In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
A cikin mafarkin William Miller, “hargitsin” da ya faru a farko, sa’ad da mutanen suka fara dagula jauharan, ya sami gabaci ne da Miller ya tattara jauharan ya kuma yi kira da cewa, “ku zo ku gani.” Almasihu, a matsayin mutumin da ke da burushin ƙura, yana amfani da tsintsiya ya share shara ya fitar, ya tattara jauharan a cikin akwati mafi girma ƙwarai, sannan ya kira Miller da cewa, “ku zo ku gani.” Sa’ad da Almasihu ya fara aikinsa na tsintsiya, ɗakin babu kowa, gama Miller ya rubuta cewa, “ƙofa ta buɗe, sai wani mutum ya shiga ɗakin, sa’ad da dukan mutanen suka fita daga cikinsa; shi kuwa, yana da burushin ƙura a hannunsa, ya buɗe tagogi, ya kuma fara share ƙura da shara daga ɗakin.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Mutumin da ke da tsintsiya ya shiga ɗakin sa’ad da dukan mutane suka riga suka fita daga gare shi. A cikin 2023, mutumin da ke da tsintsiya ya shiga ɗakin da babu kowa a ciki, gama motsin dubu ɗari da arba’in da huɗu ya kasance an tarwatsa shi, an kuma watsar da shi. Gaskiyoyin da Teburan Habakkuk na 2012 suka wakilta an binne su cikin shara, kuma ɗakin babu kowa. Mutumin da ke da tsintsiya shi ne Wanda ya zo bayan Yohanna Mai Baftisma, Wanda Yohanna ya ce yana da mazuba, kuma cewa zai yi amfani da wannan mazuba domin ya tsabtace masussukarsa sarai.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Hakika ni ina yi muku baftisma da ruwa domin tuba; amma wanda yake zuwa bayana ya fi ni ƙarfi, wanda ban isa in ɗauki takalmansa ba: shi ne zai yi muku baftisma da Ruhu Mai Tsarki, da wuta: wanda matattararsa tana hannunsa, kuma zai tsabtace masussukinsa sarai, ya tattara alkamasarsa a cikin rumbu; amma zai ƙone ƙaiƙayin da wutar da ba ta mutuwa. Sa’an nan Yesu ya zo daga Galili zuwa Urdun wurin Yohanna, domin a yi masa baftisma. Mattiyu 3:11–13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Galili alama ce ta wani muhimmin juyin zamani, kuma wurin da ke a Urdun inda Yesu ya zo domin a yi masa baftisma ana kiransa Bethabara, kuma ma’anarsa ita ce “mafitar jirgin ketarewa,” kuma yana nuna wurin da Isra’ila ta dā ta ketara zuwa Ƙasar Alƙawari. Sa’ad da aka yi wa Yesu baftisma, daga nan sai ya zama Yesu Almasihu. Galili, Urdun, Bethabara da kuma Yesu ya zama Almasihu—dukkansu suna jaddada canjin zamanin shiri na Allah, wanda shi ne kuma abin da ƙofa take wakilta, musamman ga Filadelfiyawa waɗanda aka ba su maɓallin ƙofar da ake buɗewa da rufewa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Kuma ka rubuta wa mala’ikan ikkilisiya da ke Filadelfiya cewa; Ga abin da Mai Tsarki, Mai Gaskiya, mai riƙe da mabuɗin Dawuda, wanda yake buɗewa, ba kuwa wanda zai rufe; kuma yake rufewa, ba kuwa wanda zai buɗe, yana faɗi; Na san ayyukanka: ga shi, na sa a gabanka ƙofa a buɗe, kuma ba wanda zai iya rufe ta: gama kana da ɗan ƙaramin ƙarfi, ka kiyaye maganata, ba ka kuwa yi musun sunana ba. Ru’ya ta Yohanna 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Sa’ad da Almasihu ya “buɗe” “ƙofa” ya kuma “shiga ɗakin,” ɗakin kuwa “ɗakinsa” ne, gama yana tsabtace “masussukinsa” sarai. In kuwa masussukinsa ne, to ɗakinsa ne.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“A Kafarnahum ne Yesu ya zauna a tsakanin lokutan tafiye-tafiyensa zuwa da dawowa, har aka san garin a matsayin ‘garinsa na kansa.’ Yana bakin Tekun Galili ne, kuma kusa da iyakokin kyakkyawan filin Gennesaret, in ba a ce a kansa yake ba.” The Desire of Ages, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
Yana shiga ɗakinsa domin ya tattara alkamarSa kuma ya tattara ya kuma ƙone zawan. Sauyin zamanin shari’a wanda Galili, Urdun, Betabara, baftisma, da kuma sauyawar daga Yahaya zuwa Yesu suke wakilta, ya yi daidai da sauyawar ikkilisiya mai yaƙi ta Laodikiya zuwa ga ikkilisiya mai nasara ta Filadelfiya. Ya shiga ɗakinsa a watan Yuli na shekara ta 2023. Miller ya runtse idanunsa a cikin hargitsin ranar 18 ga Yuli, 2020, kuma sa’ad da ya buɗe idanunsa, ɗakin babu mutane a cikinsa; an binne gaskiya a ƙarƙashin kuskure, sa’an nan mutumin goga-ƙasa ya buɗe tagogin ya fara share shara ya fitar.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Wanda shelarsa take a hannunsa, zai kuwa tsabtace masussukarsa sarai, ya tattara alkamarinsa cikin rumbu.’ Matiyu 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa. Ta wurin kalmomin gaskiya, ana raba ƙaiƙayi da alkama. Domin sun cika da banza da dogaro da adalcinsu na kansu har ba su karɓi tsautawa ba, kuma sun fi son duniya har ba su yarda su karɓi rayuwar tawali’u ba, da yawa suka juya baya ga Yesu. Har yanzu mutane da yawa suna yin haka. Ana gwada rayuka a yau kamar yadda aka gwada waɗannan almajiran a majami’ar Kafarnahum. Sa’ad da aka kai gaskiya ga zuciya, suna ganin cewa rayuwarsu ba ta yi daidai da nufin Allah ba. Suna ganin bukatar cikakken canji a cikin kansu; amma ba su shirye su ɗauki aikin musun kai ba. Saboda haka suna fusata sa’ad da aka tona zunubansu. Suna tafiya a ɓata rai, kamar yadda almajiran suka bar Yesu, suna gunaguni, ‘Wannan magana ce mai wuya; wa zai iya saurare ta?’” The Desire of Ages, 392.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
A ranar ƙarshe ta shekarar 2023, wadda ta taɓa ranar farko ta 2024, Zakin kabilar Yahuza ya fara buɗe wahayin kansa a hankali-a-hankali. Daidai da tsarin gwaji mai matakai uku na buɗewar littafin Daniyel sura ta goma sha biyu, sai kuwa za a yi gwaje-gwaje uku, waɗanda aka wakilta da “an tsarkake su, an mai da su farare, aka kuma gwada su.”
