In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Mu ndoto ya William Miller, “msukosuko” wa mwanzoni, wakati watu walipoanza kuzitaabisha zile vito, ulitanguliwa na Miller kuvihifadhi pamoja vile vito na kuita, “njoo uone.” Kristo, kama yule mtu wa brashi ya vumbi, hutumia ufagio kufagia na kuondoa takataka, kuvihifadhi pamoja vile vito katika kisanduku kikubwa zaidi, kisha akamwita Miller, “njoo uone.” Kristo anapoanza kazi Yake ya ufagio, chumba huwa tupu, kwa maana Miller aliandika kwamba “mlango ulifunguka, na mtu akaingia chumbani, ndipo watu wote wakatoka humo; naye, akiwa na brashi ya vumbi mkononi mwake, akafungua madirisha, akaanza kufagia vumbi na takataka kutoka chumbani.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Omukungu ow’akakuba enfuŋgu yinjira omu kisenge abantu boona ku baamaze kukirugamu. Omu mwaka gwa 2023, omukungu ow’akakuba enfuŋgu yinjira omu kisenge ekirimu busha, ahabw’okuba okugyendera hamwe okw’abantu enkumi kikumi na makumi ana na bana kwabaire kuhomboorokwa kandi kusaasaana. Amazima agakyikirirwa Emeza za Habakkuk ez’omu 2012 gaabaire gaziikire omu bicuncu, kandi ekisenge kyabaire kirimu busha. Omukungu ow’akakuba enfuŋgu ni Weija eyajire enyima ya Yohaana Omubatiza, ou Yohaana yagambireho ngu aine ekyoya, kandi ngu naija kukoresa ekyo ekyoya kweza kimwe kimwe eihero Rye.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Ni kweli ninawabatiza kwa maji kwa ajili ya toba; lakini yeye ajaye baada yangu ana nguvu kuliko mimi, ambaye sistahili hata kuichukua viatu vyake; yeye atawabatiza kwa Roho Mtakatifu, na kwa moto; ambaye pepeto lake li mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kuikusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usiozimika. Ndipo Yesu akaja kutoka Galilaya mpaka Yordani kwa Yohana, ili abatizwe naye. Mathayo 3:11–13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Galile ni ishusho ya hatua ya mgeuko, na mahali pale katika Yordani ambapo Yesu alikuja kubatizwa panaitwa Bethabara, nalo maana yake ni “mahali pa kuvukia kwa kivuko,” nalo huonyesha mahali ambapo Israeli ya kale walivuka kuingia katika Nchi ya Ahadi. Yesu alipobatizwa, ndipo akawa Yesu Kristo. Galile, Yordani, Bethabara na Yesu kuwa Kristo vyote vinasisitiza badiliko la kipindi cha utawala wa Mungu, ambalo pia ndilo linalowakilishwa na mlango, hasa kwa Wafiladelfia waliopewa ufunguo wa mlango unaofunguliwa na kufungwa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Na kwa malaika wa kanisa lililo katika Filadelfia andika: Haya ndiyo asemayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye wala hakuna mtu afungaye; naye afungaye wala hakuna mtu afunguaye; Nayajua matendo yako; tazama, nimeweka mbele yako mlango uliofunguka, wala hakuna mtu awezaye kuufunga; kwa maana unazo nguvu kidogo, nawe umelishika neno langu, wala hukulikana jina langu. Ufunuo 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Da Kristu “afungulwi” “muŋilyango” ni “akanjila mu cikolo,” ico cikolo cari “cikolo Cakwe,” pantu alisucila bwinobwino “pacisika Cakwe.” Nga ni pacisika Cakwe, nico cikolo Cakwe.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Kapelnaumisi Yesu akanoonga omutima gwaingye gwona mu biseera eby’omu makkati g’enjendo ze ez’okugenda n’okukomawo, era ne kimanyika nga ‘ekibuga kye ye mwene.’ Kyaliri ku mbalama z’Ennyanja ya Galiraaya, era okumpi n’ensalo ez’olusenyi olulungi olwa Gennesaret, bwe kitaba nga ddala kyali ku lwo.” The Desire of Ages, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
Avukila mukumbanji akuunge ngano yandi ne akuunge diyi ne akuyeze. Dishintuluka dya mpangadiko didimuanyine kudi Galilea, Yadene, Betabara, dibatiiza, ditalalala dyakumuka kudi Yoane kuya kudi Yesu, didifwanangana ne ditalalala dya ekeleeziya wa mvita wa Laodikea kuya kudi ekeleeziya wa lupandu wa Filadelfia. Avukila mukumbanji mu ngondo wa mwanda wa 2023. Miller wakafunga meso andi mu dipupula dya Julayi 18, 2020, ne pashishe pakasungulaye meso andi, mukumba wavu mupu wa bantu; bulelela buvumbama mwinshi mwa dipanga, ne pashishe muntu wa kukombola buloba wakangula mafinitere ne wakabandisha kukomba bilala bifulukile pambelu.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ambaye pepepo lake li mkononi Mwake, naye ataisafisha kabisa sakafu Yake ya kupuria, na kuikusanya ngano Yake ghalani.’ Mathayo 3:12. Hii ilikuwa mojawapo ya nyakati za utakaso. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa wenye ubatili mwingi na wenye kujihesabia haki mno kuikubali karipio, wenye kuupenda ulimwengu mno kuikubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya jambo lilo hilo. Roho zinajaribiwa leo kama wale wanafunzi walivyojaribiwa katika sinagogi la Kapernaumu. Kweli inapofikishwa moyoni, wanaona kwamba maisha yao hayapatani na mapenzi ya Mungu. Wanaona hitaji la badiliko kamili ndani yao wenyewe; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo hukasirika dhambi zao zinapofunuliwa. Huondoka wakiwa wamekwazwa, kama vile wanafunzi walivyomwacha Yesu, wakinung’unika, ‘Neno hili ni gumu; ni nani awezaye kulisikia?’” The Desire of Ages, 392.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
Ku mukyálo gwa mwisho gwa mwaka gwa 2023, ogukwatagana n’omukyálo ogusooka gwa 2024, Empologoma ey’omu kika kya Yuda yatandika mpolampola okubikkula okweraga Kwe ye mwene. Nga bwe kiri mu nkola ey’emitendera esatu egy’okugezesebwa ey’okubikkulwako mu Danyeri essuula kkumi n’ebiri, awo ne wabaawo okugezesebwa kusatu, okwakiikirirwa nga “balongoosebwa, ne bafuulibwa abatukuvu, ne bagezesebwa.”
