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.

Tès Pen Soti nan Syèl la te tès omega disiplin nan jou Jezi yo, e li te tou omega a an rapò ak tès laman an ki reprezante nan alfa istwa alyans ansyen Izrayèl la. Kòmansman an te laman; fen an te Pen Soti nan Syèl la. Omega a toujou pi gwo a; se poutèt sa, pi gwo abandònman disip yo make Kapènawòm kòm omega a nan istwa Kris la ak tès disiplin nan.

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.

Apre sa, Jezi di disip li yo: Si yon moun vle vini dèyè m, se pou l renonse tèt li, pran kwa pa l, epi swiv mwen. Paske, nenpòt moun ki vle sove lavi li, l ap pèdi li; men nenpòt moun ki pèdi lavi li poutèt mwen, l ap jwenn li. Paske, ki avantaj yon moun va genyen, si l ta genyen lemonn antye, epi l pèdi pwòp nanm li? Oswa, ki sa yon moun va bay an echanj pou nanm li? Paske, Pitit lòm nan gen pou l vini nan glwa Papa li avèk zanj li yo; epi lè sa a, l ap rekonpanse chak moun dapre zèv li yo. An verite, mwen di nou sa: Gen kèk moun ki kanpe isit la ki p ap goute lanmò, jouk lè yo wè Pitit lòm nan vini nan wayòm li an. Matye 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.”

Kapènawòm se yon tès omega. Tès ki fèt nan Kapènawòm se tès lwil la nan parabòl dis vyèj yo; li kòmanse ak rèl a minwi a, epi li inisye yon peryòd ki gen ladan l vyèj sòt yo k ap rekonèt yo pa gen lwil. Lè sa a, yo kòmanse pran panik pandan y ap pwoche bò pòt k ap fèmen lwa dimanch lan, jan sa reprezante nan kriz ki te fèt nan Kapènawòm nan Jan 6:66. Pwofetikman, yo “wonte.”

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.

Gade, jou yo ap vini, se Senyè Bondye a ki di sa, lè m ap voye yon grangou sou peyi a, pa yon grangou pen, ni yon swaf dlo, men yon grangou pou tande pawòl Senyè a. Y ap moute desann depi yon lanmè rive jouk yon lòt, e depi nò rive jouk lès; y ap kouri toupatou pou chèche pawòl Senyè a, men yo p ap jwenn li. Nan jou sa a, bèl jennfi yo ak jenn gason yo pral febli anba swaf. Moun ki sèmante pa peche Samari a, ki di: Bondye ou a, o Dàn, vivan; epi: Fason Bècheba a vivan; menm yo menm ap tonbe, e yo p ap janm leve ankò. 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.

Tès omega a Kapernaüm nan se yon tip ki reprezante tès omega ki vini apre tès fondasyonèl 2024 la. Tès omega a se kote lamarye a sele davans anvan lwa dimanch la. Se la separasyon an vin final pou tout tan, paske yon fwa li vin pirifye, pa gen okenn etranje (Janti) k ap pase nan Jerizalèm ankò pou tout tan.

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.

Seyè a va gwonde soti nan Siyon, li va fè tande vwa li depi Jerizalèm; syèl la ak tè a va tranble. Men, Seyè a va espwa pèp li a, li va fòs pitit Izrayèl yo. Konsa n a konnen se mwen menm ki Seyè a, Bondye nou an, k ap rete nan Siyon, mòn sen mwen an; lè sa a Jerizalèm va sen, e okenn etranje p ap janm pase ladan l ankò.

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.

Epi sa rive nan jou sa a, mòn yo ap degoute diven nèf, ti mòn yo ap koule ak lèt, tout rivyè Jida yo ap koule ak dlo, epi yon sous ap sòti nan kay Seyè a, e l ap wouze vale Chitim nan.

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.

Ejip la pral tounen yon dezolasyon, e Edòm pral tounen yon dezè ki vid, poutèt vyolans yo te fè kont pitit Jida yo, paske yo te koule san inosan nan peyi yo a. Men, Jida pral rete pou tout tan, e Jerizalèm de jenerasyon an jenerasyon. Paske m ap pirifye san yo mwen pa t ankò pirifye a; paske Senyè a rete nan Siyon. Joèl 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.

Jerizalèm pirifye anba peche nan dènye mouvman jijman ankèt la; se la, nan Zakari chapit twa, yo bay Jozye rad blan len twal Filadèlfyen an pou ranplase rad sal Lawodise a. “Lè sa a, Jerizalèm va sen, epi p ap gen etranje k ap pase ladan l ankò,” paske ble a te separe ak move zèb yo e yo te ranmase l kòm yon ofrann premye fwi. Sa rive nan tès omega a, e sa rive lè fenèt syèl la louvri, epi Jezi jete bijou yo nan bwat la epi li di lemonn: “vin wè.” “Vin wè” drapo wayòm mwen an, lamarye mwen an, ofrann Levit mwen yo tankou nan jou lontan. “Vin wè” tanp mwen an, bwat mwen an plen ak bijou—chak prepare kòm yon pati nan kouwòn wayòm laglwa a.

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.

