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# Panium - Number Fourteen

IPaniyam — Inani Leshumi Elinesine

The Disappointment as the Key to the Temple Test

Ukudana Njengesitshixo Sovavanyo LwaseTempileni

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.

Umxholo wengcwele wawuyiyo “isitshixo” esavula ukuqonda ukudaniswa kuka-Oktobha 22, 1844 ekuqalekeni kwesigidimi sengelosi yesithathu, yaye ngumxholo wokudaniswa lowo oyi “sitshixo” sokuvula isigidimi sengcwele sovavanyo lwetempile ekupheleni kwengelosi yesithathu.

> 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.

> Kwaye ndiya kukunika izitshixo zobukumkani bamazulu; yaye nantoni na oyibophayo emhlabeni iya kuba ibotshiwe emazulwini; yaye nantoni na oyikhululayo emhlabeni iya kuba ikhululwe emazulwini. Mateyu 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.

Inyaniso yokuba uSeptemba 11, 2001 uqondwa njengo-“9/11” ngokuvumelana nokuba u-“911” uluphawu lomnxeba wongxamiseko eUnited States, yacwangciswa ngulo Wamisa zonke izinto. Ukuqonda ukudana kukaJulayi 18, 2020 kuko okuvumela intshukumo yamawaka alikhulu anamashumi amane anesine ukuba iqatshelwe injalo; kodwa kuphela ngabo banqwenela ukubona ukuba uYesu umele okomoya ngokwendalo namhlanje ngokungahlukanga kwaphela kunendlela awenza ngayo kwiminyaka engamawaka amabini eyadlulayo. Umbono ka-“20/20” ngowona ubalaseleyo onokuba nawo, yaye ukudana kuka-2020 kuluphawu lwendlela oluvumela itempile ukuba iqatshelwe kwimbali yesiprofeto yeentombi ezilishumi.

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

> “Umzekeliso weentombi ezilishumi kaMateyu 25 ukwabonakalisa amava abantu bama-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.

Umbono ogqibeleleyo ongu-20/20 uba ngcono ngakumbi xa uhlanganiswa nokubona emva okumele iinyaniso ezisisiseko. UPawulos ufundisa ukuba “oomoya babaprofeti baphantsi koomoya babaprofeti,” yaye ngenxa yoko iintombi zikaMateyu zezona ntombi zikwangazo ezo uYohane azichaza njengabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine, yaye uYohane uzichaza njengeentombi kwiSityhilelo 144.

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

> Aba ngabo abangazange bazingcolise ngabafazi; kuba bayintombi. Aba ngabo balandela iMvana naphi na apho iya khona. Aba bakhululwa phakathi kwabantu, bengamazibulo kuThixo nakwiMvana. ISityhilelo 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.

Iziqhamo zokuqala zexesha lasekwindla ziintombi ezinyulu ezilandela iMvana zingene etempileni, yaye “isitshixo” sokuqonda itempile kukudaniswa kuka-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.

> Ndisaya kubeka egxalabeni lakhe isitshixo sendlu kaDavide; avule, kungabikho namnye unokuvala; avale, kungabikho namnye unokuvula. 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.

Ukuba umSabatha ufuna ukuba phakathi kwabali-144,000, ngoko ke, ngokuyimfuneko kwesiprofeto, uya kuba uve ubuhlungu bokudana obabangelwe kukwaziswa esidlangalaleni kwesibikezelo esangasiphumelelanga.

> “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.

> “Ndihlala ndibhekiswa kumzekeliso weentombi ezilishumi, ezintlanu kuzo zazizizilumko, zaza ezintlanu zazizizidenge. Lo mzekeliso uye wazaliseka yaye uya kuzaliseka ngokungqinelana nqwa nawo onke amazwi awo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uye wazaliseka yaye uya kuqhubeka uyinyaniso yale mihla kude kube sekupheleni kwexesha.” Review and Herald, Agasti 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.

Idabi lasePanium kwindinyana yeshumi elinesihlanu kaDaniyeli ishumi elinanye lilo dabi elikhokelela kwindinyana yeshumi elinesithandathu, echaza umthetho weCawe ngeCawa eUnited 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.

> Ngoko ukumkani wasemntla uya kuza, akhe udonga lokungqinga, athabathe izixeko ezinqatyisiweyo kakhulu; neengalo zasemzantsi aziyi kukwazi ukumelana naye, kwanabantu bakhe abanyuliweyo, yaye akuyi kubakho mandla okumelana naye. Daniyeli 11:15.

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

Kule ndima i-United States iyayoyisa iRashiya, kunye nabantu abakhethiweyo beRashiya. Kodwa kwindima elandelayo, akukho bani unokumelana nokuvuka kweRoma, ephawula uYuda neYerusalem njengenyathelo lokuqala ekoyiseni kwayo ihlabathi; njengoko iRoma yavuka yaba bubukumkani besine besiprofeto seBhayibhile. Ngokuma kwayo kwilizwe lozuko elingokoqobo kwindima yeshumi elinesithandathu, umqondiso wegunya leRoma yokoqobo wawungaphakathi kwelo lizwe lozuko elingokoqobo; ngaloo ndlela, ufuzisela indima yamashumi amane ananye, xa uphawu lwegunya leRoma yokomoya lunyanzeliswa phezu kwelizwe lozuko lokomoya le-United States.

The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.

