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# Panium - Number Fourteen

Panium — Umubare Cumi na Kane

The Disappointment as the Key to the Temple Test

Ugutungurana nk’Urufunguzo rw’Ikigeragezo cy’Urusengero

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.

Ingingo yerekeye ubuturo bwera ni yo “rufunguzo” rwafunguye ugucika intege ko ku wa 22 Ukwakira 1844 mu ntangiriro y’ubutumwa bwa marayika wa gatatu, kandi ni yo ngingo y’ukwo gucika intege ari yo “rufunguzo” rwo gufungura ubutumwa bw’ubuturo bwera bw’ikigeragezo cy’urusengero ku iherezo ry’umarayika wa gatatu.

> 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.

> Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi ibyo uzaboha ku isi bizaba biboheshejwe mu ijuru; kandi ibyo uzabohora ku isi bizaba bibohowe mu ijuru. Matayo 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.

Kuba itariki ya 11 Nzeri 2001 isobanurwa nka “9/11” bihuje n’uko “911” ari ikimenyetso cy’ihamagara ry’ubutabazi bwihutirwa muri Leta Zunze Ubumwe za Amerika, byateguwe n’Uwateguye ibintu byose. Gusobanukirwa no gucika intege kwo ku wa 18 Nyakanga 2020 ni byo bituma urugendo rw’abihumbi ijana na mirongo ine na bane rumenyekana uko ruri; ariko bikamenyekana gusa n’abifuza kubona ko Yesu ahagararisha iby’umwuka akoresheje iby’umubiri muri iki gihe, nk’uko yabigenje imyaka ibihumbi bibiri ishize. Iyerekwa rya “20/20” ni ryo ryiza kurusha ayandi ushobora kugira, kandi ugucika intege kwa 2020 ni ikimenyetso cy’inzira gituma urusengero rumenyekana mu mateka y’ubuhanuzi yerekeye abakobwa cumi b’isugi.

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

> “Umugani w’abakobwa icumi bo muri Matayo 25 na wo ugaragaza uburambe bw’ubwoko bw’Abadivantisiti.” Intambara Ikomeye, 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.

Kureba kure neza 20/20 birushaho kuba byiza iyo bihujwe no kurebana ubushishozi ibyakahise bihagarariwe n’ukuri kw’ishingiro. Pawulo yigisha ko “imyuka y’abahanuzi igengwa n’abahanuzi,” bityo rero abasugi bavugwa na Matayo ni bo basugi bamwe Yohana aranga ko ari ibihumbi ijana na mirongo ine na bine, kandi Yohana abaranga ko ari abasugi mu— Ibyahishuwe 144.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Aba ni bo batandujwe n’abagore; kuko ari abanyabikira. Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba ni bo bacunguwe mu bantu, baba umuganura ku Mana no ku Mwana w’Intama. Ibyahishuwe 14:4.

The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.

Umuganura wa mbere w’igihe cy’itumba ni abakobwa b’inkumi bakurikira Umwana w’Intama bakinjira mu rusengero, kandi “urufunguzo” rwo gusobanukirwa urusengero ni ugucika intege kwa 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.

> Kandi urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe; azakingura, kandi nta uzafunga; kandi azafunga, kandi nta uzakingura. Yesaya 22:22.

If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.

Niba hari Umwadivantisiti agomba kuba mu 144,000, kubw’itegeko ry’ubuhanuzi azaba yaragize ugucika intege kwatewe no gutangazwa ku mugaragaro kw’ihanura ritabaye.

> “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.

> “Akenshi nerekezwaho umugani w’abakobwa cumi b’isugi, batanu muri bo bari abanyabwenge, naho batanu ari abapfapfa. Uyu mugani warasohoye kandi uzasohora uko wakabaye rwose, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi, nk’ubutumwa bwa marayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’igihe.” Review and Herald, 19 Kanama 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.

Intambara ya Panium ivugwa mu murongo wa cumi na gatanu wa Daniyeli cumi n’umwe ni yo ntambara iganisha ku murongo wa cumi na gatandatu, ugaragaza itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika.

> 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.

> Nuko umwami w’i Burasirazuba azaza, yubake ikirundo cy’urugamba, kandi yigarurire imijyi ikikijwe cyane n’inkike; kandi amaboko y’iy’Epfo ntazashobora kumurwanya, habe n’abantu be batoranyijwe, kandi nta mbaraga zizabaho zo kumuhagarara imbere. Daniyeli 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.

Muri uyu murongo Leta Zunze Ubumwe z’Amerika zinesha Uburusiya, hamwe n’ubwoko Uburusiya bwihitiyemo. Ariko mu murongo ukurikiyeho, nta n’umwe ushobora guhagarara imbere yo kuzamuka kwa Roma, iranga Yuda na Yerusalemu nk’intambwe ya mbere mu kunesha kwayo isi; nk’uko Roma yahagurutse nk’ubwami bwa kane bwo mu buhanuzi bwa Bibiliya. Guhagarara mu gihugu cy’ubwiza nyakuri mu murongo wa cumi na gatandatu byasobanuraga ko ikimenyetso cy’ubutware bwa Roma nyakuri cyari kiri muri icyo gihugu cy’ubwiza nyakuri; bityo kikaba gishushanya umurongo wa mirongo ine n’umwe, igihe ikimenyetso cy’ubutware bwa Roma ya mwuka gishyirwa ku ngufu ku gihugu cy’ubwiza cya mwuka ari cyo Leta Zunze Ubumwe z’Amerika.

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.