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sai ya ce, Tafi hanyarka, Daniyel: gama an rufe waɗannan kalmomi, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Mala’ika na fari yana wakiltar tsarkakewa, yayin da mai zunubi da aka yanke masa laifi yana ɗora zunubansa a kan hadayar cikin filin gida, inda aka kuɓutar da shi ta wurin jini.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
Sai a ɗauki jinin zuwa cikin wuri mai tsarki, inda ake wakiltar tsarin tsarkakewar tsarki a matsayin abin da aka mai da fari ta wurin wankewa da jinin daga tsakar gida. A can ne ake bayyana adalci cikin waɗanda suke yin nasara ta wurin jinin da kuma kalmar shaidarsu.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Sa’an nan a gwada su, kuma a kwanaki na ƙarshe a tarar sun fi dukan sauran masu hikima na Babila alheri sau goma. Gwaji na uku shi ne inda ake ɗaukaka su a Wuri Mafi Tsarki kuma a bambanta su da sauran rukunin masu ikirarin hikima. Wannan gwaji na uku shi ne dokar Lahadi, kuma gwaji na farko shi ne kiran mala’ika na farko na komawa ga tushe, gama a mataki na gaba ake gina haikali. Wannan mataki na gaba shi ne saƙon rabuwa na mala’ika na biyu, wanda gwajin tantancewa na mala’ika na uku yake biye da shi.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
A cikin 2023, mala’ikan farko ya iso kamar yadda ya yi a ranar 11 ga Agusta, 1840, sa’ad da ya sauko da saƙon Musulunci na masifa ta biyu. Ya sauko kamar yadda ya yi a 9/11, da saƙon Musulunci na masifa ta uku, da kuma kiran komawa ga tsofaffin hanyoyi. An kafa harsashin tarihin Millerite da zarar saƙon masifa ta biyu ya cika a ranar 11 ga Agusta, 1840. Sai mala’ikan Ru’ya ta Yohanna sura ta goma ya sauko, yana haka yana zama alamar saukowar mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas da kuma isowar masifa ta uku.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
Josiah Litch shi ne mutum na tarihi da ake dangantawa da kafuwar tushe a ranar 11 ga Agusta, 1840. Sunan “Josiah” yana nufin “tushen Allah,” kuma sarki Josiah a cikin tarihin alfarma yana wakiltar gyaran Josiah, wanda ya haɗa da gano la’anar Musa, wadda aka binne a cikin tarkacen da ke cikin Wuri Mai Tsarki, kamar yadda aka binne jauharan Miller a cikin ɗakin.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Sarki Yosiya ya mutu a Megiddo, wadda ita ce Armageddon na Wahayi sura ta goma sha shida. Gyaran addinin Yosiya ya kasance cikar annabcin da annabin nan marar biyayya ya bayyana, sa’ad da Yerobowam ya kafa bagadai biyu a Betel da Dan. Wannan annabi marar biyayya ya mutu tsakanin jaki da zaki. An riga an yi annabcin zuwan Sarki Yosiya, da sunansa, kuma gyaran addininsa ya kasance wani ɓangare na wannan annabcin, wanda ya haɗa da cewa sarkin nan na gaba Yosiya zai ragargaza ainihin bagaden nan inda annabi marar biyayya ya fuskanci mugun sarki Yerobowam.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Yosiya na nufin tushen Allah, kuma sarki Yosiya ya cika annabcin da aka bayar kimanin shekaru 340 kafin mulkinsa. Shi ne ya jagoranci farkawa da gyara wanda a ƙarshe ya kai ga bagaden nan inda annabin daga Yahuza ya fuskanci sarki Yerobowam. Da ya isa can, Yosiya ya ruguza bagaden, kamar yadda annabcin ya faɗa zai yi. Waɗannan bagadai biyu na Yerobowam jabun kwaikwayon haikalin da ke Urushalima ne da aka yi da gangan, har ma zuwa ga zurfin da Yerobowam ya kafa jabun kwanakin idi. A yin haka, yana dai yin abin da Haruna ya yi da ɗan maraƙin zinariya. Tawayen Haruna yana a tushen tarihin tsarki na tsohuwar Isra’ila. Ya faru ne a lokacin da Musa yake karɓar Shari’a, wadda ita ce tushen mulkin Allah.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Tawayen Haruna tawaye ne na tushe, kuma aka maimaita shi sa’ad da Yerobowam ya kafa ƙabilu goma na arewa a matsayin Isra’ila. Musa ya tsawata wa Haruna, kuma Musa shi ne alfa, ko tushe dangane da Kristi omega. Haruna da Musa suna wakiltar rukuni biyu a cikin tawayen tushe, kuma rukuni na uku su ne jaruman da suka tsaya tare da Musa—Lawiyawa. Sarki Yerobowam da annabin daga Yahuza su ne rukuni biyu a cikin tawayen tushe na mulkin arewa, kuma har yanzu Lawiyawa su ne jarumai.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