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Na akamwambia, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; lakini waovu watatenda maovu; wala hakuna katika waovu atakayeelewa; bali walio na hekima wataelewa. Danieli 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Malaika wa kwanza anawakilisha utakaso, kwa kuwa mwenye dhambi aliyesadikishwa huweka dhambi zake juu ya dhabihu katika ua wa nje, ambako huhesabiwa haki kwa damu.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
Amar ni mu nzila ya uvu nankaka mu kisika kisantu, kuna kisalu kia kujidikija kia busantu kimonisama bu kena kujidijibwa mvita mu kuvezwa kwa amar a kuama mu lupangu. Kiese kia busembo kimonekela kuna mu bantu badi bakokesha kuidi amar ne dîyi dia bujadiki bwabu.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Bwe abo babandawulwa, ne mu nnaku ez’enkomerero balabibwa nga basinga emirundi kkumi abagezi bonna abalala ab’e Babulooni. Okugezesebwa okw’okusatu kwe kuli we bagulumizibwa mu Kifo Ekisinga Obutukuvu era ne baawukanyizibwa ku kiraasi endala ey’abagezi abeemanyagako obugezi. Okwo kugezesebwa okw’okusatu kwe tteeka lya Ssande, era okugezesebwa okw’olubereberye kwe kuyitibwa kwa malayika ow’olubereberye okukomawo eri emisingi, kubanga mu ddaala eriddako yeekaalu ezimbibwa. Eryo ddaala eriddako bwe bubaka bwa malayika ow’okubiri obw’okwawula, era olwo ne buddirirwa ekigezo ekiraga amazima eky’omulayika ow’okusatu.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
Mu mwaka wa 2023, malaika wa kwanza alifika kama alivyofanya tarehe 11 Agosti 1840, aliposhuka na ujumbe wa Uislamu wa ole wa pili. Alishuka kama alivyofanya wakati wa 9/11, akiwa na ujumbe wa Uislamu wa ole wa tatu, na mwito wa kurudi katika njia za kale. Misingi ya historia ya Millerite ilisimamishwa mara tu ujumbe wa ole wa pili ulipotimizwa tarehe 11 Agosti 1840. Kisha malaika wa Ufunuo sura ya kumi akashuka, hivyo akifananisha kushuka kwa malaika wa Ufunuo sura ya kumi na nane na kuwasili kwa ole wa tatu.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
Yosia Ritch ni umuntu w’amateka afitanye isano n’ishingwa ry’imfatiro ryashyizweho ku wa 11 Kanama 1840. Izina “Yosia” risobanura “umusingi w’Imana,” kandi umwami Yosia mu mateka yera agereranya ivugurura rya Yosia, ryari ririmo kuvumburwa kw’umuvumo wa Mose, wari warahishwe munsi y’ibisigazwa by’umwanda mu buturo bwera, nk’uko amabuye y’agaciro ya Miller yari yarahishwe mu cyumba.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Mfumu Yosiya wafwile ku Megido, ayo ye Armagedoni wa Kusokolola chapitala sikisite. Ukwalungamika kwa Yosiya kwali ukwanikilishi kwa ubusesemo ubwapelekewe na kasesema umwumfwile ubukali, ilyo Yeroboboamu aimikile ifipailo fibili mu Beteli na mu Dani. Uyo kasesema umwumfwile ubukali afwile pakati ka punda na nkalamo. Mfumu Yosiya ali alandilwe kale, ku ishina, kabili ukwalungamika kwakwe kwali cimo mu bwasemo ubwo, ubwaleimfishapo ukuti mfumu Yosiya uwakese alikonkobela panshi ico cipailo cine mwine apo kasesema umwumfwile ubukali akumanine na mfumu imbi Yeroboboamu.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Yosiya tê wateya bingehê Xwedê ye, û padîşah Yosiya pêşbîniya ku nêzîkî 340 salan berî padîşahiyê wî hatibû dayîn bi cih anî. Ew di vejînek û reformekê de pêşeng bû ku di dawiyê de gihîşt gorîgehê ku pêxemberê ji Yehuda li wir bi padîşah Yeroboam re rû bi rû bû. Gava ew gihîşt wir, Yosiya gorîgehê hilweşand, wekî ku pêşbîniyê gotibû ew ê bike. Ew her du gorîgehên Yeroboam çêkirinên derewîn ên bi qest bûn ku li hember Perestgeha Orşelîmê hatibûn danîn, heta bi wê kûrahiyê ku Yeroboam rojên cejnê yên derewîn saz kir. Bi vî awayî, ew tenê tiştê ku Harûn bi golikê zêrîn kiribû dikir. Serhildana Harûn di bingehê dîroka pîroz a Îsraêla kevnar de bû. Ew di dema ku Mûsa Şerîat werdigirt, ku ew bingehê hukûmeta Xwedê ye, qewimî.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Ubuhakanyi bwa Aroni bwari ubuhakanyi bw’ifatizo, kandi bwongeye gusubirwamo igihe Yerobowamu yashingaga imiryango cumi yo mu majyaruguru nk’Abisirayeli. Mose yahannye Aroni, kandi Mose ni alpha, ari yo shingiro mu isano afitanye na Kristo omega. Aroni na Mose bahagarariye ibyiciro bibiri mu buhakanyi bw’ifatizo, kandi icyiciro cya gatatu ni intwari zahagaze ku ruhande rwa Mose—Abalewi. Umwami Yerobowamu n’umuhanuzi waturutse i Buyuda ni bo byiciro bibiri mu buhakanyi bw’ifatizo bw’ubwami bwo mu majyaruguru, kandi na none Abalewi ni bo ntwari.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
