Article

# Panium - Number Fourteen

Panium - Nambari ya Kumi na Nne

The Disappointment as the Key to the Temple Test

Kukatishwa Tamaa kama Ufunguo wa Mtihani wa Hekalu

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.

Mada ya patakatifu ilikuwa “ufunguo” ulioufumbua masikitiko ya tarehe 22 Oktoba, 1844 mwanzoni mwa ujumbe wa malaika wa tatu, na ni mada ya masikitiko hayo ndiyo “ufunguo” wa kuufungua ujumbe wa patakatifu kuhusu jaribio la hekalu mwishoni mwa ujumbe wa malaika wa tatu.

> 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.

> Nami nitakupa funguo za Ufalme wa mbinguni; na lolote utakalofunga duniani litafungwa mbinguni; na lolote utakalofungua duniani litafunguliwa mbinguni. Mathayo 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.

Ukweli kwamba tarehe 11 Septemba 2001 hueleweka kama “9/11”, sambamba na “911” kuwa ishara ya mwito wa dharura nchini Marekani, ulibuniwa na Yule Aliyebuni vitu vyote. Kuelewa kuvunjika kwa matumaini kulikotokea tarehe 18 Julai 2020 ndiko kunakowezesha kuitambua harakati ya wale laki moja na arobaini na nne elfu kama ilivyo; lakini ni kwa wale tu wanaotaka kuona kwamba Yesu hulidhihirisha la kiroho kupitia la kiasili leo hii, wala si kwa namna tofauti na Alivyofanya miaka elfu mbili iliyopita. Maono ya “20/20” ndiyo bora kabisa unayoweza kuwa nayo, na kuvunjika kwa matumaini kwa mwaka 2020 ni alama ya njia inayoruhusu hekalu kutambuliwa katika historia ya kinabii ya wale wanawali kumi.

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

> "Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 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.

Uwezo wa kuona 20/20 huwa hata bora zaidi unapounganishwa na mtazamo wa baada ya tukio unaowakilishwa na kweli za kimsingi. Paulo anafundisha kwamba “roho za manabii ziko chini ya roho za manabii,” na mabikira wa Mathayo kwa hiyo ndio hao hao mabikira ambao Yohana anawatambulisha kuwa ni mia moja arobaini na nne elfu, naye Yohana anawataja kama mabikira katika Ufunuo 144.

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

> Hawa ndio wale ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wale wamfuatao Mwanakondoo popote aendapo. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Ufunuo 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.

Malimbuko ya msimu wa vuli ni mabikira wanaomfuata Mwanakondoo kuingia hekaluni, na “ufunguo” wa kulielewa hekalu ni kuvunjika kwa matumaini kulikotokea mwaka 2020.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Na ufunguo wa nyumba ya Daudi nitautia begani mwake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 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.

Ikiwa Mwadventista atakuwa miongoni mwa 144,000, atakuwa, kwa ulazima wa kinabii, amekumbwa na kuvunjika kwa matumaini ambako kumesababishwa na kuwasilishwa hadharani kwa utabiri uliokosa kutimia.

> “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.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.

Vita vya Panium katika mstari wa kumi na tano wa Danieli sura ya kumi na moja ni vita vinavyopelekea mstari wa kumi na sita, ambao unaibainisha sheria ya Jumapili nchini Marekani.

> 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.

> Basi mfalme wa kaskazini atakuja, ataweka boma la kuzingira, naye atatwaa miji iliyo na ngome imara zaidi; na majeshi ya kusini hayataweza kustahimili, wala watu wake wateule, wala hakutakuwapo na nguvu za kusimama kumpinga. Danieli 11:15.

In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.

Katika aya hii, Marekani inamshinda Urusi, pamoja na watu teule wa Urusi. Lakini katika aya inayofuata, hakuna awezaye kusimama dhidi ya kuibuka kwa Roma, ambayo inaainisha Yuda na Yerusalemu kuwa hatua ya kwanza katika kuuteka ulimwengu; kwa kuwa Roma iliinuka kama ufalme wa nne katika unabii wa Biblia. Kwa kusimama katika nchi tukufu halisi katika aya ya kumi na sita, ishara ya mamlaka ya Roma halisi ilikuwa ndani ya nchi tukufu halisi; hivyo, ikitolea mfano aya ya arobaini na moja, wakati alama ya mamlaka ya Roma ya kiroho inalazimishwa juu ya nchi tukufu ya kiroho ya Marekani.

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.

Pembe mbili za mnyama wa nchi wa Ufunuo kumi na tatu zinawakilisha Ujamhuri na Uprotestanti. Katika aya ya kumi na tano ya Danieli kumi na moja Antioko Magnusi, ajulikanaye kama Antioko wa Tatu na Antioko Mkuu, anamshinda ufalme wa kusini, unaowakilishwa na nasaba ya Ptolemai. Antioko anamwakilisha Donald Trump na mfalme wa kusini anamwakilisha Urusi. Vita vya Panio ni vita kati ya Marekani na Urusi, na watu teule wa Urusi; vita ambavyo Antioko alishinda, lakini baadaye aliona ufalme wake ukatekwa na Roma halisi, ambayo ndiyo nguvu ya aya ya kumi na nne, inayoweka msingi wa maono ya nje ya pembe ya Ujamhuri ya yule mnyama wa nchi. Maono ya ndani yanawakilishwa na pembe ya Kiprotestanti ya yule mnyama wa nchi. Pembe zote mbili ziko katika vita vya Panio, kwa kuwa Petro yupo hapo kama Mprotestanti pamoja na ujumbe wake kutoka katika kitabu cha Yoeli.

