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.
Kujaribiwa kwa Mkate wa Mbinguni kulikuwa jaribio la omega la uanafunzi katika siku za Yesu, na pia kulikuwa omega kuhusiana na jaribio la mana linalowakilishwa katika alfa ya historia ya agano la Israeli wa kale. Mwanzo ulikuwa mana; mwisho ulikuwa Mkate wa Mbinguni. Omega daima ndiyo iliyo kubwa zaidi, kwa hiyo kuacha kwa wanafunzi kwa kiwango kikubwa zaidi kunaiweka Kapernaumu kuwa omega katika historia ya Kristo na jaribio la uanafunzi.
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.
Yesu akabwira abeegi be nti: Omuntu yenayena bw’aba ayagala okujja ennyuma wange, yeegaane yekka, era yeetikke omusaalaba gwe, anngoberere. Kubanga buli ayagala okulokola obulamu bwe alibufiirwa; naye buli afiirwa obulamu bwe ku lwange alibulaba. Kale omuntu aganyulwa ki bw’anaafuna ensi yonna naye n’afiirwa emmeeme ye? Oba omuntu aligaba ki okununula emmeeme ye? Kubanga Omwana w’Omuntu alijja mu kitiibwa kya Kitaawe wamu ne bamalayika be; awo n’alyoka asasula buli muntu ng’ebikolwa bye bwe biri. Mazima mbagamba nti ku bano abayimiridde wano, waliwo abamu abatalirega ku kufa n’akatono okutuusa lwe baliraba Omwana w’Omuntu ng’ajja mu bwakabaka bwe. Matayo 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.”
Kapenaumu ni mtihani wa omega. Mtihani wa Kapenaumu ni mtihani wa mafuta katika mfano wa wanawali kumi; huo huanza kwa kilio cha usiku wa manane, na kuanzisha kipindi kinachojumuisha wanawali wapumbavu kutambua ya kwamba hawana mafuta. Kisha huanza kufadhaika wanapokaribia mlango unaofungwa wa sheria ya Jumapili, kama inavyowakilishwa katika mgogoro wa Kapenaumu katika Yohana 6:66. Kinabii wao ni “wenye aibu.”
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.
Laba nga, daka mga aldaw, nasiing i Magbabaul nga Dios, nga mapadala ako hin kagutman dida han tuna, diri kagutman hin tinapay, ni kauhaw hin tubig, kundi hin pamati han mga pulong han Ginoo: Ngan hira maglalakat tikang ha dagat ngadto ha dagat, ngan tikang ha amihanan tubtob ha sidlangan, magdadalagan hira ngadto-nganhi ha pamiling han pulong han Ginoo, ngan diri nira hikit-an. Hito nga adlaw an magagayon nga mga birhen ngan an mga batan-on nga kalalakin-an mangangalipong tungod han kauhaw. Hira nga nanunumpa pinaagi han sala han Samaria, ngan nasiring, Buhi an imo dios, O Dan; ngan, Buhi an pamaagi han Beersheba; bisan hira mapapukan, ngan diri na gud mabangon utro. 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.
የ2024 መሠረታዊ ፈተናን የሚከተለው የኦሜጋ ፈተና፣ በቃፐርናሆም የነበረው የኦሜጋ ፈተና ምሳሌ ነው። የኦሜጋ ፈተናው ሙሽራይቱ ከእሁድ ሕግ በፊት የምትታተምበት ስፍራ ነው። በዚያም ለዘላለም መለየቱ ፍጹም ይሆናል፤ ምክንያቱም እርስዋ ንጽሕት ከሆነች በኋላ፣ እንግዶች (አሕዛብ) ከእንግዲህ ወዲያ ወደ ኢየሩሳሌም ፈጽሞ አያልፉም።
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.
Mukama era aliwowoola ng’empologoma ng’asinziira mu Sayuuni, era alitunuulira eddoboozi lye ng’asinziira mu Yerusaalemi; era eggulu n’ensi birikankana: naye Mukama aliba ssuubi ly’abantu be, era amaanyi g’abaana ba Isiraeri. Bwe mutyo bwe mulimanya nga nze Mukama Katonda wammwe atuula mu Sayuuni, olusozi lwange olutukuvu: olwo Yerusaalemi aliba mutukuvu, so bannaggwanga tebaliddayo kuyita mu ye nate.
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.
Basi, muri uwo munsi, imisozi izatembesha vino nshya, n’imisozi mito izatemba amata, kandi inzuzi zose z’u Buyuda zizuzura amazi; kandi isōko rizadudubiza riturutse mu nzu y’Uwiteka, kandi rizavomera ikibaya cya Shitimu.
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.
Misri itakuwa ukiwa, na Edomu litakuwa jangwa lililoharibiwa, kwa sababu ya udhalimu dhidi ya wana wa Yuda, kwa kuwa wamemwaga damu isiyo na hatia katika nchi yao. Lakini Yuda atakaliwa milele, na Yerusalemu kizazi hata kizazi. Kwa maana nitasafisha damu yao ambayo sikuwa nimeisafisha; kwa maana Bwana anakaa katika Sayuni. Yoeli 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.
Yerusalemu asukunyululwa ku sónoni mu mpwilo sha kusalikisha sha ikpe lya kuchunguza, kulingana na Sakaría sura ya tatu, po nguo nyeupe ya kitani ya Filadelfia inapeanwa kwa Yoshua ili kubadilisha nguo chafu ya Laodikia. “Ndipo Yerusalemu atakuwa mtakatifu, wala wageni hawatapita tena ndani yake kamwe,” kwa maana ngano imetenganishwa na magugu na kukusanywa kuwa sadaka ya malimbuko. Haya hutokea katika jaribu la omega, tena hutokea madirisha ya mbingu yanapofunguliwa, na Yesu anapotupa vito ndani ya kisanduku na kuuambia ulimwengu, “njooni mwone.” “Njooni mwone” bendera ya ufalme wangu, bibi-arusi wangu, sadaka yangu ya Walawi kama katika siku za kale. “Njooni mwone” hekalu langu, kisanduku changu kilichojaa vito—kila kimoja kimeandaliwa kuwa sehemu ya taji ya ufalme wa utukufu.
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.
2024-гы негиз салуучу альфа сынагы ибадаткананын омега сынагына алып барат. Омега сынагы асмандын терезелери ачылганда болот; бул болсо колуктунун өзүн даяр кылган учуру. Акылсыз кыздар жана алардын «жалган тынчтык жана коопсуздук» жөнүндөгү кеч жамгыр кабары ачык терезелер аркылуу шамал менен учуруп чыгарылат, анткени бул тарыхтын кабары — чыгыш шамалынын кабары. Бул кабар — Ышаядагы чыгыш шамалынын күнүндө токтотулган катаал шамал; ал — жүз кырк төрт миңдин мөөр басылуу убагында тыюу салынган Жакандын төрт шамалы.
