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# Panium - Number Fourteen

Panium — Inani Leshumi Nane

The Disappointment as the Key to the Temple Test

Ukudumazeka Njengesihluthulelo Sovivinyo Lwethempeli

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.

Isihloko sendlu engcwele sasiyiso “isihluthulelo” esavula ukuqonda ukudumazeka kuka-Okthoba 22, 1844 ekuqaleni komlayezo wengelosi yesithathu, futhi yisihloko sokudumazeka esiyiso “isihluthulelo” sokuvula umyalezo wendlu engcwele wesivivinyo sethempeli 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.

> Futhi ngiyakukunika izihluthulelo zombuso wezulu; futhi noma yini oyakuyibopha emhlabeni iyakuboshwa ezulwini; futhi noma yini oyakuyikhulula emhlabeni iyakukhululwa ezulwini. Mathewu 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.

Iqiniso lokuthi uSepthemba 11, 2001 uqondwa ngokuthi “9/11,” ngokuvumelana nokuthi “911” iyisibonakaliso socingo lwesimo esiphuthumayo e-United States, lahlelwa nguYe owahlela zonke izinto. Ukuqonda ukudumala kwangoJulayi 18, 2020 yikho okwenza ukuba ukunyakaza kwalabo abayizinkulungwane eziyikhulu namashumi amane nane kuqashelwe njengalokhu okuyikho; kodwa kuphela yilabo abafisa ukubona ukuthi uJesu umelela okomoya ngokwemvelo namuhla ngendlela engafani nakancane naleyo ayenza ngayo eminyakeni eyizinkulungwane ezimbili edlule. Umbono othi “20/20” ungcono kunayo yonke ongaba nayo, futhi ukudumala kwango-2020 kuyisibonakaliso sendlela esenza ukuba ithempeli liqashelwe emlandweni wesiprofetho wezintombi eziyishumi.

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

> “Umfanekiso wezintombi eziyishumi kuMathewu 25 nawo uveza okwenzeka kubantu 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.

Ukubona okungu-20/20 kuba ngcono nakakhulu lapho kuhlanganiswa nokubheka emuva okumelwe amaqiniso ayisisekelo. UPawulu ufundisa ukuthi “imimoya yabaprofethi iyazithoba emimoyeni yabaprofethi,” ngakho-ke izintombi zikaMathewu ziyizona zintombi ezifanayo uJohane azibiza ngokuthi ziyizinkulungwane eziyikhulu namashumi amane nane, futhi uJohane uzibiza ngokuthi ziyizintombi ku—Sambulo 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.

> Laba yibo abangazange bazingcolise ngabesifazane; ngokuba bayizintombi. Laba yibo abalandela iWundlu nomaphi lapho liya khona. Laba bahlengwa phakathi kwabantu, beyizithelo zokuqala kuNkulunkulu nakuWundlu. IsAmbulo 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.

Izithelo zokuqala zenkathi yekwindla ziyizintombi ezilandela iWundlu zingene ethempelini, futhi “ukhiye” wokuqonda ithempeli ukulila kokudumala kwango-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.

> Ngiyakubeka phezu kwehlombe lakhe ukhiye wendlu kaDavide; uyakuvula, kungabikho oyakuvala; uyakuvala, kungabikho oyakuvula. U-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.

Uma umAdventist ezoba phakathi kwabangu-144,000, kuyodingeka ngokwesiprofetho ukuba abe wake wabhekana nokudumala okwabangelwa ukwethulwa esidlangalaleni kwesibikezelo esingazange sigcwaliseke.

> “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.

> “Ngivame ukuqondiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, nezihlanu eziyiziwula. Lo mfanekiso ufezekile futhi uyakufezelelwa kuze kube sekugcineni kwawo wonke amazwi awo, ngokuba usebenza ngokukhethekile kulesi sikhathi, futhi, njengombiko wengelosi yesithathu, usufeziwe futhi uyakuqhubeka ube yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” 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.

Impi yasePanium evesini leshumi nanhlanu likaDaniyeli ishumi nanye iyimpi eholela evesini leshumi nesithupha, elikhomba umthetho weSonto e-United States.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

> Ngakho inkosi yasenyakatho iyakuza, yakhe inqaba yokuvimbezela, ithumbe imizi ebiyelwe kakhulu; izingalo zaseningizimu aziyikuma, nabantu bayo abakhethiweyo abayi kuma, futhi akuyikuba khona amandla okumelana nayo. 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.

Kuleli vesi i-United States yehlula iRussia, kanye nabantu abakhethiweyo baseRussia. Kodwa evesini elilandelayo, akekho ongamelana nokuvuka kweRoma, okumaka uJuda neJerusalema njengesinyathelo sokuqala ekunqobeni kwayo umhlaba; njengoba iRoma yavuka yaba umbuso wesine wesiprofetho seBhayibheli. Ngokuma ezweni lenkazimulo elingokoqobo evesini leshumi nesithupha, uphawu lwegunya leRoma engokoqobo lwalungaphakathi ezweni lenkazimulo elingokoqobo; ngalokho kufanekisela ivesi lamashumi amane nanye, lapho uphawu lwegunya leRoma yomoya luphoqelelwa phezu kwezwe lenkazimulo lomoya 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.