Iimpondo ezimbini zerhamncwa lomhlaba elikwisiTyhilelo 13 zimela ubuRiphabhlikhi nobuProtestanti. Kwivesi yeshumi elinesihlanu kaDaniyeli 11, uAntiyokwe Omkhulu, owaziwa njengoAntiyokwe III noAntiyokwe Omkhulu, uyayoyisa ubukumkani basemazantsi, obumelwe lulawulo lwamaPtolemy. UAntiyokwe umele uDonald Trump, aze ukumkani wasemazantsi amele iRashiya. Idabi lasePanium lidabi eliphakathi kweUnited States neRashiya nabantu abanyuliweyo beRashiya, idabi apho uAntiyokwe woyisayo, kodwa emva koko wabona ubukumkani bakhe boyiswa yiRoma yokoqobo—amandla evesi yeshumi elinesine, amisa umbono wangaphandle wophondo lobuRiphabhlikhi lwerhamncwa lomhlaba. Umbono wangaphakathi umelwe luphondo lobuProtestanti lwerhamncwa lomhlaba. Zombini iimpondo zikho kwidabi lasePanium, kuba uPetros ukho apho njengomProtestanti enomyalezo wakhe ophuma encwadini kaYoweli.

## 250 Years

Iminyaka engama-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.

Xa siqwalasela imigca emibini yerhamncwa lomhlaba, sifumanisa ukuba ngowe-1776 irhamncwa lomhlaba laqalisa ukunyuka kwalo, yaye ngowe-1798, (emva kweminyaka engamashumi amabini anesibini) irhamncwa lolwandle leSityhilelo seshumi elinesithathu lamkela inxeba lalo elibulalayo, yaye irhamncwa lomhlaba laqalisa ulawulo lwalo njengobukumkani besithandathu besiprofeto seBhayibhile. Emva kweminyaka emakhulu amabini anamashumi amahlanu, ngowama-2026 sivukele kuvavanyo lwetempile yangaphakathi olwaqalayo ngoMeyi 8, 2025.

Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.

Loo minyaka “250” ikwanonxulumene noAntiochus Magnus. Ukuqalisa ngommiselo ka-457 BC, size ukusuka kuloo mmiselo sibale iminyaka emakhulu mabini anamashumi amahlanu, sifika ku-207, iminyaka esixhenxe ngaphambi kwedabi lasePanium, neminyaka elishumi emva kokuba uPtolemy woyisile uAntiochus edabini laseRaphia, elimelwe kwindima yeshumi elinanye kaDaniyeli ishumi elinanye. UDaniyeli 11:11, kambe ke, ngumgca wangaphandle wophondo lweRiphabhlikhi olungqamana neSityhilelo 11:11, olungumgca wangaphakathi wophondo lwamaProtestanti. UDaniyeli neSityhilelo yincwadi enye, yaye iSityhilelo sisebenzisa amatywina njengemiqondiso yesiprofeto sangaphandle, neecawe njengemiqondiso yesiprofeto sangaphakathi esingqamanayo.

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

UKoreshi umele yonke imimiselo emithathu, kuba awunakuba nowesithathu ngaphandle kowokuqala nowesibini.

> “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.

> “Kwisahluko sesixhenxe sikaEzra kufumaneka ummiselo. Iindima 12–26. Ngokona kubonakala kwawo okupheleleyo, wakhutshwa nguArtashashta, ukumkani wasePersi, ngowama-457 BC. Kodwa kuEzra 6:14 indlu yeNkosi eYerusalem kuthiwa yakhiwa ‘ngokomyalelo [“ummiselo,” emdeni] kaKoreshi, noDariyo, noArtashashta ukumkani wasePersi.’ Aba kumkani bathathu, ngokuqalisa, ngokuqinisekisa kwakhona, nangokuwugqibezela ummiselo, bawuzisa ekugqibeleleni obabufuneka sisiprofeto ukuze kuphawulwe ukuqala kweminyaka engama-2300. Xa kuthatyathwa owama-457 BC, ixesha awagqitywa ngalo ummiselo, njengomhla womyalelo, kwabonakala ukuba yonke imiqathango yesiprofeto ngokuphathelele kwezi veki zingamashumi asixhenxe yazaliseka.” 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.

Ukusuka kwimimiselo emithathu emelwe nguKoreshi ngowama-457 BC, “250” weminyaka ugqityezelwa kwimbali ephakathi kwemfazwe yaseRafiya ngowama-217 BC, xa uPtolemy IV woyisa uAntiochus Omkhulu, nango-200 BC xa uAntiochus kamva woyisa uPtolemy emfazweni yasePaniyam kwivesi yeshumi elinesihlanu. Umgca lo ulinganisa uAntiochus Magnus noDonald Trump. Ekuqaleni kobukumkani besithandathu besiprofeto seBhayibhile ukusuka ngowe-1776 ukuya kowe-1798 kukho ixesha leminyaka “22” elimela ukuphakama kobukumkani besithandathu. Loo minyaka “22” ikwabonisa imbali emelwe linani “22” ekupheleni kwembali yobukumkani besithandathu ukusuka ngowama-2001 ukuya kowama-2023. “22” ngumqondiso wokudityaniswa kobuThixo nobuntu, okufezekiswa ngaphakathi kwimbali yobukumkani besithandathu besiprofeto seBhayibhile, obungurhamncwa lomhlaba olunophondo lwangaphandle loBurephabhlikhi nophondo lwangaphakathi loBuProtestanti.

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.

Umsebenzi uKristu awenzayo ngomanyano olumelwe ngu-“22” ngumsebenzi wokugqibela kaKristu eNdalweni eNgcwele Kakhulu, omelwe kukucinywa kwesono, oku ngokukaYoweli kuhamba kunye nenkcazo ephefumlelweyo kaPetros kwenzeka ngexesha lokuthululwa kwemvula yasemva kwexesha.

> 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.

> Guqukani ke ngoko, niguquke, ukuze izono zenu zicinywe, xa amaxesha okuphumla aya kuvela ebusweni beNkosi. IZenzo 3:19.

