The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Den indre omega-kronesteinsprøven som følger den ytre alfa-grunnvollsprøven i 2024, krever en definisjon av «forrådshuset» og av «maten» som oppbevares i forrådshuset. Prøven er profetisk og har en indre og en ytre sannhetslinje. Er juvelene James Whites rest, eller er de sannhetene i Guds Ord? De er begge deler.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

À 9/11, le peuple de Dieu fut appelé à manger le petit livre et à revenir aux anciens sentiers de Jérémie, où les fondements furent alors posés. À 9/11, il fut vu que lorsque Jean, au chapitre onze de l’Apocalypse, reçut l’ordre de mesurer, il lui fut ordonné de mesurer deux choses. Il lui fut ordonné de mesurer à la fois le temple et les adorateurs qui s’y trouvent. Il lui fut ordonné de laisser de côté le parvis des 1 260 années durant lesquelles les Gentils foulent aux pieds le sanctuaire et l’armée. Le sanctuaire et l’armée sont le temple et les adorateurs qui s’y trouvent.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

در سال ۲۰۲۳، همان فرشته‌ای که در ۱۱ سپتامبر نازل شده بود، بار دیگر نازل شد و پیامِ فریاد نیمه‌شب را مُهرگشایی کرد؛ و سپس در سال ۲۰۲۴، آزمونِ بنیادیِ بیرونیِ این مسئله که آیا نمادِ روم هنوز نیز رؤیا را، چنان‌که برای میلری‌ها استوار ساخته بود، استوار می‌سازد یا نه.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

«کھلی کھڑکیاں» آسمان کی، ہیکل کے باطنی اومیگا امتحان کی آمد اور «لوٹ آنے» کی پکار کو ظاہر کرتی ہیں۔ یہ امتحان دو علامات کی شناخت کا تقاضا کرتا ہے۔ جب تیسرا فرشتہ 1844 میں آیا، اور پھر 9/11 پر دوبارہ، تو یوحنا کو حکم دیا جاتا ہے کہ وہ ہیکل اور اس کے اندر عبادت کرنے والوں کو ناپے؛ یوں 2023 میں ہیکل اور عبادت گزاروں کو ناپنے کے ایک نبوتی کام کی نشان دہی ہوتی ہے۔ ملاکی یہ سوال اٹھاتا ہے کہ «بھندار» کیا ہے، اور «خوراک» کیا ہے؟ ملر کے خواب میں یہی سوالات یوں ہوں گے: «صندوقچہ» کیا ہے، اور «جواہرات» کیا ہیں؟

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Ndịrọ Miller na-akọwa windo meghere emepe nke eluigwe dị ka ebe a na-ebuli nzukọ mmeri ahụ nke dị na Mkpughe iri na itoolu n’uwe ọcha nke ákwà linin, ka ọ nọkwasị n’elu ịnyịnya ọcha nke ndị agha Onyenwe ndị agha. Windo ndị ahụ meghere emepe bụ ebe a na-awụsara ngọzi ma ọ bụ ọbụbụ ọnụ nke Malakaị. Windo meghere emepe nke Miller bụ ebe a na-ewepụ ahịhịa na ihe mkpofu, ma a na-achịkọta ọla dị oke ọnụ n’ime igbe ọla.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

La première mention des fenêtres des cieux se trouve dans le récit de Noé, et lorsque ces fenêtres furent ouvertes, il y eut de la pluie pendant quarante jours et quarante nuits. Lorsque les fenêtres sont ouvertes, huit âmes se trouvent dans l’arche. Le baptême à la mer Rouge inaugura quarante années d’errance jusqu’à ce que le Jourdain fût traversé. Lorsque le Christ fut plus tard baptisé en ce lieu même, il fut poussé dans le désert pour quarante jours. Lorsqu’il ressuscita, comme le préfigurait son baptême, il enseigna les disciples pendant quarante jours avant de monter au ciel.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Wanneer de strijdende Kerk overgaat in de triomferende Kerk, zal koning David, dertig jaar oud, veertig jaar regeren. De triomferende Kerk wordt voorgesteld door een profeet, een priester en een koning. De profeet die dertig jaar oud was toen hij zijn bediening van tweeëntwintig jaar begon, was Ezechiël, en hij begon die bediening toen de hemelen geopend werden.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Andika amin’ny teny **ff** ilay lahatsoratra nadika tianao hatao. Tsy mazava amiko izay fiteny tondroin’ny “ff”.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Ĉe la aĝo de tridek jaroj Jozefo ekregis kiel pastro, kaj li estis alfrontita de la orienta vento de Islamo, alportanta kreskantan krizon, kiu permesis al Egiptujo, la drako kiu kuŝas en la maro, efektivigi unu-mondan registaron. En tiu krizo Jozefo kolektis la nutraĵon en la grenejojn.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

En juillet 2023, une voix s’est fait entendre dans le désert; puis le Lion de la tribu de Juda a commencé à desceller le message du Cri de Minuit. En 2024, le test alpha externe fondamental a séparé deux classes, et le processus de descellement s’est poursuivi. Maintenant, en 2026, le test oméga interne du temple, qui séparera de nouveau deux classes, est arrivé.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