## 250 Years

Miaka 250

When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.

Tunapozingatia mistari miwili ya mnyama wa nchi, tunagundua kwamba mnamo 1776 mnyama wa nchi alianza kuibuka, na kufikia 1798, (miaka ishirini na miwili baadaye) mnyama wa baharini wa Ufunuo kumi na tatu alipata jeraha lake la mauti, na mnyama wa nchi akaanza utawala wake kama ufalme wa sita katika unabii wa Biblia. Miaka mia mbili na hamsini baadaye, mnamo mwaka 2026, tumezinduka kuhusu mtihani wa ndani wa hekalu ulioanza tarehe 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.

Miaka ile "250" pia imeunganishwa na Antioko Mkuu. Tukianzia na amri ya mwaka 457 K.K., na kuhesabu kutoka kwa amri hiyo miaka mia mbili na hamsini, tunafika mwaka 207, miaka saba kabla ya vita vya Panium, na miaka kumi baada ya Ptolemy kumshinda Antioko katika vita vya Rafia, ambavyo vinawakilishwa katika mstari wa kumi na moja wa Danieli kumi na moja. Danieli 11:11 bila shaka ni mstari wa nje wa pembe ya Ujamhuri unaolingana na Ufunuo 11:11, ambao ni mstari wa ndani wa pembe ya Uprotestanti. Danieli na Ufunuo ni kitabu kimoja, na Ufunuo hutumia mihuri kama alama za unabii wa nje na makanisa kama alama za unabii wa ndani ulio sambamba.

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

Cyrus anawakilisha amri zote tatu, kwa maana haiwezekani kuwa na amri ya tatu bila amri ya kwanza na ya pili.

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

> “Katika sura ya saba ya Ezra amri hiyo inapatikana. Aya 12–26. Katika umbo lake lililo kamili zaidi ilitolewa na Artashasta, mfalme wa Uajemi, mwaka 457 K.K. Lakini katika Ezra 6:14 nyumba ya Bwana iliyoko Yerusalemu inasemwa kuwa ilijengwa ‘kwa amri [“agizo,” pambizoni] ya Koreshi, na Dario, na Artashasta mfalme wa Uajemi.’ Wafalme hawa watatu, kwa kuianzisha, kuithibitisha tena, na kuikamilisha amri hiyo, waliifikisha kwenye ukamilifu uliotakiwa na unabii ili kutia alama mwanzo wa miaka 2300. Kwa kuuchukua mwaka 457 K.K., wakati ambapo amri hiyo ilikamilishwa, kuwa ndio tarehe ya amri hiyo, kila kipengele mahsusi cha unabii kuhusu yale majuma sabini kilionekana kuwa kimetimizwa.” 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.

Kutokana na amri tatu zinazoakilishwa na Cyrus mnamo 457 KK, kipindi cha “miaka 250” hufikia tamati katika historia iliyo kati ya vita vya Raphia mnamo 217 KK, wakati Ptolemy IV alimshinda Antiochus Mkuu, na mwaka 200 KK, wakati Antiochus kisha alimshinda Ptolemy katika vita vya Panium katika aya ya kumi na tano. Mstari huo unalinganisha Antiochus Magnus na Donald Trump. Mwanzoni mwa ufalme wa sita wa unabii wa Biblia, kuanzia 1776 hadi 1798, kuna kipindi cha “miaka 22” kinachoakilisha kuibuka kwa ufalme wa sita. Miaka hiyo “22” pia inaonyesha historia inayoakilishwa na nambari “22” mwishoni mwa historia ya ufalme wa sita, kuanzia 2001 hadi 2023. “22” ni ishara ya muungano wa Uungu na ubinadamu, unaotimizwa ndani ya historia ya ufalme wa sita wa unabii wa Biblia, ambaye ni mnyama wa nchi mwenye pembe ya nje ya itikadi ya Kirepubliki na pembe ya ndani ya Uprotestanti.

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.

Kazi ambayo Kristo hutimiza kupitia muungano unaowakilishwa na "22" ni kazi ya mwisho ya Kristo katika Patakatifu pa Patakatifu, inayowakilishwa na kufutwa kwa dhambi, jambo ambalo, kulingana na Yoeli pamoja na ufafanuzi uliovuviwa wa Petro, hutokea wakati wa kumiminwa kwa mvua ya mwisho.

> 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.

> Basi tubuni, mrejee, ili dhambi zenu zifutwe, zitakapokuja nyakati za kuburudishwa kutoka kwa uwepo wa Bwana. Matendo 3:19.