Ku muvandimiko wa Yeroboamu wa misingi, nabii kutoka Yuda alimkemea na kutoa unabii juu ya mfalme ambaye angeitwa “msingi wa Mungu”—Yosia. Utimilifu wa matengenezo yaliyotabiriwa ulihusisha kwamba, Yosia alipoanza uamsho wake na matengenezo, laana ya Musa iligunduliwa, na kusomwa kwa maneno matakatifu ya Musa kuliupa nguvu uamsho na matengenezo ambayo tayari yalikuwa yameanza. Yosia, akiwa waziwazi ishara ya kinabii, anawakilisha uamsho na matengenezo yanayopata nguvu wakati unabii kutoka katika maandiko ya Musa unapogunduliwa.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Mu kuandikiro kwa mushinge kw’inkuru y’umwami Yerobowamu hagaragarirwa n’umwami wa Isirayeli, kandi no n’umuhanuzi wavuye i Buyuda woherejwe afite itangazo ry’Imana rirwanya uko kwigomeka kwa Yerobowamu ku musinge, hamwe n’amabwiriza yahawe uwo muhanuzi agaragaza inzira agomba kwirinda anyuramo igihe asubiraga i Buyuda. Uwo muhanuzi wavuye i Buyuda yanga ubusabe bwa Yerobowamu bwo kuguma aho, ariko nyuma yemera ubutumire bw’umuhanuzi w’i Beteli w’umunyabinyoma, maze ashyira ikimenyetso ku iherezo rye. Uwo muhanuzi utarumviye yagombaga gupfa hagati y’indogobe n’intare, hanyuma agahambwa mu gituro cy’uwo muhanuzi w’umunyabinyoma.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
1940ncu kuzya 11, 1840, ubucekuli bwa bwayi bwa kabiri bwarasohoye, kandi imfatiro za Adventisme zishirwaho. Josiah Litch yashikirije ubwo bucekuli mu 1838, hanyuma imisi icumi imbere ya kuzya 11, 1840, ararushiriza gutunganya imibare yiwe maze avuga mbere ko kuzya 11, 1840, ari wo musi ubukuru bw’Ubutomani bwari guhagarara, mu gusohoza ubucekuli bwerekeye Islamu bw’ubwayi bwa kabiri.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Mfumu Yosiya akuimira kuwukanso kwa mapeto ndi kukonzanso, pakuti mneneri aliyense amalankhula momveka kwambiri za masiku otsiriza kuposa masiku aliwonse oyambirira. Mfumu Yosiya akuimira kuwukanso kwa mapeto ndi kukonzanso, ndipo kukonzanso kumeneko kwaikidwa poyera m’Baibulo mwa ulosi. Buku la Yoweli limazindikiritsa kuwukanso kwa mapeto ndi kukonzanso komwe kumachitika pakati pa iwo amene adzakhale zikwi zana limodzi mphambu makumi anayi ndi zinayi. Kuwukanso kwa Yosiya kunali kwa magawo awiri; kunayamba, kenaka ulosi unatsegulidwa umene unawonjezera mphamvu pa ntchitoyo. Magawo awiriwo ndi mvula yoyambirira ndi mvula yotsiriza, monga zakhazikitsidwira m’buku la Yoweli, ndipo zinakwaniritsidwa m’buku la Machitidwe, kenaka zinakwaniritsidwanso m’mbiri ya a Millerite.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
Mu ubugome bw’ishingiro bwa Aroni, bw’umwami Yerobowamu n’ubw’umuhanuzi wavuye i Buyuda kugeza ku mwami Yosiya, hanyuma no kugera kuri Yosiya Litch, hamenyekana umurongo w’ubuhamya werekeye ikigeragezo cy’ishingiro. Ikigeragezo cy’ishingiro ni cyo kigeragezo cya mbere, gikurikirwa n’ikigeragezo cy’urusengero igihe ibuye ryo ku mutwe rishyizweho. Nyuma y’ibyo haza ikigeragezo cya gatatu, ari cyo kigeragezo ndangagaciro.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
ឆ្លងចាប់ពីកូនគោមាស ទៅដល់អាសនៈរបស់យេរ៉ូបោមនៅបេថេល និងដាន រហូតដល់ស្តេចយ៉ូសៀ ហើយរហូតដល់យ៉ូសៀ លីច បង្ហាញឲ្យឃើញជាជួរនៃជំហានទំនាយ ដែលនាំទៅដល់ការសាកល្បងមូលដ្ឋាននៃថ្ងៃទី 9/11។ នៅពេលអគារធំៗនៃទីក្រុងញូវយ៉កបានដួលរលំនៅថ្ងៃទី 9/11 ទំនាយមួយនៃវេទនាទីបីបានកំណត់អត្តសញ្ញាណការសាកល្បងនោះថា ជាការអំពាវនាវឲ្យត្រឡប់ទៅកាន់ផ្លូវមូលដ្ឋានចាស់ៗវិញ ពីព្រោះភាពស្របគ្នារវាងថ្ងៃទី August 11, 1840 និង 9/11 អាចត្រូវបានមើលឃើញដោយអាដវិនទីស្ទ៍ថ្ងៃទីប្រាំពីរខាងឡាអូឌីសេណាម្នាក់ណាក៏ដោយ ដែលជ្រើសរើសមើល។ ការពាក់ព័ន្ធរបស់ Al Qaeda ក្នុងព្រឹត្តិការណ៍ 9/11 ជាញឹកញាប់ត្រូវបានដាក់ជាសំណួរនៅសម័យនេះនៃទ្រឹស្តីសមគំនិត ដែលជាទូទៅជាការពិត ប៉ុន្តែ Al Qaeda មានន័យថា “មូលដ្ឋាន” ហើយពួកគេបានចាប់ផ្តើមជាអង្គការមួយមួយឆ្នាំមុនពេលវេលាចុងបញ្ចប់ គឺនៅឆ្នាំ 1989 តាមពិតទៅនៅថ្ងៃទី August 11, 1988។
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Aweuwe kaama uatule uakuti uvunauwa vwa upolofeta vwa efaundesheni kavinoliwa, iingi yiloveka. Pa 9/11 efaundesheni zikawekewa mu hatua ya kwanza. Mu hatua ya pili, hekaluni yamilika uakuti jiwe lya kilele lyawekwa. Mu hatua ya tatu lili liango lya kufungwa lya sheria ya Jumapili. Kuuma 9/11 kufika ku sheria ya Jumapili, ujumbe uo ulengwe hasa ku Waadventista Wasabato wa Laodikia, maana hukumu ianza ku nyumba ya Mungu, nave yisila ku nyumba ya Mungu pa sheria ya Jumapili. Apo na hapo Uadventista Wasabato wa Laodikia wapitwa; sawa na vile Waprotestanti walipitwa mu historia ya Wamileriti, na Wayahudi mu historia ya Kristo, na sawa na wale wafile mu myaka zaidi ya arobaini mu historia ya Musa.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
