke iri na ise.

> “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?

> “Ọ dị ịtụnanya n’amamihe aghụghọ na n’ụzọ aghụghọ ya bụ Chọọchị Rom. Ọ pụrụ ịgụ ihe ga-abịa. Ọ na-eche oge ya, ebe ọ na-ahụ na ụka ndị Protestant na-enye ya nsọpụrụ n’ịnakwere sabbath ụgha ahụ nakwa na ha na-akwadebe ime ka a manye ya site n’ụzọ ndị ahụ kpọmkwem nke ya onwe ya jiri mee ihe n’oge gara aga. Ndị jụrụ ìhè nke eziokwu ga-achọkwa enyemaka nke ike a na-akpọ onwe ya nke na-apụghị imehie emehi iji bulie ụlọọrụ nke sitere n’aka ya. O sighị ike ịkọwa otú ọ ga-esi dị njikere ịbịa nyere ndị Protestant aka n’ọrụ a. Ònye ghọtara nke ọma karịa ndị ndu papa otú e si emeso ndị na-erubeghị ụka isi?”

> “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.

> “Nzukọ Roman Katọlik, ya na alaka ya niile n’ụwa dum, mejupụtara otu òtù ukwu n’okpuru nchịkwa oche papal, nke e guzobere ka ọ jeere ọdịmma ya ozi. A na-akụziri ọtụtụ nde ndị na-ekwurịta okwukwe ya, n’obodo ọ bụla n’elu ụwa, ka ha were onwe ha dị ka ndị e ji nkwado na nrubeisi kee na pope. N’agbanyeghị agbụrụ mba ha ma ọ bụ ọchịchị ha, ha ga-ewere ikike nke ụka ahụ dịka nke dị n’elu ikike ndị ọzọ niile. Ọ bụ ezie na ha nwere ike ịṅụ iyi na-ekwe nkwa iguzosi ike n’ihe nye steeti, ma n’azụ nke a ka nkwa nrubeisi nye Rom dị, nke na-atọhapụ ha n’aka nkwa ọ bụla megidere ọdịmma ya.”

> “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.

> “Akụkọ ihe mere eme na-agba àmà banyere mbọ ya ndị aghụghọ jupụtara na ha, nke ọ nọgidere na-eme, iji tinye onwe ya n’ihe gbasara mba dị iche iche; ma ozugbo o nwetara ebe o ga-eguzosi ike, iji mee ka ebumnuche nke ya gaa n’ihu, ọbụna ma ọ bụrụ na ọ ga-eduga n’iyi nke ndị isi na ndị mmadụ. N’afọ 1204, Pope Innocent III nwetara n’aka Peter II, eze Arragon, iyi a pụrụ iche nke ukwuu: ‘Mụ onwe m, Peter, eze ndị Arragonians, na-ekwupụta ma na-ekwe nkwa na m ga-adị mgbe niile bụrụ onye kwesịrị ntụkwasị obi ma na-erube isi nye onyenwe m, Pope Innocent, ndị ga-anọchi ya n’okwukwe Katọlik, na Chọọchị Rom, ma jiri ntụkwasị obi debe alaeze m n’okpuru nrubeisi nye ya, na-agbachitere okwukwe Katọlik, ma na-achụso ajọ mmehie nke ịjụ okwukwe.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Nke a kwekọrọ na nkwupụta ndị ahụ gbasara ike nke pontiff Rom ‘na ọ bụ ihe iwu kwadoro ka o wepụ ndị eze ukwu n’ocheeze’ na ‘na ọ pụrụ ịtọhapụ ndị a na-achị n’ọrụ ha nke iguzosi ike n’ihe nye ndị ọchịchị na-adịghị ezi omume.’—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.

> “Ka e cheta ya, ọ bụ isi nganga Rom na ọ dịghị agbanwe agbanwe. Ụkpụrụ Gregory VII na Innocent III ka bụkwa Ụkpụrụ Chọọchị Roman Katọlik. Ma ọ bụrụ na o nwere naanị ike ahụ, ọ ga-etinye ha n’ọrụ ugbu a site n’ike na ume dị ka o mere n’arọ gara aga. Ndị Protestant amaghị nke nta ihe ha na-eme mgbe ha na-atụ aro ịnakwere enyemaka Rom n’ọrụ nke ibuli Sọnde elu. Mgbe ha ji obi ha niile na-achọ imezu nzube ha, Rom na-achọkwa iweghachi ike ya, inwetaghachi ọchịchị kasịnụ ya furu efu. Ka e mee ka ụkpụrụ ahụ guzosie ike otu ugboro na United States na chọọchị nwere ike iji ma ọ bụ chịkwaa ike nke steeti; na a pụrụ iji iwu ụwa manye emume okpukpe; n’otu okwu, na ọchịchị chọọchị na steeti ga-achị akọ na uche, mgbe ahụ mmeri Rom n’ala a ga-abụ ihe e ji n’aka.”