A cikin tawaye na asali na Yerobowam, annabin daga Yahuza ya tsawata masa, ya kuma yi annabci game da wani sarki da za a sa masa suna “tushen Allah”—Yosiya. Cikar gyaran da aka yi annabcin sa ta haɗa da cewa, sa’ad da Yosiya ya fara farfaɗowarsa da gyaransa, an gano la’anar Musa, kuma karatun tsarkakan kalmomin Musa ya ba da iko ga wani farfaɗowa da gyara da tuni suka riga suka fara. Yosiya, a sarari alama ce ta annabci, yana wakiltar wani farfaɗowa da gyara da ake ba su iko sa’ad da aka gano wani annabci daga rubuce-rubucen Musa.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Tawayen asali a cikin labarin sarki Yerobowam yana wakiltuwa ta wurin sarkin Isra’ila, haka kuma ta wurin annabin daga Yahuza wanda aka aiko da furuci na Allah a kan tawayen asali na Yerobowam tare da umarni ga annabin, yana fayyace masa wace hanya zai guje wa bi sa’ad da yake komawa Yahuza. Annabin daga Yahuza ya ƙi roƙon Yerobowam na ya zauna, amma daga baya ya karɓi gayyatar annabin maƙaryaci na Betel, kuma ta haka ya hatimce ƙaddararsa. Annabin mai rashin biyayya zai mutu tsakanin jaki da zaki, sa’an nan kuma a binne shi a kabarin annabin maƙaryacin.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
A ranar 11 ga Agusta, 1840, an cika annabcin masifa ta biyu, kuma aka aza harsashin Adventism. Josiah Litch ya gabatar da annabcin a shekara ta 1838, sa’an nan kuma kwanaki goma kafin 11 ga Agusta, 1840, ya sake daidaita lissafinsa daidai, ya kuma annabta 11 ga Agusta, 1840, a matsayin ranar da rinjayar Daular Usmaniyya za ta ƙare, a cikar annabcin Musulunci na masifa ta biyu.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Sarki Yosiya yana wakiltar farkawa da gyaran ƙarshe, gama kowane annabi yana magana ne game da kwanakin ƙarshe fiye da kowace kwanaki da suka gabata. Sarki Yosiya yana wakiltar farkawa da gyaran ƙarshe, kuma an bayyana wannan gyaran a cikin Littafi Mai Tsarki ta wurin annabci. Littafin Yowel yana tantance farkawa da gyaran ƙarshe da suke faruwa a tsakanin waɗanda za su zama mutum dubu ɗari da arba’in da huɗu. Farkawar Yosiya ta kasance matakai biyu ce; ta fara, sa’an nan aka warware wani annabci wanda ya ƙara ƙaimi ga aikin. Matakan biyun su ne ruwan sama na fari da na ƙarshe, kamar yadda aka bayyana a cikin littafin Yowel, aka cika su a cikin littafin Ayyukan Manzanni, sa’an nan kuma aka sake cika su a tarihin Millerite.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
A cikin fitattun tawaye na asali daga Haruna, sarki Yerobowam da annabin daga Yahuza zuwa ga sarki Yosiya, sa’an nan kuma zuwa ga Yosiya Litch, ya bayyana jerin shaida game da gwajin tushe. Gwajin tushe shi ne gwaji na farko, wanda gwajin haikali yake biye da shi sa’ad da aka kafa dutsen kan kusurwa. Bayan haka gwaji na uku, wato gwajin tantancewa na ƙarshe, ya zo.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
Daga marakin zinariya, zuwa ga bagadanin Yerobowam a Betel da Dan, zuwa ga sarki Yosiya, har zuwa Josiah Litch, ana wakiltar jerin sawun annabci da suke kaiwa ga gwajin tushe na 9/11. Sa’ad da manyan gine-ginen New York suka rushe a 9/11, annabcin masifa ta uku ya bayyana gwajin da yake kira ga komawa ga tsofaffin hanyoyin tushe, gama ana iya ganin daidaiton Agusta 11, 1840 da 9/11 ga kowane ɗan Adventist na kwana bakwai na Laodikiya wanda ya zaɓi ya gani. Shigar Al Qaeda cikin 9/11 sau da yawa ana jefa ta cikin tambaya a waɗannan kwanaki na ra’ayoyin makirci waɗanda gaba ɗaya gaskiya ne, amma Al Qaeda na nufin “tushe,” kuma sun fara ne a matsayin ƙungiya shekara guda kafin ƙarshen zamani a 1989, a gaskiya kuwa a ranar 11 ga Agusta, 1988.