Amahembe yombi y’inyamaswa iva mu isi yo mu Byahishuwe igice cya cumi na gatatu agereranya Repubulikanisimu n’Ubutesitanti. Mu murongo wa cumi na gatanu wa Daniyeli igice cya cumi na rimwe, Antiyokusi Maginusi, uzwi nka Antiyokusi wa III na Antiyokusi Mukuru, atsinda ubwami bwo mu majyepfo, bugereranywa n’ingoma y’Abatoleme. Antiyokusi agereranya Donald Trump, kandi umwami wo mu majyepfo agereranya Uburusiya. Intambara ya Paniyumu ni intambara iri hagati ya Leta Zunze Ubumwe z’Amerika n’Uburusiya n’ubwoko bw’Uburusiya bwatoranyijwe, intambara Antiyokusi yatsinzemo, ariko nyuma yaho aza kubona ubwami bwe buneshwa na Roma nyakuri—imbaraga zo mu murongo wa cumi na kane, zishyiraho iyerekwa ryo hanze ry’ihembe rya Repubulikanisimu ry’inyamaswa iva mu isi. Iyerekwa ry’imbere rigereranwa n’ihembe ry’Ubutesitanti ry’inyamaswa iva mu isi. Amahembe yombi ari mu ntambara ya Paniyumu, kuko Petero ari aho ari Umuporotesitanti afite ubutumwa bwe buvuye mu gitabo cya Yoweli.

## 250 Years

Imyaka 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.

Iyo dusuzumye imirongo ibiri y’inyamaswa yo mu isi, dusanga ko mu 1776 inyamaswa yo mu isi yatangiye kuzamuka, maze mu 1798, (nyuma y’imyaka makumyabiri n’ibiri) inyamaswa yo mu nyanja yo mu Byahishuwe igice cya cumi na gatatu yakira uruguma rwayo rwica, kandi inyamaswa yo mu isi itangira gutegeka nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Nyuma y’imyaka magana abiri na mirongo itanu, mu 2026 twakangukiye ikigeragezo cy’urusengero rw’imbere cyatangiye ku wa 8 Gicurasi 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.

Ibyo myaka “250” na yo ihuriye kuri Antiochus Magnus. Duhereye ku itegeko ryo mu mwaka wa 457 mbere ya Kristo, maze tugashyira ku murongo uhereye kuri iryo tegeko imyaka magana abiri na mirongo itanu, tugera ku wa 207, hasigaye imyaka irindwi ngo habe intambara ya Panium, kandi hashize imyaka icumi nyuma y’uko Ptolémée atsindaga Antiochus ku rugamba rwa Raphia, nk’uko bigaragazwa mu murongo wa cumi na umwe wa Daniyeli igice cya cumi na kimwe. Daniyeli 11:11, birumvikana, ni umurongo wo hanze w’ihembe rya Repubulika uhuza n’Ibyahishuwe 11:11, ari wo murongo w’imbere w’ihembe rya Giporotesitanti. Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi Ibyahishuwe ikoresha ibimenyetso birindwi bifunze nk’ibimenyetso by’ubuhanuzi bwo hanze n’amatorero nk’ibimenyetso by’ubuhanuzi bw’imbere bujyanye na bwo.

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

Kuro ashushanya amategeko ayo ari yo yose uko ari atatu, kuko utashobora kugira irya gatatu udafite irya mbere n’irya kabiri.

> “In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Mu gice cya karindwi cy’igitabo cya Ezira ni ho itegeko riboneka. Imirongo 12–26. Mu buryo bwaryo bwuzuye rwose ryatanzwe na Aritazeruzi, umwami w’u Buperesi, mu mwaka wa 457 Mbere ya Kristo. Ariko muri Ezira 6:14 inzu y’Uwiteka i Yerusalemu ivugwaho ko yubatswe ‘nk’uko itegeko [“iteka,” ku ruhande] rya Kuro, na Dariyo, na Aritazeruzi umwami w’u Buperesi ryari riri.’ Abo bami batatu, mu gutangiza, kongera kwemeza, no kuzuza iryo tegeko, bariryujuje ku rugero rw’ubutungane bwari busabwa n’ubuhanuzi kugira ngo ribe ikimenyetso cy’itangiriro ry’imyaka 2300. Iyo hafashwe umwaka wa 457 Mbere ya Kristo, ari wo gihe itegeko ryuzurijweho, nk’itariki y’itegeko, byabonetse ko buri ngingo yose y’ubuhanuzi yerekeye ibyumweru mirongo irindwi yari yarasohoye.” Intambara Ikomeye, 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.

Uhereye ku mategeko atatu agereranywa na Kuro yatanzwe mu wa 457 mbere ya Kristo, imyaka “250” irarangirana mu mateka ari hagati y’intambara ya Raphia yo mu wa 217 mbere ya Kristo, igihe Ptolémée wa IV yatsindaga Antiochus Mukuru, n’umwaka wa 200 mbere ya Kristo, igihe Antiochus na we yatsindaga Ptolémée mu ntambara ya Panium ivugwa ku murongo wa cumi na gatanu. Uwo murongo uhuza Antiochus Magnus na Donald Trump. Mu ntangiriro y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, kuva mu wa 1776 kugeza mu wa 1798, hari igihe cy’imyaka “22” kigereranya izamuka ry’ubwami bwa gatandatu. Iyo myaka “22” na yo kandi igaragaza amateka agereranywa n’umubare “22” ku iherezo ry’amateka y’ubwami bwa gatandatu, kuva mu wa 2001 kugeza mu wa 2023. “22” ni ikimenyetso cy’uguhuza Ubumana n’ubumuntu, kugerwaho mu mateka y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ari bwo nyamaswa yo mu isi ifite ihembe ryo hanze rya Repubulikani n’ihembe ryo imbere rya Porotesitanti.

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.

Igikorwa Kristo asohoza hamwe n’ubumwe buhagarariwe na “22” ni cyo gikorwa cya nyuma cya Kristo Ahera Cyane, kikaba gihagarariwe no guhanagurwaho kw’icyaha, nk’uko ibyo, hakurikijwe Yoweli biherekejwe n’isesengura rya Petero ryahumetswe, bibaho mu gihe cy’isuka ry’imvura y’itumba yo hanyuma.

