The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Gwajin Gurasar Sama shi ne gwajin omega na almajirantaka a zamanin Yesu, kuma shi ma omega ne dangane da gwajin manna wanda aka wakilta a cikin alpha na tarihin alkawarin Isra’ila ta dā. Farko manna ne; ƙarshe kuwa Gurasar Sama ce. Omega koyaushe shi ne mafi girma, saboda haka mafi girman janyewar almajirai ta nuna Kafarnahum a matsayin omega a cikin tarihin Almasihu da kuma gwajin almajirantaka.

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

Sai Yesu ya ce wa almajiransa, In wani yana so ya bi ni, bari ya musanta kansa, ya ɗauki gicciyensa, ya bi ni. Gama duk wanda yake so ya ceci ransa, zai rasa shi; amma duk wanda zai rasa ransa saboda ni, zai same shi. Domin mece ce riba ga mutum, in ya sami dukan duniya, amma ya yi asarar ransa? Ko kuwa me mutum zai bayar domin fansar ransa? Gama Ɗan Mutum zai zo cikin ɗaukakar Ubansa tare da mala’ikunsa; sa’an nan kuma zai sāka wa kowane mutum gwargwadon ayyukansa. Hakika ina gaya muku, akwai waɗansu daga cikin waɗanda suke tsaye a nan, waɗanda ba za su ɗanɗani mutuwa ba, sai sun ga Ɗan Mutum yana zuwa cikin mulkinsa. Matiyu 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kafarnahum gwaji ne na omega. Gwajin da ke Kafarnahum shi ne gwajin mai a cikin misalin budurwai goma; wannan yana farawa ne daga kukan da aka yi da tsakar dare, kuma yana ƙaddamar da wani zamani da ya haɗa da budurwai marasa hikima suna gane cewa ba su da mai. Sa’an nan suka fara firgita yayin da suke kusantar ƙofar rufewar dokar Lahadi, kamar yadda aka wakilta a cikin rikicin da ya faru a Kafarnahum a Yohanna 6:66. A annabce, suna “kunya.”

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Ga shi, kwanaki na zuwa, in ji Ubangiji Allah, da zan aiko da yunwa a cikin ƙasar; ba yunwar abinci ba, ba kuma ƙishirwar ruwa ba, sai dai ta jin maganar Ubangiji. Kuma za su yi yawo daga teku zuwa teku, daga arewa har zuwa gabas; za su yi ta kai-komo suna neman maganar Ubangiji, amma ba za su same ta ba. A wannan rana kyawawan ’yanmata budurwai da samari za su suma saboda ƙishirwa. Waɗanda suke rantsuwa da zunubin Samariya, suna cewa, Allahnki, ya Dan, yana raye; kuma, Hanyar Biyersheba tana raye; su ma za su fāɗi, ba kuma za su ƙara tashi ba har abada. Amos 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Gwajin omega a Kafarnahum yana misalta gwajin omega da ke biyo bayan gwajin tushe na 2024. Gwajin omega shi ne inda ake rufe amarya da hatimi tun kafin dokar Lahadi. A nan ne ake kammala rarrabuwar har abada, gama da zarar ta tsarkaka, ba sauran baƙi (Al’ummai) da za su ƙara bi ta cikin Urushalima har abada ba.

The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

Ubangiji kuma zai yi ruri daga Sihiyona, ya kuma furta muryarsa daga Urushalima; sammai da ƙasa kuma za su girgiza. Amma Ubangiji zai zama bege ga mutanensa, da ƙarfi ga ’ya’yan Isra’ila. Ta haka za ku sani ni ne Ubangiji Allahnku, wanda yake zaune a Sihiyona, dutsena mai tsarki. Sa’an nan Urushalima za ta zama mai tsarki, kuma baƙi ba za su ƙara ratsa cikinta ba har abada.

And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

Kuma a wancan rana zai zama cewa duwatsu za su zubar da sabon ruwan inabi, tuddai kuma za su gudana da madara, dukkan kogunan Yahuza kuma za su gudana da ruwa, kuma wani maɓuɓɓugar ruwa zai fito daga gidan Ubangiji, ya kuma shayar da kwarin Shittim.

Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

Masar za ta zama kufai, Edom kuma zai zama hamada marar zama, saboda tashin hankalin da suka yi wa ’ya’yan Yahuda, domin sun zubar da jinin marasa laifi a ƙasarsu. Amma Yahuda za ta zauna har abada, Urushalima kuma daga tsara zuwa tsara. Gama zan tsarkake jininsu wanda ban tsarkake ba: gama Ubangiji yana zaune a Sihiyona. Yoel 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

An tsarkake Urushalima daga zunubi a cikin matakai na ƙarshe na shari’ar bincike, wanda a cikin Zakariya sura ta uku ne aka ba Yehoshua farar rigar lilin ta Filadelfiya domin ta maye gurbin ƙazamar rigar Laodikiya. “Sa’an nan Urushalima za ta zama mai tsarki, baƙi kuma ba za su ƙara ratsa cikinta ba har abada,” gama an raba alkama da zawan, aka kuma tattara su a matsayin hadayar nunan fari. Wannan yana faruwa a cikin jarabawar omega, kuma yana faruwa sa’ad da aka buɗe tagogin sama, Yesu kuma ya jefa jauhari cikin akwatin taska ya ce wa duniya, “ku zo ku gani.” “Ku zo ku gani” tutar mulkina, amaryata, hadayata ta Lawiyawa kamar yadda yake a kwanakin dā. “Ku zo ku gani” haikalina, akwatin taskata cike da jauhari—kowanne a shirye yake a matsayin ɓangare na rawanin mulkin ɗaukaka.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Gwajin farko na alpha na shekarar 2024 yana kaiwa ga gwajin omega na haikali. Gwajin omega yana faruwa ne sa’ad da aka buɗe tagogin sama, wato a lokacin da amarya ta shirya kanta. Budurwai marasa hikima da saƙonsu na ruwan sama na ƙarshen zamani na ƙarya—“salama da kwanciyar rai”—iska tana fitar da su ta cikin tagogin da aka buɗe; gama saƙon wannan tarihi shi ne saƙon iskar gabas. Saƙon shi ne iska mai ƙarfi ta Ishaya wadda ake tsayarwa a ranar iskar gabas; shi ne kuma iskokin huɗu na Yohanna waɗanda ake hana su a lokacin hatimcewar dubu ɗari da arba’in da huɗu.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Mala’iku suna riƙe da iskokin nan huɗu, waɗanda aka wakilta a matsayin doki mai fushi yana neman kuɓucewa ya yi ta gudu a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