Izimpondo ezimbili zesilo somhlaba sesAmbulo 13 zimelela ubuRiphabhulikhi nobuProthestani. Evesini 15 likaDaniyeli 11 u-Antiochus Magnus, owaziwa njengo-Antiochus III no-Antiochus Omkhulu, unqoba umbuso waseningizimu, omelwe yinzalo yobukhosi bamaPtolemy. U-Antiochus umelela uDonald Trump, kanti inkosi yaseningizimu imelela iRussia. Impi yasePanium iyimpi ephakathi kwe-United States neRussia nabantu abakhethiweyo baseRussia, impi u-Antiochus anqoba kuyo, kodwa ngemva kwalokho wabona umbuso wakhe unqotshwa yiRoma yangokoqobo—amandla evesi 14, amisa umbono wangaphandle wophondo lobuRiphabhulikhi lwesilo somhlaba. Umbono wangaphakathi umelelwa uphondo lobuProthestani lwesilo somhlaba. Zombili izimpondo zikhona empini yasePanium, ngoba uPetru ukhona lapho njengomProthestani enomyalezo wakhe ovela encwadini kaJoweli.

## 250 Years

Iminyaka eyi-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.

Lapho sicabangela imigqa emibili yesilo somhlaba, siyathola ukuthi ngo-1776 isilo somhlaba saqala ukuphakama kwaso, futhi ngo-1798, (emva kweminyaka engamashumi amabili nambili) isilo solwandle sesAmbulo ishumi nantathu samukela inxeba laso elibulalayo, kwase kuthi isilo somhlaba saqala ukubusa kwaso njengombuso wesithupha wesiprofetho seBhayibheli. Eminyakeni engamakhulu amabili namashumi amahlanu kamuva, ngo-2026, sesivukele ekuvivinyweni kwethempeli langaphakathi okwaqala 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.

Leyo minyaka “engu-250” nayo ihlobene no-Antiochus Magnus. Siqala ngomthetho owakhishwa ngo-457 BC, bese sisuka kulowo mthetho sibala iminyaka engamakhulu amabili namashumi amahlanu, sifike ku-207, iminyaka eyisikhombisa ngaphambi kwempi yasePanium, neminyaka eyishumi emva kokuba uPtolemy enqobe u-Antiochus empini yaseRaphia, emelwe evesini leshumi nanye likaDaniyeli ishumi nanye. UDaniyeli 11:11, kambe, ungumugqa wangaphandle wophondo lweRiphabhulikhi oluvumelana neSambulo 11:11, okuwumugqa wangaphakathi wophondo lwamaProthestani. UDaniyeli neSambulo kuyincwadi efanayo, futhi iSambulo isebenzisa izimpawu njengemifanekiso yesiprofetho sangaphandle namabandla njengemifanekiso yesiprofetho sangaphakathi esihambisanayo.

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

UKoresi umelela yonke imithetho emithathu, ngoba awukwazi ukuba nowesithathu ngaphandle kowokuqala nowesibili.

> “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.

> “Esahlukweni sesikhombisa sika-Ezra kutholakala umyalo. Amavesi 12–26. Esimweni sawo esiphelele kunazo zonke wakhishwa ngu-Artaxerxes, inkosi yasePheresiya, ngo-457 BC. Kodwa ku-Ezra 6:14 kuthiwa indlu yeNkosi eJerusalema yakhiwa ‘ngokomyalo [“decree,” emaphethelweni] kaKoresi, noDariyu, no-Artaxerxes inkosi yasePheresiya.’ Lawa makhosi amathathu, ekuqaleni kwawo umyalo, ekuwuqinisekiseni kabusha, nasekuwuqedeliseni, awuletha ekupheleleni okwakufunwa yisiprofetho ukuze kuphawulwe ukuqala kweminyaka engu-2300. Ngokuthatha u-457 BC, isikhathi lapho umyalo waqedwa khona, njengosuku lomyalo, kwabonakala ukuthi yonke imininingwane yesiprofetho ephathelene namasonto angamashumi ayisikhombisa yayigcwalisekile.” 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.

Kusukela emithethweni emithathu emelwe nguKoresi ngo-457 BC, iminyaka engu-“250” iyaphetha emlandweni ophakathi kwempi yaseRaphia ngo-217 BC, lapho uPtolemy IV anqoba khona u-Antiochus Omkhulu, kanye no-200 BC lapho u-Antiochus esemnqoba khona uPtolemy empini yasePanium evesini leshumi nanhlanu. Umugqa uvumelanisa u-Antiochus Magnus noDonald Trump. Ekuqaleni kombuso wesithupha wesiprofetho seBhayibheli kusukela ngo-1776 kuze kube ngu-1798 kunesikhathi seminyaka engu-“22” esimelela ukuvuka kombuso wesithupha. Leyo minyaka engu-“22” iphinde ibonise umlando omelwe yinani elithi “22” ekupheleni komlando wombuso wesithupha kusukela ngo-2001 kuze kube ngu-2023. U-“22” uyisibonakaliso sokuhlanganiswa kobuNkulunkulu nobuntu, okufezwa emlandweni wombuso wesithupha wesiprofetho seBhayibheli, onguyena isilo somhlaba esinophondo lwangaphandle lweRiphabhulikhi nophondo lwangaphakathi lobuProthestani.

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 awufeza ngalolo hlangano olumelwe ngu-“22” ungumsebenzi wokugcina kaKristu eNdaweni eNgcwelengcwele Kakhulu, omelwa ngokusulwa kwesono, okuthi, ngokukaJoweli kuhambisana nokuchaza okuphefumulelwe kukaPetru, kwenzeke ngesikhathi sokuthululwa kwemvula yokugcina.

> 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.

> Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, lapho izikhathi zokuhlunyeleliswa ziyakuza ebusweni beNkosi. Izenzo 3:19.

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

Ukususwa kwesono kuwumsebenzi wokugcina woMpristi 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.

> “Njengoba endulo izono zabantu zazibekwa ngomfaithi phezu komnikelo wesono, bese kuthi ngegazi lawo zidluliselwe, ngokomfanekiso, endlini engcwele yasemhlabeni, kanjalo nasesivumelwaneni esisha izono zabaphendukayo zibekwa ngomfaithi phezu kukaKristu futhi zidluliselwe, ngokoqobo, endlini engcwele yasezulwini. Futhi njengoba ukuhlanzwa okuyisifanekiso kweyasemhlabeni kwafezwa ngokususwa kwezono eyayingcoliswe yizo, kanjalo nokuhlanzwa kwangempela kweyasezulwini kuyofezwa ngokususwa, noma ngokwesulwa, kwezono ezilotshwe khona. Kodwa ngaphambi kokuba lokhu kufezwe, kumelwe kube khona ukuhlolwa kwezincwadi zemibhalo ukuze kunqunywe ukuthi ngobani okuthi, ngokuphenduka esonweni nangokukholwa kuKristu, bafanelekele izinzuzo zokubuyisana Kwakhe. Ngakho-ke ukuhlanzwa kwendlu engcwele kuhilela umsebenzi wokuphenya—umsebenzi wokwahlulela. Lo msebenzi kumelwe wenziwe ngaphambi kokuza kukaKristu ukuzohlenga abantu Bakhe; ngokuba lapho efika, umvuzo Wakhe unaye ukuba anike yilowo nalowo ngokwemisebenzi yakhe. IsAmbulo 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.

Umsebenzi owaqala ngo-Okthoba 22, 1844, waqala esicongweni seSikhalo Saphakathi Nobusuku, futhi lowo msebenzi uphela esicongweni seSikhalo Saphakathi Nobusuku, uPetru asikhomba njengesikhathi sokwesulwa kwesono, esimaka inkathi yokwahlulelwa kwabaphilayo, lapho kufika “izikhathi zokuphumula.”

> “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 wokwahlulela okuphenyayo nokwesulwa kwezono kufanele ufezwe ngaphambi kokubuya kwesibili kweNkosi. Njengoba abafileyo bezakwahlulelwa ngokwezinto ezilotshiwe ezincwadini, akunakwenzeka ukuthi izono zabantu zesulwe kuze kube ngemva kokwahlulela lapho amacala abo ezophenywa khona. Kodwa umphostoli uPetru usho ngokucacile ukuthi izono zabakholwayo ziyakwesulwa ‘lapho kufika izikhathi zokuphumula ezivela ebukhoneni beNkosi; futhi Iyothuma uJesu Kristu.’ IzEnzo 3:19, 20. Lapho ukwahlulela okuphenyayo sekuphelile, uKristu uyokuza, futhi umvuzo waKhe uyoba naYe ukuba anike wonke umuntu njengokunjalo umsebenzi wakhe.” The Great Controversy, 485.

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

“Izikhathi zokuvuseleleka” ziyizikhathi futhi “zokubuyiselwa kwazo zonke izinto.”

> 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.

> Ngakho-ke phendukani, niguqulwe, ukuze izono zenu zesulwe, ukuze kufike izikhathi zokuvuselelwa ezivela ebusweni beNkosi; futhi iyakuthuma uJesu Kristu, owayeshunyayelwe kini ngaphambili; yena izulu okumelwe limamukele kuze kube yizikhathi zokubuyiselwa kwazo zonke izinto, uNkulunkulu akukhulumile ngomlomo wabo bonke abaprofethi bakhe abangcwele kusukela ekuqaleni kwezwe. 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.

“Izikhathi zokuhlumeleliswa” zivela “ebukhoneni beNkosi” ezenzeka lapho kuthunywa “uJesu Kristu.” Lapho ingelosi yesAmbulo ishumi yehla ngo-Agasti 11, 1840, uDadewethu White wakhomba ukuthi leyo ngelosi “yayingeyena omunye umuntu ongaphansi kukaJesu Kristu.” Umsebenzi uKristu awuqala ngo-Okthoba 22, 1844 wangeniswa ngumlando ka-1840 kuya ku-1844; umlando uDadewethu White athi wawuyikho “ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu,” ngesikhathi ehambelanisa lowo mlando uqobo nenkathi yePentekoste ngesikhathi sikaPetru, bese esebenzisa leyo migqa emibili yomlando wesiprofetho ukukhomba phambili ekwehleni kwengelosi yesAmbulo ishumi nesishiyagalombili ekhanyisa umhlaba ngenkazimulo yaYo.

> “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 ehlangana ekumemezeleni umlayezo wengelosi yesithathu izakukhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kubikezelwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Ukunyakaza kokufika kukaKristu kweminyaka ka-1840–44 kwakungukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; umlayezo wengelosi yokuqala wathwalwa wayiswa kuzo zonke iziteshi zezithunywa zevangeli emhlabeni, futhi kwamanye amazwe kwaba khona intshisekelo yenkolo enkulu kunazo zonke eyake yabonakala kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyakwedlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengwele 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.