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

Ukucinywa kwesono ngumsebenzi wokugqibela woMbingeleli oMkhulu wasezulwini.

> “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.

> “Njengokuba mandulo izono zabantu zazibekwa ngomnqophiso wokholo phezu kombingelelo wesono, zize ngokwegazi lawo zidluliselwe, ngokomfuziselo, engcweleni yasemhlabeni, kwangokunjalo emnqophisweni omtsha izono zabaguqukayo zibekwa ngokholo phezu kukaKristu, zize zidluliselwe, ngenene, engcweleni yasezulwini. Kanjalo ke, njengokuba ukuhlanjululwa okungokomfuziselo kweyasemhlabeni kwakuphunyezwa ngokususwa kwezono eyayingcoliswe zizo, kwangokunjalo ukuhlanjululwa okuyinyani kweyasezulwini kumele kuphunyezwe ngokususwa, okanye ngokucinywa, kwezono ezibhaliweyo khona. Kodwa phambi kokuba oku kuphunyezwe, kufuneka kubekho uphando lweencwadi zeengxelo ukuze kumiselwe ukuba ngoobani na abathi, ngokuguquka ezonweni nangokholo kuKristu, banelungelo lokuxhamla iinzuzo zocamagushelo lwaKhe. Ngoko ke ukuhlanjululwa kwengcwele kubandakanya umsebenzi wophando—umsebenzi womgwebo. Lo msebenzi kufuneka wenziwe ngaphambi kokuza kukaKristu ukuze ahlangule abantu baKhe; kuba xa esiza, umvuzo waKhe ukuYe, ukuze anike wonke umntu ngokwemisebenzi yakhe. IsiTyhilelo 22:12.” Imbambano Enkulu, 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.

Umsebenzi owaqalayo ngomhla wama-22 ku-Oktobha 1844, waqalisa kwincopho yeSikhalo Sasezinzulwini Zobusuku, yaye umsebenzi ugqitywa kwincopho yeSikhalo Sasezinzulwini Zobusuku, uPetros ayichaza njengexesha lokucinywa kwesono, eliphawula ixesha lomgwebo wabaphilayo, xa kufika “amaxesha okuphumla.”

> “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.

> “Umsebenzi womgwebo wophando nokucinywa kwezono umele ugqitywe phambi kokubuya kwesibini kweNkosi. Ekubeni abafileyo bemele bagwetywe ngokwezinto ezibhaliweyo ezincwadini, akunakwenzeka ukuba izono zabantu zicinywe de kube semva komgwebo apho amatyala abo emele kuphandwe khona. Kodwa umpostile uPetros uchaza ngokucacileyo ukuba izono zamakholwa ziya kucinywa ‘xa kufika amaxesha okuphumla ephuma ebusweni beNkosi; yaye Iya kuthumela uYesu Kristu.’ IZenzo 3:19, 20. Xa umgwebo wophando uvalwa, uKristu uya kuza, nomvuzo waKhe uya kuba kunye naYe, ukuba anike elowo njengoko umsebenzi wakhe uya kuba unjalo.” Imbambano Enkulu, 485.

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

“Amaxesha okuphumla” akwanguwo “amaxesha okubuyiselwa kwezinto zonke.”

> 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.

> Ngoko ke guqukani, nibuyele kuThixo, ukuze izono zenu zicinywe, ukuze kufike amaxesha okuhlaziyeka aphuma ebusweni beNkosi; kwaye Yona iya kuthumela uYesu Kristu, lowo wanishunyayelwayo ngenxa engaphambili kuni; lowo izulu elimele ukumamkela kude kube ngamaxesha okubuyiselwa kwezinto zonke, awawathethayo uThixo ngomlomo wabo bonke abaprofeti bakhe abangcwele, kususela kwasekuqaleni kwehlabathi. IZenzo 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.

“Amaxesha okuhlaziyeka” avela “ebusweni beNkosi” okwenzekayo xa “uYesu Kristu” ethunyelwa. Xa ingelosi yeSityhilelo seshumi yehla ngomhla we-11 Agasti 1840, uDade White wayichaza loo ngelosi esithi “yayingenguye omnye ngaphandle koYesu Kristu ngokwaKhe.” Umsebenzi awawuqala uKristu ngomhla wama-22 Oktobha 1844 waziswa yimbali ka-1840 ukuya ku-1844; imbali athe uDade White ngayo “yayikukubonakaliswa okuzukileyo kwamandla kaThixo,” ngoxa loo mbali kanye wayeyingqamanisa nexesha lePentekoste ngemihla kaPetros, aze ke asebenzise loo migca mibini yembali yesiprofeto ukubhekisa phambili ekwehleni kwengelosi yeSityhilelo seshumi elinesibhozo ekhanyisa ihlabathi ngobuqaqawuli baYo.

> “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.

> “Ingelosi edibanisa ekubhengezweni kwesigidimi sengelosi yesithathu iya kukhanyisa umhlaba wonke ngozuko lwayo. Apha kuxelwe umsebenzi wobubanzi behlabathi lonke nowamandla angaqhelekanga. Intshukumo yokuza kukaKristu ka-1840–44 yaba yimbalasane yozuko lwamandla kaThixo; isigidimi sengelosi yokuqala sathwalwa saya kuzo zonke izikhululo zobuvangeli ehlabathini, yaye kwamanye amazwe kwabakho owona mdla mkhulu kwezenkolo wakha wabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya kugqithwa yintshukumo enamandla phantsi kwesilumkiso sokugqibela sengelosi yesithathu.

> “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.