“Shin za mu yi barci a kan ainihin iyakar duniya madawwamiya? Shin za mu kasance marasa kaifin ruhu, masu sanyi, kuma matattu? Ya kai, da ma a cikin ikilisiyoyinmu muna da Ruhu da numfashin Allah da aka hura cikin mutanensa, domin su tsaya a kan ƙafafunsu su rayu.” Manuscript Releases, juzu’i na 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Waɗanda suka ƙi wannan saƙo na iskar gabas ta Musulunci, iska tana hura su ta taga zuwa waje—wannan ita ce ainihin alamar tawayensu. Sharar kuskure tana manne har abada ga ajin wawaye waɗanda ba su da mai. Ifraimu ya sāke haɗuwa da gumakansa. Sun ƙi ƙaruwa cikin sanin lokacin hatimcewa, da dangantakarsa da Musulunci na masifa ta uku. Allah zai juya ɗaukakar saƙonsu na ruwan sama na ƙarshe na jabu ta zama “kunya.”

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

An hallaka mutanena saboda rashin sani; domin ka ƙi sani, ni ma zan ƙi ka, har ba za ka zama firist a gare ni ba. Da yake ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka.

As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

Yayinda suka ƙaru, haka suka yi mini zunubi: saboda haka zan mai da ɗaukakarsu zuwa kunya. Suna cin zunubin mutanena, kuma suna ɗora zuciyarsu ga muguntarsu. Kuma zai zama, kamar yadda yake ga jama’a, haka zai kasance ga firist: zan hukunta su saboda hanyoyinsu, in sāka musu saboda ayyukansu. Gama za su ci, amma ba za su ƙoshi ba: za su yi karuwanci, amma ba za su ƙaru ba: domin sun daina kula da Ubangiji. Karuwanci da ruwan inabi da sabon ruwan inabi suna ɗauke zuciya. Mutanena suna neman shawara a gun gumakansu na itace, sandarsu kuma tana bayyana musu: gama ruhun karuwanci ya sa su karkace, suka tafi karuwanci daga ƙarƙashin Allahnsu. Suna miƙa hadaya a kan ƙwanƙolin duwatsu, suna kuma ƙona turare a kan tuddai, ƙarƙashin itatuwan oak da poplar da elm, domin inuwarsu tana da kyau: saboda haka ’ya’yanku mata za su yi karuwanci, matanku kuma za su yi zina. Ba zan hukunta ’ya’yanku mata sa’ad da suke yin karuwanci ba, ko matanku sa’ad da suke yin zina ba: gama su kansu suna ware kansu tare da karuwai, suna kuma miƙa hadaya tare da matan banza: saboda haka mutanen da ba su da fahimta za su rushe.

Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

Ko da yake kai, Isra’ila, kana yin karuwanci, duk da haka kada Yahuza yă yi laifi; kada kuma ku je Gilgal, kada ku haura zuwa Bethaven, kada kuma ku rantse, “Ubangiji yana raye.” Gama Isra’ila tana ja da baya kamar karsana mai taurin kai mai kin biyayya; yanzu Ubangiji zai ciyar da su kamar ɗan rago a wuri mai faɗi.

Ephraim is joined to idols: let him alone.

Ifraimu ya manne wa gumaka: ku ƙyale shi.

Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

Abin shansu ya tsami; sun yi karuwanci har kullum; shugabanninta cikin kunya suna son cewa, Ku bayar. Iska ta naɗe ta cikin fikafikanta, kuma za su kunyata saboda hadayunsu. Hosea 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Sharar da ake kawarwa shi ne duka budurwai marasa hikima da kuma koyarwarsu ta kuskure wadda suke manne da ita. Mu ne abin da muke ci, kuma sun ƙi saƙon iskar gabas, sai suka zaɓi ƙaryar da ke jawo babban ruɗi a bayanta, suka kuma manne da saƙonsu na ruwan sama na ƙarshe na jabu, wato salama da aminci. Sabon ruwan inabin Joel an yanke shi daga bakunansu, a daidai wurin da Irmiya ya zama bakin Allah.