> “Umsebenzi uyofana nowoSuku lwePhentekoste. Njengoba ‘imvula yokuqala’ yanikezwa, ekuthululweni kukaMoya oNgcwele ekuqaleni kwevangeli, ukuze kubangele ukuhluma kwembewu eyigugu, kanjalo ‘imvula yokugcina’ iyonikezwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Khona siyokwazi, uma siqhubeka ukumazi uJehova: ukuphuma kwakhe kulungisiwe njengokusa; futhi uyakuza kithi njengemvula, njengemvula yokugcina neyokuqala emhlabeni.’ Hosea 6:3. ‘Ngakho-ke thokozani, nina bantwana baseZiyoni, nijabule kuJehova uNkulunkulu wenu; ngokuba uninike imvula yokuqala ngokulinganisela, futhi uyakunenzela ukuba yehle imvula, imvula yokuqala, nemvula yokugcina.’ Joel 2:23. ‘Ngezinsuku zokugcina, usho uNkulunkulu, ngiyakuthulula uMoya waMi phezu kwayo yonke inyama.’ ‘Kuyakuthi-ke, yilowo nalowo oyakukhuleka egameni leNkosi uyakusindiswa.’ 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 wevangeli akufanele uphethe ngokubonakaliswa okuncane kwamandla kaNkulunkulu kunalokho okwakuphawula ukuvulwa kwalo. Iziprofetho ezagcwaliseka ekuthululweni kwemvula yokuqala ekuvulweni kwevangeli ziyophinde zigcwaliseke emvuleni yokugcina ekuvalweni kwalo. Nazi ‘izikhathi zokuvuselelwa’ umphostoli uPetru ayebheke phambili kuzo lapho ethi: ‘Ngakho-ke phendukani, niguquke, ukuze izono zenu zesulwe, lapho izikhathi zokuvuselelwa sezifikile zivela ebukhoneni beNkosi; yona ithumele uJesu.’ 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.

Ukunyakaza kwe-Advent kusukela ngo-1840 kuya ku-1844 kwakuyisibonakaliso esikhazimulayo samandla kaNkulunkulu esaletha ukuvulwa komsebenzi kaKristu ekuhlanzeni kwakhe ithempeli lakhe elingcwele. Lowo mlando waqala lapho uJesu, emelwe njengengelosi yokuqala yesAmbulo seshumi nane, ehla ngo-Agasti 11, 1840 njengoba kumelwe esahlukweni seshumi sesAmbulo. Ukubonakaliswa kwamandla kaNkulunkulu okwaqala ngaleso sikhathi kwakhula kwaze kwaba ukuvulwa kokwahlulela kophenyo, ngakho-ke kwaba wuphawu lwangaphambili lokubonakaliswa kwamandla kaNkulunkulu okwakuyokhula kuze kufike ekuvalweni kokwahlulela kophenyo. Isikhathi sokuphela saqala ngo-9/11, lapho uJesu ephinde ehla njengengelosi yesAmbulo seshumi nesishiyagalombili lapho izakhiwo ezinkulu zaseNew York zehliswa ngokuthintwa nguNkulunkulu, nomsebenzi wokwahlulela kophenyo washintsha usuka kwabafileyo waya kwabaphilayo. Izimvula ziyafika lapho uJesu ethunyelwa.

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.

UJesu wafundisa ukuthi kumele sicele ukuze samukele, futhi uZakariya uthi kumele sicele imvula yamuva ngesikhathi semvula yamuva. Ngakho-ke kusobala ukuthi kumelwe wazi ukuthi usesikhathini semvula yamuva, ukuze ugcwalise isiqondiso sikaZakariya.

> 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 imvula eNkosini ngesikhathi semvula yokugcina; khona iNkosi iyakwenza amafu akhazimulayo, ininike imibhobho yemvula, inike yilowo nalowo utshani ensimini. Zakariya 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.

Ngo-9/11 uJesu wehlela njengengelosi yesAmbulo ishumi nesishiyagalombili, futhi imvula yokugcina yaqala ukufafaza, kodwa yehlela kuphela kulabo abahlangabezana nomyalo kaZakariya wokuba “bacele imvula yokugcina,” lapho usunokuqonda kweqiniso ukuthi “izikhathi zokuphumula” nokubuyiselwa kwazo zonke izinto sekufikile. Umphefumulo kufanele “uqaphele” ukuthi isikhathi sesiprofetho semvula yokugcina sesifikile.

> “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.

> “Akumelwe silinde imvula yokugcina. Iza phezu kwabo bonke abayokuqaphela futhi bamukele amazolo nemvula yezibusiso zomusa eyehla phezu kwethu. Lapho siqoqa izingcezwana zokukhanya, lapho siyazisa izihawu eziqinisekileyo zikaNkulunkulu, othanda ukuba simethembe Yena, khona-ke zonke izithembiso ziyogcwaliseka. [u-Isaya 61:11 ucashuniwe.] Umhlaba wonke kumelwe ugcwaliswe ngenkazimulo kaNkulunkulu.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

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

Ngo-9/11 kwaqala izikhathi zokuhlunyeleliswa, kwaqala nokwesulwa kwezono zabaphilayo. Leso sahlulelo sihambisana ngokuqondile nesimiso sokuqala kakhulu sesivumelwano sika-Abrahama esinezinyathelo ezintathu. Leso simiso sokuqala sasiwukuthi, lapho iNkosi ikhipha u-Israyeli ebugqilini baseGibhithe, yayizokwahlulela kokubili abantu baYo besivumelwano, kanye nesizwe ababebehlala kuso njengabafokazi nezihambi. Abantu bokuqala besivumelwano babeyisibonakaliso sabantu bokugcina besivumelwano, abangamakhulu ayikhulu namashumi amane nane ezinkulungwane. Labo bantu besiprofetho bayokwahlulelwa njengophondo lwamaProthestani lwesilo somhlaba, kuyilapho uphondo lwamaRiphabhulikhi lwesilo somhlaba nalo lwahlulelwa ngesikhathi esifanayo.