အမှုန့်တော်၏ သံတမန်အဖြစ် ခရစ်တော်သည် များစွာသောသူတို့နှင့် ပဋိညာဉ်ကို အတည်ပြုတော်မူခဲ့သော ထိုသန့်ရှင်းသော သီတင်းပတ်သည် တန်တိုင်းဝင်းနှင့် သန့်ရှင်းရာဌာန ဖြစ်၏။ ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့မှ မိက္ခေလ် ထတော်မူသည်အထိ (စတေဖန်ကို ကျောက်ခဲဖြင့် ပစ်သတ်ကြစဉ် ထိုသန့်ရှင်းသော သီတင်းပတ်၏ အဆုံး၌ ထတော်မူခဲ့သကဲ့သို့) အလွန်သန့်ရှင်းရာဌာန ဖြစ်၏။ နွေဦးပွဲတော်များသည် ထိုသန့်ရှင်းသော သီတင်းပတ်၌ ပြည့်စုံခဲ့ပြီး၊ ပွဲတော်များ၏ အာလဖာ ဖြစ်ကြ၏။ ထို့အတူ သတ္တမလ ပထမနေ့ရှိ တံပိုးမှုတ်ပွဲတော်၊ ဒသမနေ့ရှိ အပြစ်ဖြေရာနေ့၊ ထို့နောက် ဆယ့်ငါးရက်နေ့မှ နှစ်ဆယ့်နှစ်ရက်နေ့တိုင်အောင်ရှိ တဲနန်းနေရာပွဲတော်တို့ဖြင့် ဖွဲ့စည်းသော ဆောင်းဦးပွဲတော်များသည် ပွဲတော်များ၏ အိုမီဂါ ဖြစ်ကြ၏။

“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

“同样，凡与第二次降临有关的预表，也必须在象征性礼仪所指明的时候应验。在摩西制度之下，洁净圣所，或大赎罪日，是在犹太历七月初十举行的（Leviticus 16:29–34）；那时大祭司既为全以色列赎了罪，从而将他们的罪从圣所中除去，便出来为百姓祝福。照样，人们相信，基督——我们伟大的大祭司——也必显现，借着毁灭罪恶和罪人来洁净这地，并以不朽赐福给那等候祂的子民。七月初十，大赎罪日，即洁净圣所的时候，在1844年正逢10月22日，因此被视为主降临的时候。这与先前已经提出的2300日将在秋季终止的证据相一致，而这一结论似乎无可抗拒。”

“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

«Даъыуа иагәеиҭаз Матфеи 25 аҿы аԥшәаразы аамҭа, насгьы ацәаара, нас аухаҩ иареиуеит. Абри ҳақәнагалан ҳаԥхьаҟа иҳарбаз аргументқәа — аԥҳәамҭақәа аҟынтәгьы, типқәа аҟынтәгьы. Урҭ раиашара аԥсыуа агәрагара ӷәӷәа рыман; насгьы “аԥхьыӡ аабжазы аҳәамҭа” агәрагалаҩцәа рзқьыла рлакҩакрала ирылаҳәан.

“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

“Tal como una ola de marea, el movimiento se extendió por toda la tierra. De ciudad en ciudad, de aldea en aldea, y hasta los lugares remotos del campo avanzó, hasta que el pueblo de Dios que esperaba quedó plenamente despertado. El fanatismo desapareció ante esta proclamación como la escarcha temprana ante el sol naciente. Los creyentes vieron desvanecerse su duda y perplejidad, y la esperanza y el valor animaron sus corazones. La obra estuvo libre de aquellos extremos que siempre se manifiestan cuando hay excitación humana sin la influencia reguladora de la palabra y del Espíritu de Dios. Fue semejante en carácter a aquellos tiempos de humillación y de retorno al Señor que, entre el antiguo Israel, siguieron a los mensajes de reprensión enviados por medio de Sus siervos. Llevaba las características que distinguen la obra de Dios en toda época. Hubo poco gozo extático, y más bien un profundo escudriñamiento del corazón, confesión de pecado y renuncia al mundo. La preparación para encontrarse con el Señor era la carga de espíritus angustiados. Hubo oración perseverante y consagración sin reservas a Dios.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Iminsi mikuru yo mu mpeshi yasohoye mu cyumweru cyera, kandi imvura y’itangira, ari yo alpha, yahise isukwa kuri Pentekote, bityo igaragaza mbere isukwa ry’imvura y’itaha mu minsi mikuru yo mu gihe cy’umuhindo. Iyo minsi mikuru yo mu mpeshi ishyizwe ahagaragara mu Balewi 23, umurongo wa mbere kugeza ku wa makumyabiri na kabiri. Iminsi mikuru yo mu muhindo iri mu mirongo ya 23 kugeza ku wa 44. Imyaka 2300 ikugeza ku wa 1844. Imirongo makumyabiri n’ibiri y’iminsi mikuru yo mu mpeshi n’imirongo makumyabiri n’ibiri y’iminsi mikuru yo mu muhindo. Ibyiciro bibiri by’imirongo makumyabiri n’ibiri mu gice cya makumyabiri na gatatu.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

La fête des trompettes était un avertissement qu’un jugement aurait lieu dans dix jours, et la fête des tabernacles était une célébration de joie pour les péchés qui avaient été pardonnés au Jour des Expiations. Le sabbat et le huitième jour après la fête représentent le repos sabbatique de mille ans de la terre.