“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

“Ta wurin ƙin gaskiya, mutane suna ƙin Maƙircinta. Ta wurin take dokar Allah a ƙarƙashin ƙafa, suna musun ikon Mai-bada-dokar. Kamar yadda yake da sauƙi a sassaƙa gunki daga itace ko dutse, haka ma yake da sauƙi a mai da koyarwar ƙarya da ka’idojin ruɗi abin bautawa. Ta wurin karkatar da siffofin Allah, Shaidan yana sa mutane su ɗauke Shi da halayya ta ƙarya. A wurin mutane da yawa, an ɗora gunki na falsafa a madadin Jehobah; yayinda Allah mai rai, kamar yadda aka bayyana Shi a cikin kalmarsa, a cikin Almasihu, da kuma cikin ayyukan halitta, mutane kaɗan ne kawai suke bauta masa. Dubban mutane suna ɗaukaka yanayi su mai da shi allah, alhali kuwa suna musun Allahn yanayi. Ko da yake a wata siga dabam, bautar gumaka tana wanzuwa a cikin duniyar Kiristanci a yau da gaske kamar yadda ta kasance a cikin Isra’ila ta dā a kwanakin Iliya. Allahn mutane da yawa da ake ɗauka masu hikima ne, na masu falsafa, mawaka, ’yan siyasa, ’yan jarida—Allahn ƙungiyoyin masu salo da wayewa, na manyan makarantu da jami’o’i da yawa, har ma da wasu cibiyoyin koyarwar tauhidi—ba shi da wani fifiko sosai a kan Ba’al, allahn rana na Fenikiya.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

A rarrabuwar na gaskiya da na ƙarya a cikin mafarkin Miller, iska ta kwashe budurwai na ƙarya ta fitar, alhali kuwa Ubangiji yana hatimce amaryarsa a lokacin gwajin cikin gida na omega na buɗaɗɗen taga.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

Ga shi, zan aiko manzona, shi kuwa zai shirya hanya a gabana; Ubangiji kuwa, wanda kuke nema, zai zo haikalinsa ba zato; wato manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangijin runduna. Amma wa zai iya jure wa ranar zuwansa? wa kuma zai tsaya sa’ad da ya bayyana? gama yana kama da wutar mai tace ƙarfe, kuma kamar sabulun masu wanki: Zai zauna kamar mai tacewa kuma mai tsarkake azurfa; zai tsarkake ’ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da Urushalima za ta zama abin faranta wa Ubangiji rai, kamar a zamanin dā, kuma kamar a shekarun da suka shuɗe. Malachi 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

’Ya’yan Lawi su ne ’ya’yan waɗancan Lawiyawa waɗanda suka kasance masu aminci a gwajin siffar dabbar daji na Haruna, sannan kuma a sake a gwajin siffar dabbar daji na Yerobowam. Su ne waɗanda suke cin nasara a gwajin siffar dabbar daji, wanda shi ne gwajin da ake yanke makomarsu ta har abada da shi, kuma gwajin da dole ne su ci nasara a kansa—kafin a hatimce mu.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

“Ubangiji ya nuna mini a sarari cewa za a kafa surar dabbar kafin ƙofar jarrabawa ta rufe; gama ita ce za ta zama babbar gwaji ga mutanen Allah, wadda ta wurinta za a yanke makomarsu ta har abada.

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

“Wannan ne gwajin da dole mutanen Allah su sha kafin a hatimce su. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar wata Asabar ta ƙarya, za su tsaya a ƙarƙashin tutar Ubangiji Allah Yahweh, kuma za su karɓi hatimin Allah mai rai. Waɗanda kuwa suka yi watsi da gaskiyar da ta fito daga sama suka kuma karɓi Asabar ta Lahadi, za su karɓi alamar dabbar” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Jarabawar siffar dabbar ita ce jarabawar da ke gaban jarabawar alamar dabbar a dokar Lahadi, kuma dole ne a ci nasara a cikinta kafin ƙofa ta rufe.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Ita ce gwajin da yake tsarkake masu adalci, kuma yana kuma rarrabe masu adalci daga marasa adalci. Ita ce gwajin da a cikinta aka ga Daniyel, Shadrak, Meshak da Abednego sun fi waɗanda suka ci abincin Babilon kyau a gani kuma sun fi su ƙiba. Wata ƙungiya ta ci gurasar Sama, ɗaya ƙungiyar kuma ta ci gurasar Babilon. Ita ce gwajin gurasa a cikin majami’a a Kafarnahum.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

A zahiri, lokacin gwajin da muke ciki yanzu shi ne gwajin siffar dabbar, wato haɗuwar coci da ƙasa a cikin Ƙasar Amirka. Daidaicin lokacin gwajin na ciki yana bambanta wani rukuni na budurwai waɗanda ke bayyana siffar ɗan Adam, da kuma wani rukuni na budurwai waɗanda ke bayyana siffar Allahntaka haɗe da ɗan Adam. Bayan Malachi ya bayyana tsarkakewa da wanke Lawiyawa, Allah ya gabatar da gwaji.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

Zan zo kusa da ku domin yin shari’a; zan kuma zama shaida mai sauri a kan masu sihiri, da mazinata, da masu rantsuwar ƙarya, da waɗanda suke tauye haƙƙin ma’aikaci a cikin ladansa, da gwauruwa, da maraya, da kuma waɗanda suke karkatar da baƙo daga haƙƙinsa, kuma ba sa tsorona, in ji Ubangijin runduna.