> “Lo msebenzi uya kufana nalowo woSuku lwePentekoste. Njengokuba ‘imvula yangaphambili’ yanikwa, ekuthululweni koMoya oyiNgcwele ekuvulweni kwevangeli, ukuze kubangele ukuhluma kwembewu exabisekileyo, ngokunjalo ‘imvula yasemva’ iya kunikwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Siya kwandula ke sazi, ukuba sithe sazingisa ukumazi uYehova: ukuphuma kwakhe kumiselwe njengokusa; yaye uya kuza kuthi njengemvula, njengemvula yasemva neyangaphambili emhlabeni.’ Hosea 6:3. ‘Yibani nemihlali ngoko, nina bantwana baseZiyon, nivuye kuYehova uThixo wenu; kuba uninike imvula yangaphambili ngomlinganiselo, yaye uya kunihlisela imvula, imvula yangaphambili, nemvula yasemva.’ Joel 2:23. ‘Ngemihla yokugqibela, utsho uThixo, ndiya kuthulula uMoya wam phezu kwayo yonke inyama.’ ‘Kwaye kuya kuthi, wonk’ ubani oya kubiza egameni leNkosi uya kusindiswa.’ 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.

> “Umsebenzi omkhulu weendaba ezilungileyo awuyi kuphelela ngokubonakaliswa kwamandla kaThixo okungaphantsi kunoko okwawuphawule ukuvulwa kwawo. Iziprofeto ezazalisekiswa ekuthululweni kwemvula yokuqala ekuvulweni kweendaba ezilungileyo ziya kuphinda zizalisekiswe kwimvula yamva ekuvalweni kwazo. Nazi ‘amaxesha okuphumla’ awakhangeleka kuwo umpostile uPetros kwangaphambili xa wayesithi: ‘Guqukani ngoko, nibuyele kuThixo, ukuze izono zenu zicinywe, xa athe amaxesha okuphumla afike evela ebusweni beNkosi; kwaye Iya kuthumela uYesu.’ IZenzo 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.

Intshukumo yama-Advent ka-1840 ukuya ku-1844 yaba kukubonakaliswa okuqaqambileyo kwamandla kaThixo okwangenisa ukuvulwa komsebenzi kaKristu wokuhlambulula ingcwele yaKhe. Loo mbali yaqala xa uYesu, emelwe njengengelosi yokuqala yeSityhilelo seshumi elinesine, wehla ngomhla we-11 kuAgasti, 1840, njengoko kubonisiwe kwisahluko seshumi seSityhilelo. Ukubonakaliswa kwamandla kaThixo okwaqala ngelo xesha kwanda kwada kwafikelela ekuvulweni komgwebo ophandayo, yaye ke ngoko kwaba ngumfuziselo wokubonakaliswa kwamandla kaThixo obuya kwanda de kufike ekuvalweni komgwebo ophandayo. Ixesha lokuphela laqala ngomhla we-9/11, xa uYesu waphinda wehla njengengelosi yeSityhilelo seshumi elinesibhozo, xa izakhiwo ezikhulu zaseNew York zawiwa kukuchukunyiswa nguThixo, waza umsebenzi womgwebo ophandayo watshintsha wasuka kwabafileyo waya kwabaphilayo. Iimvula zifika xa uYesu ethunyiwe.

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.

UYesu wafundisa ukuba simele sicele ukuze samkele, yaye uZekariya uthi simele sicele imvula yasemva kwexesha lemvula yasemva. Kungoko ke kucacile ukuba kufuneka wazi ukuba ukulo ixesha lemvula yasemva, ukuze uzalisekise umyalelo kaZekariya.

> 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.

> Celani kuYehova imvula ngexesha lemvula yokugqibela; ngokunjalo uYehova uya kwenza amafu aqaqambileyo, abaphe nemvula, anike wonke umntu ingca entsimini. Zekariya 10:1.

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

Ngomhla we-9/11 uYesu wehla njengengelosi yesiTyhilelo ishumi elinesibhozo, yaye imvula yasemva yaqalisa ukutshiza, kodwa iwela kuphela phezu kwabo bahlangabezana nomyalelo kaZekariya wokuba “bacele imvula yasemva,” xa unokuqonda okuyinyaniso ukuba “amaxesha okuphumla” nokubuyiselwa kwezinto zonke sele kufikile. Umphefumlo kufuneka “uqonde” ukuba ixesha lesiprofeto lemvula yasemva sele lifikile.

> “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.

> “Asimele silinde imvula yasemva kwexesha. Iyeza phezu kwabo bonke abaya kuyamkela baze bazenzele awabo umbethe nezantyalantyala zobabalo eziwela phezu kwethu. Xa siqokelela amaqhekeza okukhanya, xa siyixabisa inceba eqinisekileyo kaThixo, othanda ukuba simthembe, ngoko ke sonke isithembiso siya kuzaliseka. [Isaya 61:11 icatshulwe.] Umhlaba wonke umele uzaliswe bubuqaqawuli bukaThixo.” The Seventh-day Adventist Bible Commentary, umqulu 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.

Ngomhla we-9/11 kwaqalisa amaxesha okuphumla, kwaza kwaqalisa nokucinywa kwezono zabaphilayo. Olo gwebo lungqinelene kanye nomgaqo wokuqala womnqophiso ka-Abraham onamanyathelo amathathu. Loo mgaqo wokuqala wawusithi xa iNkosi yakhupha uSirayeli ebukhobokeni baseYiputa, yayiza kugweba kokubini abantu baYo bomnqophiso, kwanohlanga ababehleli kulo njengabahambi nabasemzini. Abantu bokuqala bomnqophiso babengumfuziselo wabantu bokugqibela bomnqophiso abangamakhulu alikhulu anamashumi amane anesine amawaka. Abo bantu besiprofeto baya kugwetywa njengophondo lwamaProtestanti lwerhamncwa lomhlaba, ngoxa kwangaxeshanye kugwetywa uphondo lwamaRiphabhlikhi lwerhamncwa lomhlaba.