“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.
“Bamalayika babambe imiyaga ene, egiserwerwako ng’embalaasi esunguwadde ng’eyagala okusumuluka n’eyiringita ku maaso g’ensi yonna, ng’ereeta okuzikirira n’okufa mu kkubo lyayo.
“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.
“Je, tulale kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tuwe wazito wa kufahamu, baridi, na wafu? Lo, laiti tungalipata katika makanisa yetu Roho na pumzi ya Mungu ikivutwa ndani ya watu Wake, ili wasimame kwa miguu yao na kuishi.” 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.”
ئەم وانەیەی بای ڕۆژهەڵاتی ئیسلام ڕەت دەکەنەوە، بەو باوە لە پەنجەرەوە هەڵدەفڕێندرێن—هەمان ئەو هێمای سەرکەشیی خۆیان. خاشاکی هەڵە هەمیشە بەو پۆلە گەمژانەوە لکاندووە کە نەوتیان نییە. ئەفرایم جارێکی دیکە بە بتەکانی خۆیەوە پەیوەست بووەتەوە. ئەوان زیادبوونی زانیاریی کاتی مۆرکردن، و پەیوەندیی ئەوە بە ئیسلامی سێیەمین ناخۆشی، ڕەت کرد. خودا شکۆی پەیامی بارانی دوایینەی ساختەی ئەوان دەگۆڕێت بۆ «شەرم».
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.
Abantu bange bayabhujiswa ngenxa yokuswela ulwazi; ngokuba wena ulalile ulwazi, nami ngiyakukwala, ukuze ungabi ngumpristi kimi; lokhu-ke, njengoba ukhohlwe umthetho kaNkulunkulu wakho, nami ngiyakhohlwa abantwana bakho.
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.
Kama walivyoongezwa, ndivyo walivyonitenda dhambi; kwa hiyo nitabadili utukufu wao kuwa aibu. Hula dhambi ya watu wangu, na huuelekeza moyo wao kwenye uovu wao. Nayo itakuwa, kama watu, ndivyo kuhani; nami nitawaadhibu kwa njia zao, na kuwalipa kwa matendo yao. Kwa maana watakula, wala hawatatosheka; watafanya uasherati, wala hawataongezeka; kwa sababu wameacha kumwangalia Bwana. Uasherati na divai na divai mpya huondoa moyo. Watu wangu huomba shauri kwa sanamu zao za mti, na fimbo yao huwatangazia; kwa maana roho ya uasherati imewasababisha kupotea, nao wamekwenda kufanya uasherati wakimwacha Mungu wao. Hutoa dhabihu juu ya vilele vya milima, na kufukiza uvumba juu ya vilima, chini ya mialoni na mipopla na mibalamu, kwa sababu kivuli chake ni kizuri; kwa hiyo binti zenu watafanya uasherati, na wake zenu watafanya uzinzi. Sitawaadhibu binti zenu wanapofanya uasherati, wala wake zenu wanapofanya uzinzi; kwa maana wao wenyewe hujitenga pamoja na makahaba, nao hutoa dhabihu pamoja na wanawake wazinzi; kwa hiyo watu wasio na ufahamu wataanguka.
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.
Nangsega we, Israel, ọ lolo harlot, ta dẹkakwa ka Judah mehie; unu abịakwala na Gilgal, unu arịgokwakwala na Bethaven, unu aṅụkwala iyi, sị, Jehova dị ndụ. N’ihi na Israel na-azụ azụ dị ka nne ehi na-enupụ isi: ugbu a Jehova ga-azụ ha dịka nwa atụrụ n’ebe sara mbara.
Ephraim is joined to idols: let him alone.
ئەفرایم بە بتان پەیوەست بووە؛ بایهێڵن.
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.
Винази вачо вахозири: зинакариро пайваста ба ҷо овардаанд; мирони ӯ шармро дӯст дошта, мегӯянд: «Бидиҳед». Бод ӯро дар болҳои худ печонида бурдааст, ва онҳо аз қурбониҳои худ хиҷил хоҳанд шуд. Ҳушаъ 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.
Oruhhaalhin xurha, xel xinkhin namdumnuuliig xanghsan teneg busguichuud bolon tedniig dagaldaj baisan buruu surgaaluud yum. Bid yu idej uuna, tuundaa adil boldog; ted dorno salhin mehedjiig nyatsaaj, orond ni araasaa khuchtei tööröglöl avchirdag khudlaagiig songoj, hulgain amgalan ba ayuulgui baidlyn khoyoruutsa viimiiin daraakh boroonii mehedjtei niigend negdsen. Ioeliin shine dars tednii amaas taslagdsan; yag ter gazart ni Ieremia Burkhany am boldog.
“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.
“Eiqi kuan'vatzas n'ochoj, winaq qitz'et re' qa rech ri Ajch'olonel re'. Eiqi qak'ayij pa ruk'ux ri rujpixab' ri Dios, qakik'owaj ri rajawal ri Ajya'l Pixab'. Xa junam chajinel richin niqaban jun dios b'anon pa taq tijonik k'ayewal chuqa' taq no'jib'al man qitzij ta, achi'el niqaban jun dios che' o ab'aj. Ruma ri retzelaxik ri rub'anikil ri Dios, ri Satanás kuk'utuj chi chike ri winaq richin niqach'ob'ij rij pa jun rub'anikil man qitzij ta. Chikixo'l e k'ïy, jun dios filosófico t'uyul pa ruq'ij ri Jehová; are k'a ri Dios k'aslik, achi'el k'utun pa Rutzij, pa Cristo, chuqa' pa taq rusamaj ri b'anikil, xa jub'a' e'o ri yeb'anow adoración che. E k'ïy waral yekiq'ijila' ri ruwach'ulew, toq yekiq'owaj ri Dios richin ri ruwach'ulew. Pune pa jun jalajoj rub'anikil, ri ajtz'ib'axik dios k'o k'a wakami pa ri mundo cristiano, qitzij wi achi'el xk'o chikixo'l ri Israel ojer pa taq q'ij richin Elías. Ri Dios kech ri e k'ïy achi'el qitzij q'ijtal chi e na'ojinel, kech filósofos, poetas, políticos, periodistas—ri Dios kech taq molaj aninaq, utz b'anon chuqa' q'ijila'ïk ruma ri moda, kech e k'ïy colegios chuqa' universidades, asta kech jujun taq instituciones teológicas—man naj ta chik chuwäch Baal, ri dios q'ij richin Fenicia.” 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.
