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# Panium - Number Fourteen

潘尼乌姆——第十四处

The Disappointment as the Key to the Temple Test

Kuganganyala lokola Fungola ya Meke ya Tempelo

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.

Sehlooho sa sehalalelo e bile “senotlelo” se ileng sa notlolla nyahamo ya la 22 Mphalane, 1844 qalong ya molaetsa wa lengeloi la boraro, mme ke sehlooho sa nyahamo seo e leng “senotlelo” sa ho notlolla molaetsa wa sehalalelo wa teko ya tempele qetellong ya lengeloi la boraro.

> 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.

> Aku akan menehi kowe kunci-kunci Kratoning Swarga; lan apa wae sing kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa wae sing kokculake ana ing bumi bakal kaculake ana ing swarga. Matius 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.

Fakta bahwa 11 September 2001 dipahami sebagai “9/11”, selaras dengan “911” sebagai lambang panggilan darurat di Amerika Serikat, telah dirancang oleh Dia yang merancang segala sesuatu. Memahami kekecewaan pada 18 Juli 2020 adalah yang memungkinkan pergerakan seratus empat puluh empat ribu dikenali sebagai demikian adanya; tetapi hanya oleh mereka yang ingin melihat bahwa Yesus melambangkan yang rohani dengan yang alami pada masa kini, tidak berbeda daripada yang Ia lakukan dua ribu tahun yang lalu. Penglihatan “20/20” adalah yang terbaik yang dapat dimiliki, dan kekecewaan tahun 2020 adalah tonggak yang memungkinkan bait suci dikenali dalam sejarah nubuatan tentang sepuluh gadis.

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

> “Bogai ba lesome ba ba lesome ba ba ba ba lesome ba ba lesome ba ba lesome ba ba lesome ba ba lesome ba ba lesome ba ba lesome ba ba lesome ba ba lesome ba ba lesome ba Matthai 25 le yone gape e bontsha maitemogelo a batho ba 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.

Penglihatan dua puluh-dua puluh adalah lebih baik lagi apabila digabungkan dengan tilikan ke belakang yang diwakili oleh kebenaran-kebenaran asas. Paulus mengajarkan bahawa “roh-roh para nabi takluk kepada roh-roh para nabi,” dan oleh itu anak-anak dara dalam Injil Matius adalah anak-anak dara yang sama yang dikenal pasti oleh Yohanes sebagai seratus empat puluh empat ribu orang, dan Yohanes mengenal pasti mereka sebagai anak-anak dara dalam—Wahyu 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.

> Bato ke bona ba ba sa itshilafatsang ka basadi; gonne ke barwadi. Bato ke bona ba ba salang Morwa Nku morago gongwe le gongwe kwa a yang teng. Bano ba ne ba gololwa mo gare ga batho, e le mabutswapele go Modimo le go Morwa Nku. Tshenolo 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.

Olwêñ eo tokjãn ien waanjoñak ko rej an jikin rūtto ro rej tōprak Lamb eo ñan tempel eo, im “jābdewōt” eo ñan melele tempel eo ej an anjab in 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.

> Kunci rumah Daud akan Kutaruh di atas bahunya; apabila ia membuka, tidak seorang pun akan menutup; apabila ia menutup, tidak seorang pun akan membuka. 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.

Адвентист хүн 144,000-ын дунд байх ёстой бол, эш үзүүллэгийн зайлшгүй шаардлагаар, биелээгүй олон нийтэд зарласан зөгнөлийн улмаас учирсан нэгэн урам хугаралтыг амссан байх ёстой.

> “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.

> “Saya sering dirujuk kepada perumpamaan tentang sepuluh anak dara, lima daripadanya bijaksana, dan lima bodoh. Perumpamaan ini telah dan akan digenapi tepat menurut hurufnya, kerana ia mempunyai penerapan yang khusus bagi zaman ini, dan, seperti perkhabaran malaikat yang ketiga, telah digenapi dan akan terus menjadi kebenaran masa kini hingga penutupan zaman.” Review and Herald, 19 Ogos 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.

Ntwa ya Panium mo temaneng ya lesome le botlhano ya Daniele kgaolo ya lesome le nngwe ke yona ntwa e e isang temaneng ya lesome le borataro, e e supang molao wa Sontaga kwa 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.

> Maka raja dari utara akan datang, mendirikan kubu pengepungan, dan merebut kota-kota yang paling berkubu; dan pasukan dari selatan tidak akan sanggup bertahan, demikian pula rakyat pilihannya, dan tidak akan ada kekuatan untuk bertahan. 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.

လောင်ကတည်းကရှိသော ဤအခန်းငယ်တွင် အမေရိကန်ပြည်ထောင်စုသည် ရုရှားနှင့် ရုရှား၏ ရွေးချယ်ထားသော လူမျိုးကို အနိုင်ယူသည်။ သို့သော် နောက်အခန်းငယ်တွင်မူ ကမ္ဘာကို အောင်မြင်သိမ်းပိုက်ရန်၏ ပထမခြေလှမ်းအဖြစ် ယုဒနှင့် ယေရုရှလင်ကို မှတ်သားသတ်မှတ်သော ရောမ၏ တက်လာမှုကို မည်သူမျှ တားဆီးမရနိုင်ပေ။ အကြောင်းမှာ ရောမသည် သမ္မာကျမ်းစာ အနာဂတ္တိ၌ ဖော်ပြသော စတုတ္ထနိုင်ငံအဖြစ် တက်လာခဲ့သောကြောင့် ဖြစ်သည်။ အခန်းငယ် ဆယ့်ခြောက်၌ အမှန်တကယ် ဘုန်းအသရေရှိသော ပြည်၌ ရပ်တည်ခြင်းအားဖြင့်၊ အမှန်တကယ် ရောမ၏ အာဏာသင်္ကေတသည် အမှန်တကယ် ဘုန်းအသရေရှိသော ပြည်အတွင်း၌ ရှိနေခဲ့သည်။ ထို့ကြောင့် အခန်းငယ် လေးဆယ့်တစ်ကို ပုံဆောင်ပြသသည်။ ထိုအခန်းငယ်တွင် ဝိညာဉ်ရေးရာ ရောမ၏ အာဏာသင်္ကေတအမှတ်ကို အမေရိကန်ပြည်ထောင်စု၏ ဝိညာဉ်ရေးရာ ဘုန်းအသရေရှိသော ပြည်ပေါ်တွင် အတင်းအကျပ် ပြဋ္ဌာန်းစေသည်။

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.