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.

Umgwebo wophondo lweRiphabhlikhi ufika ekupheleni kwembali yalo, nto leyo engumthetho weCawa. Umthetho weCawa umelwa ekuzalisekeni kwendinyana yeshumi elinesithandathu kokuthatyathwa kolawulo lukaYuda yiRoma ngowama-63 BC—ngoMhla woCamagushelo ngokokutsho kwabanye ababhali-mbali.

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.

UAntiochus Magnus umele iUnited States kwiivesi zeshumi ukuya kweleshumi elinesihlanu. URonald Reagan woyisa edabini levesi yeshumi, elalifuzisela ukuwa kweSoviet Union okukuvesi yamashumi amane. UIsaya 8:8 uchaza idabi elifanayo elimelwe kwiivesi zeshumi nezamashumi amane zikaDaniyeli ishumi elinanye, yaye ezo vesi zintathu zihambelanayo zenza ukuba iRashiya ichongwe njengomnqobi kwidabi laseRafiya levesi yeshumi elinanye.

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.

Imfazwe yaseRaphia kwindinyana yeshumi elinanye yayingumqondiso wangaphambili wemfazwe yaseUkraine phakathi kokumkani wasezantsi (iRashiya) namandla angummeli wobupopu (iUkraine). Le mfazwe yaqaliswa luLawulo luka-Obama ngexesha likapopu wokuqala ovela kwisiqingatha somhlaba esisemazantsi, nowayekwangupopu wokuqala ovela kumazwekazi aseMerika, nangona yayinguMzantsi Merika. “UMzantsi” ngumfuziselo wobuglobhalizim, wobugqwirha bokomoya, nobukomanisi, yaye upopu wokuqala wasemazantsi ovela kumazwekazi aseMerika wazimanya noMongameli uObama ongumgugudeli wobuglobhalizim, xa imfazwe yendinyana yeshumi elinanye yafikayo. UReagan, emele i-United States kwindinyana yeshumi, wangena kumfelandawonye oyimfihlo nopopu ongongqongqo; kwaza ke amaNazi aseUkraine asetyenziswa ngumongameli ongumgugudeli wobuglobhalizim ngexesha likapopu ongumgugudeli wobuglobhalizim. I-United States phantsi kukaTrump ngoku ikubudlelwane obuvulekileyo nomMerika wokuqala waseMntla, nopopu obizwa ngokuba ngongongqongqo.

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.

UReagan wayenomfelandawonye ofihlakeleyo nomchasi-Kristu wesiprofeto seBhayibhile edabini levesi yeshumi, yaye uObama waqalisa idabi levesi yeshumi elinanye, ngexesha apho upopu naye wayengumxhasi wehlabathi lonke, efana noObama. UTrump ngoku usebudlelwaneni obuvulekileyo nopopu ohambelanayo noReagan, ngaphandle kokuba umfelandawonye wokuqala ofihlakeleyo, ngoku ungumfelandawonye ovulekileyo. Oopopu abathathu, nabongameli abathathu, bahambelana namadabi amathathu eevesi zeshumi, elinanye neshumi elinesihlanu.

> “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?

> “Liyamangalisa ubuqili nobuqhophololo iBandla laseRoma. Liyakwazi ukuqonda oko kuza kubakho. Lilinda ixesha lalo, libona ukuba iicawa zamaProtestanti zilinika imbeko ngokwamkela kwazo isabatha yobuxoki kwanokuba zilungiselela ukuyinyanzelisa ngezo ndlela kanye elazisebenzisayo lona ngokwalo kwimihla yakudala. Abo balukhanyelayo ukhanyiselo lwenyaniso baya kuthi noko bafune uncedo lwala mandla azibiza ngokuba akanasiphoso ukuze baphakamise iziko elaqala kuye. Ukuba liya kuba lilungele kangakanani na ukunceda amaProtestanti kulo msebenzi, akukho nzima ukuqikelela. Ngubani na oqonda ngcono kuneenkokeli zobupopu indlela yokuphatha abo bangalithobeliyo ibandla?”

> “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.

> “ICawa lamaRoma Katolika, kunye nawo onke amasebe alo kulo lonke ihlabathi, lenza umbutho omnye omkhulu ophantsi kolawulo, nowamiselwe ukukhonza iimfuno, zesihlalo sobupopu. Izigidi zamalungu alo, kuwo onke amazwe omhlaba, zifundiswa ukuba zizibone zibotshelelwe ngokunyaniseka kupopu. Nokuba bungobuphi ubuzwe bazo okanye urhulumente wazo, zimele ukuthabatha igunya lecawa njengeliphezu kwazo zonke ezinye. Nangona zisenokufunga isifungo esibophelela ukunyaniseka kwazo kurhulumente, kanti ke emva kwaso kukho isibhambathiso sokuthobela iRoma, esizikhulula kuso sonke isithembiso esichasene neemfuno zayo.”