> 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.

> Nuko ni mwihane, muhinduke, kugira ngo ibyaha byanyu bihanagurwe, igihe cy’ukuruhurwa kizaturuka imbere y’Umwami. Ibyakozwe n’Intumwa 3:19.

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

Guhanagura icyaha ni wo murimo wa nyuma w’Umutambyi Mukuru wo mu ijuru.

> “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.

> “Nk’uko mu bihe bya kera ibyaha by’abantu byashyirwagaho, kubwo kwizera, igitambo cy’icyaha, maze binyuze mu maraso yacyo bikimurirwa, mu kimenyetso, mu buturo bwera bwo ku isi, ni ko no mu isezerano rishya ibyaha by’abihannye bishyirwa kuri Kristo kubwo kwizera kandi bikimurirwa, koko, mu buturo bwera bwo mu ijuru. Kandi nk’uko kwezwa kw’igereranyo k’ubwo ku isi kwakorwaga no gukurwaho kw’ibyaha byari bwarabuhumanyije, ni ko kwezwa nyakuri kw’ubwo mu ijuru kuzasohozwa no gukurwaho, cyangwa gusibanganywa, kw’ibyaha byanditsweyo. Ariko mbere y’uko ibyo bishobora gukorwa, hagomba kubaho isuzumwa ry’ibitabo by’inyandiko kugira ngo hamenyekane abaheshejwe uburenganzira bwo kuzungukirwa n’impongano ye, ari bo abihannye ibyaha kandi bafite kwizera muri Kristo. Bityo rero, kwezwa k’ubuturo bwera bikubiyemo umurimo wo gukora iperereza—umurimo w’urubanza. Uwo murimo ugomba gukorwa mbere yo kuza kwa Kristo kugira ngo acungure ubwoko bwe; kuko igihe azaza, ingororano ye izaba iri kumwe na we, kugira ngo ahe umuntu wese ibihwanye n’imirimo ye. Ibyahishuwe 22:12.” Intambara Ikomeye, 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.

Umurimo watangiye ku wa 22 Ukwakira 1844 watangiriye ku mpinga y’Induru ya Saa Sita z’Ijoro, kandi uwo murimo urangira ku mpinga y’Induru ya Saa Sita z’Ijoro, ari yo Petero agaragaza ko ari igihe cyo guhanagurwaho ibyaha, kikaba ari cyo kiranga igihe cy’urubanza rw’abazima, ubwo “ibihe byo guhemburwa” bizaba bigeze.

> “The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.

> “Umurimo wo guca urubanza rw’iperereza no guhanagurwaho ibyaha ugomba kurangira mbere yo kugaruka kwa kabiri k’Umwami. Kubera ko abapfuye bazacirwa urubanza hakurikijwe ibyanditswe mu bitabo, ntibishoboka ko ibyaha by’abantu bihanagurwaho urubanza rugitangwa ku manza zabo zitarabanza gusuzumwa. Ariko intumwa Petero ivuga yeruye ko ibyaha by’abizera bizahanagurwaho ‘igihe cy’ukuruhuka kizava imbere y’Umwami; kandi akaboherereza Yesu Kristo.’ Ibyakozwe 3:19, 20. Igihe urubanza rw’iperereza ruzaba rurangiye, Kristo azaza, kandi ingororano ye izaba iri kumwe na we, kugira ngo ahe umuntu wese ibikwiriye imirimo ye.” The Great Controversy, 485.

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

“Ibihe byo guhemburwa” ni na byo “ibihe byo gusubizwaho kwa byose.”

> 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.

> Nuko ni mwihane, muhindukire, kugira ngo ibyaha byanyu bihanagurwe, kugira ngo ibihe byo kuruhurwa bizaturuke imbere y’Umwami; kandi azaboherereza Yesu Kristo, uwo mwabanje kubwirizwa: uwo ijuru rigomba kwakira kugeza mu bihe byo gusubizwaho kwa byose, ibyo Imana yavugiye mu kanwa k’abahanuzi bayo bera bose uhereye ku itangiriro ry’isi. Ibyakozwe 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.

“Ibihe byo guhemburwa” biva “mu maso y’Umwami,” kandi bibaho igihe “Yesu Kristo” yoherejwe. Igihe marayika wo mu Byahishuwe igice cya cumi yamanukaga ku wa 11 Kanama 1840, Mushiki wa White yagaragaje ko uwo marayika “atari undi muntu uwo ari we wese uretse Yesu Kristo ubwe.” Umurimo Kristo yatangiye ku wa 22 Ukwakira 1844 wabimburiwe n’amateka yo kuva mu 1840 kugeza mu 1844; amateka Mushiki wa White avuga ko yari “ukwihishura kw’ikuzo kw’ububasha bw’Imana,” kandi ayo mateka nyirizina ayahuza n’igihe cya Pentekote mu gihe cya Petero, hanyuma agakoresha iyo mirongo yombi y’amateka y’ubuhanuzi kugira ngo yerekeze imbere ku kumanuka kwa marayika wo mu Byahishuwe igice cya cumi n’umunani, umurikisha isi ikuzo Rye.

> “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.

> “Umumarayika yunga mu gutangaza ubutumwa bw’umumarayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Aha harahanurwa umurimo ufite ubwaguke bwo ku isi yose n’imbaraga zitigeze zibaho. Umuryango w’ukuza kwa Kristo wo mu myaka ya 1840–44 wabaye ukwigaragaza kw’icyubahiro kw’imbaraga z’Imana; ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo ku isi, kandi mu bihugu bimwe habayeho ukwitabira iby’idini gukomeye kuruta ibindi kwigeze kubonwa mu gihugu icyo ari cyo cyose kuva ku Ivugururwa ryo mu kinyejana cya cumi na gatandatu; nyamara ibyo bizarutwa n’umuhamagaro ukomeye uzaba munsi y’umuburo wa nyuma w’umumarayika wa gatatu.