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.

Ukwahlulelwa kophondo lweRiphabhulikhi kufika ekupheleni komlando walo, okuwumthetho weSonto. Umthetho weSonto umelelwa ekugcwalisekeni kwevesi leshumi nesithupha kokuba iRoma ithathe ukulawula kwaJuda ngo-63 BC—ngoSuku Lokubuyisana ngokwabanye ababhali bomlando.

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.

U-Antiochus Magnus umelela i-United States emavesini eshumi kuya kweleshumi nanhlanu. URonald Reagan wanqoba empini yevesi leshumi, eyayiyisifaniso sokuwa kwe-Soviet Union kwevesi lamashumi amane. U-Isaya 8:8 ukhomba impi efanayo emelwe emavesini eshumi namashumi amane kaDaniyeli ishumi nanye, futhi lawo mavesi amathathu ahambisanayo avumela ukuba iRussia ibonakaliswe njengomnqobi empini yaseRaphia yevesi leshumi nanye.

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.

Impi yaseRaphia evesini leshumi nanye yayingumfanekiso ongaphambili wempi yase-Ukraine phakathi kwenkosi yaseningizimu (iRussia) namandla ayisithunywa sobupapa (i-Ukraine). Le mpi yaqalwa uMbuso ka-Obama ngesikhathi sopapa wokuqala ovela eningizimu yenkabazwe, owayengupapa wokuqala futhi ovela emazweni aseMelika, nakuba kwakuyiNingizimu Melika. “INingizimu” iwuphawu lobuglobhalizimu, lobuthakathi bomoya, kanye nobukhomanisi, futhi lo papa wokuqala waseningizimu ovela emazweni aseMelika wazihlanganisa nomongameli ongumbuglobhalizimu u-Obama, ngesikhathi kufika impi yevesi leshumi nanye. UReagan, emele i-United States evesini leshumi, wangena esivumelwaneni esiyimfihlo nopapa olondolozayo; kwase kusetshenziswa amaNazi ase-Ukraine ngumongameli ongumbuglobhalizimu ngesikhathi sopapa ongumbuglobhalizimu. I-United States ngaphansi kukaTrump manje isobudlelwaneni obusobala nopapa wokuqala waseNyakatho Melika, nowabizwa ngokuthi ungolondolozayo.

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 wayenobudlelwane obuyimfihlo nomphikukristu wesiprofetho seBhayibheli empini yevesi leshumi, futhi u-Obama waqala impi yevesi leshumi nanye, esikhathini lapho upapa naye ayengumgqugquzeli wobumbano lomhlaba wonke, efana no-Obama. UTrump manje usebudlelwaneni obuvulekile nopapa ohambisanayo noReagan, ngaphandle kokuthi ubudlelwane bokuqala obuyimfihlo, manje sebuyinhlangano evulekile. Opapa abathathu, kanye nomongameli abathathu, bahambisana nezimpi ezintathu zamavesi eshumi, eleshumi nanye neleshumi nanhlanu.

> “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 ngokuhlakanipha kwalo nobuqili balo iBandla laseRoma. Liyakwazi ukufunda okuzayo. Lilinda isikhathi salo, libona ukuthi amabandla amaProthestani alihlonipha ngokwamukela kwawo isabatha lamanga nokuthi azilungiselela ukuliphoqelela ngezona zindlela lona uqobo lwalo elazisebenzisa ezinsukwini ezedlule. Labo abalahla ukukhanya kweqiniso bayakuthi nokho bafune usizo lwala mandla azibiza ngokuthi awanaphutha ukuze baphakamise isikhungo esavela kulo. Ngokushesha okungakanani eliyakuza ukusiza amaProthestani kulo msebenzi akunzima ukukucabangela. Ngubani oqonda kangcono kunabaholi bobupapa indlela yokuphatha labo abangathobeli 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.

> “ISonto LamaRoma Katolika, kanye nawo wonke amagatsha alo emhlabeni wonke, yakha inhlangano eyodwa enkulu engaphansi kokulawulwa kwesihlalo sobupapa, futhi ehlelelwe ukukhonza izithakazelo zaso. Izigidi zamalungu ayo esidlo, kuwo wonke amazwe omhlaba, zifundiswa ukuba zizibheke njengeziboshwe ukwethembeka kupapa. Noma ngabe bungobabani ubuzwe bazo noma uhulumeni wazo, kufanele zibheke igunya lebandla njengelingaphezu kwawo wonke amanye. Nakuba zingase zifunge isifungo sokwethembeka embusweni, nokho ngemuva kwalokho kukhona isifungo sokulalela iRoma, esizikhulula kuzo zonke izethembiso eziphikisana nezithakazelo 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.