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

> “Imbali iyangqina ngeenzame zalo zobuqhetseba nezingayekiyo zokuzingenisa kwimicimbi yeentlanga; yaye lakuba lifumene indawo yokungena, liqhubeke nokuphumeza iinjongo zalo, kwanokuba oko kukhokelela ekutshatyalalisweni kweenkosana nabantu. Ngonyaka ka-1204, uPopu Innocent III wanyanzelisa kuPeter II, ukumkani wase-Arragon, esi sifungo singaqhelekanga silandelayo: ‘Mna, Peter, ukumkani wama-Arragon, ndivuma yaye ndithembisa ukuba ndiya kuhlala ndinyanisekile yaye ndithobela inkosi yam, uPopu Innocent, abalandeli bakhe abangamaKatolika, neBandla laseRoma, yaye ndiya kuyigcina ngokunyaniseka ubukumkani bam ekuthobeleni kwakhe, ndikhusela inkolo yamaKatolika, yaye nditshutshisa ubungendawo bobuqhetseba bobuwexuki.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Oku kuyavumelana namabango ngokubhekisele kumandla opopu waseRoma ‘okuba kusemthethweni kuye ukuthoba abalawuli abangookumkani’ yaye ‘okuba unako ukukhulula abalawulwa ekunyanisekeni kwabo kubalawuli abangengamalungisa.’—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.

> “Yaye makukhunjulwe oku, kukuzingca kweRoma ukuthi ayize iguquke. Imigaqo kaGregory VII noInnocent III isengumgaqo weCawa yamaRoma Katolika nanamhlanje. Kwaye ukuba ibinawo kuphela amandla, ibiya kuyisebenzisa ngoku ngenkuthalo efanayo naleyo yamaxesha adlulileyo. AmaProtestanti akayazi kakuhle into ayenzayo xa ecebisa ukwamkela uncedo lweRoma kumsebenzi wokuphakanyiswa kweCawa. Ngoxa ezimisele ekuphumezeni injongo yawo, iRoma ijolise ekumiseleni kwakhona amandla ayo, ekubuyiseni ubungangamsha bayo obalahlekayo. Makuthi nje kusungulwe eUnited States umgaqo wokuba icawa inako ukusebenzisa okanye ukulawula amandla orhulumente; wokuba izithethe zonqulo zinganyanzeliswa ngemithetho yezwe; ngamafutshane, wokuba igunya lecawa nelorhulumente malilawule isazela, kwaye uloyiso lweRoma kweli lizwe luqinisekile.”

> “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.

> “Ilizwi likaThixo linike isilumkiso ngobungozi obusondelayo; ukuba oku kungahoywa, ilizwe lamaProtestanti liya kwandula ke lazi ukuba ziyintoni ngenene iinjongo zaseRoma, kuphela xa sekusele kusemva kwexesha ukuba kusinde kumgibe. Yena ukhula cwaka engena emandleni. Iimfundiso zakhe zenza impembelelo yazo kumagumbi owiso-mthetho, ezicaweni, nasezintliziyweni zabantu. Uqokelela izakhiwo zakhe eziphakamileyo nezinkulu, kwiindawo ezifihlakeleyo zazo apho iintshutshiso zakhe zangaphambili ziya kuphindwa khona. Ngobuqhophololo nangokungarhanelwa uyomeleza imikhosi yakhe ukuze aqhubele phambili iinjongo zakhe xa ixesha lakhe lokubetha sele lifikile. Konke akunqwenelayo ngumhlaba oluncedo kuye, yaye oku sele enikwe kona. Kungekudala siya kubona yaye siya kuva ukuba iyintoni injongo yecandelo laseRoma. Nabani na oya kukholwa aze athobele ilizwi likaThixo uya kuthi ngenxa yoko afumane isinyeliso nentshutshiso.” Imbambano Enkulu, 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.

Ngo-2016 uTrump wonyulwa, emva koko abaxhasi bolawulo lwehlabathi abamelwe nguBiden baliba unyulo luka-2020, kodwa oko kuqondwa kuphela ngabo banombono we-20/20. Kwivesi yeshumi elinesithathu uDonald Trump “uyabuya” ngo-2024, enamandla ngakumbi kunanini na ngaphambili, aze aqalise ukulungiselela kwakhe ixesha legolide kwakunye nedabi lasePanium elikwivesi yeshumi elinesihlanu. Emva koko uLeo upopu wafika ukuze amise lo mbono ngo-2025, engupopu wesithathu onxulunyaniswa namadabi amathathu eevesi zeshumi ukuya kweyeshumi elinesihlanu, kananjalo kwanabongameli abathathu baloo madabi. Upopu wokuqala nowesithathu kunye nabongameli bokuqala nowesithathu bathathwa njengabalandeli bomgaqo wolondolozo, yaye upopu ophakathi kunye nomongameli ophakathi babengabaxhasi bolawulo lwehlabathi. Umanyano lokuqala lwaluyimfihlo, olokugqibela luvulekile, kuba lumelwe kwivesi yeshumi elinesine njengomfuziselo omisela umbono wangaphandle weziprofeto zemihla yokugqibela.

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.

Ngomhla wama-31 kuDisemba ka-2023 umsebenzi wengelosi yokuqala, njengoko wawufanekiselwe ngumsebenzi wommiselo wokuqala, waqalisa ukubeka isiseko. Uvavanyo olusisiseko lwalungokuba ingaba uWilliam Miller wayelungile kusini na okanye wayengachananga ekuchongeni kwakhe ukuba yiRoma emisa umbono kwindinyana yeshumi elinesine. Ukuchonga kukaMiller iRoma njengomfuziselo owamisa umbono wesiprofeto weentsuku zokugqibela, kwezinye iinkalo, yeyona ibaluleke kakhulu kuzo zonke iinyaniso zikaMiller ezisisiseko. Indlela uMiller awafikelela ngayo kwezinye iindlela zokuqonda inokufunyanwa kuphela ngokusetyenziswa kwengqiqo engcwalisiweyo kwixesha neemeko zakhe, kodwa kwezinye zezinto azifumanisayo zesiprofeto kukho ubungqina obucace gca obumalunga nesizathu sokuba afikelele kwezo ngqiqo zakhe. Eyona nto isisiseko kuzo zonke iingqiqo zakhe yayikukuchonga kwakhe ukuba yiRoma emisa umbono.