> “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.

> “Igikorwa kizasa n’icyo ku Munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo’ yatanzwe, mu isukwa rya Mwuka Wera mu itangiriro ry’ubutumwa bwiza, kugira ngo imbuto y’igiciro cyinshi imere, ni ko na yo ‘imvura y’itumba’ izatangwa ku iherezo ryabwo kugira ngo isarura rihinguke. ‘Ni bwo tuzamenya nituramuka dukomeje kumenya Uwiteka; gusohoka kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’itumba n’imvura y’umuhindo ku isi.’ Hosea 6:3. ‘Nuko rero mwa bana ba Siyoni mwe, nimwishime munezererwe mu Uwiteka Imana yanyu, kuko yabahaye imvura y’umuhindo ku rugero rukwiriye, kandi azabamanurira imvura, ari yo mvura y’umuhindo n’imvura y’itumba.’ Joel 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzabasukaho Mwuka Wanjye ku bantu bose.’ ‘Kandi uzambaza izina ry’Umwami wese azakizwa.’ Ibyakozwe n’Intumwa 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.

> “Umurimo ukomeye w’ubutumwa bwiza ntuzasozwa no kugaragazwa k’imbere y’abantu k’ubushobozi bw’Imana kuri munsi y’uko kwaranze intangiriro yabwo. Ubuhanuzi bwasohoye mu isukwa ry’imvura y’umuhindo wa mbere igihe ubutumwa bwiza bwatangiraga, bugomba kongera gusohora mu mvura y’umuhindo wa nyuma igihe busoza. Aha ni ho hari ‘ibihe byo guhemburwa’ intumwa Petero yitegerezaga ubwo yagiraga iti: ‘Nuko nimwihane, muhindukire, kugira ngo ibyaha byanyu bihanagurwe, ubwo ibihe byo guhemburwa bizava imbere y’Umwami, kandi na we azaboherereza Yesu.’ Ibyakozwe n’Intumwa 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.

Umutwe w’Abadiventisiti wo kuva mu 1840 kugeza mu 1844 wari ukugaragazwa kw’ikuzo kw’imbaraga z’Imana kwatangije itangira ry’umurimo wa Kristo wo kweza ubuturo Bwe bwera. Ayo mateka yatangiye igihe Yesu, uhagarariwe nk’umumarayika wa mbere wo mu Byahishuwe 14, yamanukaga ku wa 11 Kanama 1840 nk’uko bigaragazwa mu gice cya 10 cy’Ibyahishuwe. Ukugaragazwa kw’imbaraga z’Imana kwatangiye icyo gihe kwarakomeje gukura kugeza ku itangira ry’urubanza rw’iperereza, bityo bikaba byarashushanyaga ukugaragazwa kw’imbaraga z’Imana kwari kuzakomeza gukura kugere ku isoza ry’urubanza rw’iperereza. Igihe cyo ku iherezo cyatangiye kuri 9/11, igihe Yesu yongeye kumanuka nk’umumarayika wo mu Byahishuwe 18 igihe inyubako nini za New York zahanurwaga no gukorwaho n’Imana, maze umurimo w’urubanza rw’iperereza uhinduka uva ku bapfuye ujya ku bazima. Imvura igera igihe Yesu yoherejwe.

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 yigishije ko dukwiriye gusaba kugira ngo duhabwe, kandi Zekariya avuga ko dukwiriye gusaba imvura y’itumba rya nyuma, mu gihe cy’imvura y’itumba rya nyuma. Bityo rero, biragaragara ko ugomba kumenya ko uri mu gihe cy’imvura y’itumba rya nyuma, kugira ngo usohoze amabwiriza ya Zekariya.

> 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.

> Nimusabe Uwiteka imvura mu gihe cy’imvura y’itumba; ni ko Uwiteka azahindura ibicu byerurutse, kandi abahe imvura y’imvura, kugira ngo buri wese ahabwe ubwatsi bwo mu murima. Zekariya 10:1.

At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.

Ku wa 9/11, Yesu yamanutse nk’umumarayika uvugwa mu Byahishuwe 18, maze imvura y’itumba rya nyuma itangira kugwa buhoro; ariko igwa gusa ku bahura n’itegeko rya Zekariya ryo “gusaba imvura y’itumba rya nyuma,” iyo mufite gusobanukirwa nyakuri ko “ibihe byo guhemburwa” no gusubizwaho kwa byose byageze. Ubugingo bugomba “kumenya” ko igihe cy’ubuhanuzi cy’imvura y’itumba rya nyuma cyageze.

> “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.

> “Ntidukwiriye gutegereza imvura y’itumba. Iza ku bazamenya kandi bakiyakirira ikime n’imvura by’ubuntu bitugwaho. Iyo dutoragura uduce twose tw’umucyo, iyo duha agaciro imbabazi zidashidikanywaho z’Imana, yo ikunda ko tuyiringira, ni bwo isezerano ryose rizasohozwa. [Yesaya 61:11 harasubiwemo.] Isi yose igomba kuzuzuzwa ubwiza bw’Imana.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.

Ku itariki ya 9/11 ni ho ibihe byo guhemburwa byatangiriye, kandi no guhanagurwaho ibyaha kw’abakiri bazima bitangira. Uwo mucamanza uhuje neza n’ingingo ya mbere y’isezerano rya Aburahamu rigizwe n’intambwe eshatu. Iyo ngingo ya mbere yari iy’uko, igihe Uwiteka yavanyaga Abisirayeli mu bubata bwa Egiputa, yari gucira urubanza ubwoko Bwe bw’isezerano, ndetse n’ishyanga bari barabayeho nk’abimukira n’abanyamahanga. Ubwoko bwa mbere bw’isezerano bwashushanyaga ubwoko bwa nyuma bw’isezerano, ari bwo ibihumbi ijana na mirongo ine na bine. Abo bantu b’ubuhanuzi bazacirwa urubanza nk’ihembe rya giprotestanti ry’inyamaswa y’isi, mu gihe icyarimwe n’ihembe rya girepubulikani ry’inyamaswa y’isi na ryo ricirwa urubanza.