Tès alfa fondamantal ane 2024 la mennen nan tès omega tanp lan. Tès omega a rive lè fenèt syèl la louvri, sa vle di lè lamarye a pare tèt li. Vyèj san konprann yo ansanm ak fo mesaj lapli ta yo sou lapè ak sekirite yo, van an chase yo deyò atravè fenèt ki louvri yo, paske mesaj istwa sa a se mesaj van lès la. Mesaj la se van di Ezayi a ki rete, nan jou van lès la; li se kat van Jan yo ki kenbe an fren pandan tan sele san karannkat mil yo.

“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.

“Zanj yo ap kenbe kat van yo, yo reprezante tankou yon chwal anraje k ap chèche kase kòd li pou l kouri sou tout sifas tè a, pote destriksyon ak lanmò sou chemen li.”

“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.

“Èske n ap dòmi sou menm bòdi mond etènèl la? Èske n ap vin lou, frèt, epi mò? O, si sèlman nou te ka genyen nan legliz nou yo Lespri ak souf Bondye a soufle nan pèp Li a, pou yo ta ka kanpe sou pye yo epi viv.” Manuscript Releases, volume 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.”

Moun ki rejte mesaj sa a konsènan van lès Islam lan, van an soufle yo deyò pa fenèt la—menm senbòl rebelyon pa yo. Fatra erè a rete kole pou tout tan ak klas moun sòt ki pa gen lwil la. Efrayim ankò mete tèt li ansanm ak zidòl li yo. Yo te rejte ogmantasyon konesans tan sele a, ansanm ak relasyon li ak Islam twazyèm malè a. Bondye va chanje glwa mesaj fo lapli dènyè pa yo an “wont.”

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.

Pèp mwen an detwi paske yo manke konesans; paske ou rejte konesans, mwen menm tou, m ap rejte ou, pou ou pa sèvi m ankò kòm prèt; dèske ou bliye lalwa Bondye ou a, mwen menm tou, m ap bliye pitit ou yo.

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.

Jan yo te vin ogmante, se konsa yo te peche kont mwen; se poutèt sa m’a chanje glwa yo an wont. Yo manje peche pèp mwen an, epi yo mete kè yo sou inikite li. Epi sa va rive: tankou pèp la, konsa prèt la; m’a pini yo pou chemen yo, epi m’a rann yo dapre aksyon yo. Paske yo va manje, epi yo p ap janm gen ase; yo va lage kò yo nan fònikasyon, epi yo p ap miltipliye; paske yo sispann pran garde Seyè a. Fònikasyon, diven, ak diven nouvo wete kè moun. Pèp mwen an mande konsèy nan men estati bwa li yo, epi baton li fè yo konnen; paske lespri fònikasyon an fè yo pèdi chemen yo, epi yo ale nan fònikasyon, yo vire do bay Bondye yo. Yo ofri sakrifis sou tèt mòn yo, epi yo boule lansan sou kolin yo, anba chenn, pye rezen blan, ak orm, paske lonbraj yo bon; se poutèt sa pitit fi nou yo va lage kò yo nan fònikasyon, epi madanm nou yo va fè adiltè. Mwen p ap pini pitit fi nou yo lè yo lage kò yo nan fònikasyon, ni madanm nou yo lè yo fè adiltè; paske yo menm separe tèt yo ak fanm jennès, epi yo fè sakrifis ak pwostitye sakre; se poutèt sa pèp ki pa gen konprann va tonbe.

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.

Menm si ou menm, Izrayèl, ap fè jennès, pa kite Jida tonbe nan peche; pa ale Gilgal, pa monte Bèt-Aven, ni pa fè sèman konsa: “Seyè a vivan.” Paske Izrayèl vire do tankou yon gazèl rebèl; kounye a Seyè a pral fè yo manje tankou yon ti mouton nan yon gran plas.

Ephraim is joined to idols: let him alone.

Efrayim mare ak zidòl yo: kite l pou kont li.

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.

Bwason yo vin tounen tounen; yo lage kò yo nèt nan fònikasyon; chèf li yo renmen sa ki wont, y ap di: “Ban nou.” Van an mare li nan zèl li yo, epi yo pral wont poutèt sakrifis yo. Oze 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.

Fatra yo wete a se alafwa vyèj san konprann yo ansanm ak fo doktrin yo mare tèt yo avèk yo. Nou se sa nou manje, epi yo te rejte mesaj van lès la; okontrè, yo te chwazi manti a ki pote gwo awogans dèyè li, epi yo vin mare ak fo mesaj lapli ta yo sou lapè ak sekirite. Diven nouvo Joel la koupe soti nan bouch yo, egzakteman kote Jeremi vin tounen bouch Bondye.

“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.