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.

UMiller unika ubungqina ngokuthe ngqo bokuba waphandisisa njani ukuze aqonde into eyayisithi “yasuswa” encwadini kaDaniyeli. Akachazi kuphela apho awufumana khona impendulo yakhe, kodwa ukwathetha nangovuyo lwakhe xa wafumanisa ilitye elinqabileyo awayekade elifuna. UApollos Hale ubhala ingcaciso ephathelele ezibhalweni zikaMiller ngokwakhe, yaye kwesi sicatshulwa silandelayo uHale uchaza indlela uMiller awaba ngayo ngumfundi wesiprofeto. UMiller, njengomthunywa wokukhanya okwatyhilwayo ngowe-1798, ungumzekelo ongcwele wabo uDaniyeli awababiza ngokuba “ziingqondi” ezithi “ziqonde” xa incwadi “ityhiliwe.” Ubungqina bukaMiller bokuba wakhokelwa njani ekufundeni iBhayibhile bungumzekelo onenjongo ovela kuLowo ulawula zonke izinto. Nikelani ingqalelo ekukhuleni kukaMiller, kuba ungumzekelo weengqondi eziqonda ukwanda kolwazi, nokuba zona, njengoMiller, ziphuma ebumnyameni bempazamo.

> “‘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.

> “‘Ngenyanga kaMeyi, 1816, ndafakwa phantsi kokuqiniseka ngesono, yaye, owu, hayi indlela umphefumlo wam owazaliswa luloyiko olukhulu ngayo! Ndalibala ukutya. Amazulu abonakala engathi lubhedu, nomhlaba unjengesinyithi. Ndaqhubeka ndinjalo kwada kwango-Oktobha, xa uThixo wavula amehlo am; yaye, owu, mphefumlo wam, hayi ukuba nguMsindisi onjani na endamfumanisa uYesu enguwo! Izono zam zawa emoyeni wam njengomthwalo: yaye ke iBhayibhile yabonakala icace kangakanani na kum! Yonke yayithetha ngoYesu; wayekho kuwo onke amaphepha nakuyo yonke imigca. Owu, yayilusuku olonwabisayo olo! Ndandifuna ukuya ngoko nangoko ekhaya ezulwini; uYesu wayeyinto yonke kum, yaye ndacinga ukuba ndingabenza bonke abanye bambone njengoko ndandimbona mna, kodwa ndandiphosakele.”

> “‘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?”

> “‘Ngexesha leminyaka elishumi elinesibini ndandingumlandeli wenkolo yendalo, ndafunda zonke iimbali endandinokuzifumana; kodwa ngoku ndandiyithanda iBhayibhile. Yayifundisa ngoYesu! Kodwa sekunjalo kwakusekho inxalenye enkulu yeBhayibhile eyayisemnyameni kum. Ngo-1818 okanye ngo-19, ndakuba ndincokola nomhlobo endandimtyelele, nowayendazi, eva ndithetha ngexesha ndandingumlandeli wenkolo yendalo, wandibuza, ngendlela ebonakala inentsingiselo enzulu, wathi, “Ucinga ntoni ngesi sibhalo, nangeso?” ebhekisa kwezo zibhalo zakudala ndandizichasile ngexesha ndandingumlandeli wenkolo yendalo. Ndakuqonda oko wayekufuna, ndaza ndaphendula ndathi—Ukuba ungandinika ixesha, ndiya kukuxelela ukuba zithetha ntoni na. “Lide kangakanani ixesha olifunayo?” Andazi, kodwa ndiya kukuxelela, ndaphendula, kuba ndandingakholelwa ukuba uThixo unike isityhilelo esingenakuqondwa. Ndaza ke ndagqiba kwelokuba ndiyifundisise iBhayibhile yam, ndikholelwa ukuba ndingafumanisa oko uMoya oyiNgcwele wayekuthetha. Kodwa kwathi nje ndakuba ndenzile esi sigqibo, kwafika ingcinga kum—“Masithi ufumana isiqendu ongenakusiqonda, uya kwenza ntoni?”’

> “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.”

> “Le ndlela yokufunda iBhayibhile yandathi qatha engqondweni:—Ndiya kuthabatha amazwi ezo ndima, ndize ndiwalandele kuyo yonke iBhayibhile, ndifumane intsingiselo yawo ngale ndlela. NdandineCruden’s Concordance, [eyathengwa ngo-1798] endicinga ukuba yeyona ilungileyo emhlabeni; ngoko ndathabatha yona neBhayibhile yam, ndahlala etafileni yam yokubhalela, ndingafundi nto yimbi, ngaphandle kwamaphephandaba kancinane, kuba ndandizimisele ukwazi ukuba iBhayibhile yam ithetha ukuthini. Ndaqala kwiGenesis, ndaza ndaqhubeka ndifunda kancinci-kancinci; yaye xa ndafika kwisicatshulwa endingazange ndisiqonde, ndaphengulula iBhayibhile yonke ukuze ndifumanise ukuba sithetha ukuthini. Emva kokuba ndiyigqibile iBhayibhile ngale ndlela, O, hayi indlela inyaniso eyabonakala iqaqambile nenobuqaqawuli ngayo! Ndafumanisa oko bendinixelela kona ekushumayeleni kwam. Ndanela kukuqiniseka ukuba amaxesha asixhenxe aphela ngo-1843. Emva koko ndafika kwiintsuku ezingama-2300; zandikhokelela kwisigqibo esifanayo; kodwa ndandingacingi konke konke ukufumanisa ukuba uMsindisi wayeza nini, yaye ndandingakwazi ukukukholelwa oko; kodwa ukukhanya kwandibetha ngamandla kangangokuba ndandingazi ukuba mandenze ntoni. Ngoku ke, ndacinga, kufuneka ndibophe izikhuthazi ndinxibe neebhrichi; andiyi kuhamba ngokukhawuleza ngaphezu kweBhayibhile, yaye andiyi kusala emva kwayo. Nantoni na efundiswa yiBhayibhile, ndiya kubambelela kuyo. Kodwa sekunjalo kwakukho ezinye izicatshulwa endingazange ndiziqonde.”