> “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.

> “Okwu Chineke enyewo ịdọ aka ná ntị banyere ihe ize ndụ na-abịanụ; ọ bụrụ na a ghara ilebara nke a anya, mgbe ahụ ụwa Protestant ga-amata ihe nzube Rome bụ n’ezie, naanị mgbe ọ gaghịzi ekwe omume ịgbanahụ ọnyà ahụ. Ọ na-eto n’ike nwayọọ nwayọọ na-enweghị mkpọtụ. Ozizi ya na-arụ ọrụ mmetụta ha n’ụlọ nzukọ ndị omeiwu, n’ime ụka, na n’obi ndị mmadụ. Ọ na-achịkọta nnukwu ụlọ ya ndị dị elu ma sie ike, n’ime ebe nzuzo ha ka a ga-emeghachi mkpagbu ya ndị gara aga. Nwayọọ nwayọọ na n’enweghị onye na-atụ anya ya, ọ na-eme ka ike ya sie ike iji kwalite ebumnuche nke onwe ya mgbe oge ga-abịa ka ọ kụọ ihe. Naanị ihe ọ na-achọ bụ ebe uru dị, ma a na-enyekwa ya nke a ugbu a. N’oge na-adịghị anya anyị ga-ahụkwa ma nwee mmetụta ihe nzube nke ihe Roman ahụ bụ. Onye ọbụla ga-ekwere ma rubekwa isi n’okwu Chineke ga-esi n’ihi nke a nweta nkọcha na mkpagbu.” 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.

N’afọ 2016 a họpụtara Trump, mgbe ahụ ndị òtù ụwa niile nke Biden nọchiri anya ha zuru ntuli aka nke 2020, ma nke ahụ bụ naanị ndị nwere ọhụụ 20/20 na-amata. N’amaokwu nke iri na atọ Donald Trump “na-alaghachi” n’afọ 2024, n’ike karịrị nke ọ bụla o nwere mbụ, ma bido nkwadebe ya maka oge ọlaedo nakwa ọgụ Panium n’amaokwu nke iri na ise. Mgbe ahụ Leo pope bịara ime ka ọhụụ ahụ guzosie ike n’afọ 2025, pope nke atọ a na-ejikọta na ọgụ atọ nke amaokwu iri ruo iri na ise, nakwa na ndị isi ala atọ nke ọgụ ndị ahụ. A na-ewere pope na ndị isi ala nke mbụ na nke atọ dị ka ndị na-akwado ọdịnala, ebe pope na onye isi ala nke etiti bụ ndị òtù ụwa niile. Njikọ aka mbụ ahụ bụ ihe nzuzo, nke ikpeazụ emepewo ìhè, n’ihi na a na-anọchi ya anya n’amaokwu nke iri na anọ dịka akara nke na-eme ka ọhụụ mpụta ìhè nke amụma nke ụbọchị ikpeazụ guzosie ike.

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.

N’ụbọchị Disemba 31, 2023 ọrụ nke mmụọ-ozi mbụ ahụ, dịka e ji ọrụ nke iwu mbụ ahụ gosi ya n’ụdị ihe, malitere ịtọ ntọala. Nnwale ntọala ahụ bụ ma William Miller ziri ezi ma ọ bụ na o zịghị ezi n’ịkọwapụta ya na ọ bụ Rome na-eme ka ọhụụ ahụ guzosie ike n’amaokwu nke iri na anọ. Nkọwapụta Miller banyere Rome dịka ihe nnọchianya nke guzobere ọhụụ amụma nke ụbọchị ikpeazụ bụ, n’akụkụ ụfọdụ, nke kachasị mkpa n’ime eziokwu ntọala niile nke Miller. Otu Miller si ruo n’ụfọdụ nghọta pụrụ ịbụ naanị ihe a pụrụ isi nweta site n’itinye ezi uche e doro nsọ n’ọrụ n’oge ya na ọnọdụ ya, ma n’ihe metụtara ụfọdụ n’ime nchọpụta amụma ya, e nwere àmà doro anya nke ukwuu banyere ihe kpatara o ji ruo n’nghọta ndị ahụ. Nke kacha bụrụ isi n’ime nghọta ya niile bụ n’ịkọwapụta ya na ọ bụ Rome na-eme ka ọhụụ ahụ guzosie ike.