Mu ndoto ya Miller, wakati wa kutenganishwa kwa walio wa kweli na walio wa uongo, upepo huwapeperusha nje wanawali wa uongo, huku Bwana akimwitia muhuri bibi-arusi Wake wakati wa jaribio la ndani la omega la dirisha lililo wazi.
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.
“Lola, ndzi ta rhuma murhumiwa wa mina, kutani u ta lunghisa ndlela emahlweni ka mina; kutani Hosi leyi mi yi lavaka yi ta fika hi xitshuketa etempeleni ra yona, anga Murhumiwa wa ntwanano, loyi mi tsakaka ha yena. Waswivo, wa ta fika,” ku vula Yehovha wa mavuthu. “Kambe i mani loyi a nga ta tiyisela siku ra ku ta ka yena? naswona i mani loyi a nga ta yima loko a humelela? hikuva u fana ni ndzilo wa muhlantswi wa nsimbi, ni xisibi xa muhlantswi wa tinguvu. Kutani u ta tshama tanihi muhlantswi ni muhluwuri wa silivhere; u ta basisa vana va Levhi, a va hlantswa kukota nsuku ni silivhere, leswaku va ta humesela Yehovha gandzelo hi ku lulama. Kutani gandzelo ra Yuda ni ra Yerusalema ri ta tsakisa Yehovha, ku fana ni masiku ya khale ni malembe ya nkarhi wa khale.” Malaki 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.
Bana ba Levi ke bana ba Balevi bao ba ileng ba botega mo tekong ya setshwantsho sa sebatana ya ga Arone, mme gape kwa morago mo tekong ya setshwantsho sa sebatana ya ga Jeroboame. Ke bone ba ba falolang teko ya setshwantsho sa sebatana, e leng teko e go yone bokhutlo jwa bone jwa bosakhutleng bo swediwang, le teko e ba tshwanetseng go e falola—pele ga re ka bewa sekano.
“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.
“Bwana amenionyesha wazi kwamba sanamu ya yule mnyama itafanyizwa kabla muda wa rehema haujafungwa; kwa maana hiyo ndiyo itakayokuwa jaribu kuu kwa watu wa Mungu, ambalo kwa hilo hatima yao ya milele itaamuliwa.
“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.
“Uyo ni jo jaribu ambalo watu wa Mungu lazima wawe nalo kabla hawajatiwa muhuri. Wote watakaothibitisha uaminifu wao kwa Mungu kwa kushika sheria Yake, na kwa kukataa kuikubali sabato bandia, watapangwa chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Lakini wale wanaoisaliti kweli yenye asili ya mbinguni na kuikubali sabato ya Jumapili, watapokea chapa ya mnyama.” 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.
Nyamamfu wa kushinisha tshifwanyikiso tsha nyama wa mageshi ke mukenji wa kushinisha udi kumpala kwa mukenji wa tshimanyinu tsha nyama pa mikenji ya mulayi wa pa Lumingu, ne udi ne bwa kupita muawo kumpala kwa ciibi kukanga.
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.
Oku ni kugezesha kweza abakiranutsi kandi kukanatandukanya abakiranutsi n’abatabereye. Ni kwo kugeragezwa aho Daniyeli, Shaduraki, Meshaki na Abedinego basangwa basa neza kurushaho kandi bafite imibiri ishimishije kuruta abaryaga indyo y’i Babuloni. Icyiciro kimwe cyari cyariye umutsima wo mu Ijuru, ikindi cyo kikarya umutsima w’i Babuloni. Ni ikigeragezo cy’umutsima mu isinagogi y’i Kaperinawumu.
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.
Nje yaani, kipindi cha kujaribiwa tulicho nacho sasa ni jaribu la sanamu ya mnyama, yaani muungano wa kanisa na dola ndani ya Marekani. Kipindi cha kujaribiwa cha sambamba cha ndani kinatambulisha kundi moja la wanawali wanaodhihirisha mfano wa ubinadamu, na kundi jingine la wanawali wanaodhihirisha mfano wa Uungu uliounganishwa na ubinadamu. Baada ya Malaki kutambulisha utakaso na usafishaji wa Walawi, Mungu anaweka jaribu.
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.
Ndzi ta tshinela eka n'wina ndzi ta avanyisa; naswona ndzi ta va mbhoni yo hatlisa ku lwisana ni valoyi, ni vaoswi, ni lava hlambanyaka mavunwa, ni lava tshikilelaka muholo wa mutirhi la hakeriwaka, ni noni, ni n'wana la nga riki na tata, ni lava susaka muluveri exilungelweni xa yena, naswona a va ndzi chavi, ku vula Yehovha wa mavandla.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
Ngoba mina nginguJehova, angiguquki; ngalokho nina madodana kaJakobe aniqedwa. Malaki 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.
Ekiyžo kya mbere ni gutinya Imana, kandi umugwi wananiwe mu igeragezwa ry’Umumarayika w’Isezerano hanyuma ubwirwa imiciraguhano itanu, umwe kuri buri mwigeme mupfu wo mu bakobwa b’inkumi, ihuye no kuba abanyagitindi, ab’abagowe, abakene, impumyi, bambaye ubusa; ibimenyetso bitanu by’ubuhanuzi ku bakobwa b’inkumi batanu b’abapfu, byose bikubiye mu mvugo ngo “kandi ntimuntinya.” Abo ni bo bananiwe ikigeragezo cya mbere cy’ishingiro, ari cyo alpha. Bananiwe kuko batasobanukiwe yuko Imana itigera ihinduka. Abo ni bo bananiwe ikigeragezo cy’ishingiro cyo hanze, ari cyo alpha yo mu mwaka wa 2024.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Mu buli ebyafaayo eby’edda mulimu eby’okuyigako; era abantu bayitibwa okubissaako omwoyo, bonna basobole okutegeera ng’Olwatu akola mu ngeri ezo zimu ne kaakano nga bwe bulijjo abadde akola. Omukono gwe gulabibwa mu mulimu gwe ne mu mawanga ne kaakano, ddala nga bwe gubadde bulijjo okuva enjiri bwe yasooka okulangirirwa eri Adamu mu Edeni.
“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.