For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

Gama ni ne Ubangiji, ba na canzawa; saboda haka ba a hallaka ku ba, ya ku ’ya’yan Yakubu. Malakai 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Gwaji na farko shi ne a ji tsoron Allah, kuma sai aka yi wa rukunin da suka gaza gwajin Manzon Alkawari magana da la’anoji guda biyar, ɗaya ga kowace daga cikin budurwai marasa hikima da suka yi daidai da kasancewa matalauciyar zuciya, abin tausayi, matalauci, makaho, tsirara; siffofi na annabci guda biyar ga budurwai marasa hikima guda biyar waɗanda aka taƙaita a ƙarƙashin furucin nan, “ba sa kuma tsorona.” Waɗannan ne waɗanda suka gaza gwaji na farko na asali, wato alpha. Sun gaza domin ba su fahimci cewa Allah ba ya canzawa har abada. Waɗannan ne waɗanda suka gaza gwajin alpha na waje na asali na shekara ta 2024.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Akwai darussa da za a koya daga tarihin zamanin da ya gabata; kuma ana jan hankali zuwa gare su, domin kowa ya fahimci cewa Allah yana aiki a kan irin hanyoyin nan yanzu kamar yadda ya taɓa yi tun dā. Ana ganin hannunsa cikin aikinsa da kuma a cikin al’ummai yanzu, daidai kamar yadda aka taɓa gani tun daga lokacin da aka fara shelanta bishara ga Adamu a Adnin.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Akwai lokuta waɗanda suke zama mahimman matakan juyin-juya-hali a tarihin al’ummai da na ikkilisiya. Cikin tanadin Allah, sa’ad da waɗannan rikice-rikice dabam-dabam suka zo, ana ba da hasken da ya dace da wannan lokaci. Idan aka karɓe shi, akwai ci gaban ruhaniya; idan kuma aka ƙi shi, to raguwar ruhaniya da hallaka sun biyo baya. Ubangiji a cikin Kalmarsa ya bayyana aikin wa’azin bishara mai ƙwazo yadda aka gudanar da shi a dā, kuma yadda za a gudanar da shi a nan gaba, har zuwa yaƙin ƙarshe, lokacin da wakilan Shaiɗan za su yi motsinsu na ƙarshe mai banmamaki.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Mutanen Laodikiya ba sa ganin cewa yadda Allah yake mu’amala da mutane kullum iri ɗaya ne. Idan an karɓi hasken, ko kuma mai, akwai albarka; in kuwa ba haka ba, akwai rushewar jirgin ruwa.

“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

“A zamanan da suka shuɗe Ubangiji Allah na sama ya bayyana asirinsa ga annabawansa. Yanzu da kuma nan gaba duka a bayyane suke gare shi. Muryar Allah tana amsa kuwwa cikin zamanai, tana gaya wa mutum abin da zai faru. Sarakuna da hakimai suna ɗaukar matsayinsu a lokacin da aka ƙaddara musu. Suna zaton suna aiwatar da manufofinsu ne, amma a hakikanin gaskiya suna cika maganar da Allah ya faɗa.

“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

“Bulus ya bayyana cewa tarihin mu’amalolin Allah da ’yan Adam a zamanin da, ‘an rubuta su domin gargaɗinmu, mu waɗanda iyakar duniya ta riske mu.’ An ba mu tarihin Daniyel domin gargaɗinmu. ‘Asirin Ubangiji yana tare da masu tsoronsa.’ Allahn Daniyel har yanzu yana raye, yana kuma mulki. Bai rufe sama ga mutanensa ba. Kamar yadda ya kasance a zamanin Yahudawa, haka ma a wannan zamani, Allah yana bayyana asirinsa ga bayinsa annabawa.”

“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

Manzo Bitrus ya ce: “Muna kuma da tabbatacciyar maganar annabci; wadda kuke yi da kyau idan kuka kula da ita, kamar haske mai haskawa a wuri mai duhu, har sai alfijir ya keto, tauraron safiya kuma ya tashi a cikin zukatanku: kuna sane da wannan da fari, cewa babu wani annabcin Littafi mai Tsarki da yake fassarar kansa ta mutum ɗaya. Gama annabci bai zo a dā ta wurin nufin mutum ba: amma tsarkakan mutanen Allah suka yi magana kamar yadda Ruhu Mai Tsarki ya motsa su.”

“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

Marasa bangaskiya da marasa tsoron Allah ba sa gane muhimmancin alamu na zamani, waɗanda aka riga aka faɗa a cikin kalmar annabci. Cikin jahilci suna iya ƙin karɓar rubutaccen tarihin da aka hure. Amma sa’ad da waɗanda ke ikirarin kasancewa Kiristoci suka yi magana cikin raini game da hanyoyi da dabarun da Babban NI NE ya yi amfani da su domin ya bayyana manufofinsa, suna nuna kansu a matsayin marasa sani game da Nassosi da kuma ikon Allah. Mahalicci ya san sarai irin abubuwan da yake da su don mu’amala a cikin halin ɗan’adam. Ya san irin hanyoyin da ya kamata ya yi amfani da su domin ya sami sakamakon da ake so.

“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

“Maganar mutum takan kāsa. Wanda ya mayar da dogararsa ga ikirarin mutane, lalle ya dace ya yi rawar jiki; gama wata rana zai zama kamar jirgin ruwa da ya lalace a teku. Maganar Allah ba ta kuskure, kuma tana dawwama har abada. Almasihu ya bayyana, ‘Hakika ina gaya muku, har sai sama da ƙasa sun shuɗe, ko dige guda ko ɗan alama guda ba za su taɓa shuɗewa daga Shari’a ba, sai duka sun cika.’ Maganar Allah za ta dawwama cikin zamanai marasa ƙarewa na madawwamin har abada.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Allah ba ya taɓa canjawa, kuma Yana aiki bisa ga waɗannan hanyoyi ɗaya da Ya kasance yana yi tun da daɗewa.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Aikin Allah a cikin duniya yana nuna, daga zamani zuwa zamani, wata kamanceceniya mai ban mamaki a cikin kowane babban gyaran hali ko motsi na addini. Ka’idojin yadda Allah yake mu’amala da mutane kullum iri ɗaya ne. Muhimman motsin wannan zamani suna da takwarorinsu a cikin na zamanan da suka shige, kuma ƙwarewar ikilisiya a zamanan da suka wuce tana da darussa masu matuƙar muhimmanci ga namu lokaci.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Aya huɗu na farko na sura ta uku ta Malakai suna bayyana manzon da yake shirya hanya domin Manzon Alkawari, da kuma tsarkakewa da ƙasƙantar da Lawiyawa. Sa’an nan Ubangiji ya furta hukunci a kan Laodicea, yana bayyana cewa ba sa tsoron Allah, ma’ana sun gaza gwajin asali na alfa na mala’ika na uku. Rashin tsoronsu yana wakiltar ƙin sani da gangan, kuma mahallin sanin da suke ƙi shi ne karɓar tarihin manzon da yake shirya hanya da kuma Manzon Allahntaka wanda yake biye da shi. Dukan annabawa suna bayyana kwanaki na ƙarshe, kuma da ba za a sami dalilin bayyana wani motsin gyara na jabu ba, in da ba akwai na gaskiya ba.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Amma Shaiɗan bai yi zaman banza ba. Yanzu ya yi yunƙurin abin da ya yi yunƙuri a kowane motsi na gyara—wato, ya ruɗi ya kuma hallaka mutane ta wajen ɗora musu na jabu a maimakon aikin gaskiya. Kamar yadda aka yi ƙaryayyun Almasihu a ƙarni na fari na ikilisiyar Kirista, haka kuma ƙaryayyun annabawa suka taso a ƙarni na goma sha shida.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Mahallin ayoyi shida na farko na Malaki uku shi ne tsarkakewa da ƙazantar da Lawiyawa na motsin gyarawa na mutum ɗari da arba’in da huɗu. Abin da ke gaba ga Amurka ko dai shi ne wannan motsi ɗin ƙwarai, ko kuwa ɗaya ne daga cikin jabun da yawa. Sa’an nan Malaki ya ce:

Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

Tun daga zamanin kakanninku kuka kauce daga ƙa’idodina, ba ku kuwa kiyaye su ba. Ku komo gare ni, ni ma zan komo gare ku, in ji Ubangijin runduna. Malaki 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Tawaye mai ci gaba cikin tsararraki huɗu shi ne gabatarwa da shimfiɗar littafin Joel, kuma a nan Malaki ya bayyana wannan tawaye mai ci gaba ɗaya sa’ad da ya ce, “tun daga kwanakin kakanninku kuka kauce.” Tun daga 1863, kwanakin kakannin tsara ta farko ta tawaye, sun ci gaba da ƙara nisa da nisa daga Allah. Furucin hukunci a kan zunubinsu mai ɗorewa an sassauta shi da kiran Laodikiya wanda da sautunan makoki yake yin alkawari cewa, idan dai za su komo kawai, Allah zai komo gare su.

But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

Amma kuka ce, Da me za mu komo? Mutum zai yi wa Allah fashi ne? Duk da haka kun yi mini fashi. Amma kuna cewa, Da me muka yi maka fashi? A cikin zakka da hadayu. An la’ane ku da la’ana, gama kun yi mini fashi, ku, wannan al’umma duka.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Ku kawo dukan zakka cikin rumbun ajiya, domin abinci ya kasance a gidana, ku kuma gwada ni yanzu da wannan, in ji Ubangijin rundunoni, ko ba zan buɗe muku tagogin sama ba, in zubo muku albarka har ma ba za ku sami isasshen wuri da za ku karɓe ta ba.

And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

Zan kwaɓi mai cinyewa saboda ku, ba kuwa zai lalatar da amfanin ƙasarku ba; haka kuma kurangarku ba za ta zubar da ’ya’yanta kafin lokaci a gonar ba, in ji Ubangijin runduna. Dukan al’ummai kuma za su ce ku masu albarka ne; gama za ku zama ƙasa mai daɗi ƙwarai, in ji Ubangijin runduna. Malachi 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Jarabawar alpha ta waje ta tushe ta shekara ta 2024 tana biye da jarabawar capstone ta ciki ta shekara ta 2026. Wannan jarabawar capstone tana faruwa ne sa’ad da aka buɗe tagogin sama, kuma wurare uku inda aka bayyana waɗannan tagogi buɗe a cikin mahallin ikkilisiya mai nasara su ne Malaki uku, mafarkin Miller, da Ru’ya ta Yohanna goma sha tara. Malaki shi ne alpha, mafarkin Miller shi ne tsakiyar, Ru’ya ta Yohanna kuma ita ce omega. An misalta jarabawar da Almasihu, a matsayin mutumin goga-ƙura, yana jefa jauharai cikin akwatin gawa. Waɗannan jauharai duka biyun gaskiya ne da aka shirya daidai cikin tsarinsu, da kuma saura. Ma’ajiya ita ce inda ake tara abinci a kuma rarraba shi. Kamar yadda yake da jarabawar manna, jarabawar Kafarnahum da Gurasar Sama—“abinci” shi ne batu.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Nama” shi ne mai a cikin misalin budurwai, kuma yana wakiltar hali, Ruhu Mai Tsarki da saƙon annabci wanda yake kawo Ruhu Mai Tsarki cikin zukata da tunanin waɗanda suke haɓaka halin Almasihu. “Nama” shi ne “sabuwar ruwan inabi” na Joel da aka yanke daga mashayan Ifraimu. Domin ka ci gwajin cikin gida na haikalin dutsen ƙarshe na mala’ika na biyu, dole ne ka riga ka ci gwajin farko na waje na tushen alpha. Idan ba ka karɓi tushen ba, ba za ka iya zama ɓangare na haikalin da aka gina a kan tushen ba; amma idan ba ka cikin adadin waɗanda suka ci wannan gwajin tushe ba, za ka gina gidanka na ruhaniya na jabu a kan yashi. Yohanna ya kira wannan gidan ruhaniya na jabu, “majami’ar Shaiɗan,” Irmiya kuma ya kira shi, “taron masu ba’a.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Ku kawo dukan zakka da hadayu cikin ma’ajiyar ajiya shi ne gwajin cikin gida inda ake buga hatimin. Mutumin goga ƙura ya jefa ragowar mutanen Allah cikin akwatin gawa mai faɗi, kuma da yin haka Yana kwatanta aikin kawo dukan zakka cikin ma’ajiyar ajiya. Lawiyawa su ne hadayar da ake ɗagawa sa’ad da Yake zubo albarka daga tagogin sama. Kayan adon mutumin goga ƙura su ne ragowar mutanensa, kuma a cikin Ishaya sura ta shida an bayyana waɗannan ragowar mutane a matsayin zakka.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Sa’an nan na ce, Ya Ubangiji, har yaushe? Sai ya amsa ya ce, Har birane sun zama kufai ba mazauna, gidaje kuma babu mutum a cikinsu, ƙasar kuwa ta zama kango sarai, Ubangiji kuma ya ƙauratar da mutane zuwa nesa ƙwarai, kuma a tsakiyar ƙasar za a sami babban yashewa. Amma duk da haka za a bar kashi ɗaya cikin goma a cikinta, kuma za ta sāke dawowa, a kuma cinye ta: kamar itacen teil, da kuma kamar itacen oak, waɗanda ainihin ƙarfinsu yake a cikinsu sa’ad da suka zubar da ganyayyakinsu: haka tsatson mai tsarki zai zama ainihin ƙarfinta. Ishaya 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Ubangiji ya bayyana cewa tambayar nan ta “har yaushe” a kan shaidu da yawa tana nuni ga dokar Lahadi, kuma a aya ta uku ta Ishaya shida mala’iku suna shela cewa, “Mai tsarki, mai tsarki, mai tsarki, Ubangijin rundunoni ne: dukan duniya cike take da ɗaukakarsa.” ’Yar’uwa White ta danganta wannan da mala’ika mai ƙarfi na Ru’ya ta Yohanna sha takwas.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