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

Kufutwa kwa dhambi ni kazi ya mwisho ya Kuhani Mkuu wa mbinguni.

> “As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.

> Kama zamani kale dhambi za watu ziliwekwa kwa imani juu ya dhabihu ya dhambi, na kupitia damu yake zikahamishwa, kwa mfano, hadi patakatifu pa duniani, vivyo hivyo katika agano jipya dhambi za watubu huwekwa kwa imani juu ya Kristo na, kwa hakika, huhamishwa hadi patakatifu pa mbinguni. Na kama utakaso wa kielelezo wa patakatifu pa duniani ulitekelezwa kwa kuondolewa kwa dhambi zilizokuwa zimelitia unajisi, vivyo hivyo utakaso halisi wa patakatifu pa mbinguni utakamilishwa kwa kuondolewa, yaani kufutwa, kwa dhambi zilizoandikwa huko. Lakini kabla ya hili kutimizwa, ni lazima kuwe na uchunguzi wa vitabu vya kumbukumbu ili kubaini ni nani ambao, kwa toba ya dhambi na imani katika Kristo, wanaostahili manufaa ya upatanisho wake. Hivyo utakaso wa patakatifu unahusisha kazi ya uchunguzi - kazi ya hukumu. Kazi hii lazima ifanywe kabla ya kuja kwa Kristo kuwakomboa watu wake; kwa maana atakapokuja, ujira wake u pamoja naye, ili kumlipa kila mtu sawasawa na matendo yake. Ufunuo 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.

Kazi iliyoanza tarehe 22 Oktoba 1844 ilianza katika kilele cha Mwito wa Usiku wa Manane, na kazi hiyo hukamilishwa katika kilele cha Mwito wa Usiku wa Manane, ambacho Petro anakitambulisha kuwa kipindi cha kufutwa kwa dhambi, kinachoashiria kipindi cha hukumu ya walio hai, wakati “nyakati za kuburudishwa” zinapowasili.

> “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.

> "Kazi ya hukumu ya uchunguzi na ya kufutwa kwa dhambi itatimizwa kabla ya marejeo ya pili ya Bwana. Kwa kuwa wafu watahukumiwa kwa mambo yaliyoandikwa katika vitabu, haiwezekani dhambi za wanadamu zifutwe mpaka baada ya ile hukumu ambamo kesi zao zitachunguzwa. Lakini mtume Petro atangaza wazi kwamba dhambi za waamini zitafutwa ‘wakati nyakati za kuburudishwa zitakapokuja kutoka kwa uwepo wa Bwana; naye atamtuma Yesu Kristo.’ Matendo 3:19, 20. Hukumu ya uchunguzi itakapofungwa, Kristo atakuja, na thawabu yake itakuwa pamoja naye ili ampe kila mtu kama kazi yake ilivyo." Pambano Kuu, 485.

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

"Nyakati za kuburudishwa" ndizo pia "nyakati za urejesho wa vitu vyote."

> 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.

> Tubuni basi, mrejee, ili dhambi zenu zifutwe, hapo zitakapokuja nyakati za kuburudishwa kutoka mbele za Bwana; naye atamtuma Yesu Kristo, aliyekwisha kuhubiriwa kwenu: ambaye mbingu lazima impokee hata nyakati za kurejeshwa kwa vitu vyote, ambazo Mungu amenena kwa kinywa cha manabii wake wote watakatifu tangu mwanzo wa ulimwengu. Matendo ya Mitume 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.

“Nyakati za kuburudishwa” hutoka “kwa uwepo wa Bwana,” nazo hutokea wakati “Yesu Kristo” anapotumwa. Malaika wa Ufunuo sura ya kumi aliposhuka tarehe 11 Agosti 1840, Dada White alitambua kwamba yule malaika “hakuwa mtu mwingine ila Yesu Kristo mwenyewe.” Kazi ambayo Kristo alianza tarehe 22 Oktoba 1844 iliandaliwa na historia ya 1840 hadi 1844; historia ambayo Dada White asema ilikuwa “udhihirisho tukufu wa nguvu za Mungu,” akiilinganisha historia hiyo yenyewe na kipindi cha Pentekoste katika siku za Petro, kisha akitumia mistari hiyo miwili ya historia ya kinabii kuelekeza mbele kushuka kwa malaika wa Ufunuo kumi na nane, aangazaye dunia kwa utukufu wake.

> “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.

> Malaika anayeshiriki katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Kazi ya kiwango cha dunia nzima na yenye nguvu isiyo ya kawaida inatabiriwa hapa. Harakati ya Adventi ya 1840-44 ilikuwa udhihirisho mtukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari ulimwenguni, na katika baadhi ya nchi kulikuwa na shauku ya kidini kubwa kuliko zote iliyowahi kushuhudiwa katika nchi yoyote tangu Mageuzi ya karne ya kumi na sita; lakini haya yote yatapitwa na harakati kuu yenye nguvu itakayokuwa chini ya onyo la mwisho la malaika wa tatu.

> “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.