> “Umlando ufakazela imizamo yaso enobuqili nephikelelayo yokuzigxambukela ezindabeni zezizwe; futhi lapho sesizuze indawo yokungena, siqhubekisele phambili izinhloso zaso uqobo, ngisho noma kungaholela ekubhujisweni kwezikhulu nabantu. Ngonyaka ka-1204, uPapa Innocent III wathola kuPetru II, inkosi yase-Arragon, lesi sifungo esimangalisayo esilandelayo: ‘Mina, Petru, inkosi yama-Arragoni, ngivuma futhi ngiyathembisa ukuba njalo ngithembeke futhi ngilalele inkosi yami, uPapa Innocent, abalandeli bakhe abangamaKatolika, neBandla laseRoma, futhi ngilondoloze ngokuthembeka umbuso wami ekulaleleni yena, ngivikele ukholo lwamaKatolika, futhi ngishushise ububi bokuhlubuka.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Lokhu kuyavumelana nezimangalo eziphathelene namandla ombhishobhi omkhulu waseRoma ‘zokuthi kusemthethweni kuye ukukhipha ababusi embusweni’ nokuthi ‘angakhulula izakhamuzi ekwethembekeni kwazo kubabusi abangalungile.’—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.

> “Futhi makukhunjulwe ukuthi, kuyisifuba seRoma ukuthi ayiguquki neze. Izimiso zikaGregory VII no-Innocent III ziseyizimiso zeSonto LamaRoma Katolika. Futhi ukube ibinamandla kuphela, ibiyozisebenzisa namuhla ngamandla afanayo nalawo eyazisebenzisa ngawo emakhulwini eminyaka adlule. AmaProthestani awazi kangako ukuthi enzani lapho ephakamisa ukwamukela usizo lweRoma emsebenzini wokuphakanyiswa kweSonto. Ngesikhathi ezinikele ekufinyeleleni injongo yawo, iRoma ihlose ukubuyisela amandla ayo, ibuyise ubukhosi bayo obalahleka. Makuthi nje kusungulwe isimiso e-United States sokuthi ibandla lingasebenzisa noma lilawule amandla ombuso; sokuthi ukugcinwa kwemikhosi yenkolo kungaphoqelelwa ngemithetho yezwe; ngamafuphi, sokuthi igunya lebandla nelombuso libuse unembeza, khona-ke ukunqoba kweRoma kuleli zwe kuqinisekile.”

> “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.

> “Izwi likaNkulunkulu linike isexwayiso ngengozi esondelayo; makuthi lokhu kunganakwanga, khona-ke umhlaba wamaProthestani uzokwazi ukuthi izinhloso zeRoma ziyini ngempela kuphela lapho sekwephuzile kakhulu ukuba uphunyuke ogibeni. Yena ukhula buthule abe namandla. Izimfundiso zakhe zenza ithonya lazo ezindlini zomthetho, emasontweni, nasezinhliziyweni zabantu. Uqongelela izakhiwo zakhe eziphakeme nezinkulu, ezindaweni ezifihlekile zazo lapho kuyophindwa khona ukushushisa kwakhe kwangaphambili. Ngobuqili nangokungasoleki uqinisa amabutho akhe ukuze aqhubekisele phambili izinhloso zakhe siqu lapho isikhathi sesifikile sokuba ahlasele. Konke akufisayo yindawo yokuzuza ithuba, futhi lokhu usevele ekunikezwa. Maduze sizobona futhi sizokuzwa ukuthi iyini inhloso yento yaseRoma. Noma ubani oyokholwa alalele izwi likaNkulunkulu ngalokho uyothwala ihlazo nokushushiswa.” The Great Controversy, 580, 581.

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

Ngo-2016 uTrump wakhethwa, khona-ke abahwebi bomhlaba wonke abamelelwa nguBiden bantshontsha ukhetho lwango-2020, kodwa lokho kuqashelwa kuphela yilabo abanombono ka-20/20. Evesini leshumi nantathu uDonald Trump “uyabuya” ngo-2024, enamandla amakhulu kunanini ngaphambili, futhi uqala amalungiselelo akhe enkathi yegolide kanye nempi yasePanium evesini leshumi nanhlanu. Khona-ke uLeo upapa wafika ukuze amise lo mbono ngo-2025, engupapa wesithathu ohlotshaniswa nezimpi ezintathu zamavesi eshumi kuya kweleshumi nanhlanu, futhi futhi namamongameli amathathu alezo zimpi. Upapa wokuqala nowesithathu kanye nomongameli wokuqala nowesithathu babhekwa njengabagcina amasiko, kanti upapa ophakathi nendawo kanye nomongameli ophakathi babengabahwebi bomhlaba wonke. Umfelandawonye wokuqala wawuyimfihlo, owokugcina uvulekile, ngokuba umelelwe evesini leshumi nane njengophawu olumisa umbono wangaphandle weziprofetho zezinsuku zokugcina.

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.