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.

Urubanza rw’ihembe rya Repubulika ruza ku mperuka y’amateka yaryo, ari wo itegeko ryo ku Cyumweru. Itegeko ryo ku Cyumweru rigereranywa n’isohozwa ryo mu murongo wa cumi na gatandatu, aho Roma yafashe ubutegetsi bwa Yuda mu mwaka wa 63 Mbere ya Kristo—ku Munsi w’Impongano nk’uko abahanga bamwe mu by’amateka babivuga.

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.

Antiyokusi Magnus agereranya Leta Zunze Ubumwe z’Amerika mu mirongo ya cumi kugeza ku ya cumi n’itanu. Ronald Reagan yanesheje mu ntambara yo ku murongo wa cumi, yari igicucu cy’ugusenyuka kw’Ubumwe bw’Abasoviyeti kuvugwa ku murongo wa mirongo ine. Yesaya 8:8 hagaragaza iyo ntambara ubwayo igereranywa mu mirongo ya cumi na mirongo ine yo muri Daniyeli cumi n’umwe, kandi iyo mirongo itatu ihuje ituma Uburusiya bumenyekana nk’uwanesheje mu ntambara ya Rafia yo ku murongo wa cumi n’umwe.

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.

Intambara ya Raphia ivugwa mu murongo wa cumi n’umwe yagereranyije mbere intambara yo muri Ukraine hagati y’umwami w’amajyepfo (Uburusiya) n’ububasha bw’intumwa ya papa (Ukraine). Iyi ntambara yatangijwe n’Ubutegetsi bwa Obama mu gihe cya papa wa mbere waturutse mu gice cy’amajyepfo y’isi, akaba kandi yari papa wa mbere waturutse muri za Amerika, nubwo yari uwaturutse muri Amerika y’Epfo. “Amajyepfo” ni ikimenyetso cy’ubuglobarizasi, ukwizera ku myuka n’ubukomunisiti, kandi papa wa mbere wo mu majyepfo waturutse muri za Amerika yishyize hamwe na perezida w’umuglobarizasi Obama, igihe intambara yo mu murongo wa cumi n’umwe yageraga. Reagan nk’uhagarariye Leta Zunze Ubumwe za Amerika mu murongo wa cumi yinjiye mu bufatanye bw’ibanga na papa w’umuconservateurs; hanyuma Abanazi bo muri Ukraine bakoreshwa na perezida w’umuglobarizasi mu gihe cya papa w’umuglobarizasi. Leta Zunze Ubumwe za Amerika ziyobowe na Trump, ubu ziri mu mubano ushyize ahagaragara na papa wa mbere waturutse muri Amerika ya Ruguru, kandi witwa ko ari papa w’umuconservateurs.

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 yari afitanye ubumwe bw’ibanga n’umwanzi wa Kristo uvugwa mu buhanuzi bwa Bibiliya mu ntambara yo mu murongo wa cumi, kandi Obama ni we watangije intambara yo mu murongo wa cumi n’umwe, mu gihe papa na we yari umuyoboke w’ubuglobalisti, asa na Obama. Ubu Trump ari mu mubano ugaragara na papa ugereranywa na Reagan, usibye ko ubumwe bw’ibanga bwabanje, ubu bwahindutse ubumwe bugaragara. Abapapa batatu, n’abaperezida batatu, bahura n’intambara eshatu zo mu mirongo ya cumi, cumi n’umwe na cumi n’itanu.

> “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?

> “Itorero rya Roma riratangaje mu buhanga bwarwo bwo gushishoza no mu buriganya bwarwo. Rishobora gusoma ibizaba. Ritegereza igihe cyaryo, ribona ko amatorero y’Abaporotesitanti arishyira icyubahiro mu kwemera kwabo Isabato y’ikinyoma kandi ko ari kwitegura kuyishyiraho agahato hakoreshejwe uburyo nyine na ryo ubwaryo ryakoresheje mu minsi ya kera. Abanga umucyo w’ukuri bazarushaho gushaka ubufasha bw’ubu butegetsi bwiyita ko budashobora kwibeshya kugira ngo bashyire hejuru urwego rwashinze inkomoko yarwo muri ryo. Ukuntu ryihutira kuza gufasha Abaporotesitanti muri uyu murimo si ikintu kigoye gukeka. Ni nde urusha abayobozi ba papa kumenya uko bagomba gufata abatumvira itorero?”

> “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.

> Kiliziya Gatolika y’i Roma, hamwe n’amashami yayo yose akwira isi yose, igize umuryango umwe munini cyane uri mu maboko y’ubuyobozi bw’intebe ya papa, kandi ugenewe gukorera inyungu zayo. Miliyoni nyinshi z’abayoboke bayo, muri buri gihugu cyo ku isi, bigishwa kwibona ko bahambiriwe n’ubudahemuka kuri papa. Uko ubwenegihugu bwabo bwaba bumeze kose cyangwa uko ubutegetsi bwabo bwaba bumeze kose, bagomba gufata ububasha bwa kiliziya nk’uburuta ubundi bwose. Nubwo bashobora kurahira indahiro ibasaba kugaragaza ubudahemuka ku gihugu, nyamara inyuma y’iyo hariho umuhigo wo kumvira Roma, ubabohora ku ndahiro yose inyuranyije n’inyungu zayo.

> “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.