> Kazi hiyo itafanana na ile ya Siku ya Pentekoste. Kama vile 'mvua ya awali' ilivyotolewa, katika kumiminwa kwa Roho Mtakatifu mwanzoni mwa injili, ili kusababisha kuota kwa mbegu ya thamani, vivyo hivyo 'mvua ya baadaye' itatolewa mwishoni mwake kwa kukomaza mavuno. 'Ndipo tutamjua, tukiendelea kumjua Bwana; kutokea kwake kumeandaliwa kama asubuhi; naye atakuja kwetu kama mvua, kama mvua ya baadaye na ya awali juu ya nchi.' Hosea 6:3. 'Basi furahini, enyi wana wa Sayuni, na shangilieni katika Bwana Mungu wenu; kwa maana amewapeni mvua ya awali kwa kiasi, naye atasababisha inyeshe kwenu mvua, mvua ya awali, na mvua ya baadaye.' Yoeli 2:23. 'Katika siku za mwisho, asema Mungu, nitamimina Roho Wangu juu ya wote wenye mwili.' 'Na itakuwa kwamba kila mtu atakayeliitia jina la Bwana ataokolewa.' Matendo ya Mitume 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.

> Kazi kuu ya injili haitahitimishwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule ulioutambulisha mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza mwanzoni mwa injili utatimizwa tena katika mvua ya mwisho mwishoni mwake. Hapa ndipo 'nyakati za kuburudishwa' ambazo mtume Petro alizitazamia aliposema: "Basi tubuni, mkageuke, ili dhambi zenu zifutwe, zitakapokuja nyakati za kuburudishwa zitokazo kwa uwepo wa Bwana; naye atamtuma Yesu." Matendo 3:19, 20. Pambano Kuu, 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.

Harakati ya Adventi ya 1840 hadi 1844 ilikuwa udhirisho mtukufu wa nguvu za Mungu uliouleta ufunguzi wa kazi ya Kristo ya kutakasa 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. Udhirisho wa nguvu za Mungu uliokuwa umeanza wakati huo uliendelea kukua hadi kufikia ufunguzi wa hukumu ya upelelezi, na kwa hiyo ukawa mfano wa udhirisho wa nguvu za Mungu ambao ungeendelea kukua hadi kufikia mwisho wa hukumu ya upelelezi. Kipindi cha mwisho kilianza tarehe 9/11, wakati Yesu alishuka tena kama malaika wa Ufunuo kumi na nane, wakati majengo makuu ya New York yalipoangushwa kwa mguso wa Mungu, na kazi ya hukumu ya upelelezi ilipobadilika 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 alifundisha kwamba tunapaswa kuomba ili tupokee, na Zekaria anasema kwamba tuombe mvua ya mwisho, wakati wa mvua ya mwisho. Hivyo basi, ni dhahiri kwamba ni lazima ujue kuwa upo katika wakati wa mvua ya mwisho, ili kutimiza agizo la Zekaria.

> 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.

> Mwombeni Bwana mvua wakati wa mvua ya mwisho; hivyo Bwana atafanya mawingu ya radi, naye atawapa manyunyu ya mvua, kwa kila mmoja majani ya kondeni. Zekaria 10:1.

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

Mnamo 9/11 Yesu alishuka kama malaika wa Ufunuo sura ya kumi na nane, na mvua ya mwisho ilianza kunyesha kwa manyunyu, lakini hunyesha tu juu ya wale wanaoifuata amri ya Zekaria ya “kuomba mvua ya mwisho,” wakiwa na ufahamu wa kweli kwamba “nyakati za kuburudishwa” na urejesho wa vitu vyote vimewasili. Nafsi lazima “itambue” kwamba kipindi cha kinabii cha mvua ya mwisho kimewasili.

> “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.

> Hatupaswi kusubiri mvua ya mwisho. Inakuja juu ya wote watakaotambua na kujitwalia umande na manyunyu ya neema yanayoangukia juu yetu. Tunapokusanya vipande vya nuru, tunapothamini rehema za Mungu za hakika, anayependa tumtumainie Yeye, ndipo kila ahadi itatimizwa. [Isaya 61:11 imenukuliwa.] Dunia yote itajazwa na utukufu wa Mungu. Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 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.

Mnamo 9/11 nyakati za kuburudishwa zilianza, na kufutwa kwa dhambi za walio hai kulianza. Hukumu hiyo inaambatana na kanuni ya kwanza kabisa ya agano la hatua tatu la Ibrahimu. Kanuni hiyo ya kwanza ilikuwa kwamba, wakati Bwana alipowatoa Israeli kutoka utumwani Misri, angehukumu watu wake wa agano pamoja na taifa walimokuwa wakiishi kama wapitaji na wageni. Watu wa agano wa kwanza waliwakilisha kwa mfano watu wa agano wa mwisho, ambao ni mia na arobaini na nne elfu. Watu hao wa kinabii watahukumiwa kama pembe ya Kiprotestanti ya mnyama wa nchi, huku pembe ya Kirepublikani ya mnyama wa nchi nayo ikihukumiwa wakati uo huo.

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.