“有一些时期，乃是列国历史与教会历史中的转折关头。按着上帝的护理，当这些不同的危机来到时，适合那时的亮光就赐下。人若领受，属灵上便有进展；人若拒绝，随之而来的就是属灵的衰退与败亡。主已在祂的话语中揭示了福音积极进取之工在过去如何开展，并且在将来如何继续，直到最后的争战；届时，撒但的势力将作出其最后惊人的行动。”《Bible Echo》，1895年8月26日。
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.
Aba Laodikia ti bèn mɔn mu nyɛ sɛ, ndenge Nzambe asalelaka bato ezalaka ntango nyonso kaka ndenge moko. Soki pole, to mafuta, eyambami, mapamboli ezalaka; soki te, ezali kobebisama ya masuwa.
“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.
«Na bileko oyo eleká, Nkolo Nzambe ya likoló amonisaki basekele na ye epai ya baprofeta na ye. Makambo ya lelo mpe ya mikolo ekoya ezali polele ndenge moko liboso na ye. Mongongo ya Nzambe ezali koyokana na bileko nyonso, koyebisa moto makambo oyo ekosalema. Bakonzi mpe bankumu bazwaka bisika na bango na ntango oyo epesameli bango. Bakanisaka ete bazali kokokisa mikano na bango moko, kasi ya solo bazali kokokisa liloba oyo Nzambe alobaki. »
“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.
“Paulo wǎ ǹlɛ̀ni kɛ́ ǹyɛ̀nɛ ya Ŋwɛn tɛ̀ mʉ̀nù pʉ̀nù nìsà kù mʉ̀nù lè pà, ‘wá sàndì nìsà sí tɛ̀nà kù à káláyì, yá bɛ̀nù màshé mùhìsù àshwà sà yì.’ Danyɛ̀lì nìsà wá tɛ̀nà kù à káláyì. ‘Bɔ̀tì Ŋwɛnù wá nù mìsà yá bà kʉ̀nà wʉ̀nù.’ Ŋwɛn Danyɛ̀lì wá kà nì pùnù, nì kà yìsà. À ná kùlù ànshʉ́mù kɛ́ mʉ̀nù mùnù. Kà nìsà kɛ́ mùshì Yàhùdí yì, nì kà nìsà kɛ́ mùshì yì, Ŋwɛn wá pùsà bɔ̀tì bʉ̀nù kɛ́ bàkìtá bʉ̀nù, bà nìsà nìtìsà.”
“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.’
Mutume Petro anati: “Tinewo so lizgu ya unabii iliyo thabiti zaidi; ambayo mnafanya vema kuizingatia, kama nuru iangazayo mahali penye giza, hata kutakapopambazuka, na nyota ya asubuhi itokee mioyoni mwenu; mkijua kwanza jambo hili, ya kuwa hakuna unabii wa Maandiko ulio wa tafsiri ya mtu binafsi. Kwa maana unabii haukuja zamani kwa mapenzi ya mwanadamu; bali watu watakatifu wa Mungu walinena wakiongozwa na Roho Mtakatifu.”
“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.
Abaatahabu n’abatagira Imana ntibatahura akamaro k’ibimenyetso by’ibihe, byahanuwe mu ijambo ry’ubuhanuzi. Mu bujiji bashobora kwanga kwemera ibyanditswe byahumetswe. Ariko iyo abiyita Abakristo bavuga n’agasuzuguro iby’inzira n’uburyo Uwo NDIHO ukomeye yakoresheje kugira ngo amenyekanishe imigambi ye, baba berekanye ko batamenye Ibyanditswe cyangwa imbaraga z’Imana. Umuremyi azi neza rwose ibigize kamere muntu agomba guhangana na byo. Azi uburyo agomba gukoresha kugira ngo agere ku byifuzwa.
“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.
“Ԑngʼanesyei ngʼolyotab ngʼatunot koimuch. Ne bo konyorchi ngʼolyotab bik ko ngʼomnataet ne kimoche, momuche kotilil; amu araret noto ko nyolu kochamta age tugul metinyei tugul ko kebebertab merik nebo kisar. Ngʼolyotab Jehovah ko maimwae, ak imi engʼ boiyot agobo. Christo koyey, ‘Amu an ayey akwerin: engʼ boiyot konyoru barak ak ngʼony, kot age tugul nebo jot ak kot age tugul nebo tittle ma boichengʼ kalenjin ne bo kotinyei toretab kirwok, oret ne tinyei tugul lagokab tugul.’ Ngʼolyotab Jehovah nyolu imi engʼ boiyot age tugul nebo boiyot ne ma bo kedagakchi.” Youth Instructor, December 1, 1903.
God never changes and He works upon the same lines as He has always done.
خدا هرگز تغییر نمیکند و او بر همان اصولی عمل میکند که همیشه چنین کرده است.
“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.
“Mungu akidaha ya nsi yonekya, kuva mu biseera ku biseera, afwana nnyo mu ngeri eyeewuunyisa mu buli kuzza obuggya okunene oba mu buli nkola y’eddiini enkulu. Emisingi gy’enkolagana ya Katonda n’abantu bulijjo gibeera gye gimu. Enkola enkulu ez’omulembe guno zirina ebyo ebizifaanana mu eby’edda, era obumanyirivu bw’ekkanisa mu mirembe egyayita bulimu amasomo ag’omuwendo omungi nnyo eri ebiseera byaffe.” 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.
Malaki sura ya tatu ya aya nne za kwanza zinamtambulisha mjumbe aitayarishaye njia kwa ajili ya Mjumbe wa Agano, na kutakaswa na kusafishwa kwa Walawi. Kisha Bwana anatangaza hukumu juu ya Laodikia, akibainisha kwamba hawamchi Mungu, maana yake walishindwa jaribio la msingi, alfa, la malaika wa tatu. Kukosa kwao kumcha kunawakilisha kuukataa maarifa kwa makusudi, na muktadha wa maarifa wanayakataa ni kuukubali ule usimulizi wa kihistoria wa yule mjumbe aitayarishaye njia na Mjumbe wa Kiungu anayefuata. Manabii wote hutambulisha siku za mwisho, wala kusingekuwa na sababu ya kutambulisha vuguvugu la uamsho wa matengenezo bandia, kama kusingekuwapo la kweli.
“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.