“Lè lèzòm rejte laverite a, yo rejte Otè li. Lè yo pile lalwa Bondye anba pye, yo nye otorite Moun ki bay lalwa a. Li fasil menm jan pou fè yon zidòl ak fo doktrin ak teyori, tankou pou fòme yon zidòl an bwa oswa an wòch. Lè Satan defòme atribi Bondye yo, li mennen lèzòm pou yo imajine Li anba yon karaktè ki fo. Lakay anpil moun, yo mete yon zidòl filozofik sou twòn nan plas Jewova; tandiske Bondye vivan an, jan Li revele nan pawòl Li, nan Kris la, ak nan zèv kreyasyon an, se trè kèk moun ki adore Li. Dè milye moun fè lanati tounen dye, pandan y ap nye Bondye lanati a. Menm si se anba yon fòm diferan, idolatri egziste nan mond kretyen an jodi a tout bon vre menm jan li te egziste pami Izrayèl tan lontan nan jou Eli yo. Bondye anpil moun yo konsidere kòm saj, nan sa yo ki filozòf, powèt, politisyen, jounalis—Bondye sèk rafine ak alamòd yo, Bondye anpil kolèj ak inivèsite, e menm kèk enstitisyon teyolojik—pa miyò anpil pase Baal, dye solèy Fenisi a.” 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.

Nan separasyon ant vrè yo ak fo yo nan rèv Miller la, van an pote fo vyèj yo ale, pandan Senyè a sele lamarye Li a pandan tès entèn omega fenèt ouvè a.

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.

Gade, m ap voye mesaje mwen an, e li va pare chemen an devan mwen; epi Seyè a, nou menm n ap chèche a, va vini toudenkou nan tanp li a, wi, mesaje alyans lan, nou menm nou pran plezi nan li a: gade, li va vini, se Seyè dèzame yo ki di sa. Men, kiyès ki ka sipòte jou vini li a? E kiyès ki va kanpe lè li parèt? Paske li tankou dife rafinè a, e tankou savon moun k ap blanchi twal yo. Epi li va chita tankou yon rafinè ak yon moun k ap pirifye ajan; li va pirifye pitit Levi yo, e li va netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm lan va fè Seyè a plezi, menm jan ak nan tan lontan yo, ak tankou nan ane lontan yo. 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.

Pitit gason Levi yo se pitit gason Levit sa yo ki te rete fidèl nan tès imaj bèt la sou Arawon an, epi answit ankò nan tès imaj bèt la sou Jewoboram lan. Se yo menm ki pase tès imaj bèt la, ki se tès kote desten etènèl yo deside, epi tès yo dwe pase a—anvan nou resevwa sele a.

“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.

“Seyè a montre m aklè ke imaj bèt la pral fòme anvan tan gras la fèmen; paske se li ki pral gwo tès pou pèp Bondye a, tès pa li y ap deside sò etènèl yo.

“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.

“Sa a se eprèv pèp Bondye a dwe pase anvan yo sele yo. Tout moun ki te pwouve fidelite yo anvè Bondye lè yo respekte lalwa Li, epi yo refize aksepte yon fo saba, yo va pran pozisyon anba drapo Senyè a, Bondye Jewova, epi yo va resevwa sele Bondye vivan an. Moun ki abandone verite ki gen orijin selès la epi ki aksepte saba dimanch la, yo va resevwa mak bèt la” 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.

Tès imaj bèt la se tès ki vini anvan tès mak bèt la nan lwa dimanch la, epi fòk yo pase li anvan pòt la fèmen.

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.

Se eprèv ki pirifye moun ki jis yo, epi ki separe moun ki jis yo ak moun ki pa jis yo tou. Se eprèv kote yo jwenn Danyèl, Chadrak, Mechak ak Abèdnego pi bèl pou wè, epi pi gra, pase sila yo ki te manje rejim Babilòn nan. Yon gwoup te manje pen Syèl la, e lòt la te manje pen Babilòn nan. Se eprèv pen an nan sinagòg Kapènawòm nan.

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.

Sou plan ekstèn, tan eprèv n ap viv kounye a se eprèv imaj bèt la, sa vle di inyon legliz ak leta anndan Etazini. Tan eprèv paralèl la sou plan entèn lan idantifye yon klas vyèj ki manifeste imaj limanite, epi yon lòt klas vyèj ki manifeste imaj Divinite ini ak limanite. Apre Malachi fin idantifye pirifikasyon ak pirj Levit yo, Bondye pwopoze yon eprèv.

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.

Mwen pral pwoche bò kote nou pou jijman; e mwen pral yon temwen rapid kont majisyen yo, kont adiltè yo, kont moun k ap fè fo sèman, kont moun k ap peze salè travayè a, vèv la, ak òfelen an, kont moun ki detounen etranje a de dwa li, epi ki pa gen lakrent pou mwen, se konsa Seyè ki gen tout lame yo di.

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

Paske mwen se Seyè a, mwen pa chanje; se poutèt sa nou menm, pitit Jakòb yo, nou pa disparèt. Malachi 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.

Premye tès la se gen lakrentif pou Bondye, epi yo adrese klas ki te echwe nan eprèv Mesaje Alyans lan avèk senk kondanasyon, youn pou chak nan vyèj sòt yo ki koresponn ak lè yo mizerab, malere, pòv, avèg, toutouni; senk atribi pwofetik pou senk vyèj sòt, ki rezime anba ekspresyon an “epi nou pa gen lakrentif pou mwen.” Se sila yo ki te echwe premye tès alfa fondamantal la. Yo te echwe paske yo pa t konprann ke Bondye pa janm chanje. Se sila yo ki te echwe tès alfa ekstèn fondamantal 2024 la.

“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.