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Idan ba a lura da waɗannan cikakkun bayanai game da alamar annabci ta tushe ba, abubuwa da yawa suna ɓacewa. A ranar 9/11 an aza tushe a mataki na farko. A mataki na biyu an kammala haikalin sa’ad da aka sa dutsen kusurwa na ƙarshe. Mataki na uku kuwa shi ne ƙofar da aka rufe ta dokar Lahadi. Daga 9/11 har zuwa dokar Lahadi saƙon ya fi karkata ne ga Adventistocin Kwana Bakwai na Laodicea, gama shari’a tana farawa daga gidan Allah, kuma tana ƙarewa ga gidan Allah a dokar Lahadi. A can kuma a lokacin nan ana kauce wa Adventism na Kwana Bakwai na Laodicea; kamar yadda aka kauce wa Furotesta a tarihin Millerite, da Yahudawa a tarihin Almasihu, haka kuma kamar waɗanda suka mutu cikin shekaru fiye da arba’in a tarihin Musa.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
Masifa ta uku ta 9/11 an misalta ta ta wurin masifa ta biyu ta 11 ga Agusta, 1840, kuma a wannan matakin duka alamomin hanya biyu jaki ne ke wakilta, alama ta farko ta Musulunci a annabcin Littafi Mai Tsarki. Dokar Lahadi ita ce alamar dabbar, kuma wannan dabbar sau da yawa ana wakilta ta da zaki, ta haka tana yin jabun Zakin kabilar Yahuda. Dokar Lahadi ita ce zakin, kuma annabi marar biyayya daga Yahuda ya mutu tsakanin jaki da zakin, aka kuma binne shi a cikin kabari ɗaya da annabin ƙarya na Betel. Ya mutu a cikin lokacin annabci daga 9/11 har zuwa dokar Lahadi, wanda shi ne lokacin annabci daga jaki har zuwa zaki. Wannan lokacin gwaji shi ne kabarin annabin ƙarya na Betel, wanda ya sa aka binne annabi marar biyayya daga Yahuda a cikin kabarinsa na kansa.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
Mulkin Yerobowam, wanda aka wakilta a matsayin na jabu na mulkin Yahuza, inda Urushalima da haikali suke, ya wakilci Furotestoci na tarihin Millerite, waɗanda ba su ƙara kasancewa mutanen Allah ba. Sun rasa matsayin alkawarinsu tsakanin 11 ga Agusta, 1840 da ƙofar da aka rufe ta 22 ga Oktoba, 1844. Wannan tarihi ya yi daidai da 9/11 har zuwa dokar Lahadi, kuma saboda wannan dalili, annabin Yahuza marar biyayya an binne shi a cikin kabari ɗaya da Furotestocin da suka yi ridda, waɗanda annabin Betel maƙaryaci ya wakilta.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
Gaba ɗaya, sarki Yosiya sarki ne nagari, amma ya mutu a Megiddo, abin da yake bayyananniyar kuma kai tsaye aikace-aikace ga Armagedon. Ya kauce ta wajen ƙin saƙon gargaɗi na Neko. Neko, sarkin Masar, sabili da haka sarkin kudu, yana kan hanyarsa ne domin ya yi yaƙi da Babila, sarkin arewa. Yosiya yana wakiltar mutanen Yahuda da suke mutuwa a Armagedon, domin sun ƙi saƙon gargaɗi na yaƙin sarkin kudu da sarkin arewa a cikin Daniyel 11:40–45. Wannan saƙo ya zama ginshiƙi a 9/11.
The first test is the first angel’s call to return to the foundations.
Gwaji na farko shi ne kiran mala’ika na fari na komawa ga tubalai.
The second test is the second angel’s call to separate and finish the temple.
Gwaji na biyu shi ne kiran mala’ika na biyu na a rabu kuma a kammala haikali.
The third test is the third angel’s litmus test of the seal or the mark.
Gwaji na uku shi ne gwajin ƙarshe na mala’ika na uku game da hatimin ko kuma alamar.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Gwaji na farko gwaji ne a kan tubalai, kuma a cikin shekara ta 2024 kusan rabin waɗanda suke da hannu a tarukan Zum na Asabbaci sun fice saboda gardamar koyarwa guda ɗaya tak da aka wakilta a kan jadawalin 1843. Wannan gardamar ta kasance a kan alamar da take kafa wahayin mutanen Allah a kwanaki na ƙarshe. Rikicin Milleriyawa ya kasance ne da Furotestoci suna da’awar cewa Antiochus Epiphanes, ko kuma Musulunci, shi ne ikon da yake ɗaukaka kansa, kuma ya faɗi, domin ya kafa wahayi a aya ta goma sha huɗu ta Daniyel goma sha ɗaya.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
A waɗancan lokuta kuwa, mutane da yawa za su tashi su yi gāba da sarkin kudu; haka kuma ’yan ta’addan mutanenka za su ɗaukaka kansu domin su tabbatar da wahayi; amma za su fāɗi. Daniyel 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
Shin Musulunci ko Antiochus Epiphanes ne ‘yan fashin mutanenka, ko kuwa Roma ce, kamar yadda Miller ya bayyana? Miller ya fahimci cewa ikon hallakarwa na arna da na tsarin papanci su ne duka wannan ikon da ya ɗaukaka kansa, wanda ya fāɗi, kuma su ne ‘yan fashin mutanen Allah. An wakilta wannan hujja a kan jadawalin da “hannun Allah ne ya tsara, kuma bai kamata a canja shi ba,” kuma ita ce kaɗai wakilci a cikin kowace daga allunan Habakkuk da ke gano wani abu da ba shi da nuni kai tsaye a cikin Kalmar annabci. Nasin da ke kan jadawalin an sanya shi ne domin a haskaka waccan hujja ta tushe a matsayin alamar ikon rarrabewa na Kalmar annabcin Allah.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