Tanduk dua pada binatang dari bumi dalam Wahyu tiga belas melambangkan Republikanisme dan Protestanisme. Dalam ayat lima belas Daniel sebelas, Antiokhus Magnus, yang dikenal sebagai Antiokhus III dan Antiokhus Agung, mengalahkan kerajaan selatan, yang diwakili oleh dinasti Ptolemaik. Antiokhus melambangkan Donald Trump dan raja selatan melambangkan Rusia. Pertempuran Panium adalah pertempuran antara Amerika Serikat dan Rusia serta umat pilihan Rusia, suatu pertempuran yang dimenangkan oleh Antiokhus, tetapi sesudah itu ia melihat kerajaannya ditaklukkan oleh Roma harfiah—kuasa pada ayat empat belas, yang menegakkan penglihatan lahiriah dari tanduk Republikan pada binatang dari bumi itu. Penglihatan batiniah dilambangkan oleh tanduk Protestan pada binatang dari bumi itu. Kedua tanduk itu hadir dalam pertempuran Panium, sebab Petrus ada di sana sebagai seorang Protestan dengan pekabarannya dari kitab Yoel.

## 250 Years

250 Tahun

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.

Bila kita mempertimbangkan dua garis dari binatang bumi itu, kita mendapati bahwa pada tahun 1776 binatang bumi itu mulai bangkit, dan pada tahun 1798, (dua puluh dua tahun kemudian) binatang laut dari Wahyu pasal tiga belas menerima luka yang mematikan itu, dan binatang bumi itu mulai memerintah sebagai kerajaan keenam dalam nubuatan Alkitab. Dua ratus lima puluh tahun kemudian, pada tahun 2026 kita telah dibangunkan kepada ujian bait suci internal yang dimulai pada 8 Mei 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.

“250” tahun itu juga berkaitan dengan Antiochus Magnus. Bermula dengan dekri pada tahun 457 SM dan memproyeksikan dari dekri itu dua ratus lima puluh tahun, kita sampai pada tahun 207, tujuh tahun sebelum pertempuran Panium, dan sepuluh tahun sesudah Ptolemaios mengalahkan Antiochus dalam pertempuran Raphia, yang dilambangkan dalam Daniel 11:11. Daniel 11:11 tentu saja adalah garis eksternal dari tanduk Republik yang selaras dengan Wahyu 11:11, yang merupakan garis internal dari tanduk Protestan. Daniel dan Wahyu adalah kitab yang sama, dan Wahyu menggunakan meterai sebagai lambang nubuatan eksternal dan jemaat-jemaat sebagai lambang nubuatan internal yang sejajar.

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

Koresi o emela ditaelo tsotlhe tse tharo, gonne o ka se nne le ya boraro kwantle ga ya ntlha le ya bobedi.

> “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.

> “Dalam pasal ketujuh kitab Ezra didapati dekri itu. Ayat 12–26. Dalam bentuknya yang paling lengkap, dekri itu dikeluarkan oleh Artahsasta, raja Persia, pada tahun 457 SM. Tetapi dalam Ezra 6:14 dikatakan bahawa rumah TUHAN di Yerusalem telah dibangun ‘menurut perintah [“dekri,” catatan pinggir] Koresy, dan Darius, dan Artahsasta, raja Persia.’ Ketiga-tiga raja ini, dengan memulakan, meneguhkan semula, dan menyempurnakan dekri itu, telah membawanya kepada kesempurnaan yang dituntut oleh nubuatan untuk menandai permulaan 2300 tahun itu. Dengan mengambil tahun 457 SM, iaitu waktu dekri itu disempurnakan, sebagai tarikh perintah itu, setiap perincian nubuatan berkenaan tujuh puluh minggu itu didapati telah digenapi.” 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.

ဆိုင်ရပ်စ်အားဖြင့် ကိုယ်စားပြုထားသော ဘီစီ ၄၅၇ ခုနှစ်ရှိ အမိန့်တော် သုံးရပ်မှ စတင်တွက်လျှင်၊ “250” နှစ်သည် ဘီစီ ၂၁၇ ခုနှစ် ရာဖိယာစစ်ပွဲ၌ ပတိုလမေ IV က အန္တီယိုကပ်စ် မဟာကို အနိုင်ယူခဲ့သည့် သမိုင်းနှင့်၊ ထို့နောက် အန္တီယိုကပ်စ်က ပတိုလမေကို အခန်းငယ် ၁၅ တွင် ဖော်ပြထားသော ပန်နီယမ်စစ်ပွဲ၌ အနိုင်ယူခဲ့သည့် ဘီစီ ၂၀၀ ခုနှစ်အကြားရှိ သမိုင်းအတွင်း၌ ပြည့်စုံသည်။ ထိုမျဉ်းသည် အန္တီယိုကပ်စ် မဂ္ဂနပ်စ်ကို ဒေါ်နယ် ထရမ့်နှင့် ကိုက်ညီစေသည်။ သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်၏ ဆဋ္ဌမနိုင်ငံတော်အစဖြစ်သော ၁၇၇၆ ခုနှစ်မှ ၁၇၉၈ ခုနှစ်တိုင်အောင်တွင်၊ ဆဋ္ဌမနိုင်ငံတော်၏ ပေါ်ထွန်းလာခြင်းကို ကိုယ်စားပြုသော “22” နှစ်ကာလတစ်ခု ရှိသည်။ ထို “22” နှစ်များသည်လည်း ၂၀၀၁ ခုနှစ်မှ ၂၀၂၃ ခုနှစ်တိုင်အောင် ဆဋ္ဌမနိုင်ငံတော်သမိုင်း၏ အဆုံးပိုင်းတွင် “22” ဟူသော ကိန်းဂဏန်းအားဖြင့် ကိုယ်စားပြုထားသော သမိုင်းကို ဖော်ပြသည်။ “22” သည် သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်၏ ဆဋ္ဌမနိုင်ငံတော်သမိုင်းအတွင်း ပြီးမြောက်လာသော ဘုရားသခင်ဆိုင်ရာ သဘောတရားနှင့် လူ့သဘောတရား၏ ပေါင်းစည်းခြင်း၏ သင်္ကေတဖြစ်သည်။ ထို ဆဋ္ဌမနိုင်ငံတော်သည် ပြင်ပချိုတစ်ချောင်းအနေဖြင့် ရီပတ်ဘလီကန်ဝါဒကိုလည်းကောင်း၊ အတွင်းပိုင်းချိုတစ်ချောင်းအနေဖြင့် ပရိုတက်စတင့်ဝါဒကိုလည်းကောင်း ရှိသော မြေကြီးသားရဲဖြစ်သည်။

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.