“Gen leson ki dwe aprann nan istwa tan pase a; epi yo rele atansyon sou bagay sa yo, pou tout moun ka konprann ke Bondye ap travay sou menm prensip yo kounye a menm jan Li te toujou fè. Men Li vizib nan travay Li ak nan mitan nasyon yo kounye a, menm jan li te toujou ye depi lè levanjil la te premye fwa pwoklame bay Adan nan Edenn.

“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.

“Gen kèk peryòd ki se pwen vire nan listwa nasyon yo ak nan listwa legliz la. Nan pwovidans Bondye, lè diferan kriz sa yo rive, limyè pou tan sa a bay. Si yo resevwa li, gen pwogrè espirityèl; si yo rejte li, dekadans espirityèl ak nofraj swiv. Senyè a, nan Pawòl Li a, te fè konnen travay ofansif levanjil la jan li te mennen nan tan pase a, e jan li pral fèt nan lavni, menm jouk nan konfli final la, lè ajan satanik yo pral fè dènye mouvman mèvèye yo.” Bible Echo, 26 out 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.

Moun Lawodise yo pa wè ke fason Bondye ap aji ak lèzòm toujou menm jan an. Si limyè a, oswa lwil la, resevwa, gen benediksyon; si se pa sa, gen nofraj.

“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.

“Nan tan lontan yo, Senyè Bondye syèl la te revele sekrè li yo bay pwofèt li yo. Prezant lan ak lavni an egalman klè devan li. Vwa Bondye a ap sonnen atravè tout tan yo, li di lèzòm sa ki pral rive. Wa ak chèf yo pran plas pa yo nan tan ki te fikse pou yo a. Yo panse yo ap reyalize pwòp plan pa yo, men an reyalite yo ap akonpli pawòl Bondye te pale a.

“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.

“Pòl deklare ke resi sou fason Bondye te aji ak limanite nan tan pase yo ‘ekri pou avètisman nou, nou menm sou ki finisman mond lan rive.’ Istwa Danyèl la ban nou pou avètisman nou. ‘Sekrè Seyè a se pou moun ki gen lakrentif pou li yo.’ Bondye Danyèl la toujou vivan e li toujou ap renye. Li pa fèmen syèl la devan pèp li a. Menm jan sa te ye nan epòk jwif yo, konsa tou nan epòk sa a, Bondye revele sekrè li yo bay sèvitè li yo, pwofèt yo.”

“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.’

Apot Pyè a di: “Nou gen tou pawòl pwofesi a ki pi sèten toujou; nou fè byen si nou pote atansyon sou li, tankou sou yon limyè k ap klere nan yon kote ki fè nwa, jouk lè jou a va leve, e zetwal maten an va leve nan kè nou; konnen sa anvan tout bagay, ke okenn pwofesi nan Ekriti a pa soti nan okenn entèpretasyon pèsonèl. Paske pwofesi a pa t vini nan tan lontan pa volonte lèzòm; men se moun sen Bondye yo ki te pale, pandan Sentespri a t ap pouse yo.”

“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.

“Moun ki pa kwè yo ansanm ak moun ki san Bondye yo pa rive konprann enpòtans siy tan yo, jan yo te anonse yo davans nan pawòl pwofetik la. Nan inyorans yo, yo ka refize aksepte dosye enspire a. Men lè kretyen ki fè pwofesyon lafwa pale avèk rizib sou chemen ak mwayen gran MOUN KI MWEN YE A itilize pou fè konnen objektif li yo, yo montre tèt yo inyoran ni de Ekriti yo ni de pouvwa Bondye. Kreyatè a konnen egzakteman ak ki eleman li gen pou l aji nan nati imen an. Li konnen ki mwayen pou l itilize pou jwenn rezilta li vle yo.”

“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.

“Pawòl lèzòm echwe. Moun ki fè deklarasyon lèzòm tounen sa li konte sou li, li gen bon rezon pou l tranble; paske yon jou l ap tankou yon bato ki fè nofraj. Pawòl Bondye a san fay, e li dire pou tout tan. Kris deklare: ‘Anverite mwen di nou sa, Jiskaske syèl la ak tè a pase, pa menm yon yota ni yon ti tras nan lalwa a p ap pase okenn jan, jouk tout bagay fin akonpli.’ Pawòl Bondye a ap dire pandan tout laj etènite ki pa janm sispann.” Youth Instructor, 1 Desanm 1903.

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

Bondye pa janm chanje, e Li aji sou menm prensip li te toujou suiv yo.

“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.

“Travay Bondye sou tè a prezante, depi yon epòk rive nan yon lòt, yon resanblans frapan nan chak gwo refòm oswa mouvman relijye. Prensip fason Bondye aji avèk lèzòm yo toujou menm. Mouvman enpòtan tan prezan an gen parèy pa yo nan sa ki te pase nan tan lontan yo, e eksperyans legliz la nan epòk anvan yo gen leson ki gen anpil valè pou pwòp tan pa nou an.” 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.

Premye kat vèsè nan chapit twa Malachi a idantifye mesaje ki prepare chemen an pou Mesaje Alyans lan, ansanm ak pirifikasyon ak netwayaj Levit yo. Apre sa, Senyè a pwononse jijman sou Lawodise, pandan li fè konnen yo pa gen krentif pou Bondye; sa vle di yo echwe nan tès fondamantal alfa twazyèm zanj lan. Absans krentif sa a reprezante yon rejè entansyonèl konesans la, epi kontèks konesans yo refize a se akseptasyon istwa mesaje ki prepare chemen an ak Mesaje diven ki vini apre li. Tout pwofèt yo idantifye dènye jou yo, e pa t ap gen okenn rezon pou idantifye yon mouvman refòm fo, si pa t gen youn ki otantik.