A cikin 2024, kusan rabin ƙungiyar Zoom suka fice saboda kuskuren fahimtar cewa Amurka ce take kafa wahayi, ba Roma ba, kamar yadda Millerites suka kāre da kyau ƙwarai.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
Tsarkakewar da ta fara a shekara ta 2023 ta fara ne sa’ad da Almasihu ya shiga ɗakin da abin tsiya na kansa, kuma abin tsiya ɗin kalmominsa na gaskiya ne. Da ya shiga ɗakinsa, babu mutane a ciki, saboda haka sai ya tasar da murya a cikin jeji domin ta shirya hanyar Ubangiji. Murya ɗin kuwa ta shirya hanya domin Manzon Alkawari ya zo nan da nan zuwa haikalinsa; haikalinsa na dubu ɗari da arba’in da huɗu.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
Sa’an nan a shekara ta 2024, gwaji na farko, gwajin tushe, gwajin wanene yake kafa wahayin—wancan wahayi da yake hatimce ragowa. Wahayi na ciki da yake hatimce ragowa shi ne wahayin Kristi a sura ta goma, kuma wahayin waje shi ne wahayin da magabcin Kristi yake kafawa, kuma magabcin Kristi shi ne Roma. Wahayin ciki na Kristi da kuma wahayin waje na magabcin Kristi. Wannan hatimtawa kuwa daidaituwa ce cikin gaskiya, ta ruhaniya da ta fahimta; kuma wahayin ciki na sura ta goma na ruhaniya ne, wahayin waje na sura ta goma sha ɗaya kuwa na fahimta ne. Fahimta da kuma gogewa mai dacewa da waɗannan wahayi biyu su ne sharuɗɗan da ake bukata ga duk wanda za a hatimce, kamar yadda Daniyel ya wakilta a aya ta farko ta sura ta goma ta littafin Daniyel.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
A shekara ta uku ta Sairus sarkin Farisa aka bayyana wani abu ga Daniyel, wanda ake kira Belteshazzar; kuma abin gaskiya ne, amma lokacin da aka ƙayyade yana da tsawo; kuma ya fahimci abin, yana da fahimtar wahayin. Daniyel 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Gwajin alpha na tushen ya kasance ne a kan aya ta goma sha huɗu ta Daniyel goma sha ɗaya, kuma ya kasance daidai da irin wannan gwajin tushe na Millerites; kuma wannan gwajin shi ne kaɗai gardamar daga tarihin Millerite da aka wakilta a kan teburin da aka umurci mai tsaron Habakkuk ya rubuta ya kuma bayyana sarai. Gwajin tushen na shekarar 2024 shi ne saukowar mala’ika na fari, kamar yadda Agusta 11, 1840, 1888 da 9/11 suke wakilta.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
Wannan mala’ikan ma ya sauko a matsayin Mika’ilu, gama Mika’ilu shi ne wanda ya ta da Musa, wanda tare da Iliya aka tashe shi a rana ta ƙarshe ta 2023. Wannan tashin matattu Ezekiyel ya wakilta a matsayin abin da aka cika ta wurin annabcin iskoki huɗu, wanda ’Yar’uwa White ta kira dokin fushi mai kange, wanda shi ne Musulunci na 11 ga Agusta, 1840 da 9/11. Gwajin alpha shi ne gwajin tushe na wahayi na waje. Gwajin omega kuma zai zama wahayi na ciki na cikar ƙarshe.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Me ya sa za a sami alfa da omega sannan a biyo su da gwaji na uku? Wannan shi ne ainihin batu da nake nunawa. Wahayin gwajin zahiri na alfa na shekarar 2024 shi ne na farkon gwaje-gwaje uku. Dole ne a ci wannan gwaji na tushe domin a shiga cikin gwajin omega na ƙarshe. Waɗannan gwaje-gwaje biyu suna da wani irin yanayi na annabci dabam da na gwaji na uku. Gwaji na uku gwaji ne na tantancewa wanda yake nuna ko ɗan takarar ya haƙiƙa ya ci matakai biyun da suka gabata.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Gwaji na farko shi ne harsashi, kuma gwaji na biyu shi ne haikalin da aka kammala. An aza harsashin haikalin a lokacin tarihin umurni na fari na fitowa daga Babila. A tarihin umurni na biyu aka kammala haikalin. Umurni na uku ya bambanta, domin a cikin wannan umurni aka mayar wa Yahuza ikon mulki na ƙasa, aka ba su iko su gurfanar da laifuffukan farar hula da na addini. Ana maido da shari’a a umurni na uku. A shekara ta 2024, gwajin alfa na harsashi ya raba waɗanda suke cikin kusan ɗakin fanko na mutumin goga-ƙasa.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
Jarabawar omega ita ce inda aka kammala haikalin, kamar yadda aka wakilta ta wurin ajiye dutsen ƙarshe. Kammalawar haikalin ita ce ikkilisiya mai nasara wadda ake kafa ta sa’ad da aka cire ciyawar banza. Kammalawar haikalin a mafarkin Miller ita ce lokacin da aka mayar da jauharai cikin babban akwatin “ba tare da wata wahala a fili ta mutumin da ya jefa su a ciki ba.” Bayan Miller ya bayyana mutumin mai burushin ƙura yana jefa jauharan cikin babban akwatin, sai ya ƙare shaidarsa da kalmomin nan, “Na yi ihu saboda tsananin farin ciki, kuma wannan ihun ne ya tashe ni.”