“Lakini Shetani hakukaa bure. Sasa alijaribu lile ambalo amelijaribu katika kila vuguvugu jingine la matengenezo—kuwadanganya na kuwaangamiza watu kwa kuwavalisha bandia mahali pa kazi ya kweli. Kama vile walivyokuwako makristo wa uongo katika karne ya kwanza ya kanisa la Kikristo, vivyo hivyo waliinuka manabii wa uongo katika karne ya kumi na sita.” Pambano Kuu, 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:
Malaki esuula esatu, ennyiriri omukaaga ezisooka, ziraga ensonga y’okulongoosebwa n’okutukuzibwa kw’Abaleevi mu ntambula ey’okuddaabiriza ey’abantu emitwalo kikumi mu enkumi ana mu enkumi nnya. Mu maaso ga Amerika waliwo kino kimu ku bibiri: oba entambula eyo yennyini, oba ekimu ku bingi ebigifuula eby’omu nkwaka. Awo Malaki n’ayogera nti:
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.
Bäwuk buba baata babaashu, lukabäya mu malajizo gaane, ne mutigagaalindi. Mundyukile, na nze ndibadyukira, bw’ayogera Mukama ow’Eggye. Malaki 3:7.
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
Jiuz·niz siaz daih cei hnaengz daenjbaenz cujyau haeh cugingh haenx goh Joel, doengh Malachi haih dihneix cingqnyenj gij ndeiuj daengz mboujduz neix, seizneix mwngz gangj, “daengz ndwenh seiz gwnz boix gouq deih fwnz, su mbanj youq goengq loh daih.” Daengz 1863 nienz, seizgiz boix gouq yiengh daih it boux daenjbaenz ciuq, gyoengqde caeuqgya raeuj raeuj daengz vuenh vuenh ceiq henvaih de God. Gij cingjsaeh daengz gwnz gyoengqde gaiq ndaej mboujduz cingzciq neix, miz gij gojgoj Laodicea gojgoj youq ndang, mbanj caeuqgangj daengz cingjcingj gwnz sevei, ndaej baenz baenz yawj ndaej gangj, dangqnaeuz gyoengqde dangqseiz dauqma, God cingq dauqma daengz gyoengqde.
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.
Nhưng ninyi mwasema, Tutarudije? Je, mwanadamu atamwibia Mungu? Hata hivyo ninyi mmeniibia. Lakini ninyi mwasema, Tumekuibia katika nini? Katika zaka na sadaka. Ninyi mmelaaniwa kwa laana; kwa maana mmeniibia, yaani, taifa hili zima.
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.
Rehei fieli dibua dya shumi zonse mu nyumba yosungiramo, kuti m’nyumba mwanga mukhale chakudya; ndipo mundiyese tsopano m’chimenechi, ati Yehova wa makamu, ngati sindidzakutsegulirani mawindo a kumwamba, ndi kukutsanulirani dalitso, kufikira kusowa malo olandiramo.
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.
Nange ndzi ta tshinya loyi a dyaka hikwalaho ka n’wina, kutani a nge lovisi mihandzu ya misava ya n’wina; naswona murhi wa n’wina wa vhinya a wu nge hoxi mihandzu ya wona emahlweni ka nkarhi ensin’wini, ku vula Yehovha wa mavuthu. Kutani matiko hinkwawo ma ta mi vula lava katekisiweke; hikuva mi ta va tiko leri tsakisaka, ku vula Yehovha wa mavuthu. Malaki 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.
Ngoomyeso gw’okubanza ogw’ebweru ogw’omusingi ogwa 2024 guddirirwa ng’ogwo ogw’akamalirizo ogw’omunda ogwa 2026. Ogo ngoomyeso gw’akamalirizo gubeerawo ng’eddirisa z’omu ggulu zigguddwawo, era ebifo bisatu awategeezebwa ezo ddirisa eziguddwawo mu mbeera y’ekkanisa ewangudde bye bino: Malaki essuula ey’okusatu, ekirooto kya Miller, n’Okubikkulirwa essuula ey’ekkumi n’omwenda. Malaki ye alfa, ekirooto kya Miller kye wakati, era Okubikkulirwa ye omega. Ogo ngoomyeso gulagibwa mu Kristo, nga omusajja ow’akasaabuni k’enfuufu, ng’asuula amayinja ag’omuwendo mu ssanduuko. Aago mayinja ag’omuwendo ge mazima gombi agategekeddwa obulungi mu nsengeka yaago, era ge batono abasigalawo. Eggwanika y’awakuŋŋaanyizibwa era ne wagabirwa emmere. Nga bwe kyali ku ngoomyeso gwa manu, n’ogw’e Kaperunawumu era n’Omugejja oguva mu Ggulu—“emmere” kye kigambo ekikwatibwako.
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.”
“ཤ་ཟས་”ནི་བུ་མོ་གཉེན་སྒྲིག་གི་དཔེར་བརྗོད་ནང་གི་སྣུམ་ཡིན་ལ། དེས་གཤིས་ཀ དམ་པའི་འཕགས་པའི་ཐུགས་རླུང་། དེ་བཞིན་ཡེ་ཤུ་ཀྲིས྄ཊོས་ཀྱི་གཤིས་ཀ་འཕེལ་བར་བྱེད་པའི་མི་དེ་དག་གི་སྙིང་དང་ཡིད་ལ་དམ་པའི་འཕགས་པའི་ཐུགས་རླུང་འཇུག་པར་བྱེད་པའི་ལུང་སྟོན་གྱི་འཕྲིན་ཡང་མཚོན་ནོ། “ཤ་ཟས་”ནི་ཡོ་ཨེལ་གྱི་“རྒུན་ཆང་གསར་པ་”དེ་ཡིན་ཏེ། དེ་ནི་ཨེཕ་ར་ཡིམ་གྱི་ར་བཟི་བ་རྣམས་ལས་བཅད་པ་ཡིན། ཕོ་ཉ་གཉིས་པའི་ནང་གི་རྩེ་རྡོའི་མཆོད་ཁང་གི་ཚོད་ལྟ་ནང་མའི་རྒྱུགས་འཕྲོད་པར་བྱ་བར། ཁྱེད་ཀྱིས་ཕྱི་ཡི་དང་པོའི་ཨཱལ་ཕཱ་ཡི་གཞི་རྟེན་ཚོད་ལྟའི་རྒྱུགས་སྔོན་ལ་འཕྲོད་ཟིན་དགོས། གལ་ཏེ་ཁྱེད་ཀྱིས་གཞི་རྟེན་དེ་ཁས་མ་བླངས་ན། གཞི་རྟེན་དེའི་སྟེང་བསླངས་པའི་མཆོད་ཁང་གི་ཆ་ཤས་ཤིག་ཏུ་ཁྱེད་གྱུར་མི་ཐུབ། འོན་ཀྱང་གཞི་རྟེན་གྱི་ཚོད་ལྟ་དེ་འཕྲོད་པའི་གྲངས་ཀའི་ནང་ཁྱེད་མེད་ན། ཁྱེད་ཀྱིས་བྱེ་མའི་སྟེང་དུ་རང་གི་ཆོས་ཕྱོགས་ཀྱི་ཁང་པ་རྫུན་མ་བརྩིགས་པར་འགྱུར། ཡོ་ཧ་ནན་གྱིས་ཆོས་ཕྱོགས་ཀྱི་ཁང་པ་རྫུན་མ་དེ་ལ་“སཱ་ཏན་གྱི་ཚོགས་ཁང་”ཞེས་འབོད་ཅིང་། ཡིར་མི་ཡས་“འཕྱ་སྨོད་པ་རྣམས་ཀྱི་ཚོགས་པ་”ཞེས་གསུངས་སོ།
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.