Mosala wo Kreste a o dirang ka kopano e e emetsweng ke “22” ke tiro ya bofelo ya Kreste mo Felong ga Maitshepo a Magolo, e e emetsweng ke go phimolwa ga boleo, e e, go ya ka Joele mmogo le tlhaloso e e budulelwang ya ga Petere, e diragalang ka nako ya go tshololwa ga pula ya bofelo.

> 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.

> Mupiaj thee souaṁ, kae house laolao, aekin joñan am jerbal in m̧ōttan kōjparok kōn jepel in am jerammān ko, ilo ien ko an m̧ōnono im kōm̧m̧an emman ren itok jān jān̄in M̧an̄lōk. Jerbal 3:19.

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

Ho phumulwa ka sebe ke mosebetsi oa ho qetela oa Moprista e Moholo oa leholimo.

> “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.

> “Anciently, the sins of the people were by faith laid upon the sin offering and, through its blood, transferred in figure to the earthly sanctuary; even so, in the new covenant, the sins of the repentant are by faith laid upon Christ and transferred in fact to the heavenly sanctuary. And as the typical cleansing of the earthly sanctuary was accomplished by the removal of the sins by which it had been defiled, so the actual cleansing of the heavenly sanctuary is to be accomplished by the removal, or blotting out, of the sins there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance from 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.

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.

Kerja yang bermula pada 22 Oktober 1844 bermula pada kemuncak Seruan Tengah Malam, dan pekerjaan itu diselesaikan pada kemuncak Seruan Tengah Malam, yang dikenal pasti oleh Petrus sebagai tempoh penghapusan dosa, yang menandai tempoh penghakiman orang hidup, apabila “masa kelegaan” tiba.

> “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.

> “Karya penghakiman penyiasatan dan penghapusan dosa harus diselesaikan sebelum kedatangan Tuhan yang kedua kali. Oleh sebab orang mati akan dihakimi menurut perkara-perkara yang tertulis di dalam kitab-kitab, adalah mustahil bahawa dosa-dosa manusia dihapuskan sebelum penghakiman yang dalamnya kes-kes mereka harus disiasat. Tetapi rasul Petrus dengan jelas menyatakan bahawa dosa-dosa orang percaya akan dihapuskan ‘apabila datang masa kelegaan dari hadirat Tuhan; dan Ia akan mengutus Yesus Kristus.’ Kisah Para Rasul 3:19, 20. Apabila penghakiman penyiasatan berakhir, Kristus akan datang, dan upah-Nya ada bersama-sama dengan-Nya untuk membalas setiap orang menurut perbuatannya.” The Great Controversy, 485.

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

“Linako tsa khatholoho” hape ke “linako tsa ho tsosolosoa ha lintho tsohle.”

> 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.

> Mubahagi nani, na mogoloje, gore dibe tša lena di ka phumulwa, ge dinako tša go lapološwa di etla go tšwa pele ga Morena; gomme o tla roma Jesu Kriste, yo pele a boletšwego go lena ka yena; yo legodimo le swanetšego go mo amogela go fihla dinakong tša go tsošološwa ga dilo ka moka, tšeo Modimo a boletšego ka tšona ka molomo wa baporofeta ba gagwe bohle ba bakgethwa go tloga mathomong a lefase. Ditiro 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.

“Masa-masa penyegaran” datang “dari hadirat Tuhan” yang terjadi ketika “Yesus Kristus” diutus. Ketika malaikat dalam Wahyu sepuluh turun pada 11 Agustus 1840, Sister White mengidentifikasi bahwa malaikat itu “tidak lain adalah Yesus Kristus.” Pekerjaan yang Kristus mulai pada 22 Oktober 1844 diawali oleh sejarah 1840 sampai 1844; suatu sejarah yang, menurut Sister White, merupakan “suatu pernyataan yang mulia dari kuasa Allah,” sambil menyelaraskan sejarah yang sama itu dengan masa Pentakosta pada zaman Petrus, lalu menggunakan kedua garis sejarah nubuat itu untuk menunjuk ke depan kepada turunnya malaikat dalam Wahyu delapan belas yang menerangi bumi dengan kemuliaan-Nya.

> “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.

> “Utusan yang bergabung dalam pemberitaan pekabaran malaikat ketiga itu akan menerangi seluruh bumi dengan kemuliaannya. Di sini dinubuatkan suatu pekerjaan yang mencakup seluruh dunia dan berkuasa luar biasa. Gerakan Advent pada tahun 1840–44 merupakan suatu pernyataan yang mulia dari kuasa Allah; pekabaran malaikat pertama dibawa ke setiap pos misi di dunia, dan di beberapa negeri terdapat minat keagamaan yang paling besar yang pernah disaksikan di negeri mana pun sejak Reformasi abad keenam belas; tetapi semuanya ini akan dilampaui oleh gerakan yang dahsyat di bawah amaran terakhir dari malaikat ketiga.”

> “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.

> “Kerja itu akan serupa dengan yang berlaku pada Hari Pentakosta. Sebagaimana ‘hujan awal’ telah dikurniakan, dalam pencurahan Roh Kudus pada permulaan Injil, untuk menyebabkan benih yang berharga itu tumbuh, demikianlah ‘hujan akhir’ akan dikurniakan pada penutupnya bagi mematangkan tuaian. ‘Maka kita akan mengetahui, jika kita terus berusaha untuk mengenal TUHAN: kedatangan-Nya adalah pasti seperti fajar; dan Dia akan datang kepada kita seperti hujan, seperti hujan akhir dan hujan awal ke atas bumi.’ Hosea 6:3. ‘Sebab itu, bersukacitalah, hai anak-anak Sion, dan bergembiralah di dalam TUHAN, Allahmu; kerana Dia telah mengurniakan kepadamu hujan awal sewajarnya, dan Dia akan menurunkan bagimu hujan, hujan awal, dan hujan akhir.’ Joel 2:23. ‘Pada hari-hari terakhir, firman Allah, Aku akan mencurahkan Roh-Ku ke atas semua manusia.’ ‘Dan akan terjadi bahawa setiap orang yang berseru kepada nama Tuhan akan diselamatkan.’ Acts 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.