> “Amateka ahamya imihati ye y’ubuhanga n’ubudacogora yo kwiroha mu bibazo by’amahanga; kandi amaze kubona aho ahagarara, agakomeza guteza imbere imigambi ye bwite, kabone n’iyo byageza ku irimbuka ry’abatware n’abaturage. Mu mwaka wa 1204, Papa Innocent III yakomoye kuri Peter II, umwami wa Arragon, indahiro ikurikira idasanzwe: ‘Jyewe, Peter, umwami w’Abanyaragoniya, ndatura kandi ndasezeranya ko nzahora ndi indahemuka kandi numvira databuja, Papa Innocent, abasimbura be ba Gatolika, n’Itorero ry’i Roma, kandi ko nzarinza ubwami bwanjye mu kumwumvira, ndengera ukwizera kwa Gatolika, kandi nkarenganya ubwononnyi bw’ubuyobe.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Ibi bihuje n’ibyo bavuga ku bubasha bwa pontifi w’i Roma ‘ko byemewe n’amategeko ko yakuraho abami b’abami’ kandi ‘ko ashobora kubohora abayoboke ku budahemuka bwabo ku bategetsi batari abakiranutsi.’—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.

> “Kandi nibyibukwe ko, kwirata kwa Roma ari ukuvuga ko itajya ihinduka. Amahame ya Gregoire VII na Innocent III aracyari amahame y’Itorero Gatolika ry’i Roma. Kandi iyo iza kuba ifite gusa ubushobozi, yari kuyashyira mu bikorwa ubu n’umwete nk’uwo yabikoreshaga mu binyejana byahise. Abaporotesitanti ntibazi neza ibyo bakora igihe batekereza kwemera ubufasha bwa Roma mu murimo wo gushyira ku rwego rwo hejuru umunsi w’icyumweru. Mu gihe bo bahugiye ku kugera ku ntego yabo, Roma yo iri guharanira kongera gushyiraho ububasha bwayo no kwisubiza ubutegetsi bw’ikirenga yigeze gutakaza. Iryo hame niriramuka rimaze gushyirwaho muri Leta Zunze Ubumwe z’Amerika, ko itorero rishobora gukoresha cyangwa kugenzura ububasha bwa leta; ko imihango y’idini ishobora gutegekwa n’amategeko ya gisivili; muri make, ko ubutware bw’itorero na leta bugomba gutegeka umutimanama, ubwo gutsinda kwa Roma muri iki gihugu kuzaba kwizewe.”

> “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.

> “Ijambo ry’Imana ryatanze umuburo w’akaga kegereje; nibirengagizwa, isi y’Abaporotesitanti izamenya icyo imigambi ya Roma iri cyo mu by’ukuri igihe bizaba byaramaze kurenga ku buryo bayicika umutego. We arimo akomeza gukura mu bubasha mu ituze. Inyigisho ze zirimo kugira ingaruka mu mazu ashyirwamo amategeko, mu matorero, no mu mitima y’abantu. Arimo kwegeranya inyubako ze ndende kandi zikomeye, mu ibanga ry’aho zubatswe hakazongera gukorerwa itoteza rye ryo hambere. Mu bwiru kandi abantu batabiketse, arimo gukomeza imbaraga ze kugira ngo azakoreshe inyungu ze bwite igihe kizaba kigeze cyo gutera. Icyo yifuza cyose ni uguhabwa ahantu hamushyira mu mwanya uruta abandi, kandi ubwo butaka bwamaze guhabwa. Vuba aha tuzabona kandi tuzamenya icyo umugambi w’ingingo ya Kinyaroma ari cyo. Umuntu wese uzizera kandi akumvira ijambo ry’Imana azabizira agasuzugurwa kandi agatotezwa.” The Great Controversy, 580, 581.

In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.

Mu mwaka wa 2016 Trump yaratowe, hanyuma abanyamubumbe yose bahagarariwe na Biden bibaga amatora yo mu 2020, ariko ibyo byemerwa gusa n’abafite iyerekwa rya 20/20. Mu murongo wa cumi na gatatu Donald Trump “agaruka” mu 2024, afite imbaraga kurusha ikindi gihe cyose, kandi atangira imyiteguro ye y’igihe cy’izahabu kimwe n’intambara ya Panium ivugwa mu murongo wa cumi na gatanu. Hanyuma Leo papa araza kugira ngo ashyireho iryo yerekwa mu 2025, ari we papa wa gatatu ufitanye isano n’intambara eshatu zivugwa mu mirongo ya cumi kugeza ku wa cumi na gatanu, kandi no ba perezida batatu b’izo ntambara. Papa wa mbere n’uwa gatatu, kimwe na ba perezida ba mbere n’aba gatatu, bafatwa nk’abaharanira amahame gakondo, naho papa wo hagati na perezida wo hagati bari abanyamubumbe yose. Ubufatanye bwa mbere bwari ibanga, ubwa nyuma bwo buragaragara ku mugaragaro, kuko mu murongo wa cumi na kane bugereranywa n’ikimenyetso gishyiraho iyerekwa ryo hanze ry’ubuhanuzi bw’iminsi y’imperuka.

On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.

Ku wa 31 Ukuboza 2023, umurimo w’umumarayika wa mbere, nk’uko washushanyijwe n’umurimo w’itegeko rya mbere, watangiye gushyiraho urufatiro. Ikigeragezo cy’ishingiro cyari ku kibazo cy’uko William Miller yari yaravuze ukuri cyangwa yaribeshye mu kumenya kwe ko ari Roma ishyiraho iyerekwa ryo mu murongo wa cumi na kane. Kumenya kwa Miller ko Roma ari yo kimenyetso gishyiraho iyerekwa ry’ubuhanuzi ry’ibihe bya nyuma, mu mpande zimwe na zimwe, ni ko kuri kw’ishingiro gufite uburemere buruta ubundi bwose mu kuri kwose kw’ishingiro kwa Miller. Uburyo Miller yageze ku gusobanukirwa kumwe na kumwe bushobora kumenyekana gusa binyuze mu gukoresha ubwenge bwejejwe ku gihe cye no ku mimerere ye, ariko ku byerekeye bimwe mu byo yavumbuye mu buhanuzi hari ubuhamya bwihariye cyane busobanura impamvu yageze kuri uko gusobanukirwa. Icy’ingenzi kuruta ibindi mu byo yasobanukiwe ni uko yamenye ko ari Roma ishyiraho iyerekwa.