Utuleni mo yose e lisumi ne mahelo mu lihelelo lya kuvikilamo; lyo liliko lilabiko mu mutima. Omunhu wa cishashe ca mutwe wafulile abantu ba Lesa abasalapo mu cibokoshi cinene, kabili mu kucita ifyo alelangilila mulimo wa kuleta mo yose e lisumi mu lihelelo lya kuvikilamo. AbaLevi ehelo ilasumbulwa pa mulu ilyo Asuka ulupalo ukufuma mu mawindolo ya muulu. Amabwe yakwe ayamutengo aya muntu wa cishashe ca mutwe bantu Bakwe abasalapo; kabili muli Esaya chapitala sikisi abo bantu abasalapo balangishiwa nga lisumi.
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.
Bende naamba, Mukama, paka ryari? Naye nalyanzibwako nti, Okutuusa ebibuga lwe birisigala nga byonoonese nga tebirimu batuuze, n’ennyumba nga tezirimu muntu, n’ensi nga efuuse matongo ddala, era Mukama ng’aggye abantu wala nnyo, era nga waliwo okuleka okunene wakati mu nsi. Naye ate mu yo mulibaamu ekitundu eky’ekkumi, era kiridda, era kiririibwa: ng’omuti ogwa teil, era ng’omuvule, ebirimu byagwo nga bikyasigadde mu gwo, bwe gugwaako amalagala gaagwo: bw’etyo ezzadde ettukuvu bwe liriba ekisigadde kyayo. Isaaya 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.
Mukama amanya ekibuuzo kya “kumala bbanga ki” ku bujulizi obw’enjawulo ng’ekiraga etteeka lya Ssande, era mu lunyiriri olw’okusatu olwa Isaaya mukaaga bamalayika balangirira nti, “Mutukuvu, mutukuvu, mutukuvu, ye Mukama ow’eggye: ensi yonna ejjudde ekitiibwa kye.” Mwannyinaffe White agatta kino ku malayika ow’amaanyi ow’Okubikkulirwa kkumi na munaana.
“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.
“Bo [malaika] ba bona bokamoso, mo lefatšeng lotlhe lo tlaa tlalang ka kgalalelo ya Gagwe, pina ya phenyo ya thoriso e boelediwa go tswa go mongwe go ya go yo mongwe ka kopelo e e monate, ‘Boitshepo, boitshepo, boitshepo, ke Morena wa Masomosomo.’ Ba kgotsofetse ka botlalo go galaletsa Modimo; mme mo bolengteng jwa Gagwe, ka fa tlase ga pososelo ya Gagwe ya kamogelo, ga ba eletse sepe se sengwe gape. Mo go rwale setshwano sa Gagwe, mo go dire tirelo ya Gagwe le go Mo obamela, ke mo eletso la bone le legolo thata le fitlheletsweng ka botlalo.” 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.
Isaya ya sita inatambua 9/11, wakati dunia ilipoangaziwa kwa utukufu wa sauti ya kwanza ya sauti mbili za Ufunuo kumi na nane. Isaya alipouliza, “hata lini,” historia ya sura hiyo hutambulishwa kuwa ni kipindi kutoka 9/11 hadi sheria ya Jumapili, ambapo sauti ya pili hufika. Isaya anatufahamisha kwamba katika sheria ya Jumapili kutakuwako masalio—ambao ni zaka. Masalio hayo yana dutu ndani yao—mafuta katika vyombo vyao.
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.
Nanga muhati mwake hakutasalia sehemu ya kumi [zaka], nayo itarejea, na italiwa; kama mti wa teil, na kama mwaloni, ambao kiini chake kiko ndani yao, waangushapo majani yao; vivyo hivyo uzao mtakatifu utakuwa ndicho kiini chake. Isaya 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.
“Tithe” ɓe ɗi waɗi “artiiɓe” ngam no ɗi jaabii noddude Malaki, e ɗuum kadi noddude Irmiya ngam artugol. Ɓe ko leeɓi aadamaaku, ɓeydaaki e Laamu-Alla (ndewu ceniiɗo). Ɓe nyaamata, ngam ɓe tan naa ɓe ɗoon woni lilaaɓe, kono kadi ɓe woni alamiiwol burooji gaɗaaji Penetekost; ɓe woni ɓangol ngol lenyiiji maa nyaamata.
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.
Nikuo, Bwana asema hivi: Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na kama ukitenga kilicho cha thamani na kile kilicho kibovu, utakuwa kama kinywa changu; wao na warudi kwako; lakini usirudi wewe kwao. Yeremia 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.
Yeremia anawakilisha wale waliokula ujumbe uliokuwa mkononi mwa malaika, ambao ulikuwa alfa na mtihani wa msingi uliowakilishwa na Agosti 11, 1840, 1888, na 9/11; kwa maana asema kwamba aliyapata maneno hayo, akayala.
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.
Mawu ghe xɔxɔwòwo, eye meɖu wo; eye wònya sia trɔ na nye dzidzɔ kple nye dziƒoƒe me asefɔfɔ: elabena wowɔ yɔm le wò ŋkɔ me, O Aƒetɔ Mawu Si Le Aʋakɔwo Dzi. Yeremia 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.
Yeremya, meleğin elindeki küçük kitabı yediğinde Tanrı’nın adıyla anılır; ve o mesaj utanç yerine sevinç ve coşku meydana getirmiştir. Tanrı’nın adı Yeremya’ya verildiğinde, o Filadelfiyalı olan yüz kırk dört bini temsil etmektedir.
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.
Ye ashindae ndamfanya nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena kamwe; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, yaani Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; nami nitaandika juu yake jina langu jipya. Ufunuo 3:12.