> “ကယ်တင်ခြင်းသတင်းကောင်း၏ ကြီးမြတ်သောအမှုသည် ၎င်း၏အစပြုခြင်းကို ထင်ရှားစေခဲ့သော ဘုရားသခင်၏ တန်ခိုးတော်ပြသမှုထက် နည်းပါးသော ထင်ရှားပြသမှုဖြင့် အဆုံးသတ်ရမည်မဟုတ်။ သတင်းကောင်း၏အစတွင် အစောပိုင်းမိုးရွာသွန်းခြင်း၌ ပြည့်စုံခဲ့သော ပရောဖက်ပြုချက်များသည် ၎င်း၏အဆုံးတွင် နောက်ပိုင်းမိုးရွာသွန်းခြင်း၌ ထပ်မံပြည့်စုံရမည်ဖြစ်သည်။ ဤနေရာ၌ တမန်တော်ပေတရု မျှော်ကြည့်ခဲ့သော ‘ပြန်လည်လန်းဆန်းစေသော ကာလများ’ ရှိ၏။ သူက ‘သင်တို့၏အပြစ်များကို ဖျက်ပယ်ပေးတော်မူရန်၊ ထို့ကြောင့် နောင်တရကြလော့၊ ပြောင်းလဲခြင်းခံကြလော့။ သခင်ဘုရား၏ အထံတော်မှ ပြန်လည်လန်းဆန်းစေသော ကာလများ ရောက်လာသောအခါ၊ ကိုယ်တော်သည် ယေရှုကို စေလွှတ်တော်မူလိမ့်မည်’ ဟု ဆိုခဲ့သည်။ တမန်တော်ဝတ္ထု 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.

Tafsiri ya Waadventista ya miaka 1840 hadi 1844 ilikuwa udhihirisho wa utukufu wa nguvu za Mungu ulioleta kuanza kwa kazi ya Kristo ya kuitakasa patakatifu Pake. Historia hiyo ilianza wakati Yesu, akiwakilishwa kama malaika wa kwanza wa Ufunuo kumi na nne, alishuka tarehe 11 Agosti 1840 kama inavyowakilishwa katika sura ya kumi ya Ufunuo. Udhihirisho wa nguvu za Mungu ulioanza wakati huo uliongezeka hadi kufunguliwa kwa hukumu ya upelelezi, na kwa hiyo uliwakilisha kwa mfano udhihirisho wa nguvu za Mungu ambao ungeongezeka hadi kufungwa kwa hukumu ya upelelezi. Kipindi cha wakati wa mwisho kilianza katika 9/11, wakati Yesu alishuka tena kama malaika wa Ufunuo kumi na nane, wakati majengo makubwa ya New York yalipoangushwa kwa mguso wa Mungu, na kazi ya hukumu ya upelelezi ikabadilika kutoka kwa wafu kwenda kwa walio hai. Mvua huja wakati Yesu anapotumwa.

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 mengajar bahwa kita harus meminta supaya menerima, dan Zakharia mengatakan bahwa kita harus meminta hujan akhir pada masa hujan akhir. Oleh karena itu, jelaslah bahwa engkau harus mengetahui bahwa engkau berada pada masa hujan akhir, agar dapat memenuhi petunjuk Zakharia.

> 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.

> Amu u Yehowa mvula nga tshifhinga tsha mvula ya murahu; ngauralo Yehowa u ḓo ita maru a penyesaho, a vha ṋea dzishawa dza mvula, na u ṋea muṅwe na muṅwe hatsi tsimuni. Sakaria 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.

Pada 9/11 Yesus turun sebagai malaikat dalam Wahyu pasal delapan belas dan hujan akhir mulai tercurah, tetapi itu hanya turun atas mereka yang memenuhi perintah Zakharia untuk “meminta hujan akhir,” ketika engkau memiliki pengertian yang sejati bahwa “masa kelegaan” dan pemulihan segala sesuatu telah tiba. Jiwa harus “mengenali” bahwa masa nubuatan hujan akhir itu telah tiba.

> “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.

> “Kita tidak boleh menantikan hujan akhir. Hujan itu datang ke atas semua orang yang akan mengenali dan menerima embun serta curahan anugerah yang turun ke atas kita. Apabila kita mengumpulkan serpihan-serpihan terang, apabila kita menghargai rahmat-rahmat Allah yang pasti, yang berkenan supaya kita percaya kepada-Nya, maka setiap janji akan digenapi. [Yesaya 61:11 dipetik.] Seluruh bumi akan dipenuhi dengan kemuliaan Allah.” The Seventh-day Adventist Bible Commentary, jilid 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.

នៅថ្ងៃ 9/11 គ្រានៃការស្រស់ស្រាយឡើងវិញបានចាប់ផ្តើម ហើយការលុបបំបាត់អំពើបាបរបស់មនុស្សរស់ក៏បានចាប់ផ្តើមដែរ។ ការជំនុំជម្រះនោះស្របតាមខ្លឹមសារដំបូងបង្អស់នៃសេចក្តីសញ្ញាបីជំហានរបស់អាប្រាហាំ។ ខ្លឹមសារដំបូងនោះ គឺថា នៅពេលព្រះអម្ចាស់នាំអ៊ីស្រាអែលចេញពីទាសភាពនៅអេហ្ស៊ីប ទ្រង់នឹងជំនុំជម្រះទាំងប្រជាជននៃសេចក្តីសញ្ញារបស់ទ្រង់ និងជាតិសាសន៍ដែលពួកគេបានរស់នៅក្នុងនោះក្នុងនាមជាអ្នកធ្វើធម្មយាត្រា និងជាជនបរទេស។ ប្រជាជននៃសេចក្តីសញ្ញាដំបូងនោះ ជានិមិត្តរូបទុកជាមុននៃប្រជាជននៃសេចក្តីសញ្ញាចុងក្រោយ ដែលជាមួយរយសែសិបបួនពាន់នាក់។ ប្រជាជនព្យាករណ៍ទាំងនោះនឹងត្រូវបានជំនុំជម្រះ ក្នុងនាមជាស្នែងប្រូតេស្តង់នៃសត្វតិរច្ឆានពីផែនដី ខណៈដែលស្នែងសាធារណរដ្ឋនៃសត្វតិរច្ឆានពីផែនដីក៏ត្រូវបានជំនុំជម្រះក្នុងពេលដំណាលគ្នាផងដែរ។

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.

Kahlolo ya lenaka la Rephabliki e tla kwa bokhutlong jwa hisitori ya lone, e leng molao wa Tshipi. Molao wa Tshipi o emelwa mo tiragatsong ya temana ya lesome le borataro ya gore Roma e ne ya tsaya taolo ya Juda ka 63 BC—ka Letsatsi la Poelano go ya ka borahisitori bangwe.

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, ginakwan ni yaṅaṁ United States ha mga bersikulo dyes tubtob kinse. Ronald Reagan nagdaug sa girra sa bersikulo dyes, nga nagpasimbolo sa pagkapukan han Soviet Union ha bersikulo kwarenta. Ginkikilala han Isaias 8:8 an amo gihapon nga girra nga ginrirepresentar ha mga bersikulo dyes ngan kwarenta han Daniel onse, ngan an tulo nga magkakapariho nga bersikulo nagtutugot nga an Russia makilal-an sugad nga nagdaug ha girra han Raphia ha bersikulo onse.