“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.

“Men, Satan pa t rete san fè anyen. Kounye a li te eseye sa li te eseye nan tout lòt mouvman refòm yo—twonpe epi detwi pèp la lè li fè yo pran yon kontrefason pou vrè travay la. Menm jan te gen fo Kris nan premye syèk legliz kretyen an, konsa tou te leve fo pwofèt nan sèzyèm syèk la.” 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:

Kontèks premye sis vèsè Malachi twa yo se netwayaj ak pirifikasyon Levit yo nan mouvman refòm san karant-kat mil la. Sa k ap vini pou Amerik se swa menm mouvman sa a, swa youn pami anpil fo imitasyon. Lè sa a, Malachi deklare:

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.

Depi nan jou zansèt nou yo, nou te vire do bay lòd mwen yo, epi nou pa t kenbe yo. Tounen vin jwenn mwen, e m ap tounen vin jwenn nou, se sa SENYÈ ki gen tout pouvwa yo di. Malachi 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.

Rebelyon pwogresif la pandan kat jenerasyon yo se entwodiksyon ak kad liv Joèl la, e isit la Malachi idantifye menm rebelyon pwogresif sa a lè li di: “depi menm nan jou zansèt nou yo nou te vire do ba mwen.” Depi 1863, jou zansèt premye jenerasyon rebelyon an, yo te ale pi lwen toujou, e yo te kontinye retire yo pi plis toujou de Bondye. Pwoklamasyon kont peche kontinyèl yo a vin tanpere pa apèl Lawodise a ki, nan ton lapenn, pwomèt ke si yo ta sèlman tounen, Bondye t ap tounen vin jwenn yo.

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.

Men nou di: Ki jan n a tounen? Èske yon moun ka vòlè Bondye? Men nou menm, nou vòlè m. Men nou di: Ki jan nou vòlè w? Nan ladim ak nan ofrann yo. Nou anba madichon, wi, anba yon madichon, paske nou vòlè m, nou menm tout nasyon sa a.

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.

Pote tout dim nan depo a, pou manje ka genyen nan kay mwen an, epi mete m a leprèv kounye a ak sa, se Senyè dèzame yo ki di sa, si m pap ouvri pou nou fenèt syèl yo, epi vide sou nou yon benediksyon tèlman anpil, pa p gen ase plas pou resevwa li.

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.

M’ap reprimande devorè a poutèt nou, epi li p ap detwi rekòt tè nou; ni pye rezen nou p ap lage fwi li anvan lè nan jaden an, se konsa Senyè dèzame yo di. Epi tout nasyon yo va rele nou beni; paske nou pral yon peyi ki bay plezi, se konsa Senyè dèzame yo di. 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.

Tès fondamantal ekstèn alfa a nan ane 2024 la vin anvan tès entèn final la nan ane 2026 la. Tès final sa a rive lè fenèt syèl yo louvri, epi gen twa kote yo idantifye fenèt sa yo ki louvri nan kontèks legliz triyonfan an: Malachi twa, rèv Miller la, ak Revelasyon diznèf. Malachi se alfa a, rèv Miller la se mitan an, epi Revelasyon se omega a. Tès la ilistre pa Kris la, kòm nonm bwòs pousyè a, k ap voye bijou yo nan bwat la. Bijou sa yo se alafwa verite yo ki ranje pafètman nan lòd pa yo, ak rès la. Magazen an se kote yo rasanble vyann lan epi yo distribye li. Menm jan ak tès laman nan, tès Kapènawòm nan ak Pen Syèl la—“vyann” se sijè a.

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.”

“Vyann” nan parabòl vyèj yo se lwil, e li reprezante karaktè, Sentespri a, ak mesaj pwofetik la ki mennen Sentespri a antre nan kè ak lespri sila yo ki devlope karaktè Kris la. “Vyann” nan se “diven nèf” Joel la, ki retire nan men tafyatè Efrayim yo. Pou w pase tès tanp tèt-kòn enteryè dezyèm zanj lan, fòk ou te deja pase premye tès fondasyon alfa ekstèn lan. Si ou pa aksepte fondasyon an, ou pa ka fè pati tanp ki leve sou fondasyon an; men si ou pa nan kantite moun ki te pase tès fondasyon sa a, w ap bati fo kay espirityèl pa w la sou sab. Jan rele fo kay espirityèl sa a “sinagòg Satan an,” epi Jeremi rele l “asanble moun k ap pase nan betiz.”

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.

Pote tout ladim ak tout ofrann yo nan depo a se tès entèn kote sele a enprime. Nonm ki gen bwòs pousyè a te voye pèp rès Bondye a nan bwat ki elaji a, epi lè Li t ap fè sa, Li t ap ilistre travay pote tout ladim yo nan depo a. Levit yo se ofrann yo leve anlè a lè Li vide yon benediksyon soti nan fenèt syèl yo. Bijou nonm ki gen bwòs pousyè a se pèp rès Li a, epi nan Ezayi chapit sis pèp rès sa yo idantifye kòm yon ladim.