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Ka lura cewa babban kira na Miller, wanda yake farkarwa, an ba shi iko ta wurin “farin ciki.” Farin ciki alama ce ta waɗanda suke cikin Joel waɗanda suke da “sabon ruwan inabi,” kuma “kunya” tana kan waɗancan sauran masu shan ruwan inabi da aka yanke daga sabon ruwan inabin. Kiran Tsakar Dare wanda yake farkar da Miller, yana biye ne bayan mutumin goga na ƙura ya jefa jauhari cikin babban akwatin ajiya. Babban akwatin ajiya cike yake da jauharan da aka ware daga shara aka jefa cikin akwatin ajiya, wanda shi ne haikalin mutum dubu ɗari da arba’in da huɗu, kuma saƙon Kiran Tsakar Dare. An kammala haikalin a cikin doka ta biyu, ko mala’ika na biyu, ko gwaji na biyu da omega. A cikin mafarkin Miller, ana wakiltar gwajin omega lokacin da aka buɗe tagogin sama.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Sai na ji kamar muryar babban taro mai yawan gaske, kamar ƙarar ruwaye masu yawa, kuma kamar ƙarar tsawa masu ƙarfi, suna cewa, Alleluya; gama Ubangiji Allah Mai Iko Duka yana mulki. Bari mu yi farin ciki, mu yi murna, mu kuma ba shi ɗaukaka; gama auren Ɗan Ragon ya zo, matarsa kuma ta shirya kanta. Aka kuma ba ta izini ta sa lilin mai laushi, mai tsabta, fari ƙal; gama lilin mai laushin nan shi ne ayyukan adalci na tsarkaka. Sai ya ce mini, Ka rubuta, Masu albarka ne waɗanda aka gayyata zuwa bukin auren Ɗan Ragon. Sai ya ce mini, Waɗannan su ne maganganun gaskiya na Allah. Ru’ya ta Yohanna 19:6–9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
A ranar 22 ga Oktoba, 1844, “zuwowi huɗu na Almasihu” sun cika, kuma kowanne daga cikin waɗannan zuwowi huɗu zai fi cika sosai a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba. Ya zo a matsayin Manzon Alkawari, cikin cikar tsarkakewa da wanke Lawiyawa a Malachi sura ta uku. Ya zo domin ya karɓi mulki cikin cikar Daniyel 7:13. Ya zo domin ya tsarkake Wuri Mai Tsarki cikin cikar Daniyel 8:14, kuma ya kuma zo wajen aure. Auren yana faruwa ne sa’ad da amarya ta shirya kanta.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“‘Sa’ad da aka ba da ’ya’yan itãcen, nan da nan yakan sa lauje, domin girbi ya yi.’ Almasihu yana jira da ƙaƙƙarfan marmari ga bayyanar Kansa a cikin Ikilisiyarsa. Sa’ad da halin Almasihu zai kasance an kwaikwayi shi da cikakke a cikin mutanensa, sa’an nan zai zo ya karɓe su a matsayin nasa.” Christ’s Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
Bisa ga wahayi, za a iya yin gargaɗi ga “duniya” ne kaɗai ta wurin “ganin maza da mata” masu hatimin Allah a lokacin rikicin dokar Lahadi.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Aikin Ruhu Mai Tsarki shi ne ya tabbatar wa duniya game da zunubi, game da adalci, da kuma game da shari’a. Duniya za a iya yi mata gargadi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aiki bisa manya da tsarkaka ƙa’idoji, suna nuna, a cikin ma’ana mai girma da ɗaukaka, layin bambanci tsakanin waɗanda suke kiyaye dokokin Allah, da waɗanda suke take su a ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana bayyana bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutawa ta ƙarya. Sa’ad da gwaji ya zo, za a nuna a fili abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin canja lokuta da dokoki.” Bible Training School, December 1, 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Sa’ad da amarya ta shirya kanta, girbi ya zo. Girbin yana farawa da tattara hadayar alkamar nunan fari da ake ɗagawa a matsayin hadayar kaɗawa ta tuta. Da fari, an tattara nunan farin, wato dubu ɗari da arba’in da huɗu da ke cikin littafin Ru’ya ta Yohanna, sa’an nan kuma sauran garken, waɗanda su ne babban taro. Tutar ita ce rundunarsa mai ƙarfi, kuma rundunarsa mai ƙarfi tana sanye da lallausan lilin fari. A wurin aure, an kammala haikalin ɗari da arba’in da huɗu tun kafin shari’ar dokar Lahadi, kuma wannan haikali ba babban akwatin Miller kaɗai ba ne, amma shi ne ikkilisiya mai nasara wadda take mallakar dukan baiwarai, har da ruhun annabci.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Sai na fāɗi a gaban ƙafafunsa domin in yi masa sujada. Sai ya ce mini, Ka kiyaye kada ka yi haka: ni bawan aiki ne tare da kai, kuma ɗaya ne daga cikin ’yan’uwanka waɗanda suke da shaidar Yesu: ka yi wa Allah sujada: gama shaidar Yesu ita ce ruhun annabci. Ru’ya ta Yohanna 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