Tsitsi itatu ta 9/11 zikaimiridwa ndi tsitsi lachiwiri la pa Ogasiti 11, 1840, ndipo pa msinkhu umenewo zizindikiro zonse ziwirizo zikaimiridwa ndi bulu, chizindikiro choyamba cha Chisilamu mu uneneri wa m’Baibulo. Lamulo la Lamlungu ndilo chizindikiro cha chilombo, ndipo chilombo chimenecho nthawi zambiri chimaimiridwa ngati mkango, motero chikuchita chinyengo cha Mkango wa fuko la Yuda. Lamulo la Lamlungu ndilo mkango, ndipo mneneri wosamvera wochokera ku Yuda anafa pakati pa bulu ndi mkango, ndipo anaikidwa m’manda omwewo pamodzi ndi mneneri wonama wa Beteli. Iye anafa mu nthawi yauneneri yochokera pa 9/11 kufika ku lamulo la Lamlungu, yomwe ndi nthawi yauneneri yochokera pa bulu kufika pa mkango. Nthawi yoyesayo ndi manda a mneneri wonama wa Beteli, amene anaikitsa mneneri wosamvera wochokera ku Yuda m’manda ake eni ake.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
پاشایەتی یەروبوعام، کە وەک ساختەکارییەک لە پاشایەتی یەهودا نیشان دراوە، لەو شوێنەی ئۆرشەلیم و پەرستگاکەی تێدایە، پڕۆتستانتەکانی مێژووی میللەریتی نیشان دەدا، کە ئیتر گەلی خودا نەبوون. نیشانەی پەیمانییان لەنێوان 11ی ئاب 1840 و دەرگای داخراوی 22ی تشرینی یەکەمی 1844 لەدەست دا. ئەو مێژووە لەگەڵ 9/11 هەتا یاسای یەکشەممە یەکڕیز دەبێتەوە، و بۆ ئەم هۆیە پێغەمبەری نافرمانبەری یەهودا لە هەمان گۆڕدا دەنێژرێت کە پڕۆتستانتە هەڵگەڕاوەکانیشی تێدا نێژراون، ئەوانەی بە پێغەمبەری درۆزنەوەی بێتئیل نیشان دراون.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
Mwa butha Ɨsaya aali mwene nnunu, looli koko akafwa ku Megiddo, ico cakwata bwino kandi ca ku lwalala ku Armagedoni. Akapambuka injila pa kukana ubutumwa bwa kweba bwa Neko. Neko, mwene wa Eguputo, eico mwene wa ku masamba, aali pa nshila yakwe ya kuya kucita inkondo na Babuloni, mwene wa ku kabanga. Ɨsaya aiminina Bayuda abo bafwila ku Armagedoni, pa mulandu wakuti bakalikana ubutumwa bwa kweba bwa nkondo ya mwene wa ku masamba na mwene wa ku kabanga mu Daniele 11:40–45. Ubo butumwa bwakaba umusinge pa 9/11.
The first test is the first angel’s call to return to the foundations.
Isanzā lyoku lya kwanza ni lyaika wa kwanza’s kwita ukuvutuka ku misinsi ya mpondelo.
The second test is the second angel’s call to separate and finish the temple.
Ule lwesibili luyikubizwa kwengelosi yesibili ukuba kwehlukaniswe futhi kuqedwe ithempeli.
The third test is the third angel’s litmus test of the seal or the mark.
Ogesa kwa gatato niko kokora kwa malaika wa gatato ko kumanya ekimenyetso ky’akabonero oba akamanyiso.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Taale yakuɓɗo ɗum ko taale dow punnere ɗee, e ndee 2024 ɓatakko waɗde e kawtal Zoom ɗi dow Asabbata ndillii sabu tan pinal ɗoŋngol ngol kuugal ɗaandol waɗi ka nder chart 1843. Pinal ngol woni dow alamaaji ɗin laɓɓinay no ñiiɓirgol yimɓe Alla e balɗe cakitiiɗe. Habbere Millerite ndee no waɗi Protestants wi’a ko Antiochus Epiphanes, walla Islam, woni sembe ɗum mawnintoo hoore mum, e yantoo, ngam laɓɓina ñiiɓirgol ngol e aayaaji sappo e nay ka Daniel sura sappo e go’o.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ne mu migezi egyo, bangi balyemerera okulwanyisa kabaka ow’obukiikaddyo; era n’abanyazi b’abantu bo balyesitula okwokya okunyweza okwolesebwa; naye baligwa. Danyeri 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
Je, Uislamu au Antioko Epifane walikuwa wanyang’anyi wa watu wako, au ilikuwa Rumi, kama Miller alivyotambua. Miller alikuwa ameelewa kwamba nguvu za kuharibu za upagani na upapa zote mbili ndizo zilizokuwa ile nguvu iliyojitukuza, iliyoanguka, na iliyokuwa wanyang’anyi wa watu wa Mungu. Hoja hiyo imewasilishwa katika chati ambayo “ilielekezwa na mkono wa Mungu, wala haipaswi kubadilishwa,” nayo ndiyo uwakilisho wa pekee katika meza zozote zile mbili za Habakuki unaotambulisha tukio ambalo halikuwa na rejea ya moja kwa moja katika Neno la unabii. Rejea hiyo katika chati ilikuwa ili kuangazia hoja hiyo ya msingi kama ishara ya nguvu ya kutenganisha ya Neno la Mungu la unabii.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
Mu 2024, hafi y’igice c’umugwi wa Zoom yaragiye kubera ugutahura kutari ukwo kw’uko ari Leta Zunze Ubumwe za Amerika zishitsa ivyerekanywe, atari i Roma, nk’uko Abamillerite babishingiye neza cane.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
Vutwisi lebyi sunguleke hi 2023, byi sungule loko Kriste a nghene ekamareni ra Hina a ri ni xivuvuri xa Hina, naswona xivuvuri lexi i marito ya Hina ya ntiyiso. Loko A nghene ekamareni ra Hina, a ri nga ri na vanhu, kutani A pfuxe rito emananga leswaku ri lunghiselela ndlela ya Hosi. Rito rero a ri fanele ku lunghiselela ndlela ya Murhumiwa wa Ntwanano leswaku a ta hi xitshuketa etempeleni ra yena; tempele ra yena ra lava dzana na makume mune-mune va magidi.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