But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

Mais, bien-aimés, n’ignorez pas cette seule chose: c’est que, devant le Seigneur, un jour est comme mille ans, et mille ans comme un jour. 2 Pierre 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

첫째 천사는 심판의 개시를 선포하였으며, 그 예언적 차원에서 다니엘의 “끝의 때”인 1798년은 나팔절의 성취이다. 그러나 1840년 8월 11일에 1798년의 첫째 천사의 인봉되지 않은 기별은 둘째 화의 예언 성취와 더불어 능력을 받았다. 이슬람은 다가오는 심판의 날을 선포하는 나팔절의 경고의 일부이다.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Ngeene waɗi yiɗi yiɗde, cuuɓi ndunnguɗi puccu e suuduji ko cuuɓi alfa e omega, e kiita hakkunde. Ndee wonaani kisal ndee cuuɓi inndee e Lewinkooɓe sappo e tati. No tati e cappanɗe ɗi ko maande kaffaara. Ndee wonaani kisal nde cuuɓol arandol woni e nyalnde artirde nde lewru jeeɗiɓre, e nde cuuɓol cakkitiiñol gasiri e nyalnde noogas e ɗiɗi. Cuuɓol puccu ko alkuleere arandeere nde alfabeeji Ibraaniyankeeji, Nyalnde Kaffaara ko alkuleere hakkunde, e cuuɓol suuduji ko alkuleere noogas e ɗiɗi nde alfabeeji Ibraaniyankeeji.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Leviticus இன் இருபத்துமூன்றாம் அதிகாரம், 23 முதல் 44 வரை உள்ள வசனங்கள், “சத்தியத்தின் வடிவமைப்பிற்குள்” அமைந்துள்ள இருபத்திரண்டு வசனங்களாகும். நடுவிலுள்ள பத்தாம் நாள் ஒரு சோதனையை அடையாளப்படுத்துகிறது; ஏனெனில் பத்து என்பது சோதனையின் குறியீடு; மேலும் பரிகார நாள் என்பது இரட்சிக்கப்படாதவர்களின் கிளர்ச்சி பதிவு செய்யப்பட்டும் தீர்க்கப்பட்டும் இருக்கும் இடமாகும்; அந்தக் கிளர்ச்சி எபிரேய எழுத்துமாலையின் பதிமூன்றாவது எழுத்தினால் குறிக்கப்படுகிறது. எபிரேய மொழியின் “சத்தியம்” என்ற சொல்லின் நடுவிலுள்ள எழுத்து பதிமூன்றாவது ஆகும்; அது ஏழாம் மாதத்தின் பத்தாம் நாளோடு ஒத்திசைகிறது; மேலும் ஒரு வழிக்குறியாக அது எபிரேய எழுத்துமாலையின் மற்றும் அந்தக் குறிப்பிட்ட நாளின் தீர்க்கதரிசன பண்புகளை உடையதாக இருக்கிறது. பத்து கூட்டி பதிமூன்று இருபத்துமூன்று ஆகும். எழுபது என்பது 10 மடங்கு 7 என்பதின் கூட்டுத்தொகையாகும்; ஆகையால் ஏழாம் மாதத்தின் பத்தாம் நாளும் எழுபதிற்கு இணையாகும்; அது கிருபைக்காலம் முடிவுறுவதற்கான ஒரு குறியீடாகும்.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

Fhéo Piarais chuige ansin, agus dubhairt sé, A Thiarna, cia minic a pheacóidh mo dheartháir i m’aghaidh, agus a mhaitheóidh mé dhó? go seacht n-uaire? Dubhairt Íosa leis, Ní deirim leat, Go seacht n-uaire: ach, Go dtí seachtó huair seacht. Matha 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

បួនរយកៅសិបឆ្នាំត្រូវបានកាត់ចេញសម្រាប់អ៊ីស្រាអែលបុរាណ។ ឆ្នាំទាំងនោះត្រូវបានកាត់ចេញពីពីរពាន់បីរយឆ្នាំ ហើយត្រូវបានតំណាងដោយចិតសិបសប្តាហ៍ ដូច្នេះ ព្រះយេស៊ូវបានបញ្ជាក់ថា កម្រិតកំណត់នៃពេលវេលាសាកល្បងគឺបួនរយកៅសិប ដែលត្រូវបានតំណាងដោយ «ចិតសិប» សប្តាហ៍ នៅក្នុងដានីយ៉ែល ជំពូក ៩។

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

Mpochi makumi saba dzakatemwa pamusoro porudzi rwako nepamusoro peguta rako dzvene, kuti kupandukira kupedzwe, nezvivi zvigumiswe, uye kuti kuyananisira zvakaipa kuitwe, nokuuya nokururama kusingaperi, nokusimbisa chiratidzo nouprofita, uye nokuzodza Mutsvene-tsvene. Danieri 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