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.

Lè sa a mwen di: Seyè, jouk kilè? E li reponn: Jiskaske lavil yo fin kraze nèt, san pesonn pou rete ladan yo; kay yo san moun, e peyi a vin tounen yon dezè nèt ale. Seyè a va depòte moun yo byen lwen, e pral gen yon gran abandònman nan mitan peyi a. Men, ap gen ankò yon dizyèm pati ladan l; li pral retounen, epi y ap devore l: tankou pyebwa teil la, ak tankou pye bwadchenn lan, ki kenbe sèv yo ladan yo lè fèy yo tonbe; konsa tou, semans sen an va rete kòm nannan li. Ezayi 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.

Senyè a idantifye kesyon “jis kilè” a sou baz plizyè temwen kòm yon referans ak lwa dimanch lan, epi nan vèsè twa Ezayi sis la zanj yo pwoklame: “Sen, sen, sen, se SENYÈ lame yo a; tout latè plen ak glwa li.” Sè White mete sa an koneksyon ak zanj pisan ki nan Revelasyon dizwit la.

“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.

“Jan yo [zanj yo] wè lavni an, lè tout latè pral ranpli ak glwa Li, chante triyonfan louwanj lan ap repete soti youn bay lòt nan yon chan melodik: ‘Sen, sen, sen, se Senyè Lame yo.’ Yo jwenn satisfaksyon nèt ale nan bay Bondye glwa; e nan prezans Li, anba souri apwobasyon Li, yo pa swete anyen ankò. Nan pote imaj Li, nan fè sèvis Li epi nan adore Li, pi gwo anbisyon yo rive nèt nan akonplisman li.” 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.

Ezaïe 6 idantifye 9/11, lè tè a te klere avèk glwa premye vwa nan de vwa Revelasyon 18 yo. Lè Ezaïe te mande: “Jiska kilè?” istwa chapit la idantifye kòm peryòd ki soti nan 9/11 rive jis nan lwa dimanch lan, kote dezyèm vwa a rive. Ezaïe fè nou konnen ke nan lwa dimanch lan pral gen yon rès—ki se yon dim. Rès la gen sibstans andedan yo—lwil nan veso yo.

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.

Men, ap rete ladan l yon dizyèm [ladim], epi l ap tounen, epi y ap manje l: tankou yon pyebwa teil, ak tankou yon pye bwadchenn, ki gen sibstans yo ladan yo, lè yo jete fèy yo: konsa, semans ki sen an pral sibstans ladan l. Ezayi 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.

“Dizyèm” nan se sila yo ki “retounen” an repons a apèl Malachi a, epi tou apèl Jeremi an, pou retounen. Yo se pyebwa limanite, ini avèk Divinite (semans sen an). Yo pral manje yo, paske yo pa sèlman mesaje yo, men yo se banyè pen balanse Pannkòt yo; yo se mesaj la menm ke nasyon lòt bò dlo yo pral manje.

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.

Se poutèt sa, men sa Senyè a di: Si ou tounen, m ap mennen ou tounen ankò, epi w ap kanpe devan mwen; e si ou separe sa ki presye ak sa ki vile, ou va tankou bouch mwen; se pou yo tounen vin jwenn ou; men ou menm, pa tounen vin jwenn yo. Jeremi 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.

Jeremi reprezante moun ki te manje mesaj ki te nan men zanj lan, ki te alfa ak tès fondamantal la, jan 11 Dawou 1840, 1888, ak 9/11 te reprezante l; paske li di li te jwenn pawòl yo epi li te manje yo.

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.

Yo te jwenn pawòl ou yo, epi mwen manje yo; e pawòl ou yo te fè kè m kontan, yo te fè l rejwi; paske se non ou mwen pote, O SENYÈ, Bondye dèzame yo. Jeremi 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.

Jeremi te rele pa non Bondye lè li te manje ti liv ki te nan men zanj lan, e mesaj sa a te pwodui lajwa ak kè kontan, kontrèman ak wont. Lè non Bondye bay Jeremi, li reprezante san karant-kat mil yo ki se Filadèlfyen.

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.

Moun ki va genyen batay la, m a fè l tounen yon poto nan tanp Bondye mwen an, epi li p ap janm soti deyò ankò; epi m a ekri sou li non Bondye mwen an, ak non vil Bondye mwen an, ki se nouvo Jerizalèm nan, vil ki desann soti nan syèl la bò kote Bondye mwen an; epi m a ekri sou li nouvo non pa m nan. Revelasyon 3:12.

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

Jeremi te manje 9/11 la e li te soufri desepsyon 18 jiyè 2020 la.

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.

Mwen pa t chita nan asanble moun k ap pase lòt yo nan rizib, ni mwen pa t rejwi; mwen te chita pou kont mwen poutèt men ou, paske ou te plen mwen ak endiyasyon. Poukisa doulè mwen pèmanan, epi blesi mwen pa ka geri, li menm ki refize geri? Èske w ap vin pou mwen tankou yon moun ki bay manti nèt, tankou dlo ki disparèt? Jeremi 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.