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
Yeremia alikula ujumbe wa 9/11 na akapata huzuni ya Julai 18, 2020.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Ndzi tshamanga etshungwini ra vahleka-ndleve, naswona a ndzi tsakelanga; ndzi tshamile ndzoxe hikwalaho ka voko ra wena, hikuva u ndzi tatisile hi ku hlundzuka. Hikwalaho ka yini ku vava ka mina ku nga heriki, ni xilondza xa mina xi nga tshungulekiki, lexi alaka ku hola? Xana u ta va eka mina hi ku helela onge u muhembi, ni onge mati lama tsandzekaka? Yeremiya 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.
Yeremia’nın “alaycılar topluluğu,” Filadelfiya ve Smirna’nın, Yahudi olduklarını söyleyen, fakat olmayanların “Şeytan’ın havrası”dır. Yeremia sevinmedi; çünkü ilan etmiş olduğu mesaj sahte bir mesajdı ve sevinç değil, yalnızca utanç üretiyordu. Yeremia’nın “iyileşmeyi kabul etmeyen sürekli yarası,” alaycılar topluluğunun, ölü kuru kemikler vadisinden geçen sokakta Yeremia, Musa ve İlyas ölü yatarken sevindiği üç buçuk gündü. O kuşku ve belirsizlik döneminin ortasında Rab, Yeremia’dan geri dönmesini istedi.
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.
Awo ke Yehova alisema, Kama ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na kama ukitenga kilicho cha thamani na kilicho duni, utakuwa kama kinywa changu; wao na wakurudie wewe, bali wewe usiwarudie wao. Nami nitakufanya kwa watu hawa kuwa ukuta wa shaba ulio na ngome; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe ili kukuokoa na kukukomboa, asema Yehova. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watisha. Yeremia 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.
Kapau Jeremaia e toe foki mai, e fai o ia e le Atua ma ʻautau, ua fa‘aalia i le puipui ʻapamemea e tau i ai uma le “ʻau amioleaga” ma le “ʻau mata‘utia,” peitaʻi latou te lē manumalo ai. O le ʻautau lenei o solofanua papaʻe ma ē tiʻetiʻe i ai, ua fa‘aʻofuina i toniga o ʻie lino papaʻe. O lenā ʻautau, po o lenā puipui ʻapamemea, e fa‘atūina pe a toe foʻi mai Jeremaia; pe afai ma pe a, e na te vavaeeseina le mea tāua mai le mea leaga. I le Esekielu tolusefulu ma le fitu, o le ʻautau lea ua fetalai ai Sister White o tagata o le Atua o ē totoe, e tutū aʻe pe a latou toe foʻi mai. E toe foʻi mai ē totoe, ona tutū aʻe lea o i latou o se ʻautau malosi, pe a latou vavaeeseina le mea tāua ma le mea leaga, ma ona avea ai lea o i latou ma fofoga o le Atua. E tatau ona latou vaevae tonu le upu moni, ma vavaeeseina le aputi mai le saito, auā o loo latou faaaogā tulafono lava ia na talia e lo latou tamā, o lē sa avea ma olo saito ma sa faapitoa i le sauniaina o le falaoa e sili ona lelei. Afai latou te vavaeeseina le mea tāua mai le mea leaga; o le upu moni mai le sesē, ona avea lea o i latou ma leoleo o le Atua pe a vavaeeseina e le Atua ē amioleaga ma ē popoto.
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.
Yelemiya alangicile ubwitike bw’okuddayo mu mwaka gwa 2023, awo mu 2024 n’ayanhigiriza omutima bwe kibiina kinene kyeyawulangamu ku kigezo eky’omusingi, ekya Rooma okuteekawo okwolesebwa. Yelemiya mu butuufu yayawula eky’omuwendo ku kitali kya muwendo, amazima ku nsobi, era ne yeeyongera okutuusa ku kigezo eky’omunda eky’omega mu kuggulwawo kw’amadirisa g’eggulu. Eggulu bwe ligguka, ekkanisa ewangudde ebeera yeeteeseteese. Yayita mu kigezo eky’omusingi eky’ebweru eky’alpha, awo n’eyita mu kigezo eky’omunda eky’omega eky’amadirisa g’eggulu. Oba ayita n’afuuka ekitundu ku ggye lya Katonda, oba empewo emufuuwa n’emuggya mu madirisa. Asuulibwa ebweru mu nnimiro nnene, nga bwe kyali ku Sebuna mu Isaaya abiri mu bbiri, oba asuulibwa mu ssanduuko. Oba asuulibwa mu ssanduuko, oba asuulibwa ebweru wa yeekaalu nga Nehemiya bwe yasuula Tobiya ebweru oba Kristo bwe yagoba abawakanya ssente. Omusajja ow’akaburachi k’enfuufu bw’asuula amayinja ag’omuwendo mu ssanduuko, essanduuko eyo oba ye Kigambo kya Katonda mu nteekateeka empya ey’amazima oba essanduuko eyo ye yeekaalu ya Katonda, byombi nga bino bubonero bwa Kristo, era Kristo talina kugabanyizibwamu.
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
Kristo amegawanyika? Je, Paulo alisulubiwa kwa ajili yenu? Au mlibatizwa katika jina la Paulo? 1 Wakorintho 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.
Kristo hakutenganishwa na Paulo. Uungu haukutenganishwa na ubinadamu wa Paulo. Paulo, aliye mwanadamu, alipobatiza katika jina la Uungu, hapakuwa na mgawanyiko, kwa maana mjumbe wa kibinadamu ameunganishwa na ujumbe wa Kiungu. Paulo aliunganishwa na Uungu kwa hakika jinsi Efraimu alivyounganishwa na sanamu zake.
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.
Abali mu iroto rya Miller abajugunywa mu rusengero (isanduku), ni bo icumi zivugwa muri Malaki igice cya gatatu, zigomba kuzanwa mu bubiko, aho ibyokurya bibikwa kandi bigasaranganywa. Ubwo bubiko ni urusengero rw’abihumbi ijana na mirongo ine na bine, cyangwa nk’uko Petero yabivuze ati, “inzu y’umwuka, ubupadiri bwera.” Isanduku ni ya nzu y’umwuka, kandi amabuye y’agaciro ni bwo bupadiri. Ni cyo gituma iroto rya Miller ryanditswe ku ipaji “81,” ikimenyetso cy’Umutambyi Mukuru w’Imana ahujwe n’abatambyi b’abantu mirongo inani.
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?”