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 atanga ubuhamya mu buryo butaziguye bw’ukuntu yashatse gusobanukirwa icyo ari cyo cyari “cyarakuweho” mu gitabo cya Daniyeli. Ntiyerekanye gusa aho yaboneye igisubizo cye, ahubwo anavuga iby’ibyishimo bye igihe yavumburaga iryo buye ry’agaciro yari amaze igihe ashakisha. Apollos Hale yandika ibisobanuro ku nyandiko za Miller ubwe, kandi mu gika gikurikira Hale aragaragaza uburyo Miller yabaye umunyeshuri w’ubuhanuzi. Miller, nk’intumwa y’umucyo wafunguwe mu 1798, ni urugero rwera rw’abo Daniyeli yise “abanyabwenge” “basobanukirwa” igihe igitabo “gipfunduwe.” Ubuhamya bwa Miller bw’ukuntu yayobowe kwiga Bibiliya ni urugero rufite umugambi rwashyizweho n’Ukomeye utegeka byose. Ite ku mikurire ya Miller, kuko ari we rugero rw’abanyabwenge basobanukirwa ubwiyongere bw’ubumenyi, nubwo bo, nka Miller, baba bavuye mu mwijima w’ubuyobe.

> “‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.

> “‘Mu kwezi kwa Gicurasi, 1816, naciriweho n’urubanza mu mutima, kandi yewe, mbega ubwoba bwuzuye ubugingo bwanjye! Nibagirwaga kurya. Ijuru ryasaga n’iry’umuringa, isi na yo nk’icyuma. Nuko nkomeza ntyo kugeza mu Ukwakira, ubwo Imana yahumyuraga amaso yanjye; kandi yewe, bugingo bwanjye, mbega Umukiza nari menye ko Yesu ari we! Ibyaha byanjye byaguye biva ku bugingo bwanjye nk’umutwaro; maze noneho Bibiliya isa n’isobanutse kuri jye rwose! Yavugaga yose kuri Yesu; yari ari kuri buri paji no kuri buri murongo. Yewe, uwo wari umunsi w’ibyishimo! Nifuzaga guhita ndataha mu ijuru; Yesu yari byose kuri jye, kandi natekerezaga ko nashoboraga gutuma buri wese amubona nk’uko namubonaga, ariko naribeshyaga.

> “‘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?”

> “‘Mu myaka cumi n’ibiri namaze ndi umudehisite, nasomye amateka yose nashoboraga kubona; ariko noneho nakundaga Bibiliya. Yigishaga ibyerekeye Yesu! Nyamara hari hakiri igice kinini cya Bibiliya kitansobanukiwe. Mu mwaka wa 1818 cyangwa uwa 1819, igihe naganiraga n’incuti! Nari nasuye, kandi yari yaramenye kandi yaranyumvise mvuga nkiri umudehisite, yambajije mu buryo bwari bufite icyo busobanura cyane iti: “Icyo utekereza kuri uyu murongo, n’uriya?” yerekeza ku mirongo ya kera nari narajujubije nkiri umudehisite. Nasobanukiwe icyo yashakaga kugeraho, maze ndamusubiza nti—Numpa igihe, nzakubwira icyo isobanura. “Igihe kingana iki ni cyo ushaka?” Sinzi, ariko nzakubwira, ni ko namusubije, kuko ntashoboraga kwemera ko Imana yatanze ibyahishuwe bidashobora kumvikana. Nuko mfata umwanzuro wo kwiga Bibiliya yanjye, nemera ko nashoboraga kumenya icyo Umwuka Wera yashakaga kuvuga. Ariko nkimara gufata uwo mwanzuro, igitekerezo kiza mu mutima wanjye kiti—“Dore ubwo ubonye umurongo udashobora gusobanukirwa, uzakora iki?”’

> “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.”

> “Ubu buryo bwo kwiga Bibiliya ni bwo bwaje mu mutima wanjye:—Nzafata amagambo yo muri iyo mirongo, maze nyakurikirane muri Bibiliya yose, menye icyo asobanura muri ubwo buryo. Nari mfite Cruden’s Concordance, [naguzwe mu wa 1798] nkaba ntekereza ko ari yo nziza kurusha izindi zose mu isi; nuko mfata iyo n’iyo Bibiliya yanjye, nicara ku meza yanjye yo kwigiraho, kandi nta kindi nasomaga, keretse ibinyamakuru bike gusa, kuko nari niyemeje kumenya icyo Bibiliya yanjye yashakaga kuvuga. Natangiriye mu Itangiriro, nkomeza gusoma buhoro buhoro; kandi igihe nageraga ku murongo ntashoboraga gusobanukirwa, nashakashakaga muri Bibiliya yose kugira ngo menye icyo usobanura. Maze kurangiza kunyura muri Bibiliya muri ubwo buryo, yewe, ukuntu ukuri kwagaragaye kurabagirana no kuba kw’igikundiro! Nasanze ibyo ari byo nabwirizaga mwe. Nashimishijwe no kumenya ko ya bihe birindwi byarangiriraga mu wa 1843. Hanyuma nageze ku minsi 2300; na yo yangejeje kuri uwo mwanzuro nyine; ariko sinari mfite igitekerezo cyo kumenya igihe Umukiza yazazira, kandi sinashoboraga kubyizera; nyamara umucyo wanyibasiye n’imbaraga nyinshi ku buryo ntamenyaga icyo nakora. Ubu noneho, naribwiye nti, ngomba kwambara amasiporo n’umukandara wo gufata amafarashi; sinzajya mbere ya Bibiliya, kandi sinzasigara inyuma yayo. Icyo Bibiliya yigisha cyose, nzakomeza kugifataho. Ariko kandi hari hakiriho imirongo imwe n’imwe ntashoboraga gusobanukirwa.”