Alo mwaka wa 2024, mteto wa kwanza, mteto wa misingi, mteto wa nani huanzisha maono—maono yale yatiayo muhuri mabaki. Maono ya ndani yatiayo muhuri mabaki ni maono ya Kristo katika sura ya kumi, na maono ya nje ni maono yanayoanzishwa na mpinga-kristo, naye mpinga-kristo ni Rumi. Maono ya ndani ya Kristo na maono ya nje ya mpinga-kristo. Kutia muhuri ni kuthibitika katika kweli, kiroho na kiakili pia; na maono ya ndani ya sura ya kumi ni ya kiroho, na maono ya nje ya sura ya kumi na moja ni ya kiakili. Ufahamu na uzoefu unaolingana wa maono yote mawili ndiyo kigezo kinachotakiwa kwa mtu yeyote atakayetiwa muhuri, kama Danieli alivyowakilisha katika mstari wa kwanza wa Danieli sura ya kumi.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Katika mwaka wa tatu wa Koreshi mfalme wa Uajemi, jambo lilifunuliwa kwa Danieli, ambaye jina lake liliitwa Belteshaza; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye alilifahamu jambo hilo, na alikuwa na ufahamu wa maono hayo. Danieli 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Misingi ya mtihani wa alfa ilikuwa juu ya aya ya kumi na nne ya Danieli kumi na moja, nayo ilikuwa sambamba na mtihani uleule wa msingi wa Wamilleri; na mtihani huo ulikuwa ndilo tu pambano la historia ya Wamilleri linalowakilishwa juu ya jedwali ambalo mlinzi wa Habakuki aliamriwa kuandika na kulifanya wazi. Mtihani wa msingi wa mwaka 2024 ulikuwa ni kushuka kwa malaika wa kwanza, kama kunavyowakilishwa na Agosti 11, 1840, 1888, na 9/11.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
Uyo malaika pia alishuka kama Mikaeli, kwa maana Mikaeli ndiye aliyemfufua Musa, ambaye pamoja na Eliya alifufuliwa katika siku ya mwisho ya mwaka 2023. Ufufuo huo unawakilishwa na Ezekieli kuwa umetimizwa kwa unabii wa pepo nne, ambao Dada White anauita farasi mwenye hasira aliyefungwa, ambao ni Uislamu wa Agosti 11, 1840 na 9/11. Jaribu la alfa lilikuwa lile jaribio la msingi la ono la nje. Jaribu la omega lingekuwa ono la ndani la jiwe kuu la mwisho.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Neeta inungah alpha aru omega iditsing ama adubu ahanba amada thajaba amadi ahumsuba masida maram kari oigadage? Mahakki maram asi eigi eina lakpa matam asi oirabani. 2024-gi alpha external testing-gi drishya asi ahumgi mapanda ahanba test oirabani. Aduga makhoi mapanda capstone omega test-ta sharuk yanaba matamda, madugi yumpham oiba adu matik chaba ngamgadabani. Masi ani asi ahumsuba test-tagi toina adum oirabadi natte; makhoi gi paorou pumnamakta aduga mapung phaba wahei amada nattraga atoppa prophetic swabhav lei. Ahumsuba test asi litmus test amani, madu-na candidate-adu-na mamanggi ani thangjag adu achumbani ngamdrabadi nattraga achumbani ngamlibadi matik chaba phanghalli.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Egeso ya mbere ni urufatiro, kandi egeso ya kabiri ni urusengero rwuzuye. Urufatiro rw’urusengero rwashyizweho mu mateka y’itegeko rya mbere ryo kuva i Babuloni. Mu mateka y’itegeko rya kabiri urusengero rwaruzuye. Itegeko rya gatatu ryari ritandukanye, kuko muri iryo tegeko ubwigenge bw’ubutegetsi bw’igihugu bwa Yuda bwasubijweho, bubaha ububasha bwo gukurikirana ibyaha by’imbonezamubano n’iby’idini. Urubanza rusubizwaho ku itegeko rya gatatu. Mu 2024, egeso shingiro rya alufa ryatandukanije abari mu cyumba hafi yo kuba kirimo ubusa mu buryo bw’ikoranabuhanga cy’umuntu w’igisaka cyo mu mukungugu.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
ਓਮੇਗਾ ਪਰਖ ਉਹ ਥਾਂ ਹੈ ਜਿੱਥੇ ਮੰਦਰ ਪੂਰਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਜਿਵੇਂ ਕਿ ਸ਼ਿਖਰ-ਪੱਥਰ ਰੱਖੇ ਜਾਣ ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। ਮੰਦਰ ਦੀ ਪੂਰਤੀ ਉਹ ਜੇਤੂ ਕਲੀਸਿਆ ਹੈ ਜੋ ਉਸ ਵੇਲੇ ਸਥਾਪਿਤ ਹੁੰਦੀ ਹੈ ਜਦੋਂ ਕੁੜਮਲ ਹਟਾਏ ਜਾਂਦੇ ਹਨ। ਮਿਲਰ ਦੇ ਸੁਪਨੇ ਵਿੱਚ ਮੰਦਰ ਦੀ ਪੂਰਤੀ ਉਹ ਵੇਲੇ ਹੋਈ ਜਦੋਂ ਹੀਰੇ-ਜਵਾਹਰ ਮੁੜ ਵੱਡੇ ਸੰਦੂਕ ਵਿੱਚ ਸੁੱਟੇ ਗਏ, “ਉਸ ਮਨੁੱਖ ਦੀ ਕਿਸੇ ਵੀ ਦਿਖਾਈ ਦੇਣ ਵਾਲੀ ਪੀੜਾ ਤੋਂ ਬਿਨਾ ਜਿਸ ਨੇ ਉਹਨਾਂ ਨੂੰ ਅੰਦਰ ਸੁੱਟਿਆ।” ਮਿਲਰ ਵੱਲੋਂ ਮੈਲ-ਬਰਸ਼ ਵਾਲੇ ਮਨੁੱਖ ਨੂੰ ਵੱਡੇ ਸੰਦੂਕ ਵਿੱਚ ਹੀਰੇ-ਜਵਾਹਰ ਸੁੱਟਦੇ ਹੋਏ ਪਛਾਣ ਲੈਣ ਤੋਂ ਬਾਅਦ, ਉਹ ਆਪਣੀ ਗਵਾਹੀ ਇਹਨਾਂ ਸ਼ਬਦਾਂ ਨਾਲ ਸਮਾਪਤ ਕਰਦਾ ਹੈ, “ਮੈਂ ਅਤਿ ਆਨੰਦ ਨਾਲ ਪੁਕਾਰਿਆ, ਅਤੇ ਉਸ ਪੁਕਾਰ ਨੇ ਮੈਨੂੰ ਜਗਾ ਦਿੱਤਾ।”