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 na-agba àmà ozugbo otú o si chọọ ịghọta ihe ahụ e “wepụrụ” n’akwụkwọ Daniel. Ọ bụghị naanị na ọ kpọrọ ebe ọ hụrụ azịza ya, kama ọ na-ekwukwa maka ọṅụ ya mgbe ọ chọpụtara ọla dị oké ọnụ ahịa ahụ ọ nọworo na-achọ. Apollos Hale dekọrọ nkọwa gbasara ihe Miller n’onwe ya dere, ma n’akụkụ a na-eso, Hale na-akọwa otú Miller si bụrụ nwa akwụkwọ amụma. Miller, dịka onyeozi nke ìhè ahụ e kpughere n’afọ 1798, bụ ihe atụ dị nsọ nke ndị ahụ Daniel kpọrọ “ndị maara ihe” ndị “na-aghọta” mgbe a “kpughere” akwụkwọ ahụ. Àmà Miller banyere otú e si duru ya banye n’ịmụ Bible bụ ihe atụ e bu n’obi site n’aka Onye ahụ na-achị ihe niile. Lezienụ anya n’otú Miller si too n’ihe ọmụma, n’ihi na ọ bụ ihe atụ nke ndị maara ihe na-aghọta mmụba nke ihe ọmụma, ọbụna ma ọ bụrụ na ha, dịka Miller, si n’ọchịchịrị nke njehie pụta.

> “‘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.

> “‘N’ọnwa Mee, 1816, e mere ka m daba n’okpuru nkwenye mmehie, ma Ewoo, lee oke ụjọ jupụtara mkpụrụobi m! Echefuru m iri nri. Eluigwe pụtara n’anya m dị ka ọla kọpa, ụwa kwa dị ka ígwè. Otú a ka m gara n’ihu ruo n’ọnwa Ọktoba, mgbe Chineke meghere anya m; ma Ewoo, mkpụrụobi m, lee ụdị Onye Nzọpụta m chọpụtara na Jisọs bụ! Mmehie m dapụrụ n’ahụ mkpụrụobi m dịka ibu arọ: ma mgbe ahụ, lee otú Akwụkwọ Nsọ siri doo m anya! Ihe niile dị n’ime ya kwuru banyere Jisọs; ọ nọ na ibe ọ bụla na ahịrị ọ bụla. Ewoo, ụbọchị ahụ bụ ụbọchị ọṅụ! Achọrọ m ịla ozugbo n’ụlọ n’eluigwe; Jisọs bụ ihe niile nye m, ma echere m na m pụrụ ime ka mmadụ nile ọzọ hụ ya dịka m hụrụ ya, ma aghọtahiela m.

> “‘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?”

> “‘N’ime afọ iri na abụọ ahụ m bụ onye kwenyere na Chineke ma na-ajụ mkpughe, agụwo m akụkọ ihe mere eme niile m pụrụ ịchọta; ma ugbu a, ahụrụ m Akwụkwọ Nsọ n’anya. Ọ kụziiri banyere Jisọs! Ma, n’agbanyeghị nke ahụ, e nwere akụkụ buru ibu nke Akwụkwọ Nsọ ka nọchiri m ọchịchịrị. N’afọ 1818 ma ọ bụ 19, mgbe mụ na otu enyi m na-akparịta ụka, onye m gara ileta, onye makwaara m ma nụkwaa okwu m mgbe m bụ onye kwenyere na Chineke ma na-ajụ mkpughe, ọ jụrụ m, n’ụzọ jupụtara n’ihe ọ pụtara, sị, “Gịnị ka i chere banyere akụkụ Akwụkwọ Nsọ a, na nke ahụ?” na-ezo aka n’akụkụ Akwụkwọ Nsọ ochie ndị ahụ m jụrụ mgbe m bụ onye kwenyere na Chineke ma na-ajụ mkpughe. Aghọtara m ihe ọ na-achọ ime, m wee zaa—Ọ bụrụ na ị ga-enye m oge, aga m agwa gị ihe ha pụtara. “Oge ole ka ị chọrọ?” Amaghị m, ma aga m agwa gị, ka m zara, n’ihi na enweghị m ike ikwere na Chineke enyewo mkpughe nke a na-apụghị ịghọta. Mgbe ahụ ekpebiri m ịmụ Akwụkwọ Nsọ m, na-ekwere na m pụrụ ịchọpụta ihe Mmụọ Nsọ pụtara. Ma ozugbo m kpebisịrị mkpebi a, echiche bịakwutere m—“Ka e were ya na ị hụ akụkụ Akwụkwọ Nsọ nke ị na-apụghị ịghọta, gịnị ka ị ga-eme?”’”