> “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.

> “Ngibyo ibyerekeye uburyo bwe rusange bwo kwiga Bibiliya. Mu kindi gihe yongeye gusobanura uburyo yakoreshaga mu kugena icyo uyu murongo turiho usobanura—icyo “igitambo cya buri munsi” gisobanura. Yaravuze ati: “Nakomeje gusoma, ariko sinabona ahandi iri jambo riboneka, uretse muri Daniyeli. Hanyuma mfata ayo magambo ariherekeje, ngo ‘gukurwaho.’ ‘Azakuraho igitambo cya buri munsi,’ ‘uhereye igihe igitambo cya buri munsi kizakurirwaho,’ n’ibindi. Nakomeje gusoma, ntekereza ko ntazabona umucyo kuri uwo murongo; amaherezo ngera kuri 2 Abatesalonike 2:7, 8. ‘Kuko ubwiru bw’ubugome bumaze gukora, keretse yuko ikibuzitira ubu kizabanza gukurwaho, ni bwo wa mubi azahishurwa,’ n’ibindi. Maze ngeze kuri uwo murongo, yee, ukuntu ukuri kwagaragaye neza kandi gufite ubwiza buhebuje! Dore ngaho! Icyo ni cyo “igitambo cya buri munsi!” Nuko rero, Pawulo aba ashaka kuvuga iki iyo avuze ngo “ikibuzitira ubu,” cyangwa kibangamira? Mu mvugo ngo “umuntu w’icyaha,” na “wa mubi,” havugwa Ubupapa. None se ni iki kibangamira ko Ubupapa buhishurwa? Ni Ubupagani; bityo rero, “igitambo cya buri munsi” kigomba kuba gisobanura Ubupagani.’” 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.

Ubuyobozi bw’iyoborayobushake bw’Imana bwaherekeje inyigisho za Miller, binyuze ku bantu no ku Bumana, buri mu nyandiko. Inshuti ye ya kera yaramusunitse, kandi ibitekerezo byamujeho byari ijwi ry’umumarayika Gabrieli, uwo Mushiki wa White agaragaza “umurongo ku wundi murongo” ko ari we mumarayika wasuraga Miller incuro nyinshi. Avuga ko “ibihe birindwi” ari byo byabaye ubwa mbere yavumbuye, hanyuma akavuga ko 2,300 ari yo buhamya bwa kabiri bwemeza ibi bihe birindwi, kuko byombi byarangiriye mu 1843, (nk’uko yabanje kubyizera). Ubu buhanuzi bwombi ni byo byavumbuwe bye bya alufa na omega, kandi mu isano y’ubuhanuzi ifitanye isano na Miller, bigaragaza ikosa ryari kuzahosorwa na Samuel Snow binyuze ku butumwa bw’Induru ya Saa Sita z’ijoro bwatangije “umuryango w’ukwezi kwa karindwi.” Umuryango w’Induru ya Saa Sita z’ijoro wari “umuryango w’ukwezi kwa karindwi” igihe wasohokaga mu materaniro yo mu nkambi ya Exeter, kuko wari ugaragaza ukuza k’Umwami ku munsi wa cumi w’ukwezi kwa karindwi, ari wo mu 1844 wagwaga ku wa 22 Ukwakira.

The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!

Ikosa rituma gutangiza k’umumarayika wa kabiri rigereranywa n’uko Miller yabanje gusobanukirwa ko ibihe birindwi n’imyaka 2,300 byarangiranye hamwe mu 1843. Muri uwo murongo, inyigisho ikurikiraho ivugwaho ni uburyo Miller yaje kumenya ko Roma ari yo kimenyetso gishyiraho iyerekwa. Abigisha b’amateka y’Abadiventisiti bagaragaza ko imyumvire yose ya giporofeti ya William Miller yari ishingiye ku kuba yaramenye ububasha bubiri bwasenyaga. Yabonaga ko ubwo bubasha bubiri bwasenyaga ari Roma ya gipagani na Roma ya gipapa, kandi yabubonaga mu 2 Abatesalonike ubwo yageraga ku gusobanukirwa ko “ibitambo bya buri munsi” byo mu gitabo cya Daniyeli ari Roma ya gipagani. Buri rugero rwa giporofeti rwashyizwe ahagaragara na Miller, uwo Mushiki wacu White atumenyesha ko yasuye incuro nyinshi n’abamarayika, rwari rushingiye ku gusobanukirwa kwe ko Roma ishyiraho iyerekwa. Buri rumwe rwose!

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.

Kuva ku wa 31 Ukuboza 2023, Intare yo mu muryango wa Yuda yatangiye gukuraho ibimenyetso bifunze by’Ibyahishuwe bya Yesu Kristo. Uhereye icyo gihe, ikigeragezo cy’ishingiro cyari cyaratangiye, kandi cyageze ku musozo igihe papa wa mbere waturutse muri Leta Zunze Ubumwe za Amerika yatangiraga ingoma ye ku wa 8 Gicurasi 2025. Icyo gihe ni bwo ikigeragezo cy’urusengero cyatangiye.

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.

Tuzakomeza ibi bintu mu ngingo ikurikiraho, kandi tuzakoresha imyaka “250” nk’umuhamya wo gushyigikira uko tumenya kwacu ko ikigeragezo cy’ishingiro cyarangiye kuri papa uriho ubu.

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