Hukumu ya pembe ya Kijamhuri hufika mwishoni mwa historia yake; mwisho huo ni sheria ya Jumapili. Sheria ya Jumapili imewakilishwa katika utimilifu wa aya ya kumi na sita kuhusu Roma kutwaa mamlaka juu ya Yuda mnamo 63 K.K.—Siku ya Upatanisho, kwa mujibu wa baadhi ya wanahistoria.

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.

Antioko Mkuu anawakilisha Marekani katika mistari kumi hadi kumi na tano. Ronald Reagan alishinda katika vita vya mstari wa kumi, vilivyokuwa kielelezo cha anguko la Umoja wa Kisovyeti lililotajwa katika mstari wa arobaini. Isaya 8:8 inatambua vita vilevile vinavyowakilishwa katika Danieli kumi na moja, mstari wa kumi na mstari wa arobaini, na mistari hiyo mitatu iliyo sambamba inairuhusu Urusi kutambuliwa kuwa mshindi katika vita vya Raphia vya mstari wa kumi na moja.

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.

Vita vya Raphia katika aya ya kumi na moja vilikuwa mfano-tangulizi wa vita vya Ukraine kati ya mfalme wa kusini (Urusi) na nguvu ya kiwakala ya Upapa (Ukraine). Vita hivyo vilianzishwa na Utawala wa Obama katika kipindi cha papa wa kwanza kutoka nusu ya kusini ya dunia, ambaye pia alikuwa papa wa kwanza kutoka Amerika, ingawa alikuwa kutoka Amerika ya Kusini. “Kusini” ni ishara ya itikadi ya utandawazi, uspritizimu, na ukomunisti, na papa wa kwanza wa kusini kutoka Amerika alijiambatanisha na rais mfuasi wa utandawazi, Obama, wakati vita vya aya ya kumi na moja vilipowadia. Reagan, kama Marekani katika aya ya kumi, aliingia katika muungano wa siri na papa mwenye msimamo wa kihafidhina; kisha Wanazi wa Ukraine walitumiwa na rais mfuasi wa utandawazi katika kipindi cha papa mfuasi wa utandawazi. Marekani chini ya Trump, sasa iko katika uhusiano wa wazi na papa wa kwanza kutoka Amerika ya Kaskazini, anayedaiwa kuwa mhafidhina.

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 alikuwa na muungano wa siri na Mpinga Kristo wa unabii wa Biblia katika vita vya aya ya kumi, na Obama alianzisha vita vya aya ya kumi na moja, katika kipindi ambacho Papa pia alikuwa mfuasi wa utandawazi, sawa na Obama. Trump sasa yuko katika uhusiano wa wazi na Papa aliye sambamba na Reagan, isipokuwa kwamba ule muungano wa awali uliokuwa wa siri sasa ni muungano wa wazi. Mapapa watatu, na marais watatu, wanalingana na vita vitatu vya aya za kumi, kumi na moja na kumi na tano.

> “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?

> Kanisa la Roma ni la ajabu kwa werevu na ujanja wake. Linaweza kutambua yajayo. Linasubiri wakati wake, likiona kwamba makanisa ya Kiprotestanti yanatoa heshima kwake kwa kukubali sabato ya uongo, na kwamba yanajiandaa kuilazimisha kwa njia zile zile ambazo Kanisa hilo lilitumia katika siku za zamani. Wale wanaokataa nuru ya ukweli bado watautafuta msaada wa nguvu hii inayodai kutokosea ili kutukuza taasisi iliyoanzishwa na Kanisa hilo. Si vigumu kubashiri jinsi ambavyo Kanisa hilo litakuja kwa wepesi kuwasaidia Waprotestanti katika kazi hii. Nani anayefahamu zaidi kuliko viongozi wa kipapa jinsi ya kushughulikia wale wasiotii kanisa?

> “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.

> Kanisa Katoliki la Roma, pamoja na matawi yake yote kote ulimwenguni, linaunda taasisi moja kubwa iliyo chini ya udhibiti wa Kiti cha Upapa, na iliyoundwa kuhudumia maslahi yake. Waamini wake mamilioni, katika kila nchi ulimwenguni, wanafundishwa kujihesabu kuwa wamefungwa kwa uaminifu kwa Papa. Haijalishi utaifa wao au serikali zao, wanapaswa kuichukulia mamlaka ya kanisa kuwa ya juu kuliko nyingine zote. Ijapokuwa wanaweza kula kiapo cha kuahidi uaminifu wao kwa serikali, lakini nyuma ya hili kuna nadhiri ya utii kwa Roma, ikiwaondolea wajibu wa kila ahadi iliyo kinyume na maslahi yake.