“Yayin da suke [mala’iku] ganin nan gaba, sa’ad da dukan duniya za ta cika da ɗaukakarsa, ana amsa waƙar yabo ta nasara daga ɗaya zuwa ga wani cikin rerawa mai daɗin ji, ‘Mai tsarki, mai tsarki, mai tsarki, Ubangijin Runduna ne.’ Sun cika ƙwarai da gamsuwa wajen ɗaukaka Allah; kuma a gabansa, a ƙarƙashin murmushin yardarsa, ba sa muradin wani abu fiye da haka. A cikin ɗaukar sifarsa, da yin hidimarsa, da yi masa sujada, an kai ga cikar mafi girman burinsu.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Ishaya sura ta shida ta nuna 9/11, lokacin da aka haskaka duniya da ɗaukakar murya ta fari daga cikin muryoyi biyu na Ru’ya ta Yohanna sura ta goma sha takwas. Sa’ad da Ishaya ya tambaya, “Har yaushe?”, tarihin surar ya bayyana a matsayin lokacin daga 9/11 har zuwa dokar Lahadi, inda murya ta biyu ta iso. Ishaya yana sanar da mu cewa a lokacin dokar Lahadi za a sami ragowa—waɗanda suke zakka ce ta goma. Ragowar suna da ainihin abu a cikinsu—mai a cikin kwanukansu.

But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

Amma duk da haka a cikinta za a kasance da kashi ɗaya cikin goma [zakkar], kuma za ta sāke dawowa, kuma za a cinye ta: kamar itacen teil, da kuma kamar itacen oak, waɗanda a cikinsu ƙwarinsu yake, sa’ad da suka yar da ganyayyakinsu: haka tsaba mai tsarki za ta kasance ƙwarin cikinta. Ishaya 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Na goma” su ne waɗanda suka “komo” a amsa ga kiran Malaki da kuma na Irmiya na komo wa. Su itatuwan ’yan Adam ne, haɗe da Allahntaka (iri mai tsarki). Za a cinye su, domin ba manzanni kaɗai ba ne, amma su ne tutar gurasar igiyar Pentikostal; su ne saƙon da Al’ummai za su ci.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Saboda haka Ubangiji ya ce, In ka komo, to, zan komo da kai kuma, za ka tsaya a gabana; kuma in ka ware abin da yake mai daraja daga abin da yake marar amfani, za ka zama kamar bakina ne; su komo wurinka, amma kai kada ka koma wurinsu. Irmiya 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Irmiya yana wakiltar waɗanda suka ci saƙon da ke cikin hannun mala’ikan, wanda shi ne gwajin alfa da na tushen da 11 ga Agusta, 1840, 1888, da 9/11 suka wakilta; gama ya ce ya sami kalmomin, ya kuwa ci su.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

An sami maganganunka, sai na ci su; maganarka kuwa ta zama mini farin ciki da murnar zuciyata: gama an kira ni da sunanka, ya Ubangiji Allah Maɗaukakin Runduna. Irmiya 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

An kira Irmiya da sunan Allah sa’ad da ya ci ɗan littafin da yake a hannun mala’ikan, kuma wannan saƙo ya haifar da farin ciki da murna, saɓanin kunya. Sa’ad da aka ba Irmiya sunan Allah, yana wakiltar mutum dubu ɗari da arba’in da huɗu waɗanda suke Filadelfiyawa.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

Wanda ya yi nasara zan mai da shi ginshiƙi a cikin haikalin Allahna, kuma ba zai ƙara fita waje ba har abada; kuma zan rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna; kuma zan rubuta a kansa sabon sunana. Ru’ya ta Yohanna 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Irmiya ya ci saƙon 9/11, kuma ya sha baƙin cikin rashin cika tsammani na 18 ga Yuli, 2020.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