শব্দ “cut off” হিসেবে অনূদিত হিব্রু শব্দটি পুরাতন নিয়মে কেবল এই পদেই ব্যবহৃত হয়েছে, এবং এর অর্থ “নির্ধারিত” বা “বিধিবদ্ধ।” এটি সেই শব্দ থেকে ভিন্ন, যা সাধারণত “cut off” হিসেবে অনূদিত হয় এবং যা আদিপুস্তক পনেরো অধ্যায়ে অব্রাহাম কর্তৃক চুক্তির প্রথম ধাপে নৈবেদ্যসমূহ খণ্ডিত করার ঘটনার ওপর ভিত্তি করে। “নির্ধারিত” ও “বিধিবদ্ধ” ছিল যে, ইস্রায়েল চার শত নব্বই বছরের পরীক্ষাকাল পাবে, এবং তারপর তারা ঈশ্বরের চুক্তিবদ্ধ প্রজা হিসেবে ছিন্ন হবে। “cut offs” দুই প্রকার; একটিতে বৃহত্তর একটি সংখ্যার মধ্য থেকে সত্তর সংখ্যার দ্বারা একটি সময়কালকে “কেটে নেওয়া” পরীক্ষাকাল হিসেবে নির্দেশ করা হয়েছে, এবং যখন যোয়েলের “new wine” তাদের মুখ থেকে “cut off” হয়, তখন পরীক্ষাকাল সমাপ্ত হয়। সত্তর পরীক্ষাকালের সমাপ্তিকে নির্দেশ করে।

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Les fêtes d’automne possèdent les trois étapes du mot hébreu « vérité ». Les fêtes d’automne commencent en Lévitique 23:23 ; le repère médian du Jour des Expiations est le dixième jour et la treizième lettre, ce qui équivaut à 23 ; et la fête des Tabernacles s’achève le vingt-deuxième jour, puis vient un grand sabbat qui suit la fête, et le passage se termine en 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Leviticus signifie le sacerdoce lévitique. Les fêtes du printemps sont présentées au chapitre 23:1–22, puis les fêtes de l’automne sont présentées en 23:23–44. Les fêtes du printemps sont exposées en vingt-deux versets, et l’alphabet hébreu compte vingt-deux lettres. Les fêtes de l’automne sont aussi exposées en vingt-deux versets. La fête des trompettes annonce l’approche du jugement au Jour des Expiations. Puis la fête des Tabernacles dure sept jours et s’achève le vingt-deuxième jour du septième mois. Le premier des sept jours était un sabbat cérémoniel, de même que le huitième jour, qui était le jour suivant la fête de sept jours. Le premier et le huitième jour font du huitième jour un symbole du huitième qui procède des sept.

Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

Hablad a los hijos de Israel, diciendo: A los quince días de este mes séptimo será la fiesta de los tabernáculos por siete días para el Señor. El primer día habrá santa convocación; no haréis en él ningún trabajo servil. Siete días ofreceréis al Señor ofrenda encendida; el octavo día tendréis santa convocación, y ofreceréis al Señor ofrenda encendida; es asamblea solemne; no haréis en él ningún trabajo servil. … También a los quince días del mes séptimo, cuando hayáis recogido el fruto de la tierra, celebraréis fiesta al Señor por siete días; el primer día será sábado, y el octavo día será sábado. Levítico 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

የስምንተኛው ቀን ሥርዓታዊ ሰንበት ከድንኳኖች በዓል በኋላ የሚመጣውን የሺህ ዓመቱን ሰንበት ይወክላል። የጥንቱ እስራኤል በምድረ በዳ አርባ ዓመት መንከራተቷ በድንኳኖች በዓል ቀናት ውስጥ በድንኳኖች መኖር ይታሰባል፤ ይህም የኋለኛውን ዝናብ መፍሰስ ብቻ ሳይሆን፣ መላእክት የእግዚአብሔርን ታማኞች ለጥበቃ ወደ ኮረብቶችና ወደ ተራሮች በመራቸው ጊዜ የያዕቆብ መከራ ዘመንን ደግሞ ይወክላል።