> “History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> Historia inashuhudia juhudi zake za ujanja na za kudumu za kujipenyeza katika masuala ya mataifa; na, alipopata nafasi ya kujikita, kuendeleza malengo yake mwenyewe, hata kwa uharibifu wa wakuu na watu. Mnamo mwaka 1204, Papa Innocent III alimfanya Peter II, mfalme wa Arragon, aape kiapo cha ajabu kifuatacho: 'Mimi, Peter, mfalme wa Waaragon, nakiri na naahidi kuwa daima mwaminifu na mtiifu kwa bwana wangu, Papa Innocent, kwa warithi wake wa Kikatoliki, na Kanisa la Kirumi, na kwa uaminifu kuhifadhi ufalme wangu katika utii wake, nikilitetea imani ya Kikatoliki, na kutesa upotovu wa uzushi.'-John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Hili linaafikiana na madai kuhusu mamlaka ya pontifu wa Kirumi 'kwamba ni halali kwake kuwaondoa madarakani wafalme' na 'kwamba anaweza kuwaondolea raia wajibu wa utii kwa watawala wasio wa haki.'-Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Na ikumbukwe, Roma hujigamba kwamba haitabadilika kamwe. Kanuni za Gregori VII na Inosenti III bado ndizo kanuni za Kanisa Katoliki la Roma. Na laiti angekuwa na uwezo tu, angezitekeleza kwa nguvu ile ile sasa kama katika karne zilizopita. Waprotestanti hawajui sana wanachokifanya wanapopendekeza kukubali msaada wa Roma katika kazi ya kutukuza Jumapili. Wakati wao wameazimia kutimiza kusudi lao, Roma inalenga kuirudisha nguvu zake, kurejesha ukuu wake uliopotea. Kanuni ikishawekwa nchini Marekani kwamba kanisa laweza kutumia au kudhibiti nguvu za dola; kwamba matendo ya kidini yanaweza kulazimishwa kwa sheria za kiraia; kwa kifupi, kwamba mamlaka ya kanisa na serikali itatawala dhamiri za watu, basi ushindi wa Roma katika nchi hii utakuwa umehakikishwa.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.

> Neno la Mungu limetoa onyo la hatari iliyo karibu kutokea; onyo hili likipuuzwa, ulimwengu wa Kiprotestanti utajifunza makusudi ya Roma yalivyo kwa kweli, lakini itakapokuwa imechelewa mno kuuepuka mtego. Kwa ukimya anazidi kuingia katika nguvu. Mafundisho yake yanatia ushawishi katika kumbi za kutunga sheria, katika makanisa, na katika mioyo ya wanadamu. Anajenga kwa wingi majengo yake marefu na madhubuti, na katika vyumba vyake vya ndani vilivyofichika mateso yake ya kale yatarudiwa. Kwa kificho na bila kushukiwa anaziimarisha nguvu zake ili kuendeleza malengo yake mwenyewe, wakati utakapofika kwake kushambulia. Anachotaka tu ni nafasi ya kimkakati, nayo tayari inatolewa kwake. Hivi karibuni tutaona na tutahisi kusudi la kipengele cha Kirumi lilivyo. Yeyote atakayesadiki na kutii Neno la Mungu atajipatia kebehi na mateso.

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.

Mnamo 2016 Trump alichaguliwa, kisha wafuasi wa utandawazi waliowakilishwa na Biden waliiba uchaguzi wa 2020, lakini hilo hutambuliwa tu na wale walio na uoni wa 20/20. Katika aya ya kumi na tatu Donald Trump “anarudi” mwaka 2024, akiwa na nguvu nyingi kuliko wakati wowote ule, na anaanza maandalizi yake kwa ajili ya enzi ya dhahabu pamoja na vita vya Panium katika aya ya kumi na tano. Kisha Papa Leo akaja kuyasimika maono mwaka 2025, akiwa papa wa tatu aliyehusishwa na vita vitatu vya aya ya kumi hadi kumi na tano, na pia na marais watatu wa vita hivyo. Papa na marais wa kwanza na wa tatu wanachukuliwa kuwa wahafidhina, na papa na rais wa katikati walikuwa wafuasi wa utandawazi. Agano la kwanza lilikuwa la siri, la mwisho ni la wazi, kwa kuwa linawakilishwa katika aya ya kumi na nne kama ishara inayoyasimika maono ya nje ya unabii wa siku za mwisho.

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.

Tarehe 31 Desemba 2023 kazi ya malaika wa kwanza, kama ilivyofananishwa na kazi ya amri ya kwanza, ilianza kuweka msingi. Jaribio la msingi lilihusu iwapo William Miller alikuwa sahihi au la katika utambuzi wake kwamba ni Roma ndiyo inayoyaweka maono imara katika aya ya kumi na nne. Utambuzi wa Miller wa Roma kuwa ndilo ishara iliyoyaweka maono ya kinabii ya siku za mwisho imara ni, kwa baadhi ya vipengele, wa maana zaidi kuliko zote kati ya kweli za msingi za Miller. Jinsi Miller alivyofikia baadhi ya uelewa fulani yaweza tu kutolewa kwa kutumia mantiki iliyotakaswa kwa wakati na mazingira yake, lakini kuhusu baadhi ya uvumbuzi wake wa kinabii, kuna ushuhuda mahsusi kabisa kuhusu kwa nini alifikia uelewa wake. Uelewa wake wa msingi kabisa ulikuwa ni utambuzi wake kwamba ni Roma inayoyaweka maono imara.