Dubu ɗari da arba’in da huɗu su ne waɗanda suke da shaidar Yesu, kuma an bayyana shaidar Yesu “layi bisa layi” a cikin Littafi Mai Tsarki da kuma Ruhun Annabci. Sa’ad da motsin Laodiceya na dubu ɗari da arba’in da huɗu ya sāke kamanni ya zama motsin Filadelfiya na dubu ɗari da arba’in da huɗu, dukkansu za su yi amfani da tsarin layi bisa layi wajen gabatar da shaidarsu. Waccan shaida haɗuwa ce ta jinin Allahntaka da kuma shaidar ɗan adam.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Kuma suka rinjaye shi ta wurin jinin Ɗan Ragon, da kuma ta wurin maganar shaidarsu; kuma ba su ƙaunaci rayuwarsu ba har zuwa mutuwa. Ru’ya ta Yohanna 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Shaidar bil’adama a haɗe da jinin Allahntaka ita ce shaidar Musa da Ɗan Ragon. Musa shi ne bil’adama, alfa ga jinin Allahntakar Ɗan Rago na omega. Ana mai da dukan baiwoyi kamar yadda suke da zarar amarya ta shirya kanta, kuma a matsayin runduna mai ƙarfi sanye da farin lilin, takan ɗauki matsayinta a matsayin tuta ta rundunar Ubangiji mai ci gaba. Wannan tafiyar yaƙi tana farawa ne sa’ad da aka shirya amarya kuma aka suturta ta da fari, wato sa’ad da aka buɗe tagogin sama, kamar yadda suka kasance a mafarkin Miller.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Sai na ga sama a buɗe, ga kuma farin doki; wanda yake zaune a kansa ana kiransa Mai-Aminci da Mai-Gaskiya, kuma cikin adalci yake yin shari’a da yaƙi. Idanunsa kuwa kamar harshen wuta ne, a kansa kuma akwai rawuna da yawa; yana da suna a rubuce, wanda ba wanda ya sani sai shi kaɗai. Kuma yana sanye da tufa wadda aka tsoma cikin jini; ana kuma kiran sunansa Kalmar Allah. Rundunonin da suke cikin sama kuwa suka bi shi a kan fararen dawakai, suna sanye da lilin mai laushi, fari kuma tsarkakakke. Daga bakinsa kuma takobi mai kaifi yake fitowa, domin da ita ya bugi al’ummai; zai kuwa mallake su da sandar ƙarfe; yana kuma tattake matsin inabin tsananin fushi da hasalar Allah Maɗaukaki. Kuma yana da suna a rubuce a tufarsa da kuma a cinyarsa, SARKIN SARAKUNA, UBANGIJIN UBANGIJI. Ru’ya ta Yohanna 19:11–16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Sa’ad da mutumin da ke da gogan ƙura ya shiga cikin ɗakin da babu kowa, ya kuma buɗe tagogin, sai ya tattara jauharai ya jefa su cikin babban akwatin omega. James White zai bayyana waɗannan jauharai a matsayin mutanen Allah, amma William Miller zai gaya maka cewa alamomi suna da ma’ana fiye da ɗaya, kuma jauharan ba sa wakiltar warwatattun muhimman gaskiyoyi kaɗai, amma kuma suna wakiltar warwatattun jauharan da suke a kan rawanin da aka ɗaga sama, mai wakiltar mulkin ɗaukakar Almasihu.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Kuma Ubangiji Allahnsu zai cece su a wannan rana kamar garken mutanensa; gama za su zama kamar duwatsun kambi, waɗanda aka ɗaga sama kamar tuta a bisa ƙasarsa. Zakariya 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
Gwajin omega kuma na biyu bayan gwajin alpha na asali na Roma wanda ya kafa wahayin, shi ne gwajin omega na dutsen kan gini. Shi ne kammala gwajin haikali, wanda yake gabatar da gwajin tantancewa na uku na shari’a. Gwajin yana tsarkake rukuni biyu na masu sujada daga juna, yana raba masu hikima da marasa hikima bisa ga mai, wanda shi ne saƙon, ko kuma kamar yadda Sister White ta bayyana a cikin sharhinta game da majami’ar Kafarnahum—“kalmomin gaskiya.”
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Kafarnahum ne wurin da a cikin Yahaya 6:66, Yesu ya rasa mafi yawan almajirai a lokaci guda, kuma waɗannan almajiran ba su taɓa dawowa ba. A matsayin gwaji mafi girma na almajirantaka a zamanin Almasihu, Kafarnahum alama ce ta gwajin omega na almajirantaka a zamanin Almasihu, wanda kuma yake zama misali na gwajin omega na almajirantaka a cikin tsarin gwaji mai matakai uku da ya fara a 2023. A Kafarnahum, an wakilci gwajin da Gurasar Sama, kuma ya bayyana gazawar Yahudawa a cikin mahallin rashin iyawarsu na fahimtar annabci, saboda rashin yardarsu su yarda cewa sa’ad da Yesu ya yi magana game da abubuwa na halitta, ya kamata a fahimce su a aikace-aikacen ruhaniya.
We will continue these things in the next article.
Za mu ci gaba da waɗannan abubuwa a talifi na gaba.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
“Maganar Almasihu a cikin majami’a game da gurasar rai ita ce juyin da ya sauya alkiblar tarihin Yahuda. Ya ji kalmomin nan, ‘Sai kun ci naman Ɗan Mutum, kun kuma sha jininsa, ba ku da rai a cikinku.’ Yohanna 6:53. Ya ga cewa Almasihu yana miƙa alheri na ruhaniya ne maimakon alherin duniya. Ya ɗauki kansa a matsayin mai hangen nesa, yana zaton yana iya ganin cewa Yesu ba zai sami wani girma ba, kuma ba zai iya ba mabiyansa wani matsayi mai ɗaukaka ba. Ya ƙudura cewa ba zai haɗa kansa da Almasihu sosai ba har ya kasa janyewa. Zai yi tsaro. Kuma ya yi tsaron.”
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
“Daga wancan lokaci ya bayyana shakku waɗanda suka rikitar da almajiran. …” The Desire of Ages, 719.