Ban zauna cikin taron masu ba’a ba, ban kuma yi murna ba; na zauna ni kaɗai saboda hannunka; gama ka cika ni da fushi. Me ya sa zafina yake dawwamamme, raunina kuwa marar magani, wanda ya ƙi warkewa? Za ka zama mini ƙarya gaba ɗaya ne, kamar ruwaye waɗanda suke ƙarewa? Irmiya 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“taron masu ba’a” na Irmiya shi ne “majami’ar Shaiɗan” ta Filadelfiya da Simirna, waɗanda suke cewa su Yahudawa ne, amma ba haka ba ne. Irmiya bai yi farin ciki ba, gama saƙon da ya yi shela da shi saƙo ne na ƙarya, yana haifar da kunya kaɗai, ba farin ciki ba. “raunin Irmiya na har abada wanda ya ƙi warkewa,” shi ne kwanaki uku da rabi da taron masu ba’a suka yi farin ciki yayinda Irmiya, Musa da Iliya suke kwance matattu a kan titi da ya ratsa ta cikin kwarin ƙasusuwan matattu busassu. A tsakiyar wannan zamani na shakka da rashin tabbas, Ubangiji ya tambayi Irmiya ya komo.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

Saboda haka Ubangiji ya ce, In ka komo, to, zan komo da kai, kuma za ka tsaya a gabana; in kuma ka fitar da abu mai daraja daga abin banza, za ka zama kamar bakina: su dai su komo gare ka; amma kai kada ka koma gare su. Zan kuma mai da kai ga wannan jama’a kamar katanga ta tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba; gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Zan kuma cece ka daga hannun mugaye, in fanshe ka kuma daga hannun masu ban tsoro. Irmiya 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Idan Irmiya zai komo, Allah zai mai da shi runduna, wadda aka wakilta da katangar tagulla wadda duka “mugaye” da “masu ban tsoro” za su yi yaƙi da ita, amma ba za su rinjaye ta ba. Wannan ita ce rundunar dawakai farare tare da mahayan da aka kawata cikin tufafin farin lilin. Wannan runduna, ko kuma katangar tagulla, ana tashe ta ne sa’ad da Irmiya ya komo; idan kuma sa’ad da ya raba mai daraja da marar daraja. A cikin Ezekiyel sura ta talatin da bakwai, rundunar da ’Yar’uwa White ta ce ita ce raguwar mutanen Allah tana tashi tsaye ne sa’ad da suka komo. Raguwar tana komowa, sa’an nan ta tashi tsaye a matsayin runduna mai ƙarfi, sa’ad da suka raba mai daraja da marar daraja kuma a sa’an nan suka zama bakin Allah. Dole ne su rarraba maganar gaskiya daidai, suna ware ƙaiƙayi daga alkama, gama suna amfani da waɗannan ƙa’idoji guda da ubansu ya runguma, wanda niƙa ne kuma ya ƙware wajen shirya gurasar da ta fi kyau ƙwarai. Idan suka raba mai daraja da marar daraja; gaskiya daga kuskure, za su zama matsaran Allah sa’ad da Allah ya raba mugaye da masu hikima.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Irmiya ya amsa kiran komowa a 2023, sa’an nan a 2024 ya ji takaici sa’ad da babban rukuni ya rabu a gwajin tushe na Roma tana kafa wahayi. Irmiya cikin gaskiya ya raba mai daraja daga marar amfani, gaskiya daga kuskure, ya ci gaba har zuwa gwajin cikin gida na omega a buɗewar tagogin sama. Sa’ad da sammai suka buɗe, ikkilisiya mai nasara ta riga ta shirya kanta. Ta ci jarabawar waje ta alpha ta tushe, sa’an nan kuma ta ci gwajin cikin gida na omega na tagogin sama. Ko dai ta ci ta zama wani ɓangare na rundunar Allah, ko kuma iska ta hure ta ta fitar da ita daga tagogin. Ana jefar da ita waje cikin babban fili, kamar yadda aka yi wa Shebna a Ishaya ashirin da biyu, ko kuma a jefa ta cikin akwatin jauhari. Ko dai a jefa ta cikin akwatin jauhari, ko kuma a fitar da ita daga haikali kamar yadda Nehemiya ya fitar da Tobiya ko kuma Almasihu ya fitar da masu canjin kuɗi. Sa’ad da mutumin goga ƙura ya jefa jauharai cikin akwatin jauhari, akwatin jauhari ko dai Maganar Allah ce cikin sabon tsarin gaskiya ko kuma akwatin jauhari haikalin Allah ne, dukansu kuwa alamu ne na Almasihu, kuma Almasihu ba za a raba shi ba.

Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

Shin Kristi ya rarrabu ne? Ko kuwa an gicciye Bulus ne domin ku? Ko kuma an yi muku baftisma cikin sunan Bulus? 1 Korintiyawa 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Almasihu bai rabu da Bulus ba. Allahntaka ba ta rabu da ɗan-adamtakar Bulus ba. Sa’ad da Bulus, mutum, ya yi baftisma da sunan Allahntaka, babu wani rabuwa, gama manzon mutum a haɗe yake da saƙon Allahntaka. An haɗa Bulus da Allahntaka daidai gwargwado kamar yadda aka haɗa Efraim da gumakansa.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Waɗanda suke cikin mafarkin Miller da aka jefa cikin haikali (akwati), su ne zakka na Malachi uku waɗanda za a kawo cikin rumbun ajiya, inda ake ajiye abinci kuma ake rarraba shi. Wannan rumbun ajiya shi ne haikalin dubu ɗari da arba’in da huɗu, ko kuma kamar yadda Bitrus ya faɗa, “gidan ruhaniya, firistoci masu tsarki.” Akwatin shi ne gidan ruhaniya, duwatsu masu daraja kuma su ne firistocin. Saboda wannan dalili ne aka rubuta mafarkin Miller a shafi na “81,” alamar Babban Firist na Allah haɗe da firistoci mutane tamanin.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

A cikin mafarkin Miller, mutumin goga na ƙura yana wakiltar kawo jauharai, (waɗanda su ne zakokkai na Ishaya da hadayun Malakai), sa’ad da Ya jefa jauharan cikin haikali, wanda shi ne ma’aji, wanda kuma shi ne akwatin ajiya. Sau da yawa akwai tambayoyi biyu da suke da alaƙa da mala’ika na biyu, kuma gwajin omega shi ne mala’ika na biyu dangane da gwajin alpha da gwajin litmus na uku. Kiran shi ne a komo, kuma ana nuna komowar ta wurin kawo dukan zakokkai da hadayu cikin ma’aji, domin abinci ya kasance a cikin gidansa. Tambayoyi biyun a nan su ne: menene “abincin?” kuma menene “ma’ajin?”