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 anatoa ushuhuda moja kwa moja kuhusu jinsi alivyotafuta kuelewa lile lililo 'ondolewa' katika kitabu cha Danieli. Si tu kwamba anabainisha alikopata jibu lake, bali pia anazungumza juu ya msisimko wake alipoigundua ile lulu aliyokuwa akiitafuta. Apollos Hale anarekodi ufafanuzi juu ya maandishi ya Miller mwenyewe, na katika kifungu kinachofuata Hale anaonyesha jinsi Miller alivyokuwa mwanafunzi wa unabii. Miller, akiwa mjumbe wa ile nuru ambayo iliondolewa muhuri mwaka 1798, ni mfano mtakatifu wa wale ambao Danieli aliwaita 'wenye hekima' wanao 'fahamu' wakati kitabu kinapo 'ondolewa muhuri'. Ushuhuda wa Miller kuhusu jinsi alivyoongozwa kuanza kujifunza Biblia ni mfano wa makusudi uliotolewa na Yeye anayedhibiti yote. Zingatia maendeleo ya Miller, kwa kuwa yeye ni mfano wa wenye hekima wanaoelewa kuongezeka kwa maarifa, hata ikiwa wao, kama Miller, hutoka katika giza la kosa.

> “‘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.

> "'Katika mwezi wa Mei, 1816, nilitiwa hatiani moyoni, na Ee, ni tisho gani lililojaza nafsi yangu! Nilisahau kula. Mbingu zikaonekana kama shaba, na nchi kama chuma. Hivyo ndivyo nilivyoendelea hadi Oktoba, wakati Mungu alinifungua macho; na Ee, nafsi yangu, ni Mwokozi wa namna gani niliyemgundua Yesu kuwa! Dhambi zangu zikaanguka kutoka katika nafsi yangu kama mzigo: na hapo Biblia ilionekana kuwa wazi kwangu! Yote yalizungumza kumhusu Yesu; alikuwepo katika kila ukurasa na kila mstari. Ee, huo ulikuwa siku ya furaha! Nilitaka kwenda moja kwa moja nyumbani mbinguni; Yesu alikuwa yote kwangu, nami nilidhani ningeweza kuwafanya watu wote wamwone kama nilivyomwona, lakini nilikuwa nimekosea."

> “‘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?”

> 'Katika kipindi cha miaka kumi na miwili nilipokuwa mdeisti, nilisoma vitabu vyote vya historia nilivyoweza kupata; lakini sasa niliipenda Biblia. Ilifundisha juu ya Yesu! Hata hivyo, bado kulikuwa na sehemu kubwa ya Biblia iliyonibakia gizani. Mnamo mwaka 1818 au 1819, nilipokuwa nikizungumza na rafiki mmoja niliyemtembelea, ambaye alikuwa amenifahamu na kunisikia nikizungumza nilipokuwa mdeisti, akauliza, kwa namna ya kuashiria jambo fulani, "Unafikiri nini kuhusu andiko hili, na lile?" akimaanisha yale maandiko ya kale niliyoyapinga nilipokuwa mdeisti. Nilifahamu alilokuwa akikusudia, nikajibu, "Ukinipa muda, nitakuambia yanamaanisha nini." "Unahitaji muda wa kiasi gani?" "Sijui, lakini nitakuambia," nikajibu, kwa kuwa sikuweza kuamini kwamba Mungu alikuwa ametoa ufunuo usioweza kueleweka. Ndipo nikaazimia kujifunza Biblia yangu, nikiamini kwamba ningeweza kubaini alichomaanisha Roho Mtakatifu. Lakini mara tu nilipoweka azimio hili, wazo likanijia—"Iwapo utakutana na kifungu usichoweza kukielewa, utafanyaje?"'

> “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.”

> Njia hii ya kujifunza Biblia ikaniingia akilini: nitachukua maneno ya vifungu kama hivyo, na kuyafuata kote katika Biblia, na kwa njia hiyo kujua maana yao. Nilikuwa na Concordance ya Cruden, [ilinunuliwa mnamo 1798] ambayo nadhani ndiyo bora zaidi duniani; kwa hiyo nikakitwaa hicho pamoja na Biblia yangu, nikaketi kwenye dawati langu, na sikusoma kitu kingine chochote, isipokuwa magazeti kidogo tu, kwa maana nilikuwa nimeazimia kujua Biblia yangu ilimaanisha nini. Nikaanza katika Mwanzo, nikasoma polepole; na nilipofika kwenye andiko ambalo sikuweza kulielewa, nikatafuta katika Biblia yote ili kujua lilimaanisha nini. Baada ya kupitia Biblia kwa namna hii, Ee, jinsi kweli ilivyong'aa na kuwa ya utukufu! Nikapata kile ambacho nimekuwa nikiwahubiri. Niliridhika kwamba kipindi cha mara saba kilifikia kikomo mwaka 1843. Kisha nikafikia zile siku 2300; zikanileta kwenye hitimisho lilelile; lakini sikuwa na wazo la kujua ni lini Mwokozi angekuja, wala sikuweza kuamini hilo; lakini nuru ilinipiga kwa nguvu kiasi kwamba sikujua la kufanya. Sasa, nilifikiri, lazima nivae vichocheo na mkanda wa nyuma; sitatangulia Biblia, wala sitabaki nyuma yake. Chochote kile ambacho Biblia inafundisha, nitakishikilia. Hata hivyo kulikuwa bado na maandiko mengine ambayo sikuweza kuyaelewa.