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Obwera nti okukaba kwa Miller okw’amaanyi okuzuukusa, kwassibwamu amaanyi “olw’essanyu.” Essanyu kye kabonero k’abo mu Yoeri abalina “omwenge omuggya,” era “ensonyi” ziri ku banywi b’omwenge abalala abo abaggiddwako omwenge omuggya. Okukaaba kw’Ekitala wakati w’ekiro okuzuukusa Miller, kujja oluvannyuma lw’omusajja ow’akakuta ak’ettaka okusuula amayinja ag’omuwendo mu ssanduuko ennene. Essanduuko ennene ejjudde amayinja ag’omuwendo agaayawuliddwa ku bisuubo ne gasuulibwa mu ssanduuko, era yo ye yeekaalu y’abo akasiriivu mu banaana mu bina mu bina, era n’obubaka bw’Okukaaba kw’Ekitala wakati w’ekiro. Yeekaalu emalirizibwa mu kiragiro eky’okubiri, oba malayika ow’okubiri, oba ekikemo eky’okubiri era eky’omega. Mu kirooto kya Miller, ekikemo eky’omega kikiikirirwa nga amadirisa g’eggulu gagguddwa.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Û min bihîst wek dengê komekî mezin, û wek dengê avên pir, û wek dengê guringa hêzdar, dibêjin: Hallelujah; ji ber ku Xudan Xwedayê Qadirê Mutleq hukum dike. Bila em şad bibin û kêfxweş bibin, û rûmetê bidin wî; ji ber ku zewaca Berx hatîye, û jina wî xwe amade kirîye. Û jê re hate dayîn ku bi ketanê nazik, pak û spî, were xelatkirin; ji ber ku ew ketanê nazik rastdariya pîrozan e. Û ew ji min re dibêje, Binivîse: Xwezî bi wan kesan ku ji bo şîva zewacê ya Berx hatine gazîkirin. Û ew ji min re dibêje, Ev gotinên rast ên Xwedê ne. Eyandina Yûhenna 19:6–9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
Ku wa 22 ka Mfungo 1844, “kuiza kwane kwa Kristo” kwafikiliziwa, na kila kumoza kwa izo kuiza kwane kufikiliziwa kwa ukamilifu zaidi mu sheria ya Dominika yenye kuja upesi. Alikuja kama Mjumbe wa Agano, kwa kutimiza kutakaswa na kusafishwa kwa Walawi katika Malaki tatu. Alikuja kupokea ufalme kwa kutimiza Danieli 7:13. Alikuja kusafisha patakatifu kwa kutimiza Danieli 8:14, na pia alikuja kwenye ndoa. Ndoa hutukia wakati bibi-arusi amejitayarisha mwenyewe.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“‘Beri me gi, bambae wantaem nomo hem putum naef blong kat wit long hem, from we taem blong havest i kam finis.’ Kraes i stap wet wetem strongfala longing blong luk we hemwan i soemaot hem stret long jos blong hem. Taem karakter blong Kraes i kamaot gud olgeta long ol man blong hem, nao bambae hem i kam blong tekem olgeta olsem ol blong hem stret.” Christ’s Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
“Dunia hanya dapat diperingatkan,” menurut ilham, dengan “melihat laki-laki dan perempuan” yang dimeteraikan dengan meterai Allah selama krisis hukum hari Minggu.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ekyerɛw Kronkron no adwuma ne sɛ ɛbɛma wiase no anya bɔne ho anidasoɔ, tenenee ho anidasoɔ, ne atemmuo ho anidasoɔ. Wobetumi abɔ wiase no kɔkɔ nkutoo bere a wohu wɔn a wɔgye nokorɛ no di sɛ nokorɛ no ate wɔn ho, na wɔreyɛ adeɛ so wɔ nnyinasosɛm a ɛkorɔn na ɛyɛ kronkron so, na wɔde ɔkwan a ɛkorɔn, a ɛso ma no adi nsonsonoeɛ no pefee wɔ wɔn a wɔdi Onyankopɔn mmara so ne wɔn a wɔtiatia so wɔ wɔn nan ase no ntam. Honhom no ahotew no da nsonsonoeɛ a ɛda wɔn a wɔwɔ Onyankopɔn sɔretia no ne wɔn a wɔdi da a ɛnyɛ nokorɛ sɛ home-da no so no adi. Sɔhwɛ no ba a, wɔbɛda no adi pefee sɛ aboa no agyiraeɛ no yɛ deɛn. Ɛne Kwasida so di. Wɔn a, wɔate nokorɛ no akyi no, wɔkɔ so bu saa da yi sɛ ɛyɛ kronkron no, wɔsoa onipa bɔne no nsa-anohyɛ, deɛ odwenii sɛ ɔbɛsesa mmerɛ ne mmara.” Bible Training School, December 1, 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Omuhara bweyehikiriza kwetekateka, isarura riba rihikire. Isarura ritandikira aha kuhuriza hamwe ebyana ebibanze eby’eŋano eby’ehongyero, ebishiturwa nk’ekimenyetso ky’ehongyero y’okushuutsa. Okubanza, ebyana ebibanze, ebyo biri abantu emitwalo kikumi na makumi ana na bina omu kitabo ky’Okushuuruurwa, nibyo bihurizibwa; hanyuma omutungo ogundi, abo bari ekibiina ekihango munonga. Ekimenyetso ni eihe rye ery’amaani, kandi eihe rye ery’amaani rijwarisibwe ebitambara ebyeru, ebirungi eby’omwenda mwiza. Omu bugyenyi bw’obushwere, hekalu y’abo emitwalo kikumi na makumi ana na bina emara kuhwaho mbere y’omusango gw’etteeka rya Sunday law, kandi egyo hekalu ti “Miller’s larger casket” yonka, kureka niyo kanisa ehandiikirwe omu buhanguzi, erina ebiconco byona, harimu n’omwoyo gw’obunabi.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Ndzi wela emilengeni ya yena leswaku ndzi n’wi gandzela. Kambe a ku eka mina: “Tivonele leswaku u nga endli sweswo; ndzi nandza-kuloni wa wena, ni wa vamakwenu lava nga ni vumbhoni bya Yesu: gandzela Xikwembu; hikuva vumbhoni bya Yesu i moya wa vuprofeta.” Nhlavutelo 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