NgoDisemba 31, 2023, umsebenzi wengelosi yokuqala, njengoba wawufanekiswa ngumsebenzi wesimemezelo sokuqala, waqala ukubeka isisekelo. Uvivinyo oluyisisekelo lwalungolokuthi uWilliam Miller wayeqinisile noma wayephambukile ekuhlonzeni kwakhe ukuthi yiRoma emisa umbono evesini leshumi nane. Ukuhlonza kukaMiller iRoma njengophawu olwamisa umbono wokuprofetha wezinsuku zokugcina, kwezinye izici, kuyikho okubaluleke kakhulu kunawo wonke amaqiniso ayisisekelo kaMiller. Indlela uMiller afinyelela ngayo kwezinye iziqondiso ingatholakala kuphela ngokusebenzisa umqondo ongcwelisiwe esikhathini nasezimweni zakhe, kodwa kwezinye zezinto azitholayo zokuprofetha kukhona ubufakazi obuqonde kakhulu mayelana nokuthi kungani afinyelela kulezo ziqondiso. Okuyisisekelo kakhulu ekuqondeni kwakhe kwakuwukuhlonza kwakhe ukuthi 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 ufakaza ngokuqondile indlela afuna ngayo ukuqonda ukuthi kwakuyini “okwakhishwa” encwadini kaDaniyeli. Akagcini nje ngokukhomba lapho ayithola khona impendulo yakhe, kodwa ukhuluma nangenjabulo yakhe ngesikhathi ethola igugu ayekade elifuna. U-Apollos Hale ubhala amazwana phezu kwemibhalo kaMiller uqobo, futhi endimeni elandelayo uHale uchaza indlela uMiller aba ngayo umfundi wesiprofetho. UMiller, njengenceku yesigijimi sokukhanya esavulwa ngo-1798, uyisibonelo esingcwele salabo uDaniyeli ababiza ngokuthi “abahlakaniphileyo” “abaqondayo” lapho incwadi “ivulwa.” Ubufakazi bukaMiller bokuthi waholelwa kanjani ekutadisheni iBhayibheli buyisibonelo esinenhloso esivela kulo Lowo olawula zonke izinto. Qaphelani ukukhula kukaMiller, ngoba uyisibonelo sabahlakaniphileyo abaqonda ukwanda kolwazi, yize bona, njengoMiller, bephuma ebumnyameni bephutha.

> “‘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, ngalethwa ngaphansi kokwahluleka yicala lesono, futhi, hawu, yeka ukwesabeka okwagcwala umphefumulo wami! Ngakhohlwa nokudla. Amazulu abonakala enjengethusi, nomhlaba unjengensimbi. Ngaleyo ndlela ngaqhubeka kwaze kwaba ngu-Okthoba, lapho uNkulunkulu evula amehlo ami; futhi, hawu, mphefumulo wami, yeka uMsindisi engamthola uJesu eyikho! Izono zami zawa emphefumulweni wami njengomthwalo osuswayo: kwase kuthi iBhayibheli libonakale licace kanjani kimi! Konke kwakukhuluma ngoJesu; wayekulo lonke ikhasi nakuwo wonke umugqa. Hawu, lolo kwakuwusuku lwenjabulo! Ngangifuna ukuya ngqo ekhaya ezulwini; uJesu wayeyikho konke kimi, futhi ngangicabanga ukuthi ngangingenza wonke umuntu ambone njengoba nami ngangimbona, kodwa nganginephutha.

> “‘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?”

> “‘Phakathi neminyaka eyishumi nambili engangiyi-Deist, ngafunda yonke imilando engangingayithola; kodwa manje ngangilise uthando iBhayibheli. Lalifundisa ngoJesu! Nokho kwakusekhona ingxenye enkulu yeBhayibheli eyayimnyama kimi. Ngo-1818 noma ngo-19, ngesikhathi ngixoxa nomngane engangimvakashele, futhi owayengazi futhi engizwile ngikhuluma ngesikhathi ngiseyi-Deist, wangibuza, ngendlela enencazelo enkulu, wathi, “Ucabangani ngalombhalo, nalowo?” ebhekisela emibhalweni yakudala engangiyiphikisa ngesikhathi ngiseyi-Deist. Ngaqonda lokho ayekuhlose, ngase ngiphendula—Uma ninginika isikhathi, ngizonitshela ukuthi isho ukuthini. “Ufuna isikhathi esingakanani?” Angazi, kodwa ngizonitshela, ngaphendula, ngoba bengingakholwa ukuthi uNkulunkulu wayenikeze isambulo esingeke siqondwe. Ngase nginquma ukutadisha iBhayibheli lami, ngikholwa ukuthi ngangingathola ukuthi uMoya oNgcwele wayeqonde ukuthini. Kodwa kwathi nje sengisenzile leso sinqumo, kwafika kimi umcabango—“Ake sithi uthola isiqephu ongakwazi ukusiqonda, uyokwenzenjani?”’

> “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 yokutadisha iBhayibheli yase ifika engqondweni yami:—Ngizothatha amazwi alezo zindima, ngiwalandele kulo lonke iBhayibheli, bese ngithola incazelo yawo ngaleyo ndlela. Ngangine-Cruden’s Concordance, [eyathengwa ngo-1798] engicabanga ukuthi iyona engcono kunazo zonke emhlabeni; ngakho ngayithatha kanye neBhayibheli lami, ngahlala etafuleni lami lokubhala, futhi angafunda lutho olunye, ngaphandle kwamaphephandaba kancane, ngoba ngangizimisele ukwazi ukuthi iBhayibheli lami lalisithini. Ngaqala kuGenesise, ngaqhubeka ngifunda kancane kancane; kwathi lapho ngifika embhalweni engangingawuqondi, ngangisesha kulo lonke iBhayibheli ukuze ngithole ukuthi usho ukuthini. Emva kokuba sengidlule eBhayibhelini ngale ndlela, O, yeka ukuthi iqiniso labonakala likhanya futhi linenkazimulo! Ngathola lokho ebengilokhu nginishumayeza khona. Nganeliseka ukuthi izikhathi eziyisikhombisa zaphela ngo-1843. Khona-ke ngafika ezinsukwini eziyi-2300; nazo zangiletha esiphethweni esifanayo; kodwa ngangingacabangi nhlobo ukuthola ukuthi uMsindisi wayeza nini, futhi ngangingenakukukholwa; kodwa ukukhanya kwangishaya ngamandla amakhulu kangangokuthi ngangingazi ukuthi ngenzeni. Manje, ngacabanga, kumelwe ngifake izikhonkwane nezibambo; angiyikuhamba ngesivinini esedlula iBhayibheli, futhi angiyikusalela emuva kuso. Noma yini iBhayibheli eliyifundisayo, ngiyakunamathela kuyo. Kodwa noma kunjalo kwakusekhona eminye imibhalo engangingayiqondi.”