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.

රෆියාහි සටන, එකොළොස්වන වාක්‍යයේ සඳහන් පරිදි, දකුණේ රජු (රුසියාව) සහ පාප්තන්ත්‍රයේ නියෝජිත බලය (යුක්රේනය) අතර යුක්රේනයේ සිදු වූ යුද්ධයට පූර්වරූපයක් විය. එම යුද්ධය ආරම්භ කරනු ලැබුවේ දකුණු අර්ධගෝලයෙන් පැමිණි පළමු පාප්වරයාගේ කාලයේදී ඔබාමා පරිපාලනය විසිනි; ඔහු ඇමරිකා මහද්වීපවලින් පැමිණි පළමු පාප්වරයාද විය, එසේ වුවද එය දකුණු ඇමරිකාවෙන් ය. “දකුණ” යනු ගෝලීයවාදය, ආත්මවාදය සහ කොමියුනිස්ට්වාදය යන අර්ථයන් සංකේතවත් කරන සංකේතයකි; එබැවින් ඇමරිකා මහද්වීපවලින් පැමිණි එම පළමු දකුණු පාප්වරයා, එකොළොස්වන වාක්‍යයේ යුද්ධය පැමිණි විට, ගෝලීයවාදී ජනාධිපති ඔබාමා සමඟ එකඟ විය. දහවන වාක්‍යයේ එක්සත් ජනපදය ලෙස රේගන්, සංරක්ෂණවාදී පාප්වරයෙකු සමඟ රහස් සන්ධානයකට ඇතුල් විය; අනතුරුව, යුක්රේනයේ නාසිවරු, ගෝලීයවාදී පාප්වරයෙකුගේ යුගයකදී, ගෝලීයවාදී ජනාධිපතිවරයෙකු විසින් යොදා ගනු ලැබූහ. ට්‍රම්ප් යටතේ එක්සත් ජනපදය, දැන්, පළමු උතුරු ඇමරිකානු හා යැයි කියනු ලබන සංරක්ෂණවාදී පාප්වරයා සමඟ විවෘත සම්බන්ධතාවයක සිටියි.

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.

ᱨᱤᱜᱟᱱ ᱟᱨ ᱵᱟᱭᱵᱤᱞ ᱵᱷᱟᱵᱤᱥᱚᱛᱵᱟᱱᱤ ᱨᱮᱱᱟᱜ ᱮᱱᱴᱤᱠᱨᱟᱭᱤᱥᱴ ᱥᱟᱶ ᱜᱩᱯᱩᱛ ᱡᱚᱴ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱟᱨ ᱚᱵᱟᱢᱟ ᱵᱟᱨᱚ ᱜᱮᱞ ᱯᱟᱸᱡᱟ ᱯᱚᱫ ᱨᱮᱱᱟᱜ ᱡᱩᱫᱽᱫᱷᱚ ᱮᱦᱚᱵ ᱠᱮᱫᱟ, ᱮᱱ ᱚᱠᱛᱚ ᱨᱮ ᱯᱳᱯ ᱦᱚᱸ ᱚᱵᱟᱢᱟ ᱞᱮᱠᱟ ᱜᱞᱳᱵᱟᱞᱤᱥᱴ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ। ᱴᱨᱟᱢᱯ ᱱᱤᱛ ᱨᱮᱜᱟᱱ ᱥᱟᱶ ᱥᱚᱢᱟᱱ ᱢᱤᱫ ᱯᱟᱨᱟᱞᱮᱞ ᱯᱳᱯ ᱥᱟᱶ ᱠᱷᱩᱞᱟᱹ ᱥᱚᱢᱯᱚᱨᱠ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ, ᱱᱚᱣᱟ ᱵᱤᱱᱟ ᱡᱮ ᱯᱨᱟᱨᱚᱢᱵᱷᱤᱠ ᱜᱩᱯᱩᱛ ᱡᱚᱴ, ᱱᱤᱛ ᱢᱤᱫ ᱠᱷᱩᱞᱟᱹ ᱡᱚᱴ ᱦᱚᱭ ᱟᱠᱟᱱᱟ। ᱯᱮ ᱯᱳᱯ ᱟᱨ ᱯᱮ ᱨᱟᱥᱴᱨᱚᱯᱚᱛᱤ, ᱵᱟᱨᱚ ᱜᱮᱞ ᱯᱟᱸᱡ, ᱵᱟᱨᱚ ᱜᱮᱞ ᱢᱤᱫ, ᱟᱨ ᱵᱟᱨᱚ ᱜᱮᱞ ᱢᱚᱬᱮ ᱯᱚᱫ ᱨᱮᱱᱟᱜ ᱯᱮ ᱡᱩᱫᱽᱫᱷᱚ ᱥᱟᱶ ᱥᱚᱢᱟᱱ ᱦᱚᱭᱚᱜᱼᱟ।

> “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?

> “Gereja Roma sungguh mengagumkan dalam kelicikan dan kecerdasannya. Ia dapat membaca apa yang akan terjadi. Ia menanti waktunya, karena melihat bahwa gereja-gereja Protestan sedang memberi penghormatan kepadanya melalui penerimaan mereka atas sabat palsu itu dan bahwa mereka sedang bersiap untuk menegakkannya dengan sarana yang sama yang dahulu kala dipakainya sendiri. Mereka yang menolak terang kebenaran pada akhirnya akan mencari pertolongan dari kuasa yang menyebut dirinya sendiri tidak dapat salah ini untuk meninggikan suatu lembaga yang berasal darinya. Betapa siapnya ia akan datang menolong kaum Protestan dalam pekerjaan ini tidaklah sukar untuk diduga. Siapakah yang lebih memahami daripada para pemimpin kepausan bagaimana harus menghadapi mereka yang tidak taat kepada gereja?”

> “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.

> Gereja Katolik Roma, dengan segala cabangnya di seluruh dunia, membentuk satu organisasi besar di bawah kendali takhta kepausan, dan dirancang untuk melayani kepentingannya. Jutaan umatnya, di setiap negeri di muka bumi, diajar untuk menganggap diri mereka terikat dalam kesetiaan kepada paus. Apa pun kebangsaan mereka atau pemerintahan mereka, mereka harus memandang otoritas gereja sebagai berada di atas segala yang lain. Sekalipun mereka dapat mengucapkan sumpah yang menyatakan kesetiaan mereka kepada negara, namun di balik hal itu terdapat ikrar ketaatan kepada Roma, yang membebaskan mereka dari setiap janji yang bertentangan dengan kepentingannya.

> “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.