«Asanble moun k ap pase moun nan betiz» Jeremi an, se «sinagòg Satan» Filadèlfi ak Smirn nan, moun ki di yo se Juif, men yo pa sa. Jeremi pa t rejwi, paske mesaj li te pwoklame a te yon fo mesaj, ki te pwodui sèlman wont, pa lajwa. «Blesi pèmanan ki te refize geri» Jeremi an, se te twa jou edmi pandan asanble moun k ap pase moun nan betiz la t ap rejwi, pandan Jeremi, Moyiz ak Eli te mouri nan lari ki te travèse vale zo chèch ki mouri yo. Nan mitan peryòd dout ak ensètitid sa a, Senyè a te mande Jeremi pou l retounen.

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.

Se poutèt sa, men sa Senyè a di: Si ou tounen vin jwenn mwen, m ap fè ou tounen ankò, epi w ap kanpe devan mwen; e si ou wete sa ki presye a nan sa ki vil la, ou pral tankou bouch mwen. Se pou yo tounen vin jwenn ou; men pa tounen vin jwenn yo. E m ap fè ou vin, pou pèp sa a, tankou yon miray an bwonz ki byen fòtifye; yo pral goumen kont ou, men yo p ap genyen batay la sou ou; paske mwen avèk ou pou m sove ou e pou m delivre ou, se Senyè a ki di sa. E m ap delivre ou anba men mechan yo, e m ap rachte ou anba men moun terib yo. Jeremi 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.

Si Jérémie revient, Dieu fera de lui une armée, représentée comme une muraille d’airain contre laquelle les « méchants » et les « terribles » combattront, mais sans l’emporter. C’est là l’armée des chevaux blancs, avec des cavaliers revêtus d’uniformes de fin lin blanc. Cette armée, ou muraille d’airain, est suscitée lorsque Jérémie revient, si, et quand, il sépare ce qui est précieux de ce qui est vil. Dans Ézéchiel trente-sept, l’armée que Sister White dit être le peuple du reste de Dieu se lève lorsqu’ils sont revenus. Le reste revient, puis se dresse comme une armée puissante, lorsqu’ils séparent ce qui est précieux de ce qui est vil, et qu’ils deviennent alors la bouche de Dieu. Ils doivent dispenser droitement la parole de vérité, séparant la balle du blé, car ils emploient les mêmes règles adoptées par leur père, qui était meunier et spécialisé dans la préparation du meilleur pain. S’ils séparent ce qui est précieux de ce qui est vil, la vérité de l’erreur, ils seront les sentinelles de Dieu lorsque Dieu séparera les méchants et les sages.

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.

Jeremi te reponn a apèl pou retounen an nan ane 2023, epi apre sa, an 2024, li te pran desepsyon lè yon gwo gwoup te separe nan tès fondamantal la kote Wòm tabli vizyon an. Jeremi, avèk rezon, te separe sa ki presye a ak sa ki vil la, laverite ak erè a, epi li te kontinye jiskaske tès entèn omega a te rive nan ouvèti fenèt syèl la. Lè syèl yo ouvri, legliz triyonfan an fin pare tèt li. Li te pase tès ekstèn alfa fondamantal la, epi apre sa li te pase tès entèn omega fenèt syèl la. Swa li pase epi li vin fè pati lame Bondye a, swa van an soufle l deyò nan fenèt yo. Yo voye l deyò nan yon gwo chan, menm jan yo te fè Shebna nan Ezayi vennnde, oswa yo mete l nan ti bwat la. Swa yo mete l nan ti bwat la, swa yo chase l deyò tanp lan menm jan Neemi te chase Tobiya deyò, oswa Kris te chase machann lajan yo. Lè nonm ki gen bwòs pousyè a mete bijou yo nan ti bwat la, ti bwat la se swa Pawòl Bondye a nan yon nouvo kad verite, oswa ti bwat la se tanp Bondye a; toude se senbòl Kris la, e Kris pa dwe divize.

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

Kris la divize? èske se Pòl yo te kloure sou kwa pou nou? osinon èske se nan non Pòl yo te batize nou? 1 Korentyen 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.

Kris la pa separe ak Pòl. Divinite a pa t separe ak limanite Pòl. Lè Pòl, antanke moun, te batize nan non Divinite a, pa t gen okenn divizyon, paske mesaje imen an ini ak mesaj diven an. Pòl te mare ak Divinite a avèk menm sètitid Efrayim te mare ak zidòl li yo.

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.

Moun ki, nan rèv Miller la, yo jete nan tanp lan (sèkèy la), se ladim Malachi twa yo ki dwe pote antre nan depo a, kote manje a sere epi distribye. Depo sa a se tanp san karant-kat mil yo, oswa jan Pyè te di sa, “yon kay espirityèl, yon prètriz sen.” Sèkèy la se kay espirityèl la, epi bijou yo se prètriz la. Se poutèt sa rèv Miller la ekri nan paj “81,” yon senbòl Gran Prèt Diven an ansanm ak katreven prèt imen.

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?”