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Idan duwatsun daraja su ne manzannin, ko kuma idan duwatsun daraja su ne saƙon, wannan ne yake ƙayyade yadda za a amsa waɗannan tambayoyi biyu. Idan manzannin ne, to, su ne zakkar da ta haɗa haikalin, wanda kullum ake gina shi a mataki na biyu. Idan saƙon ne, to, saƙon Kiran Tsakar Dare ne wanda ake kai shi ga kamala a matsayin dutsen kan haikalin, da kuma na ba da iko ga saƙon mala’ika na biyu.

And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

Ya ce, Saboda wannan dalili mutum zai bar mahaifi da mahaifiya, ya manne wa matarsa; su biyun kuma za su zama jiki guda? Saboda haka ba su kuma biyu ba ne, sai dai jiki guda. Saboda haka abin da Allah ya haɗa tare, kada mutum ya raba. Matiyu 19:5, 6.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a labari na gaba.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“An komo da hankalina ga shelar zuwan Kristi na farko. An aiko Yahaya cikin ruhu da ikon Iliya domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yahaya ba su amfana da koyarwar Yesu ba. Gāban da suka yi wa saƙon da ya yi annabcin zuwansa ya sa suka kasance a inda ba za su iya karɓar hujja mafi ƙarfi cewa shi ne Almasihu ba cikin sauƙi ba. Shaidan ya jagoranci waɗanda suka ƙi saƙon Yahaya su ci gaba har ma fiye da haka, su ƙi Kristi su kuma gicciye shi. Da yin haka suka sanya kansu a inda ba za su iya karɓar albarkar ranar Fentikos ba, wadda da ta koyar da su hanyar shiga Wuri Mai Tsarki na sama. Tsagewar labulen haikali ta nuna cewa hadayun Yahudawa da farillansu ba za a ƙara karɓarsu ba. An riga an miƙa Babbar Hadaya kuma an karɓe ta, kuma Ruhu Mai Tsarki wanda ya sauko a ranar Fentikos ya ɗauke tunanin almajirai daga Wuri Mai Tsarki na duniya zuwa Wuri Mai Tsarki na sama, inda Yesu ya shiga ta wurin jininsa na kansa, domin ya zubo wa almajiransa amfanin kafararsa. Amma an bar Yahudawa cikin duhu gabaki ɗaya. Sun rasa dukan hasken da za su iya samu game da shirin ceto, kuma har yanzu suka ci gaba da dogara ga hadayunsu da ba su da amfani da kuma sadakokinsu. Wuri Mai Tsarki na sama ya ɗauki matsayin na duniya, duk da haka ba su san wannan canjin ba. Saboda haka ba za su iya amfana da matsakancin Kristi a wuri mai tsarki ba.”

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Mutane da yawa suna dubawa da razana ga hanyar da Yahudawa suka bi wajen ƙin Kristi da kuma gicciye Shi; kuma sa’ad da suke karanta tarihin mummunar wulakancin da aka yi masa, suna zaton suna ƙaunarSa, kuma da ba su musunSa ba kamar yadda Bitrus ya yi, ko su gicciye Shi kamar yadda Yahudawa suka yi. Amma Allah, wanda yake karanta zukatan kowa, ya kawo wannan ƙaunar ga Yesu da suka yi ikirarin ji zuwa gwaji. Dukan sama ta lura da zurfafan sha’awa yadda aka karɓi saƙon mala’ika na fari. Amma da yawa waɗanda suke ikirarin suna ƙaunar Yesu, kuma waɗanda suka zubar da hawaye sa’ad da suke karanta labarin gicciye, sun yi ba’a ga bishara mai daɗi ta zuwanSa. Maimakon su karɓi saƙon da farin ciki, sai suka bayyana shi a matsayin ruɗi. Sun ƙi waɗanda suke ƙaunar bayyanarSa, suka kuma kore su daga cikin ikilisiyoyi. Waɗanda suka ƙi saƙo na fari ba za su iya amfana da na biyu ba; haka kuma ba su amfana da kiran tsakar dare ba, wanda zai shirya su su shiga tare da Yesu ta wurin bangaskiya zuwa wuri mafi tsarki na haikalin sama. Kuma ta wurin ƙin waɗannan saƙonni biyu na baya, sun rufe fahimtarsu da irin duhu har ba za su iya ganin wani haske ba a cikin saƙon mala’ika na uku, wanda yake nuna hanya zuwa wuri mafi tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikilisiyoyin suna kawai da suna sun gicciye waɗannan saƙonni, sabili da haka ba su da sanin hanyar zuwa wuri mafi tsarki, kuma ba za su iya amfana da ceto na roƙon Yesu a can ba. Kamar Yahudawa, waɗanda suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa ga ɓangaren da Yesu ya bari; kuma Shaiɗan, yana jin daɗin wannan ruɗin, yana ɗaukar hali na addini, yana kuma karkatar da tunanin waɗannan da suke ikirarin Kiristoci zuwa gare shi kansa, yana aiki da ikonsa, da alamunsa, da abubuwan al’ajabi na ƙarya, domin ya ƙulla su sosai a tarkonsa.” Early Writings, 259–261.