> “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.

> “Makube njalo ngemeko yakhe jikelele yokufunda iBhayibhile. Ngesinye isihlandlo wachaza indlela yakhe yokumisela intsingiselo yesiqendu esiphambi kwethu—intsingiselo ‘yemihla ngemihla.’ ‘Ndaqhubeka ndifunda,’ watsho yena, ‘yaye andafumana nalinye elinye ityala apho lalifumaneka khona, ngaphandle kwincwadi kaDaniyeli. Ndaza ndathabatha loo mazwi awayemi enxulumene nalo, athi, “suswa.” “Uya kususa imihla ngemihla,” “ukususela kwixesha apho imihla ngemihla iya kususwa,” njalonjalo. Ndaqhubeka ndifunda, ndaza ndacinga ukuba andiyi kufumana kukhanya kulo mbhalo; ekugqibeleni ndafika ku-2 Thessalonians 2:7, 8. “Kuba imfihlelo yobugwenxa sele isebenza; kuphela lowo ngoku uthintelayo uya kuqhubeka ethintela, ade asuswe endleleni, yandule ke ukutyhilwa loo nongendawo,” njalonjalo. Ke kaloku, ndakufika kuloo mbhalo, owu, inyaniso yabonakala icace kangakanani, inobuqaqawuli obungaka! Nantso ke! yeyona “mihla ngemihla” leyo! Kulungile ke ngoku, uPawulos uthetha ukuthini ngelithi “lowo ngoku uthintelayo,” okanye othibazisayo? Ngo “mntu wesono,” nango “nongendawo,” kubhekiswa kubuPopu. Kulungile ke, yintoni le ithintela ubuPopu ekutyhilweni? Kaloku, bubuhedeni; ngoko ke “imihla ngemihla” imele ukuba ithetha ubuhedeni.’” 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.

Ukukhokelwa kukaMiller ngolwalathiso lukaThixo, kunye nolwabantu, kwisifundo sakhe kubhaliwe engxoxweni yembali. Umhlobo wakhe wakudala wamkhuthaza, yaye iingcinga ezafikayo kuye zazilizwi lengelosi uGabriyeli, leyo uDade White ayichaza “umgca phezu komgca” njengengelosi eyamtyelela uMiller ngokuphindaphindiweyo. Uchaza amaxesha asixhenxe njengokufumanisa kwakhe kokuqala aze ke achaze ama-2,300 njengengqina lesibini kula maxesha asixhenxe, kuba omabini aphela ngo-1843, (njengoko wayekholelwa ekuqaleni). Ezo ziprofeto zimbini zizinto azifumanisayo ezingu-alpha no-omega, yaye ngaphakathi kobudlelwane bobuprofeti noMiller zichaza impazamo eyayiza kulungiswa nguSamuel Snow ngomyalezo woKhalazo Lwasezinzulwini Bobusuku olwaqalisa “intshukumo yenyanga yesixhenxe.” Intshukumo yoKhalazo Lwasezinzulwini Bobusuku yaba “yintshukumo yenyanga yesixhenxe” xa yaphuma kwintlanganiso yenkampu yase-Exeter, kuba yayichaza ukuza kweNkosi ngomhla weshumi wenyanga yesixhenxe, owathi ngo-1844 wawa ngomhla wama-22 ku-Oktobha.

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!

Impazamo evelisa ukuxhotyiswa kwengelosi yesibini imelwe kukuqonda kukaMiller kwasekuqaleni kokuba amaxesha asixhenxe neminyaka engama-2,300 aphela kunye ngo-1843. Kule ndinyana, imfundiso elandelayo exutyushwayo yindlela uMiller awafikelela ngayo ekuchongeni iRoma njengomqondiso omisela umbono. Ootitshala bembali yama-Adventist bachonga ukuba zonke iimbono zikaWilliam Miller zesiprofeto zazisekelwe ekuchongeni kwakhe amagunya amabini atshabalalisayo. Wawaqonda loo magunya mabini atshabalalisayo njengeRoma yobuhedeni neRoma yobupopu, yaye wawabona loo magunya mabini ku-2 Tesalonika xa wafikelela ekuqondeni ukuba “imihla ngemihla” encwadini kaDaniyeli yiRoma yobuhedeni. Wonke umzekelo wesiprofeto owamiselwa nguMiller, lowo uDade White asixelela ukuba wayetyelelwa ngokuphindaphindiweyo ziingelosi, wawusekelwe ekuqondeni kwakhe ukuba iRoma iyawumisela umbono. Wonke!

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.

Ukusukela ngomhla wama-31 kuDisemba 2023, iNgonyama yesizwe sakwaYuda ibivula amatywina eSityhilelo sikaYesu Kristu. Ukususela ngelo xesha uvavanyo olusisiseko lwaqalisa, yaye lwafikelela esiphelweni salo xa upopu wokuqala waseUnited States waqalisa ulawulo lwakhe ngomhla wesi-8 kuMeyi 2025. Ngelo xesha, uvavanyo lwetempile lwaqalisa.

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.

Siya kuqhubeka ngezi zinto kwinqaku elilandelayo, size sisebenzise iminyaka “250” njengengqina lokuxhasa ukuchongwa kwethu kokuba uvavanyo olusisiseko lwaphela ngopopu wangoku.

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