“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

“ኣብ ጊዜ ጭንቀት ንሕና ኩላትና ካብ ከተማታትን ዓድታትን ሃዲምና፣ ነገር ግን እኩያት ደድሕሬና ሰዓቡና፣ ብሰይፊ ናብ ኣባይቲ ቅዱሳን ከኣ ኣተዉ። ንሳቶም ኪቐትሉና ሰይፊ ኣልዒሎም፣ እቲ ሰይፊ ግና ተሰቢሩ ከም ሓሰር ሓይሊ ዘይብሉ ወዲቑ። ሽዑ ኩላትና ምእንቲ ምድሓን መዓልቲን ለይቲን ጨረህና፣ እቲ ጭራሕና ከኣ ኣብ ቅድሚ ኣምላኽ ደየበ። ፀሓይ ወጸት፣ ወርሒ ድማ ደው በለት። ውሓዛት ምፍሳስ ኣቋረጹ። ጸልማት ከቢድ ደበናታት መጹ፣ ንሓድሕዶም ከኣ ተጋጨዉ። ነገር ግን ካብኡ ድማ ድልዱል ክብሪ ዝነበሮ ሓደ ንጹር ስፍራ ነበረ፣ ካብኡ ኸኣ ከም ድምፂ ብዙሕ ማያት ዝመስል ድምፂ ኣምላኽ መጸ፣ ንሰማያትን ንምድርን ከኣ ኣናወጾም። ሰማይ ተኸፊቱን ተዓጽዩን ነበረ፣ ብምንቅስቓስ ድማ ተሞሊኡ ነበረ። ኣኽራን ከም ኣብ ንፋስ ዝናወጽ ሻምብቆ ተናወጹ፣ ኣብ ዙርያኦም ድማ ቁርጽራጽ ኣእማን ደርበዩ። ባሕሪ ኸም ድስቲ ፈለሓ፣ ኣብ ምድሪ ድማ ኣእማን ደርበየ። እግዚኣብሔር ድማ መዓልትን ሰዓትን ምጽኣት የሱስ ኪዛረብ ከሎ፣ ነቲ ዘለኣለማዊ ኪዳን ንህዝቡ ኪህብ ከሎ፣ ሓንቲ ሓረግ ተዛሪቡ ድሕሪኡ ኣቋረጸ፣ እቲ ቃላት ግና ኣብ መላእ ምድሪ እናተንከባለለ ነበረ። እስራኤል ኣምላኽ ኣዒንቶም ናብ ላዕሊ ኣጽኒዖም ደው ኢሎም ነበሩ፣ ነቲ ቃላት ካብ ኣፍ የሆዋ እናወጸ ኣብ ምድሪ ኸም ጩኸት እቲ ዝበርትዕ ነጎድጓድ እናተንከባለለ ኸኣ ይሰምዕዎ ነበሩ። እዚ ኣዝዩ ኣስፈራሪ ናይ ግርማ ሰላምነት ነበረ። ኣብ መወዳእታ ነፍሲ ወከፍ ሓረግ፣ ቅዱሳን፣ “ክብሪ! ሃሌሉያ!” እናበሉ ጨደሩ። ገጾም ብኽብሪ ኣምላኽ በሪሁ ነበረ፤ ከምቲ ሙሴ ካብ ሲና ምስ ወረደ ገጹ ዝበርሀ ኸኣ ንሳቶም ብኽብሪ ይበርሁ ነበሩ። እኩያት ብሰንኪ እቲ ኽብሪ ኺጥምቱሎም ኣይከኣሉን። ነቶም ንኣምላኽ ኣኽቢሮም ሰንበቱ ቅድስቲ ብምሕላው ዘኽበሩ ዘይውዳእ በረኸት ምስ ተነግረ፣ ኣብ ልዕሊ እቲ ኣራዊትን ኣብ ልዕሊ ምስሉን ዓብዪ ጭድርታ ዓወት ነበረ።”

“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

«Πότε τότε ἤρξατο τὸ Ἰωβηλαῖον, ὅτε ἡ γῆ ἔμελλε νὰ ἀναπαυθῇ.» Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

耶稣再来时，地要安息一千年，正如土地第七年的安息年与禧年所预表的那样。在《利未记》二十三章第三节中，为人所设立的第七日安息日被指明为本章的引言；而本章以第八结束，就是七中的第八，这表明土地在第七年安息的安息年。

And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

L’Eternel parla à Moïse, et dit : Parle aux enfants d’Israël, et dis-leur : Concernant les fêtes de l’Eternel, que vous publierez comme de saintes convocations, ce sont là mes fêtes. Pendant six jours on fera l’ouvrage ; mais le septième jour est le sabbat de repos, une sainte convocation : vous ne ferez aucune œuvre en ce jour-là ; c’est le sabbat de l’Eternel dans toutes vos demeures. Lévitique 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

الفاى باب بیست‌وسه، سبتِ روزِ هفتم است، و اومگای باب، هزار سالِ خالی بودنِ زمین است که به‌وسیلهٔ سبتِ سالِ هفتمِ زمین و یوبیل، نمونه‌وار نشان داده شده است. الفاى باب، اعیادِ بهاری است که با سبتِ روزِ هفتم آغاز می‌شود و در آیهٔ بیست‌ودو پایان می‌یابد؛ حال آنکه اومگای باب، در روزِ بیست‌ودومِ ماهِ هفتم پایان می‌پذیرد، و پس از آن سبتِ آیینیِ روزِ هشتم می‌آید که نمایانگرِ سبتِ سالِ هفتمِ زمین است.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Les versets un à vingt-deux représentent l’œuvre du Christ en tant que Souverain Sacrificateur céleste dans le lieu saint ; les versets vingt-trois à quarante-quatre représentent son œuvre dans le lieu très saint. Le Lévitique est une figure des sacrificateurs, et il représente le ministère sacerdotal suprême du Christ. Le sabbat alpha du septième jour remonte jusqu’à la création, et le sabbat oméga de la septième année s’étend jusqu’à la terre renouvelée. Le Lévitique vingt-trois embrasse historiquement la période qui va de la création à la re-création.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

La joie ou la honte du message prophétique est le symbole de ceux qui ont le message du Cri de Minuit ou une contrefaçon. Tant que cette vérité n’est pas intégrée au récit, la question qui produit la honte échappe à l’attention. Ceux qui possèdent l’huile véritable ne manqueront pas ce point. La joie est représentée par ceux dont les péchés ont été ôtés, et ils sont représentés par ceux qui célèbrent la fête des tabernacles.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

Ja Sana tuli lihaksi ja asui meidän keskellämme, (ja me katselimme hänen kirkkauttaan, kirkkautta sellaisena kuin Isän ainoalla Pojalla on,) täynnä armoa ja totuutta. Joh. 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Yunani tilidan “yashadi” deb tarjima qilingan so‘zning ma’nosi “chodir qurmoq”dir. Iso jismga aylandi va biz bilan birga chodir qurdi. U bizning insoniy tabiatimizni, bizning chodirimizni, palatkamizni, bo‘lmagimizni, tanamizni O‘ziga oldi. Butrus buni shunday ifodalagan:

Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

Ni, ndinowona kuti nkoyenera, bola ndiri mʼchihema chino, kukudzutsani mwa kukukumbutsani; podziwa kuti posachedwa ndiyenera kuvula chihema changa ichi, monga Ambuye wathu Yesu Khristu wandionetsera. 2 Petro 1:13, 14.