Mu kihushuro cya Miller, umugabo woza ivumbi agereranya kuzana amabuye y’agaciro, (ari byo icya cumi cya Yesaya n’amaturo ya Malaki), igihe ajugunye ayo mabuye y’agaciro mu rusengero, ari rwo bubiko, ari na rwo gasanduku. Akenshi haba harimo ibibazo bibiri bifitanye isano n’umumarayika wa kabiri, kandi ikigeragezo cya omega ni umumarayika wa kabiri mu isano afitanye n’ikigeragezo cya alpha n’ikigeragezo cya gatatu cy’igerageza ndanga. Umuhamagaro ni uwo kugaruka, kandi uko kugaruka kugaragazwa no kuzana ibyacumi byose n’amaturo yose mu bubiko, kugira ngo mu nzu Ye habe ibyokurya. Ibibazo bibiri biri hano ni ibi: “ibyokurya” ni iki? kandi “ububiko” ni iki?
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.
Eger zîvên bi xwe peyamberan in, an jî eger zîv peyam e, ev yek diyarker e ku ew du pirs çawa bên bersivandin. Eger peyamberan bin, hingê ew dehek in ku perestgehê pêk tînin, ya ku her dem di gavê duyemîn de tê avakirin. Eger peyam be, ew peyama Banga Nîvşevê ye ku wek kevirê serî yê perestgehê tê gihandina kamilbûnê, û ya hêzkirina peyama milyaketê duyemîn.
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.
Asema, Kwa sababu hii mwanamume atamwacha baba yake na mama yake, naye ataambatana na mkewe; na hao wawili watakuwa mwili mmoja? Basi hawapo tena wawili, bali mwili mmoja. Kwa hiyo, kile alichokiunganisha Mungu, mwanadamu asikitenganishe. Mathayo 19:5, 6.
We will continue this study in the next article.
Tuzo si tuna lonzo mu dilongi edi mu mukanda ulandakana.
“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.
“Ní rándí tún mi sẹ́yìn sí ìkéde ìbọ̀ wíwá àkọ́kọ́ ti Kristi. A rán Johanu ní ẹ̀mí àti agbára Eliya láti pèsè ọ̀nà fún Jesu. Àwọn tí wọ́n kọ̀ ẹ̀rí Johanu kò rí èrè kankan nínú àwọn ẹ̀kọ́ Jesu. Ìtakò wọn sí ìhìnrere tí ó ti sọ ìbọ̀ wíwá Rẹ̀ tẹ́lẹ̀ fi wọ́n sí ipò tí wọn kò fi lè tètè gba ẹ̀rí tí ó lágbára jùlọ pé Òun ni Messia. Satani darí àwọn tí wọ́n kọ ìhìnrere Johanu lọ láti tẹ̀ síwájú sí i, kí wọ́n sì kọ Kristi, kí wọ́n sì kàn án mọ́ àgbélébùú. Nípa ṣíṣe èyí wọ́n fi ara wọn sí ipò tí wọn kò fi lè gba ìbùkún náà ní ọjọ́ Pentecosti, èyí tí ì bá ti kọ́ wọn ọ̀nà sínú ibi mímọ́ ọ̀run. Yíyà aṣọ ìkélé tẹ́ńpìlì náà fi hàn pé a kì yóò tún gba àwọn ẹbọ àti àwọn àṣẹ ìjọsìn ti àwọn Júù mọ́. A ti rú Ẹbọ ńlá náà, a sì ti tẹ́wọ́ gbà á, àti pé Ẹ̀mí Mímọ́ tí ó sọ̀kalẹ̀ ní ọjọ́ Pentecosti gbé ọkàn àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ti ayé sí ibi mímọ́ ti ọ̀run, níbi tí Jesu ti wọ̀ pẹ̀lú ẹ̀jẹ̀ Tirẹ̀, láti tú àwọn àǹfààní ìràpadà Rẹ̀ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n ì bá ní nípa ètò ìgbàlà, wọ́n sì ṣì gbẹ́kẹ̀ lé àwọn ẹbọ àti àwọn ọrẹ wọn tí kò ní í ṣe ìrànlọ́wọ́ kankan. Ibi mímọ́ ọ̀run ti gba ipò ibi mímọ́ ti ayé, síbẹ̀ wọn kò ní ìmọ̀ kankan nípa ìyípadà náà. Nítorí náà wọn kò lè rí èrè kankan nínú ìdálẹ́kọ̀ọ́ Kristi ní ibi mímọ́.”
“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.
“Bengi bangwa kwa hofu kuu mwelekeo wa Wayahudi katika kumkataa na kumsulubisha Kristo; na wanaposoma historia ya aibu na udhalilisho aliotendewa, hudhani ya kuwa wanampenda, wala wasingalimkana kama Petro alivyofanya, au kumsulubisha kama Wayahudi walivyofanya. Lakini Mungu, aisomaye mioyo ya wote, ameliweka katika jaribu lile pendo kwa Yesu walilokiri kuwa nalo. Mbingu yote ilitazama kwa shauku iliyo kuu sana mapokezi ya ujumbe wa malaika wa kwanza. Lakini wengi waliokiri kumpenda Yesu, na waliomwaga machozi waliposoma kisa cha msalaba, waliidharau habari njema ya kuja kwake. Badala ya kuupokea ujumbe huo kwa furaha, walitangaza kuwa ni upotovu. Waliwachukia wale waliopenda kutokea kwake, wakawafungia nje ya makanisa. Wale walioukataa ujumbe wa kwanza hawakuweza kufaidika na wa pili; wala hawakufaidika na kilio cha usiku wa manane, ambacho kilipaswa kuwaandaa kuingia pamoja na Yesu kwa imani katika patakatifu pa patakatifu pa patakatifu pa mbinguni. Nao kwa kuikataa ile jumbe miwili ya kwanza, wametiwa giza sana katika ufahamu wao hata hawawezi kuuona nuru yo yote katika ujumbe wa malaika wa tatu, unaoonyesha njia iendayo kuingia katika patakatifu pa patakatifu. Nikaona ya kuwa kama vile Wayahudi walivyomsulubisha Yesu, vivyo hivyo makanisa ya jina tu yameisulubisha jumbe hii; na kwa hiyo hawana ujuzi wo wote wa njia iendayo katika patakatifu pa patakatifu, wala hawawezi kufaidika na uombezi wa Yesu humo. Kama Wayahudi, waliotoa dhabihu zao zisizo na faida, nao hutoa maombi yao yasiyo na faida katika chumba kile ambacho Yesu amekiacha; naye Shetani, akifurahishwa na udanganyifu huo, hujifanya mwenye tabia ya dini, na kuyaongoza mawazo ya hawa wanaojiita Wakristo kwake mwenyewe, akitenda kazi kwa nguvu zake, na ishara zake, na maajabu ya uongo, ili kuwafunga katika mtego wake.” Early Writings, 259–261.