> “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.

> “Sekwanele ngaleyo ndlela yakhe evamile yokutadisha iBhayibheli. Kwesinye isikhathi wachaza indlela yakhe yokunquma incazelo yombhalo esiphambi kwethu—incazelo ‘yeyansuku zonke.’ ‘Ngaqhubeka ngifunda,’ kusho yena, ‘futhi angitholanga elinye icala lapho kwakutholakala khona, ngaphandle kukaDaniyeli. Ngase ngithatha lawo mazwi ayemi ehlobene nayo, “susa.” “Uyakususa eyansuku zonke,” “kusukela esikhathini lapho eyansuku zonke iyakususwa khona,” njalonjalo. Ngaqhubeka ngifunda, ngacabanga ukuthi ngeke ngithole kukhanya embhalweni; ekugcineni ngafika ku-2 Thesalonika 2:7, 8. “Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyakuvimbela, aze asuswe endleleni, bese kuthi khona lowo omubi embulwe,” njalonjalo. Futhi lapho sengifikile kulowo mbhalo, o, yeka ukuthi iqiniso labonakala licace futhi likhazimula kanjani! Nanko! yilokho “eyansuku zonke!” Awu-ke manje, uPawulu usho ukuthini ngo “lowo ovimbelayo manje,” noma ophazamisayo? Ngo “umuntu wesono,” nango “omubi,” kubhekiswe ebuPapheni. Awu-ke, kuyini okuvimbela ubuPapha ukuba bembulwe? Kungobuhedeni; ngakho-ke, “eyansuku zonke” kufanele isho 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.

Ukuqondisa kokunakekela kukaNkulunkulu esifundweni sikaMiller, ngokomuntu nangokobunkulunkulu, kubhaliwe embhalweni. Umngane wakhe wakudala wamcindezela, futhi imicabango eyafika kuye yayiyizwi lengelosi uGabriyeli, uDade White amchaza “umugqa phezu komugqa” njengengelosi eyamvakashela kaningi uMiller. Uveza izikhathi eziyisikhombisa njengokutholakala kwakhe kokuqala, bese echaza izinsuku eziyi-2,300 njengofakazi wesibili wezikhathi eziyisikhombisa, ngokuba kokubili kwakuphela ngowe-1843, (njengoba ekuqaleni wayekholelwa). Lezi ziprofetho ezimbili ziyizinto azitholayo eziyi-alpha ne-omega, futhi ebudlelwaneni besiprofetho obuphathelene noMiller zikhomba iphutha elalizolungiswa nguSamuel Snow ngomyalezo Wokukhala Kwaphakathi Kwamabili owavula “ukunyakaza kwenyanga yesikhombisa.” Ukunyakaza Kokukhala Kwaphakathi Kwamabili kwakuyilo “ukunyakaza kwenyanga yesikhombisa” lapho kusuka emhlanganweni wenkambu wase-Exeter, ngokuba kwakukhomba ukuza kweNkosi ngosuku lweshumi lwenyanga yesikhombisa, okwathi ngowe-1844 kwaba ngu-Okthoba 22.

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

Iphutha elikhiqiza ukunikwa amandla kwengelosi yesibili limelwa ukuqonda kukaMiller kokuqala kokuthi izikhathi eziyisikhombisa kanye neminyaka eyi-2,300 kuphetha ndawonye ngo-1843. Kulesi siqephu, imfundiso elandelayo ekhulunywayo iyindlela uMiller afinyelela ngayo ekuboneni iRoma njengophawu olumisa umbono. Othisha bomlando wama-Adventist bakhomba ukuthi konke ukuqonda kwesiprofetho sikaWilliam Miller kwakusekelwe ekuboneni kwakhe amandla amabili achithayo. Wawaqonda lawo mandla amabili achithayo njengeRoma yobuhedeni neRoma yobupapa, futhi wawabona lawo mandla amabili ku-2 Thesalonika lapho efika ekuqondeni ukuthi “okwenziwa nsuku zonke” encwadini kaDaniyeli kuyiRoma yobuhedeni. Yonke imodeli yesiprofetho eyabekwa nguMiller, uDade White asazisa ukuthi wavakashelwa kaninginingi yizingelosi, yayisekelwe ekuqondeni kwakhe ukuthi iRoma iyawumisa umbono. Yonke, ngaphandle kokukhetha!

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.

Kusukela mhla zingama-31 kuZibandlela 2023, iNgonyama yesizwe sakwaJuda ibilokhu ivula izimpawu zesAmbulo sikaJesu Kristu. Kusukela kuleso sikhathi kwaqala uvivinyo oluyisisekelo, futhi lwafinyelela esiphethweni salo lapho upapa wokuqala wase-United States eqala ukubusa kwakhe mhla ziyi-8 kuNhlaba 2025. Ngaleso sikhathi kwaqala uvivinyo lwethempeli.

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.

Sizoqhubeka nalezi zinto esihlokweni esilandelayo futhi sisebenzise iminyaka ethi “250” njengofakazi wokusekela ukuqashelwa kwethu kokuthi uvivinyo oluyisisekelo lwaphela ngopapa wamanje.

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