> “Masato e getuša mabapi le maiteko a yona a bohlale le a sa kgaotšego a go ikenya ka bofora ditabeng tša ditšhaba; gomme ge e šetše e hweditše sebaka sa go ema, go tšwetša pele merero ya yona, le ge go ka ba ka tshenyo ya dikgoši le ya batho. Ka ngwaga wa 1204, Mopapa Innocent III o ile a ntšha go Petro II, kgoši ya Arragon, keno ye e makatšago ye e latelago: ‘Nna, Petro, kgoši ya ba-Arragon, ke ipolela gomme ke holofetša go ba botegago le go kwa ka mehla go morena wa ka, Mopapa Innocent, go bahlatlami ba gagwe ba K’hatholike, le Kereke ya Roma, le go boloka mmušo wa ka ka potego o le ka tlase ga go mo kwa, ke šireletša tumelo ya K’hatholike, ebile ke tlaiša bohlola bja bahlanogi.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Se se dumelelana le ditletlebo mabapi le maatla a mopontifexe wa Roma tša gore ‘go molaong gore a tloše baemphera’ le gore ‘a ka lokolla balata boikgafelong bja bona go babuši ba sa lokago.’—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.

> “ခရစ်တော်ဘုရားကျောင်း ရောမသည် မည်သည့်အခါမျှ မပြောင်းလဲကြောင်းကို မိမိ၏ ဂုဏ်ယူဝံ့ကြွားချက်အဖြစ် ထားရှိကြောင်းကိုလည်း သတိရစေလိုသည်။ Gregory VII နှင့် Innocent III တို့၏ အခြေခံသဘောတရားများသည် ယနေ့တိုင် ရိုမန်ကက်သလစ်ဘုရားကျောင်း၏ အခြေခံသဘောတရားများပင် ဖြစ်နေဆဲဖြစ်သည်။ ထို့ပြင် အာဏာသာ ရှိခဲ့လျှင်၊ ယခင်ရာစုများ၌ ပြုလုပ်ခဲ့သကဲ့သို့ ယနေ့တွင်လည်း ထိုသဘောတရားများကို အတူတကွ အားထုတ်ပြင်းပြစွာ လက်တွေ့ကျင့်သုံးမည်ဖြစ်သည်။ ပရိုတက်စတန်များသည် တနင်္ဂနွေနေ့ကို မြှင့်တင်အထက်ထားသည့် အမှု၌ ရောမ၏ အကူအညီကို လက်ခံယူရန် အဆိုပြုနေကြသည့်အခါ မိမိတို့ ဘာကို လုပ်နေကြသည်ကို အနည်းငယ်မျှသာ သိကြသည်။ သူတို့သည် မိမိတို့၏ ရည်ရွယ်ချက် ပြည့်စုံစေရန် အာရုံစိုက်လျက်ရှိနေချိန်တွင်၊ ရောမသည် မိမိ၏ အာဏာကို ပြန်လည်တည်ထောင်ရန်၊ ပျောက်ဆုံးသွားသော အမြင့်ဆုံးအာဏာကို ပြန်လည်ရယူရန် ရည်မှန်းလျက်ရှိသည်။ အမေရိကန်ပြည်ထောင်စုတွင် ဘုရားကျောင်းသည် နိုင်ငံတော်၏ အာဏာကို အသုံးချနိုင်သည် သို့မဟုတ် ထိန်းချုပ်နိုင်သည်ဟူသော အခြေခံသဘောတရားတစ်ရပ်ကို တစ်ကြိမ်တည်းသာ တည်ထောင်ထားလိုက်ပါစေ။ ဘာသာရေးဆိုင်ရာ အခမ်းအနားနှင့် လိုက်နာဆောင်ရွက်မှုများကို လောကီဥပဒေများဖြင့် အတင်းအကျပ် ပြဋ္ဌာန်းနိုင်သည်ဟူ၍လည်းကောင်း၊ အတိုချုပ်အားဖြင့် ဘုရားကျောင်းနှင့် နိုင်ငံတော်၏ အာဏာသည် အတွေးအခေါ်နှင့် ယုံကြည်စိတ်သဘောကို အုပ်စိုးလွှမ်းမိုးရမည်ဟူ၍လည်းကောင်း သတ်မှတ်ထားလိုက်ပါက၊ ဤတိုင်းပြည်၌ ရောမ၏ အောင်ပွဲသည် အာမခံထားပြီးသား ဖြစ်မည်ဖြစ်သည်။”

> “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.

> “லாபமாக வரும் அபாயத்தைப்பற்றி தேவனுடைய வார்த்தை எச்சரிக்கை அளித்துள்ளது; இதை அலட்சியப்படுத்தினால், புரோட்டஸ்டண்ட் உலகம் ரோமாவின் நோக்கங்கள் உண்மையில் என்ன என்பதைக் கண்ணியில் இருந்து தப்பிக்க மிகவும் தாமதமாகிவிட்டபோது மட்டுமே அறிந்துகொள்ளும். அவள் அமைதியாக அதிகாரத்தில் வளர்ந்து கொண்டிருக்கிறாள். அவளுடைய போதனைகள் சட்டமன்ற மண்டபங்களிலும், சபைகளிலும், மனிதர்களின் இதயங்களிலும் தங்கள் செல்வாக்கைச் செலுத்திக் கொண்டிருக்கின்றன. அவளுடைய முந்தைய துன்புறுத்தல்கள் மறுபடியும் நிகழப்போகும் இரகசிய அகழிகளில், அவள் தன் உயர்ந்தும் மாபெருமானும் ஆன கட்டிடங்களை குவித்து எழுப்பிக் கொண்டிருக்கிறாள். யாரும் உணராதபடி, யாராலும் சந்தேகிக்கப்படாதபடி, தன் நோக்கங்கள் நிறைவேறுவதற்காக அடி எடுக்கும் காலம் வரும்போது பயன்படுத்தும்படி, அவள் தன் படைகளை வலுப்படுத்திக் கொண்டிருக்கிறாள். அவள் விரும்புவது எல்லாம் சாதகமான நிலையே; அது ஏற்கனவே அவளுக்குக் கொடுக்கப்பட்டுக் கொண்டிருக்கிறது. ரோமிய அங்கத்தின் நோக்கம் என்ன என்பதைக் நாம் விரைவில் காண்போம், உணர்வோம். தேவனுடைய வார்த்தையை யார் விசுவாசித்து கீழ்ப்படிகிறாரோ, அவர் அதனால் நிந்தனையையும் துன்புறுத்தலையும் ஏற்றுக்கொள்வார்.” 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.