> “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.”

> “Ụzọ a e si amụ Baịbụl wee bata n’uche m:—Aga m ewere okwu ndị dị n’ụfọdụ amaokwu ndị ahụ, soro ha n’ime Baịbụl niile, ma si otu a chọpụta ihe ha pụtara. Enwere m Concordance nke Cruden, [azụpụtara na 1798] nke m chere na ọ bụ nke kachasị mma n’ụwa; ya mere ewere m ya na Baịbụl m, nọdụ ala n’oche ọrụ m, agụghịkwa ihe ọzọ, ma e wezụga ntakịrị akụkọ n’akwụkwọ akụkọ, n’ihi na ekpebiela m ịmata ihe Baịbụl m pụtara. Amalitere m na Jenesis, ma na-agụ nwayọọ nwayọọ; ma mgbe m rutere n’amaokwu nke m na-apụghị ịghọta, achọpụtara m n’ime Baịbụl niile iji chọpụta ihe ọ pụtara. Mgbe m gachara Baịbụl niile n’ụzọ a, Ewoo, lee ka eziokwu ahụ si pụta ìhè ma bụrụkwa nke jupụtara n’ebube! Achọpụtara m ihe ahụ m nọworo na-ekwusara unu. Ejuwo m afọ na oge asaa ahụ kwụsịrị na 1843. Mgbe ahụ ka m bịara n’ụbọchị 2300; ha duru m ruo n’otu nkwubi-okwu ahụ; ma enweghị m echiche ọbụla banyere ịchọpụta mgbe Onye Nzọpụta ga-abịa, enweghịkwa m ike ikwere ya; ma ìhè ahụ tiri m n’ike nke ukwuu nke na amaghị m ihe m ga-eme. Ugbu a, echere m, aghaghị m iyi akpali ụkwụ na breeching; agaghị m aga ngwa ngwa karịa Baịbụl, agaghịkwa m ada azụ n’azụ ya. Ihe ọbụla Baịbụl na-akụzi, aga m ejidesi ya ike. Ma n’agbanyeghị nke ahụ, e nwekwara ụfọdụ amaokwu ndị m na-apụghị ịghọta.”

> “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.

> “Nke a bụ ihe gbasara ụzọ izugbe ya si amụ Akwụkwọ Nsọ. N’oge ọzọ, ọ kọwara ụzọ ya si ekpebi ihe ederede dị n’ihu anyị pụtara—ihe “ihe a na-eme kwa ụbọchị” pụtara. “Agụrụ m n’ihu,” ka o kwuru, “ma apụghị m ịhụ ebe ọzọ a hụrụ ya, ma e wezụga n’akwụkwọ Daniel. Mgbe ahụ, ewere m okwu ndị ahụ guzo n’ihe jikọtara ya, ‘wepụ.’ ‘Ọ ga-ewepụ ihe a na-eme kwa ụbọchị,’ ‘site n’oge a ga-ewepụ ihe a na-eme kwa ụbọchị,’ wdg. Agụrụ m n’ihu, ma chee na agaghị m achọta ìhè ọ bụla banyere ederede ahụ; n’ikpeazụ, abịaruru m 2 Ndị Tesalonaịka 2:7, 8. ‘N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ, naanị onye na-egbochi ugbu a ga-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ, mgbe ahụkwa a ga-ekpughe onye ajọ ahụ,’ wdg. Ma mgbe m rutere n’ederede ahụ, O, lee ka eziokwu ahụ si doo anya ma bụrụ nke jupụtara n’ebube! Ọ nọ ebe ahụ! nke ahụ bụ “ihe a na-eme kwa ụbọchị!” Ọfọn, ugbu a, gịnị ka Pọl pụtara site n’okwu a, ‘onye na-egbochi ugbu a,’ ma ọ bụ onye na-egbochighị? Site n’“onye mmehie,” na “onye ajọ ahụ,” a na-ekwu Popu. Ọfọn, gịnị bụ ihe ahụ nke na-egbochi ka e kpughee Popu? Gịnị ọzọ ma ọ bụghị Okpukpe Ọgọ mmụọ; ya mere, “ihe a na-eme kwa ụbọchị” aghaghị ịpụta Okpukpe Ọgọ mmụọ.’” 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.