mia na mine nè na mine na yi zole na yi zole na yi zole na yi zole ni awo bena na buya bua Yesu, ne buya bua Yesu bulongolola “mukanda pa mukanda” mu Bible ne mu Spirit of Prophecy. Pàdi ngendu wa Laodicée wa mia na mine nè na mine na yi zole na yi zole na yi zole na yi zole ushintuluka mu ngendu wa Philadelphie wa mia na mine nè na mine na yi zole na yi zole na yi zole na yi zole, bonso bônsò nebàlongeshe bulelela bua buya bwabo ku luseke lua “mukanda pa mukanda.” Buya abu mbusangishi bua mashi a Bulelela bwa Nzambi ne bujaadiki bua muntu.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Û wan bi xwîna Berxê, û bi peyva şahidiyê xwe ser wî ketin; û ew heta mirinê jiyanên xwe hez nekirin. Wahî 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Ushahidi wa ubinadamu uliounganishwa na damu ya Uungu ndio ushahidi wa Musa na wa Mwana-Kondoo. Musa alikuwa ubinadamu, alfa kwa damu ya Uungu wa Mwana-Kondoo wa omega. Karama zote hurejeshwa mara tu bibi-arusi anapojifanya tayari, naye, kama jeshi kuu lililovikwa kitani cheupe, huchukua nafasi yake kama bendera ya jeshi la Bwana linalosonga mbele. Mwendo huo wa vita huanza wakati bibi-arusi anapofanywa tayari na kuvikwa meupe, ndipo madirisha ya mbingu hufunguliwa, kama yalivyokuwa katika ndoto ya Miller.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Na nakeon e maeke a ringe, ma nakeon, a osuabu tetemwa; ao e butiko iai e a araia n Te Koaua ao Te Moan tei, ao e kabanea te kaotioti ma te buaka n te karinerine. A matana e a aki ma te irairai n ai, ao i aon uluna e bati te baura; ao e iai te aran ae kabaneaki, ae akea te tangata e ataia, bon iai. Ao e kangaki n te kakau ae butiaki n rara: ao te arana e aranaki, Te Taeka n te Atua. Ao taian anti ae mena i karawa a aoraki i murina i aon osuabu tettetemwa, a kangaki n te reirei ae mainiku, ae tetemwa ao ae raba. Ao e roko mai mairoun ana ngkoe te ba ni kabwarabwaraan ae kaaka, ba e na kaikoakoa iai nakon taian natannaomata: ao e na reireiia n te toor ae aini; ao e bunia te kataroki n wain n te nanokawaki ao te un te Atua ae Rabuaka. Ao e iai te aran ae kabaneaki i aon ana kakau ao i aon tibwina, UEA N AI UEA, AO KAITARA N AI KAITARA. Te Kaotioti 19:11–16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Iyo mwanda wa kuswabanga butaka iyo ayinjira mu kisenge kitupu no kukingula amafasitele, alonga amabwe ayebalilwa ya mutengo no kuayasila mu kasanduku kanene aka omega. James White ngaalondolola ayo mabwe ayebalilwa ya mutengo nga bantu ba Lesa, lelo William Miller ngaakwebela ukuti ifimanyikisho fyaba ne nsoselo ukucila imo, kabili ayo mabwe ayebalilwa ya mutengo tayeminina fye amafunde ya ntendekelo ayasalanganishiwa, lelo naayo mabwe ayebalilwa ya mutengo ayasalanganishiwa ali pa ngule iyo yakwekeshiwa pa mulu, iyeminina ubwami bwa bukata bwa kwa Kristu.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Na Yehova, Mulungu wao, atawakomboa siku hiyo kama kundi la watu wake; kwa maana watakuwa kama mawe ya taji, yaliyoinuliwa kama bendera juu ya nchi yake. Zekaria 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
알파 시험의 기초가 되는, 로마가 그 이상을 확립하는 시험 이후의 오메가이자 둘째 시험은, 머릿돌이 되는 오메가 시험이다. 그것은 성전 마침의 시험이며, 심판의 셋째 리트머스 시험에 앞선다. 그 시험은 경배하는 두 부류를 서로에게서 정결히 가려 내어, 기름 곧 그 기별을 따라, 혹은 화잇 자매가 가버나움 회당에 대한 그녀의 주석에서 밝힌 바와 같이 “진리의 말씀”을 따라, 지혜로운 자들과 미련한 자들을 분리한다.
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Kapernaumu ni pale ambapo, katika Yohana 6:66, Yesu alipoteza idadi kubwa zaidi ya wanafunzi kwa wakati mmoja, nao wanafunzi hao hawakurudi tena kamwe. Kama jaribu kubwa zaidi la uanafunzi katika wakati wa Kristo, Kapernaumu ni ishara ya jaribu la omega la uanafunzi katika wakati wa Kristo, ambalo kwa upande wake lingekuwa kielelezo cha jaribu la omega la uanafunzi katika mchakato wa upimaji wa hatua tatu ulioanza mwaka 2023. Katika Kapernaumu, jaribu hilo liliwakilishwa na Mkate wa Mbinguni, nalo lilitambulisha kushindwa kwa Wayahudi katika muktadha wa kutoweza kwao kuelewa unabii, kwa sababu ya kutokuwa tayari kwao kukubali kwamba Yesu aliposema kuhusu mambo ya asili, ilipaswa kueleweka katika matumizi ya kiroho.
We will continue these things in the next article.
Tukilutuliza mambo haya katika makala inayofuata.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
“Kristo mufundisi wake mu sinagogi kushaana na mufuwa wa buumi, kwaali kyalo kya kusanduka mu byafaayo bya Yudaasi. Waumvwile amba, ‘Kano mutalya omubiri gwa Mwana wa muntu, no kunywa omusaayi Gwake, tamuli na buumi muli imwe.’ Yohaana 6:53. Waakeni amba Kristo waali aleeta bipiwa bya bumupashi, kutali bipiwa bya nsi. Weena waalimona kuba wa kure talala, no kulanga amba waakonzya kubona kuti Yesu takabi na bulemu, alimwi kuti takakonzya kupa balandeli Bake sikwalo sipati. Waazunda amba talikazulani mwini a Kristo kapati-kapati pe kuti akonzye kukweempula. Walo wakaalangilila. Kabotu, wakaalangilila.”
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
“Eyo muthenga oyo akatandikire okulaga okutebereza okutabulira abayigirizwa. …” The Desire of Ages, 719.