Paul said it this way:

Paul alisema hivi:

For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

Car nous savons que, si notre maison terrestre, cette tente, est détruite, nous avons dans les cieux un édifice qui est de Dieu, une maison qui n’est pas faite de main d’homme, éternelle. Car ici nous gémissons, désirant ardemment revêtir par-dessus elle notre demeure céleste, si du moins, après avoir été revêtus, nous ne sommes pas trouvés nus. Car tandis que nous sommes dans cette tente, nous gémissons, accablés, non que nous voulions être dépouillés, mais être revêtus par-dessus, afin que ce qui est mortel soit englouti par la vie. 2 Corinthiens 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

La fête des tabernacles est symbolique du scellement des cent quarante-quatre mille, lequel s’accomplit lorsque les fenêtres du ciel sont ouvertes. Lorsque les péchés des cent quarante-quatre mille sont ôtés, le Saint-Esprit sera répandu sans mesure sur l’Église triomphante. Le jugement est achevé pour les cent quarante-quatre mille, et ceux qui sont scellés s’avancent pour proclamer le grand cri du troisième ange sous la puissance du Saint-Esprit, tel qu’il est représenté dans la fête des Tabernacles.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Nia mwili wetu ni hekalu, na hema, ambalo ni maskani takatifu. Wale waliokusanyika Yerusalemu kuadhimisha Sikukuu ya Vibanda walikuwa wakiadhimisha kwamba dhambi zao zilikuwa zimefutwa. Musa alitumiwa kuinua maskani takatifu jangwani, na Sikukuu ya Vibanda mwishoni iliadhimishwa kwa kuishi katika vibanda jangwani, kwa maana Yesu daima huufananisha mwisho na mwanzo.

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

لهٰذا اے برادرانِ مقدّس، جو آسمانی بُلاہٹ میں شریک ہو، ہمارے اقرار کے رسول اور سردار کاہن، یعنی مسیح یسوع، پر غور کرو؛ جو اُس کے لیے جس نے اُسے مقرّر کیا وفادار تھا، جس طرح موسیٰ بھی اُس کے سارے گھر میں وفادار تھا۔ کیونکہ یہ شخص موسیٰ سے زیادہ جلال کے لائق ٹھہرا، اس لیے کہ جس نے گھر کو بنایا ہے، وہ گھر سے زیادہ عزّت رکھتا ہے۔ کیونکہ ہر گھر کسی نہ کسی کے ہاتھ سے بنایا جاتا ہے؛ لیکن جس نے سب چیزوں کو بنایا وہ خدا ہے۔ اور موسیٰ تو فی‌الحقیقت اُس کے سارے گھر میں ایک خادم کی حیثیت سے وفادار تھا، تاکہ اُن باتوں کی گواہی ہو جو بعد میں کہی جانے والی تھیں؛ لیکن مسیح اپنے ہی گھر پر ایک بیٹے کی حیثیت سے ہے؛ اور اُس کا گھر ہم ہیں، اگر ہم اپنی دلیری اور اُمّید کے فخر کو انجام تک مضبوطی سے قائم رکھیں۔ عبرانیوں 3:1–6۔

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

மோசே தேவன் கூடார ஆலயத்தை எழுப்புவதற்கு பயன்படுத்திய விசுவாசமுள்ள ஊழியக்காரனாயிருந்தான்; ஆனால் பிரதான ஆசாரியனும் அப்போஸ்தலனுமான கிறிஸ்துவுக்கு ஊழியக்காரனான மோசேயைவிட அதிகமான மகிமை உண்டு. மோசேயின் கூடார ஆலயத்திலிருந்து சாலொமோனின் ஆலயம் வரையும், அங்கிருந்து நாற்பத்தாறு ஆண்டுகளில் மறுசீரமைக்கப்பட்ட ஹேரோதேஸின் ஆலயம் வரையும், நாற்பத்தாறு குரோமோசோம்கள் கொண்ட மனித ஆலயமும், 1798 முதல் 1844 வரையிலான மில்லரைட் ஆலயமும்—இவ்வீடுகள் அனைத்தும் தேவனால் கட்டப்பட்டவைகளே. ஆலயங்களின் பல்வேறு வெளிப்பாடுகளின் தீர்க்கதரிசன வரிசையில், அது ஏதேன் தோட்டத்தில் தொடங்கி, பின்னர் பாவத்திற்குப் பின் தோட்டத்தின் வாசலில், பின்னர் பெருவெள்ளத்திற்குப் பின் பலிபீடங்களில் இருந்து மோசே வரை தொடரும் நிலையில், மூன்று பிரதான வழிக்குறிகள் மோசே, கிறிஸ்து, மற்றும் ஒரு இலட்சத்து நாற்பத்து நாலாயிரம் ஆகும்.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