Nan rèv Miller la, mesye ki gen bwòs pousyè a ilistre pote bijou yo, (ki se ladim Ezayi yo ak ofrann Malachi yo), lè Li voye bijou yo nan tanp lan, ki se depo a, ki se ti bwat la. Souvan gen de kestyon ki antre an jwèt ak dezyèm zanj lan, epi tès omega a se dezyèm zanj lan an relasyon ak tès alfa a ak twazyèm tès papye tònisòl la. Apèl la se pou retounen, epi retou a demontre lè yo pote tout ladim ak ofrann yo nan depo a, pou gen manje nan kay Li a. De kestyon yo isit la se: kisa “manje” a ye? epi kisa “depo” a ye?

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.

Si les joyaux sont les messagers, ou si les joyaux sont le message, cela détermine la manière dont ces deux questions reçoivent leur réponse. S’il s’agit des messagers, alors ils constituent la dîme qui forme le temple, lequel est toujours édifié dans la seconde étape. S’il s’agit du message, c’est le message du Cri de Minuit qui est amené à la perfection comme la pierre de faîte du temple, et de l’habilitation du message du second ange.

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.

Li di: Se poutèt sa, yon nonm va kite papa l ak manman l, epi l va mete tèt li ansanm ak madanm li; epi yo toude va tounen yon sèl chè? Se konsa, yo pa de ankò, men yon sèl chè. Se poutèt sa, sa Bondye mete ansanm, se pou moun pa separe li. Matye 19:5, 6.

We will continue this study in the next article.

N ap kontinye etid sa a nan atik kap vini an.

“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.

“Mwen te redirije ankò sou pwoklamasyon premye avènman Kris la. Yo te voye Jan nan lespri ak pouvwa Eli pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t jwenn benefis nan ansèyman Jezi yo. Opozisyon yo kont mesaj ki te anonse davans vini Li a te mete yo nan yon pozisyon kote yo pa t kapab fasilman resevwa prèv ki pi fò yo ke Li te Mesi a. Satan te pouse moun ki te rejte mesaj Jan an pou yo ale pi lwen toujou, pou yo rejte epi kloure Kris la sou kwa. Lè yo te fè sa, yo te mete tèt yo nan yon pozisyon kote yo pa t kapab resevwa benediksyon jou Pannkòt la, ki t ap montre yo chemen pou antre nan sanktyè selès la. Chire vwal tanp lan te montre ke sakrifis ak òdonans jwif yo pa t ap resevwa ankò. Gran Sakrifis la te deja ofri e li te aksepte, e Sentespri a ki te desann nan jou Pannkòt la te dirije panse disip yo soti nan sanktyè tè a pou mennen yo nan sanktyè selès la, kote Jezi te antre ak pwòp san pa Li, pou l vide sou disip Li yo benefis ekspyasyon Li an. Men, jwif yo te rete nan tenèb total. Yo te pèdi tout limyè yo ta kapab genyen sou plan delivrans lan, epi yo te kontinye mete konfyans yo nan sakrifis ak ofrann initil yo. Sanktyè selès la te pran plas sanktyè tè a, men yo pa t gen okenn konesans sou chanjman an. Se poutèt sa yo pa t kapab jwenn benefis nan medyasyon Kris la nan kote ki sen an.

“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.

“Anpil moun gade avèk laterè sou konduit Jwif yo lè yo te rejte epi kloure Kris sou kwa; epi pandan y ap li istwa move tretman wontan yo te fè Li sibi a, yo panse yo renmen Li, e yo pa t ap nye Li menm jan Pyè te fè a, ni kloure Li sou kwa menm jan Jwif yo te fè a. Men Bondye, ki li kè tout moun, mete lanmou sa a pou Jezi, ke yo te deklare yo santi a, anba eprèv. Tout syèl la t ap gade avèk pi gwo enterè ki jan yo te resevwa mesaj premye zanj lan. Men anpil nan moun ki te deklare yo renmen Jezi, e ki te vide dlo nan je yo pandan yo t ap li istwa kwa a, te pase bon nouvèl vini Li a nan betiz. Olye yo te resevwa mesaj la avèk kè kontan, yo te deklare se te yon twonpri. Yo te rayi sila yo ki te renmen aparisyon Li a, epi yo te mete yo deyò nan legliz yo. Sila yo ki te rejte premye mesaj la pa t kapab jwenn okenn benefis nan dezyèm lan; ni yo pa t jwenn benefis nan rèl minwi a, ki te fèt pou prepare yo pou yo antre avèk Jezi pa lafwa nan kote ki pi sen an nan tanp selès la. Epi, lè yo te rejte de premye mesaj yo, yo te tèlman fè konpreyansyon yo vin fènwa, yo pa kapab wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen ki mennen nan kote ki pi sen an. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa, konsa legliz nominal yo te kloure mesaj sa yo sou kwa; se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki pi sen an, e yo pa kapab resevwa benefis nan entèsesyon Jezi la. Menm jan ak Jwif yo, ki te ofri sakrifis initil yo, yo menm yo ofri lapriyè initil yo nan apatman Jezi te kite a; epi Satan, ki pran plezi nan twonpri a, pran yon karaktè relijye, e li mennen lespri moun sa yo ki deklare yo kretyen yo vin jwenn li menm, pandan li ap aji avèk pwisans li, siy li yo, ak mèvèy mansonjè li yo, pou mare yo fèm nan pyèj li.” Early Writings, 259–261.