Pada tahun 2016 Trump terpilih, kemudian para globalis yang diwakili oleh Biden mencuri pemilihan tahun 2020, tetapi hal itu hanya diakui oleh mereka yang memiliki penglihatan 20/20. Dalam ayat tiga belas Donald Trump “kembali” pada tahun 2024, dengan kuasa yang lebih besar daripada sebelumnya, dan memulai persiapannya bagi zaman keemasan maupun peperangan Panium dalam ayat lima belas. Kemudian Leo sang paus datang untuk menegakkan penglihatan itu pada tahun 2025, paus ketiga yang dikaitkan dengan tiga peperangan dalam ayat sepuluh sampai lima belas, dan juga dengan tiga presiden dari peperangan-peperangan tersebut. Paus dan presiden yang pertama dan ketiga dipandang konservatif, sedangkan paus dan presiden yang di tengah adalah kaum globalis. Persekutuan yang pertama bersifat rahasia, yang terakhir terbuka, sebab dalam ayat empat belas hal itu dilambangkan sebagai lambang yang menegakkan penglihatan lahiriah dari nubuat-nubuat tentang hari-hari terakhir.

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.

Pada 31 Desember 2023, pekerjaan malaikat pertama, sebagaimana dilambangkan oleh pekerjaan dekret pertama, mulai meletakkan dasar. Ujian yang mendasar adalah apakah William Miller benar atau salah dalam pengenalannya bahwa Romalah yang menegakkan penglihatan dalam ayat empat belas. Pengenalan Miller tentang Roma sebagai lambang yang menegakkan penglihatan nubuatan pada akhir zaman, dalam beberapa segi, merupakan yang paling penting di antara semua kebenaran dasar Miller. Bagaimana Miller sampai pada pengertian-pengertian tertentu hanya dapat ditarik dari penerapan logika yang disucikan pada masa dan keadaan hidupnya, tetapi pada sebagian penemuan nubuatannya terdapat kesaksian yang sangat khusus mengenai alasan ia sampai pada pengertiannya. Yang paling mendasar dari pengertiannya ialah pengenalannya bahwa Romalah yang menegakkan penglihatan itu.

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 secara langsung bersaksi tentang bagaimana ia menyelidiki untuk memahami apakah yang “diambil” dalam kitab Daniel itu. Ia bukan sahaja mengenal pasti di manakah ia menemukan jawapannya, tetapi ia juga berbicara tentang kegembiraannya ketika ia menemukan permata yang telah lama dicarinya. Apollos Hale mencatat suatu ulasan atas tulisan Miller sendiri, dan dalam petikan berikut Hale sedang menjelaskan bagaimana Miller menjadi seorang pelajar nubuatan. Miller, sebagai utusan terang yang dimeteraibukakan pada tahun 1798, merupakan suatu teladan suci bagi mereka yang oleh Daniel disebut “orang bijaksana” yang “memahami” apabila kitab itu “dibukakan meterainya.” Kesaksian Miller tentang bagaimana ia dibimbing kepada penyelidikan Alkitab merupakan suatu teladan yang disengajakan oleh Dia yang mengawal segala sesuatu. Perhatikan perkembangan Miller, kerana dialah teladan orang bijaksana yang memahami pertambahan pengetahuan, sekalipun mereka, seperti Miller, keluar dari kegelapan kesesatan.

> “‘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.

> “‘Dalam bulan Mei, 1816, aku dibawa kepada keyakinan akan dosa, dan oh, betapa ngerinya yang memenuhi jiwaku! Aku lupa makan. Langit kelihatan seperti tembaga, dan bumi seperti besi. Demikianlah aku berterusan hingga bulan Oktober, apabila Allah membuka mataku; dan oh, jiwaku, betapa suatu Juruselamat yang aku dapati dalam Yesus! Dosa-dosaku gugur seperti suatu beban dari jiwaku: dan kemudian, betapa jelasnya Alkitab bagiku! Semuanya berbicara tentang Yesus; Dia ada pada setiap halaman dan setiap baris. Oh, itulah suatu hari yang berbahagia! Aku ingin segera pulang ke syurga; Yesus adalah segala-galanya bagiku, dan aku menyangka bahawa aku dapat membuat setiap orang lain melihat Dia sebagaimana aku melihat Dia, tetapi aku silap.

> “‘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?”

> “‘Los ntawm lub sij hawm kaum ob xyoos uas kuv yog ib tug deist, kuv tau nyeem txhua yam keeb kwm uas kuv nrhiav tau; tiam sis tam sim no kuv hlub phau Vajlugkub. Nws qhia txog Yexus! Los tseem muaj ib feem ntau ntawm phau Vajlugkub uas tseem tsaus ntuj rau kuv. Xyoo 1818 los yog 19, thaum kuv tab tom sib tham nrog ib tug phooj ywg uas kuv tau mus xyuas, thiab uas twb paub thiab tau hnov kuv hais lus thaum kuv tseem yog deist, nws nug kuv, hauv ib yam uas muaj lub ntsiab tob heev, tias, “Koj xav li cas txog nqe no, thiab nqe ntawd?” nws xa mus rau cov nqe qub uas kuv tau tawm tsam thaum kuv yog deist. Kuv to taub qhov uas nws tab tom ua, thiab teb tias—Yog koj muab sij hawm rau kuv, kuv yuav qhia koj tias lawv txhais li cas. “Koj xav tau ntev npaum li cas?” Kuv tsis paub, tiam sis kuv yuav qhia koj, kuv teb, rau qhov kuv tsis ntseeg tias Vajtswv tau muab ib txoj kev tshwm sim uas tsis muaj leej twg to taub tau. Ces kuv txiav txim siab kawm kuv phau Vajlugkub, ntseeg tias kuv yuav nrhiav tau yam uas Vaj Ntsuj Plig Dawb Huv txhais. Tiam sis thaum kuv nyuam qhuav txiav txim siab li ntawd lawm, ib lub tswv yim txawm los rau kuv tias—“Xav tias yog koj pom ib nqe uas koj to taub tsis tau, koj yuav ua li cas?”’”

> “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.”