موشى ۋە مەسىھ قەدىمكى ئىسرائىلنىڭ ئالفاسى ۋە ئومېگاسىنى ئىپادىلەيدۇ، ۋە ئىككىسى بىرلىكتە ئىنسانىيەت بىلەن ئىلاھىيەتنىڭ بىرلىشىشىنى ئىپادىلەيدۇ؛ بۇنى يەنە يۈز قىرىق تۆت مىڭمۇ ئىپادىلەيدۇ. ئۈچىنچى پەرىشتەنىڭ كېلىشىدە، ۋەھىي كىتابىنىڭ ئون بىرىنچى بابىدا، يۇھانناغا مۇقەددەس ئىبادەتخانىنى ئۆلچەش بۇيرۇلىدۇ، ۋە شۇ بىر پەرىشتەنىڭ 9/11 دىكى كېلىشىدە، يۇھانناغا يەنە مۇقەددەس ئىبادەتخانىنى ئۆلچەش بۇيرۇلىدۇ. ھەر ئىككى ھالەتتە ئۇنىڭغا 1,260 كۈنلۈك ھويلىنى سىرتتا قالدۇرۇش ئېيتىلىدۇ. 2023-يىلى شۇ بىر پەرىشتە كەلدى، ۋە ئەمدى خۇدانىڭ خەلقى مۇقەددەس ئىبادەتخانىنى ئۆلچەشكە چاقىرىلماقتا. 1,260 كۈن، ياكى ئۈچ كۈن يېرىم، 2023-يىلى ئاخىرلاشتى، ۋە شۇ نۇقتىدىن باشلاپ يەكشەنبە قانۇنىدىن سەل بۇرۇنغىچە مۇقەددەس ئىبادەتخانا قەد كۆتۈرۈشى كېرەك. 2024-يىل ئاساسلارنىڭ قويۇلۇشىنى بەلگىلىدى، ۋە ئۇ «كىچىك ئىشلارنىڭ كۈنىنى ھاقارەت قىلغان» بىر گۇرۇپپا سۈپитидә ئاشكارىلانغان ئىسياننى كۆرسەتتى؛ ئۇلار كۆرۈنۈشنى بەرپا قىلىدىغان بەلگىنى مىللېرنىڭ تونۇشىغا قارشى نامايىش قىلدى.

Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

De plus, la parole de l’Éternel me fut adressée, en ces termes : Les mains de Zorobabel ont fondé cette maison ; ses mains l’achèveront aussi ; et tu sauras que l’Éternel des armées m’a envoyé vers vous. Car qui a méprisé le jour des faibles commencements ? Ils se réjouiront, et verront le plomb dans la main de Zorobabel avec ces sept ; ce sont les yeux de l’Éternel, qui parcourent toute la terre. Zacharie 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Kanga ukwemera ko ari Roma ishyiraho iyerekwa nk’uko Miller yabigaragaje, ni ukwanga imfatiro, kandi ni “gusuzugura umunsi w’ibintu bito.” Umuryango w’Abamillerite wari umuryango wa alufa w’abamarayika ba mbere n’uwa kabiri, kandi umuryango w’abana ibihumbi ijana na mirongo ine na bine ni umuryango wa omega w’umumarayika wa gatatu. Urusha alufa imbaraga incuro makumyabiri n’ebyiri. Muri ubu busobanuro bwa gihanuzi, imfatiro z’umuryango w’Abamillerite ni “umunsi w’ibintu bito.” Gusuzugura ukuri kose kw’imfatiro kugaragajwe ku bisate bibiri bya Habakuki, ni ugupfa, kuko iyerekwa rishyirwaho mu murongo wa cumi na kane wa Daniyeli cumi na umwe ari ryo yerekwa nyine Salomo yagaragaje.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Là où il n’y a point de vision, le peuple périt; mais heureux est celui qui garde la loi. Proverbes 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

दृष्टिपूर्वक अन्तिम शिरोपत्थर का दर्शन अद्भुत है, क्योंकि वह यह प्रकट करता है कि आधारभूत कोने का पत्थर वही शिरोपत्थर भी है, परन्तु बाइस गुना अधिक सामर्थ्य के साथ। वर्ष 2024 की अल्फा-आधारभूत परीक्षा बाह्य बौद्धिक मुद्रांकन का सन्देश थी, और वर्ष 2026 की ओमेगा-मन्दिर परीक्षा आन्तरिक आत्मिक मुद्रांकन का सन्देश है। एक पशु की मूरत और उसकी छाप की पहचान कराता है, और दूसरा परमेश्वर की मूरत और उसकी छाप की। वह ओमेगा-आन्तरिक परीक्षा मिलर के स्वप्न के उन दो प्रतीकों द्वारा निरूपित है, जिन्हें अन्तिम दिनों की घटनाओं के सन्दर्भ में परिभाषित किया जाना आवश्यक है। भण्डारघर क्या है? और भोजन क्या है?

We will continue these things in the next article.