First Test
تاقیکردنەوەی یەکەم
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
“Yuda wa ubinafsi, kwa kumtazama Yesu alivyomtupia jicho, alisadiki kwamba Bwana alikuwa ameupenya unafiki wake, na ameisoma tabia yake duni, ya kudharaulika. Huo ulikuwa ukemeo wa moja kwa moja zaidi kuliko ule ambao Yuda alikuwa amewahi kuupokea hapo awali. Alikasirishwa nao, na hivyo mlango ukafunguliwa ambao Shetani aliingia kupitia huo ili kuyatawala mawazo yake. Badala ya kutubu, akapanga kulipiza kisasi. Akiwa amechomwa na ufahamu wa dhambi yake, na akichochewa mpaka wazimu kwa sababu hatia yake ilikuwa imejulikana, akainuka mezani, akaenda katika jumba la kuhani mkuu, ambako aliikuta baraza imekusanyika. Alijazwa na roho ya Shetani, akatenda kama mtu aliyenyang’anywa akili. Tuzo iliyoahidiwa kwa ajili ya kumsaliti Bwana wake ilikuwa vipande thelathini vya fedha; naye kwa kiasi kilicho kidogo sana kuliko gharama ya sanduku la marhamu alimuuza Mwokozi.”
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
“Mu moyo ne mu mikalile, bangi balingani na Yuda. Cikulu cyoonse cintu ca bulembo mu mibele yabo ncisyomekwa akusiyiwa kuti tacilandiwapo, takuboneka bukali bwa kumasuka; pele lino basokwa, myoyo yabo izula buwisi.” Youth Instructor, July 12, 1900.
The Second Test
Ûzivandina Duyemîn
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Pasaka isuk mbere, Yuda yari yongeye guhura ubwa kabiri n’abatambyi n’abanditsi, kandi yari amaze kugirana na bo amasezerano yo gutanga Yesu mu maboko yabo.... Icyo gihe Yuda yarababajwe n’igikorwa Kristo yakoze cyo koza ibirenge by’abigishwa Be. Yibwiye ati, niba Yesu ashobora kwicisha bugufi atyo, ntashobora kuba Umwami wa Isirayeli. Ibyiringiro byose by’icyubahiro cyo mu isi mu bwami bw’igihe gito byari birimbutse. Yuda yanyuzwe n’umwanzuro ko gukurikira Kristo nta cyo byari kumumarira. Amaze kumubona yicisha bugufi bene ako kageni, nk’uko yabitekerezaga, yarushijeho gukomera ku mugambi we wo kumwihakana no kwatura ko yari yarashutswe. Yari yarafashwe na dayimoni, maze afata icyemezo cyo kurangiza umurimo yari yarasezeranye gukora wo kugambanira Umwami we.” The Desire of Ages, 645.
The Final Decision
Katshamo ka Mpelo
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
“Mu kusama na mu kuyungayunga pa kusokololwa kwa mulimo wakwe, Yuda ahatukile bukali pakusuluka mu cipinda. ‘Elyo Yesu alimwambile ati, Ico ucita, cita bwangu.... Elo ena, panuma ya kupokelela akacece ka mukate, afuminepo lino line: kabili cali ubushiku.’ Bwena ubushiku bwali ku mu tendi pa kutalukila kuli Kristu ukuya mu mfifi ya panse.”
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
“Mpaka hatua hii ilipokuwa imechukuliwa, Yuda hakuwa amevuka mbali zaidi ya uwezekano wa kutubu. Lakini alipouondoka uwepo wa Bwana wake na wa wanafunzi wenzake, uamuzi wa mwisho ulikuwa umekwisha kufanywa. Alikuwa amevuka mstari wa mpaka.
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
“Yesu watwa k’u moyo muremure mu kubhanila na roho eno eyagereribwaga. Tihariho ekintu kyona ekyali kisoboka kukorwa kugira arokole Yuda ekyasigairwe kitakorwa. Hanyuma y’okuba yagiranye endagaano emirundi ebiri ey’okuguza Mukama we, Yesu akyamuhereza omugisa gw’okwegarukamu. Mu kusoma ekigendererwa eky’omunda ekyari mu mutima gw’omuguzi, Kristo yahereza Yuda obujurizi obw’aha mperu kandi oburamukakasa obw’obwa Ruhanga bwe. Eki kikaba kiri, eri omwegi ow’ebisuba, okuyetwa okw’aha mperu okw’okwegarukamu. Tihasigairweho kusaba kwona omutima gwa Kristo, ogw’obwa Ruhanga n’obw’obuntu hamwe, ogwayinza kukora. Emigungu y’embabazi, eyagarurirwe enyuma n’amalala ag’omutima ogutajegera, yagaruka n’amaani maingi nk’omutembeyo ogw’okukunda okusingura. Kwonka n’obu Yuda yateinerwe kandi yatiina ahabw’okushuuruurwa kw’omusango gwe, yaguma n’akendera muno. Akaruga aha ky’okurya eky’esaramenti kugira ahikirize omulimo gw’okuguza.”
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
“Yudaas irratti wayyoo dubbachuudhaan, Kiristoos bartoota Isaaafis kaayyoo araaraa qaba ture. Akkasitti inni ragaa inni Masiihii taʼuu Isaa xumura irratti guutuu taʼe isaaniif kenne. Innis, ‘Ani utuu inni hin dhufin isinitti hima; akka inni yeroo raawwatamutti, isin ANI AKKA TAʼE amantaniif’ jedhe. Yesus callisee utuu turee, waan Isa irratti dhufuuf jiru waan hin beekne fakkaatee, bartoonni Gooftaan isaanii dursee ilaaluun waa beekuu hafuura Waaqayyoo irraa hin qabne, dinqisiifamee harka tuuta nama ajjeesu sanaatti dabarfamee kenname jedhanii yaaduu dandaʼu turan. Waggaa tokko dura, Yesus bartootatti kudha lamaan filachuu Isaa, keessaa tokko immoo diyaabiloos taʼuu isaa himee ture. Amma immoo dubbii Isaa Yudaasitti dubbate, gantummaan isaa Gooftaa isaatiin guutummaatti beekamaa taʼuu isaa kan argisiisu, yeroo salphina Isaa keessatti amantii hordoftoota Kiristoos warra dhugaa ni jabeessa ture. Yudaasis dhuma isaa isa suukanneessaa sana gaʼee booda, isaan wayyoo Yesus ganticha irratti dubbate ni yaadatu turan.” The Desire of Ages, 653–655.