> “Ka hian Bible zirna dan hi ka ngaihtuah a:—Hei hi ka tih dawn a ni: thu hmun hrang hrangte a tawngkamte chu ka lo la ang a, Bible chhung zawng zawngah ka zui chhuak ang a, hetiang hian an awmzia ka hriat chhuak ang. Ka kutah Cruden’s Concordance [1798-a lei] a awm a, chu chu khawvelah a tha ber niin ka ngai; chuvangin chu leh ka Bible chu ka lo la a, ka dawhkanah ka ṭhut ta a, chanchinbu te lo chhiar tlem loh chu lo ni se, dang ka chhiar tawh lo va, ka Bible-in a sawi chu eng nge ni tih ka hre chiang tûrin ka ti tlat a ni. Genesis atangin ka tan a, hma lam panin hmawr deuhvin ka chhiar zui a; tin, text ka hriatthiam loh ka hmuh apiangah, Bible zawng zawngah ka zawng kual a, a awmzia ka hriat chhuak tum a ni. Hetiang hian Bible pumpui ka kal tlang hnuah chuan, aw, thutak chu engtin nge a engin a ropui tak em! Ka hmu chhuak chu ka lo hrilh tawh che u kha a ni. Ka lungawi tlat a, seven times chu 1843-ah a tawp tih ka hmu. Chutah chuan 2300 days chu ka lo thleng a; chu pawh chuan thu hmun thoah min hruai a; nimahsela, Chhandamtu a lo kal hun hriat chhuah tumna rilru ka nei lo va, chu pawh chu ka ring thei lo; mahse, êng chu ka chungah nasa takin a tla a, engtin nge ka tih ang tih pawh ka hre lo. Tûnah chuan, ka ngaihtuah a, ka kalna sak a leh ka thawhfen pawh ka inbel ang; Bible aiin ka kal hma lo vang, tin, a hnuaiah pawh ka tla let lo vang. Bible-in a zirtîr zawng zawng chu ka vawng tlat ang. Nimahsela, text eng emaw zât ka hriatthiam theih loh a la awm reng.”

> “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.

> “Sekian tentang cara umumnya mempelajari Alkitab. Pada kesempatan lain ia menjelaskan caranya menetapkan makna nas yang ada di hadapan kita—makna dari ‘yang sehari-hari’ itu. ‘Saya terus membaca,’ katanya, ‘dan tidak dapat menemukan kasus lain di mana ungkapan itu terdapat, kecuali dalam Daniel. Lalu saya mengambil kata-kata yang berdiri berhubungan dengannya, “meniadakan.” “Ia akan meniadakan yang sehari-hari,” “sejak waktu yang sehari-hari itu ditiadakan,” dan seterusnya. Saya terus membaca, dan berpikir bahwa saya tidak akan menemukan terang apa pun atas nas itu; akhirnya saya sampai pada 2 Tesalonika 2:7, 8. “Karena secara rahasia kedurhakaan telah mulai bekerja, tetapi dia yang sekarang menahan itu akan menahannya sampai ia disingkirkan; dan pada waktu itulah si pendurhaka itu akan dinyatakan,” dan seterusnya. Dan ketika saya sampai pada nas itu, oh, betapa jelas dan mulianya kebenaran itu tampak! Itulah dia! Itulah “yang sehari-hari” itu! Nah, sekarang, apakah yang dimaksud Paulus dengan “dia yang sekarang menahan,” atau menghalangi? Dengan “manusia durhaka,” dan “si pendurhaka,” yang dimaksud ialah Kepausan. Nah, apakah yang menghalangi Kepausan supaya tidak dinyatakan? Mengapa, itu adalah kekafiran; jadi, “yang sehari-hari” itu harus berarti kekafiran.’” 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.

Kam waŋzaŋni tȟaŋka he Miller wowapiye etanhan wičhaša na Wakan kin hečha ektá wowiyuskinyan šni, owihankeyapi kiŋ él waŋbláke. Kȟoláŋyaŋ waŋží čhaŋtémazaŋ kiŋ héčhetu weló, na tȟaŋíŋyaŋ kiŋ él iyečhiya yuhápi kiŋ he Gabriel aŋpétu iyéčheča kiŋ owačhiŋyaŋpi waŋ héčha; Sister White ečhúŋpi kiŋ “line upon line” eyá, Miller tȟokáheya na čhaŋtéwašteya waŋyáŋkiyA kiŋ héčha iyéčheča. Iye héčha, “seven times” kiŋ he tȟokáheya oyákapi waŋ él waŋží iyéčheča, na 2,300 kiŋ héčha “seven times” kiŋ etáŋhaŋ kiŋ oyákapi núŋpa waŋ iyéčheča, čhaŋtéwašte kin héčha 1843 él oyúta-pi, (tȟokáta héčha él iyé waŋbláke). Prophecy núŋpa kiŋ héčha iye alpha na omega oyákapi kiŋ, na Miller etáŋhaŋ kiŋ prophecy wowapiye él héčha, Samuel Snow kin owáŋkaŋyaŋpi hečha owihankeyapi waŋ owičhákhiye kta héčha, “Midnight Cry” owówaši kiŋ él, čhaŋtémazaŋ “seventh-month movement” kiŋ eya. “Midnight Cry” owówaši kiŋ héčha “seventh-month movement” kiŋ eya, Exeter camp meeting etáŋhaŋ kiŋ él itáŋčhaŋ hena iyúta yAŋke čha, čhaŋtéwašte kin héčha Wówačhiŋtȟaŋka waŋží waŋbláke kiŋ wowáŋyaŋg waŋží, wanáhča wičhóȟ’aŋ kiŋ wi núŋpa topáŋ waŋží él, hokšíla kiŋ 1844 él October 22 héčha.

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!

Kekeliruan yang menghasilkan pemberdayaan malaikat kedua digambarkan oleh pemahaman awal Miller bahawa tujuh masa dan 2,300 tahun berakhir bersama-sama pada tahun 1843. Dalam petikan itu, doktrin seterusnya yang dibincangkan ialah bagaimana Miller mula mengenal pasti Roma sebagai lambang yang menegakkan penglihatan itu. Para pengajar sejarah Adventist mengenal pasti bahawa semua pemahaman nubuatan William Miller didasarkan pada pengenalannya akan dua kuasa pembinasa. Dia memahami dua kuasa pembinasa itu sebagai Roma pagan dan Roma kepausan, dan dia melihat kedua-dua kuasa itu dalam 2 Tesalonika apabila dia mula memahami bahawa “harian” dalam kitab Daniel ialah Roma pagan. Setiap model nubuatan yang dikemukakan oleh Miller, yang menurut makluman Sister White kepada kita telah berulang kali dilawati oleh para malaikat, didasarkan pada pemahamannya bahawa Roma menegakkan penglihatan itu. Setiap satunya!

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.

Sejak 31 Disember 2023, Singa dari suku Yehuda telah membuka meterai Wahyu Yesus Kristus. Sejak saat itu, ujian asas telah bermula, dan ia mencapai kesudahannya apabila paus pertama dari Amerika Syarikat memulakan pemerintahannya pada 8 Mei 2025. Pada saat itu, ujian bait suci pun bermula.

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.

Kita akan meneruskan perkara-perkara ini dalam artikel yang berikutnya dan menggunakan “250” tahun itu sebagai saksi untuk meneguhkan pengenalpastian kita bahawa ujian asas itu berakhir dengan paus semasa.

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