Nous poursuivrons ces choses dans le prochain article.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Um casamento judaico no tempo de Jesus desenrolava-se em três fases principais, frequentemente distribuídas ao longo de meses ou de um ano. A primeira etapa era o casamento legal, chamado desposório, momento em que o matrimônio ficava legalmente estabelecido, mas a noiva e o noivo permaneciam separados, enquanto o noivo retornava à casa de seu pai para preparar um lugar para sua noiva. É por isso que Maria, esposa de José, era chamada sua esposa, mesmo antes de viverem juntos. A infidelidade durante esse período era considerada adultério.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Давраи интизорӣ номаълум буд ва метавонист рӯзҳо, ҳафтаҳо ё моҳҳо тӯл кашад. Ин номаълумӣ унсури муҳими ин масал аст. Падар метавонист то як сол интизор шавад, то покдомании арӯсро тасдиқ намояд. Домод рӯзи дақиқ ё соати дақиқи бозгашти худро эълон намекард, зеро ин қарори падараш буд, ки кай будани онро муайян кунад; бинобар ин арӯс медонист, ки тӯй хоҳад омад, аммо намедонист кай. Ин номаълумӣ қасдан буд, ва то он даме ки падар ба домод фармон намедод, ки рафта арӯси худро бигирад, ҳамаи корҳои вобаста ба он ба таъхир меафтоданд.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Lorsquе le père disait : « Va chercher ton épouse », le fiancé venait de nuit, avec ses amis, en poussant des cris et en sonnant de la trompette. Cela avait toujours lieu la nuit, afin d’éviter de parcourir de longues distances sous la chaleur du jour, qui peut être accablante dans le pays d’Israël. Des torches et de l’huile étaient nécessaires, car il n’y avait point d’éclairage public, et la procession pouvait durer des heures. La formule rituelle propre aux anciens mariages hébreux, proclamée durant les processions, était : « Voici, l’époux vient ! »

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

در این مَثَل، باکره‌ها (ساقدوشان) زنانی تصادفی نبودند؛ آنان همراهانِ عروس بودند که با او در انتظار می‌ماندند، انتظار می‌رفت به کاروان بپیوندند، و موظف بودند در هر ساعتی آماده باشند و روغنِ خود را برای روشن ساختنِ راه تا خانهٔ داماد همراه داشته باشند. مشعل‌ها به‌سرعت می‌سوختند؛ ازاین‌رو، در صورت طولانی بودنِ راه، همراه بردنِ روغنِ اضافی ضرورتی اجتناب‌ناپذیر بود. در مورد روغن، هیچ‌گونه مشارکتِ جمعی وجود نداشت.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Le retard est normal dans l’antique cortège nuptial et dans le mariage, et il ne posait pas de problème d’un point de vue culturel. Les retards étaient attendus, et s’endormir était normal. La distinction ne réside pas dans le sommeil, mais dans la préparation, non dans la vigilance. Les vierges folles n’avaient pas prévu un retard comme l’avaient fait les sages. Tous dormiraient, car la période allant des fiançailles légales à la consommation du mariage peut prendre une année.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

في التوصلے ده دُلهن کور تہ ورسېده، نو د وادۀ مېلمستيا پيل شوه او دروازه په دايمي ډول وتړل شوه، او ناوخته را رسېدلي کسان ونه منل شول. دا ظلم نه و—بلکې رواج و، ځکه هر څوک چې له دې وروسته، تر هغه چې دروازه تړل شوې وه، ټک وهه، دا یې څرګندوله چې هغه د دې توصلې برخه نه وه.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesu hakuwa akibuni taswira, wala hakutoa ufafanuzi wa mfano huu kama alivyofanya mara nyingi. Hakuwa na haja ya kutoa ufafanuzi, kwa maana maelezo yote haya ya kitamaduni yalieleweka kikamilifu na wasikilizaji Wake. Yesu alikuwa akitambulisha ndoa halisi ya Mashariki, si dhahania.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Les détails sont pleinement confirmés par le témoignage hébreu, ainsi que par les historiens des périodes romaine et grecque.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

La Mishná (siglo II d. C., pero que conserva costumbres del período del Templo anteriores al año 70 d. C.)

The Talmud (later compilation, but quoting earlier practice)

塔木德（较后的汇编，但引述了更早的做法）

Josephus (1st century Jewish historian)

Josèphe (istoren juif de premier siècl)

Rabbinic wedding liturgy and legal discussions

Liturgie rabbinique du mariage et discussions juridiques

Greco-Roman observers of Judea

Grékó-rómverskir eygleiðarar av Júdeu

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Yosefus wa bata de “littafin jagorar aure” mai tsari ba, amma cikakkun bayanan doka da na al’ada da yake ɗauka sun yi daidai ƙwarai da bayanan Mishnah/Talmud. Mishnah ita ce mahimmin tushe.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Na can parabel a lein chruaidh air neach-èisdeachd Iùdhach den chiad linn, oir cha robh feum aig ni sam bith ann am Mata 25 air mìneachadh. Bha teachd a’ mheadhain-oidhche àbhaisteach, bha na lòchrain agus an ola nam feuman follaiseach, agus bha dùil ri dàil eadar gealladh-pòsaidh laghail agus caismeachd na meadhain-oidhche, agus b’ e modh-obrach àbhaisteach a bha anns an doras dùinte! Bha nàire air na maighdeannan a chaidh a chur a-mach, agus do luchd-èisteachd Iùdhach aimsir Ìosa bha nàire na maighdinn amaidich gu tur airidh oirre. Le làn eòlas air an deas-ghnàth, cha bhiodh co-fhaireachdainn sam bith aig luchd-èisteachd Ìosa ris na maighdeannan amaideach, oir bha fios aig a h-uile duine gu robh ullachadh na dhleastanas iomlan air maighdinn sam bith a chaidh iarraidh a bhith anns a’ chaismeachd. Bha na fìrinnean sin cho follaiseach do luchd-èisteachd Iùdhach is nach robh feum sam bith air Ìosa mìneachadh sam bith a thoirt seachad air a’ pharabel.