> “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.

> "Hayo yanatosha kuhusu namna yake ya jumla ya kujifunza Biblia. Katika tukio jingine alieleza njia yake ya kubainisha maana ya andiko lililo mbele yetu—maana ya 'kile cha kila siku.' 'Nikasoma mbele zaidi,' akasema, 'wala sikuona mfano mwingine wowote ambamo lilipatikana, ila katika Danieli. Kisha nikachukua maneno yale yaliyokuwa yakiambatana nayo, "kuondoa." "Ataliondoa kile cha kila siku," "tangu wakati kile cha kila siku kitakapondolewa," n.k. Nikasoma mbele, nikadhani sitapata nuru juu ya andiko hilo; hatimaye nikafika 2 Wathesalonike 2:7, 8. "Kwa maana siri ya uasi sasa hivi inafanya kazi tayari; ila yeye azuiaye sasa ataendelea kuzuia, hata atakapoondolewa katika njia, ndipo yule mwovu atakapofunuliwa," n.k. Na nilipofika kwenye andiko hilo, Ee, ile kweli ilivyoonekana wazi na tukufu! Hapo ndipo ilipo! hicho ndicho "kile cha kila siku!" Basi sasa, Paulo anamaanisha nini kwa "yeye azuiaye sasa," yaani anayekwamisha? Kwa "mtu wa dhambi," na "yule mwovu," panakusudiwa Upapa. Basi, ni nini kinachozuia Upapa kufunuliwa? Ni Upagani; basi, "kile cha kila siku" lazima kimaanishe Upagani.'" Apollos Hale, The Second Advent Manual, 66.

The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.

Uongozi wa Majaliwa ya Mungu juu ya masomo ya Miller, kwa njia za kibinadamu pamoja na za Kimungu, umo katika kumbukumbu. Rafiki yake wa zamani alimhimiza, na mawazo yaliyomjia yalikuwa sauti ya malaika Gabrieli, ambaye Dada White anamtambua, "mstari juu ya mstari," kuwa ndiye malaika aliyemtembelea Miller mara kwa mara. Anataja "nyakati saba" kuwa ugunduzi wake wa kwanza, kisha anatambua ile 2,300 kuwa shahidi wa pili wa "nyakati saba," kwa kuwa zote mbili zilimalizika mwaka 1843 (alivyoamini mwanzoni). Vifungu hivyo viwili vya unabii ndivyo ugunduzi wake wa alfa na omega, na katika uhusiano wao wa kinabii na Miller vinabainisha kosa ambalo lingerekebishwa na Samuel Snow kupitia ujumbe wa Kilio cha Usiku wa Manane uliouzindua "harakati ya mwezi wa saba." Harakati ya Kilio cha Usiku wa Manane ndiyo ilikuwa "harakati ya mwezi wa saba" ilipoondoka katika makambi ya Exeter, kwa kuwa ilikuwa ikibainisha kuja kwa Bwana katika siku ya kumi ya mwezi wa saba, ambayo mwaka 1844 iliangukia tarehe 22 Oktoba.

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

Kosa linaloleta kutiwa nguvu kwa malaika wa pili linaakisiwa na uelewa wa awali wa Miller kwamba nyakati saba na miaka 2,300 zilihitimika pamoja mwaka 1843. Katika kifungu hicho, fundisho linalofuata linalojadiliwa ni jinsi Miller alivyokuja kuitambua Roma kama ishara inayothibitisha maono. Walimu wa historia ya Waadventista wanabainisha kwamba uelewa wote wa kinabii wa William Miller ulitegemea utambuzi wake wa mamlaka mbili za kuleta ukiwa. Alielewa kwamba mamlaka hizo mbili za kuleta ukiwa ni Roma ya kipagani na Roma ya kipapa, na aliziona mamlaka hizo mbili katika 2 Wathesalonike alipopata kuelewa kwamba “daily” katika kitabu cha Danieli ni Roma ya kipagani. Kila muundo wa kinabii uliowasilishwa na Miller, ambaye Dada White anatufahamisha kwamba alitembelewa mara kwa mara na malaika, ulijengwa juu ya uelewa wake kwamba Roma ndiyo inayothibitisha maono. Kila mmoja wao!

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.

Tangu tarehe 31 Desemba 2023, Simba wa kabila la Yuda amekuwa akifungua mihuri ya Ufunuo wa Yesu Kristo. Kuanzia hapo, mtihani wa msingi ulianza, nao ukafikia hitimisho lake wakati papa wa kwanza kutoka Marekani alipoanza utawala wake tarehe 8 Mei 2025. Wakati huo, mtihani wa hekalu ulianza.

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.

Tutaendelea na masuala haya katika makala inayofuata, na tutatumia miaka “250” kama shahidi ili kuunga mkono utambuzi wetu kwamba jaribio la msingi lilitamatika kwa Papa wa sasa.

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