First Test
Gwaji na Farko
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
Kallon da Yesu ya yi wa Yahuda mai son kai ya tabbatar masa cewa Maigidan ya huda munafuncinsa, ya kuma karanta ƙasƙantaccen halinsa na wulakanci. Wannan tsawatarwa ce mafi kai tsaye fiye da wadda Yahuda ya taɓa karɓa a dā. Hakan ya tsokane shi, ta haka kuwa aka buɗe ƙofa wadda Shaiɗan ya bi ya shiga domin ya mallaki tunaninsa. A maimakon ya tuba, sai ya shirya ɗaukar fansa. Da sanin zunubinsa ya cije shi ƙwarai, kuma aka tsokane shi har ga hauka domin an san laifinsa, sai ya tashi daga teburin, ya tafi zuwa fadar babban firist, inda ya tarar da majalisar a tattare. Ya cika da ruhun Shaiɗan, ya kuma yi aiki kamar wanda aka raba da hankalinsa. Ladar da aka yi alkawari domin ya ci amanar Maigidansa guda talatin na azurfa ce; kuma da kuɗi da suka yi ƙasa sosai da darajar akwatin turaren nan, sai ya sayar da Mai Ceto.
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
“A cikin ruhu da aikace, mutane da yawa suna kama da Yahuza. Muddin aka yi shiru game da tabon annobar da ke cikin halinsu, ba a ganin wata bayyananniyar ƙiyayya; amma sa’ad da aka tsawace su, dacin rai yakan cika zukatansu.” Youth Instructor, July 12, 1900.
The Second Test
Gwaji na Biyu
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Kafin Idin Ƙetarewa, Yahuda ya sāke saduwa da firistoci da malaman Attaura a karo na biyu, ya kuma kulla yarjejeniya ta miƙa Yesu a hannunsu.... A wannan lokaci Yahuda ya yi tuntuɓe da aikin Kristi na wanke ƙafafun almajiransa. Ya yi tunani cewa, in Yesu zai iya ƙasƙantar da kansa har haka, ba zai iya zama Sarkin Isra’ila ba. Dukan bege na ɗaukaka ta duniya a cikin mulkin duniya ya rushe. Yahuda ya gamsu cewa babu abin da za a ci riba da biye wa Kristi. Bayan ya gan shi yana ƙasƙantar da kansa, kamar yadda yake zato, sai ya ƙara tabbata cikin nufinsa na musun sa, ya kuma furta cewa an ruɗe shi. Aljani ya mallake shi, sai ya ƙudura ya kammala aikin da ya amince ya yi na cin amanar Ubangijinsa.” The Desire of Ages, 645.
The Final Decision
Shawara ta Ƙarshe
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
Cikin mamaki da ruɗani saboda fallasar manufarsa, Yahuda ya tashi da gaggawa ya bar ɗakin. “Sai Yesu ya ce masa, Abin da kake yi, ka yi da sauri.... Da ya karɓi gutsuren abincin, sai ya fita nan da nan: dare kuwa ya yi.” Dare ne a gare maƙiyin amana, sa’ad da ya juya baya ga Kristi zuwa duhun da ke waje.
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
“Har sai an ɗauki wannan mataki, Yahuda bai wuce yiwuwar tuba ba. Amma sa’ad da ya bar gaban Ubangijinsa da kuma abokan almajiransa, an riga an yi hukuncin ƙarshe. Ya riga ya ƙetare iyakar da aka sa.”
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
“Abin mamaki ne irin jimrewar Yesu da haƙurinsa a cikin yadda Ya yi mu’amala da wannan rai da ake gwadawa. Babu wani abin da za a iya yi domin a ceci Yahuda da aka bari ba a yi shi ba. Bayan ya yi alkawari sau biyu na cin amanar Ubangijinsa, Yesu har yanzu Ya ba shi zarafin tuba. Ta wurin karanta ɓoyayyar manufar da ke cikin zuciyar maciyin amanar, Almasihu ya ba Yahuda tabbatacciyar shaida ta ƙarshe mai gamsarwa game da allahntakarsa. Wannan ga almajiri na ƙarya shi ne kira na ƙarshe zuwa ga tuba. Babu wata roƙo da zuciyar Almasihu, wadda take ta Allah ce kuma ta mutum ce, za ta iya yi da aka ƙyale ba a yi ta ba. Raƙuman jinƙai, da aka mayar da su baya ta wurin taurin kai mai cike da girman kai, suka komo da ƙarfi mafi girma na ƙauna mai rinjaya. Amma ko da yake ya firgita kuma ya razana da bayyanar laifinsa, Yahuda ya ƙara tsayawa da ƙuduri. Daga liyafar tsarkakewa ya fita domin ya kammala aikin cin amanar.”
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
“A cikin furta kaiton a kan Yahuda, Almasihu kuma yana da manufar jinƙai ga almajiransa. Ta haka Ya ba su tabbatacciyar hujja mafi girma ta kasancewarsa Almasihu. ‘Ina gaya muku tun kafin ya faru,’ in ji Shi, ‘domin, idan ya faru, ku gaskata cewa NI NE.’ Da Yesu ya yi shiru, kamar ba Ya san abin da zai zo a kansa ba, da almajiran sun iya zaton cewa Maigidansu ba shi da ilimin gaba na Allah, kuma an ba shi mamaki aka kuma ci amanarsa aka miƙa shi ga hannuwan gungun masu kisa. Shekara guda kafin wannan, Yesu ya gaya wa almajiran cewa Ya zaɓi mutum goma sha biyu, kuma ɗaya daga cikinsu shaidan ne. Yanzu kalmominsa ga Yahuda, waɗanda suka nuna cewa cin amanarsa sananne ne sarai ga Maigidansa, za su ƙarfafa bangaskiyar mabiyan Almasihu na gaskiya a lokacin wulakantuwarsa. Kuma sa’ad da Yahuda zai kai ga mummunan ƙarshensa, za su tuna da kaiton da Yesu ya furta a kan mai cin amanar.” The Desire of Ages, 653–655.