Nduzi nke Providence n’ọmụmụ Miller site n’aka mmadụ na nke Chineke dị n’akụkọ ahụ. Enyi ya ochie kpaliri ya, echiche ndị batakwara n’uche ya bụ olu nke mmụọ ozi Gebriel, onye Sista White kọwara “ahịrị n’elu ahịrị” dịka mmụọ ozi ahụ nke na-abịakarị ileta Miller. Ọ kọwara ugboro asaa ahụ dịka nchọpụta mbụ ya, ma mesịa kọwaa puku abụọ na narị atọ ahụ dịka onye-ama-akaebe nke abụọ nye ugboro asaa ahụ, n’ihi na ha abụọ kwụsịrị n’afọ 1843, (dịka o kwenyere na mbụ). Amụma abụọ ahụ bụ nchọpụta alfa na omega ya, ma n’ime mmekọrịta amụma ahụ na Miller, ha na-akọwapụta mmejọ ahụ nke Samuel Snow ga-emezigharị site n’ozi nke Mkpu Etiti Abalị, nke bidoro “mmegharị ọnwa nke asaa.” Mmegharị nke Mkpu Etiti Abalị ahụ bụ “mmegharị ọnwa nke asaa” mgbe ọ hapụrụ nzukọ ọgbakọ Exeter, n’ihi na ọ na-akọwa ọbịbịa nke Onyenwe anyị n’ụbọchị nke iri nke ọnwa nke asaa, nke n’afọ 1844 dabara n’October 22.

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!

Njehie nke na-emepụta inye ike nke mmụọ-ozi nke abụọ ahụ ka a na-anọchi anya ya n’ime nghọta mbụ Miller nwere na oge asaa ahụ na afọ 2,300 ahụ ga-ejedebe ọnụ n’afọ 1843. N’ime akụkụ okwu ahụ, ozizi ọzọ a na-atụle bụ otú Miller si bịaruo n’ịmata Rome dịka akara nke na-eguzobe ọhụụ ahụ. Ndị nkụzi akụkọ ihe mere eme nke Adventist na-akọwa na nghọta amụma niile nke William Miller dabeere n’ịmata ike abụọ na-ebibi ihe. Ọ ghọtara ike abụọ ahụ na-ebibi ihe dị ka Rome ndị ọgọ mmụọ na Rome ndị popu, ma ọ hụrụ ike abụọ ahụ n’ime 2 Thessalonians mgbe ọ bịara n’ịghọta na “ihe a na-eme kwa ụbọchị” dị n’akwụkwọ Daniel bụ Rome ndị ọgọ mmụọ. Ụdị amụma ọ bụla Miller, onye Nwanyị White na-agwa anyị na ndị mmụọ-ozi na-eleta ugboro ugboro, wepụtara, dabeere n’nghọta ya na Rome na-eguzobe ọhụụ ahụ. Nke ọ bụla n’ime ha!

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.

Site na Disemba 31, 2023, Odum nke ebo Juda anọwo na-emepe mkpuchi nke Mkpughe nke Jisus Kraịst. Site n’oge ahụ, ule ntọala ahụ amalitelarị, ọ bịaruterekwa ná mmechi ya mgbe poopu mbụ sitere na United States bidoro ọchịchị ya na Mee 8, 2025. N’oge ahụ, ule ụlọ nsọ malitere.

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.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote ma jiri afọ “250” ahụ dị ka àmà iji kwado njirimara anyị na ule ntọala ahụ kwụsịrị n’aka pope dị ugbu a.

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