The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

2024年の外的アルファ基礎テストに続く内的オメガ要石テストは、「倉」と、その倉に蓄えられている「食物」の定義を必要とする。そのテストは預言的であり、真理の内的な線と外的な線とを有している。宝石とはジェームズ・ホワイトの残りの民のことであるのか、それとも神の御言葉の真理のことであるのか。両方である。

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Kuri 9/11, abantu ba Katonda baayitibwa okulya akatabo akatono era okuddayo mu makubo amakaire ga Yeremiya, gye baali baasookera okuteekawo emisingi. Kuri 9/11, kwalabibwa nti Yokaana, mu Kubikkulirwa essuula eya kkumi na emu, bwe yagambibwa okupima, yagambibwa okupima ebintu bibiri. Yagambibwa okupima yeekaalu n’abo abagisinzizaamu. Yagambibwa okulekayo luggya olw’emyaka 1,260 egy’Abamawanga nga balinnyirira awatukuvu n’eggye. Awatukuvu n’eggye bye yeekaalu n’abo abagisinzizaamu.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Mu mwaka wa 2023, malaika yuleyule aliyeshuka mnamo 9/11 alishuka tena, akiifunua muhuri wa ujumbe wa Kilio cha Usiku wa Manane; kisha, mwaka wa 2024, ukaja mtihani wa nje wa msingi wa iwapo ishara ya Rumi bado inathibitisha maono kama ilivyofanya kwa Wamilleri.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

Likani ya “madirisha yaliyofunguliwa” ya mbinguni hutambulisha kuwasili kwa jaribu la ndani la omega la hekalu na mwito wa “kurudi.” Jaribu hilo linahitaji kutambua alama mbili. Malaika wa tatu alipowasili mwaka 1844, na kisha tena katika 9/11, Yohana anaambiwa kulipima hekalu na hao wanaoabudu ndani yake, hivyo kutambulisha kazi ya kinabii ya kulipima hekalu na waabuduo katika mwaka 2023. Malaki anauliza swali la kwamba “ghala” ni nini, na “chakula” ni nini? Maswali hayo hayo katika ndoto ya Miller yangekuwa, “kasha” ni nini, na “vito” ni nini.

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Muuro gwa Miller gukutuumia madirisha marĩa mahingũrĩte ma igũrũ ta handũ harĩa kanitha wa ũhootani wa Kũguũrĩrwo ikũmi na kenda wookanĩrĩrio akĩambikwo kitani gĩtheru gĩa rangi ya mweri nĩguo agerere mbarathi cia mweri cia mbũtũ ya Jehova wa itimũ ciothe. Madirisha marĩa mahingũrĩte nĩmo handũ harĩa kũrathimwo kana kũrĩithwo kwa Malaki kũitwarwo. Dirisha rĩa Miller rĩrĩa rĩhingũrĩte nĩrĩo handũ harĩa marũmagũma maingĩhio, nayo mabereka magacokerwo hamwe thĩinĩ wa gĩkombe.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

രണ്ടാംസ്വർഗ്ഗത്തിന്റെ ജനാലകളെക്കുറിച്ചുള്ള ആദ്യ പരാമർശം നോഹയുടെ കഥയിലാണ്; ആ ജനാലകൾ തുറന്നപ്പോൾ നാൽപ്പതു ദിവസവും നാൽപ്പതു രാത്രിയും മഴ പെയ്തു. ആ ജനാലകൾ തുറക്കുമ്പോൾ പെട്ടകത്തിൽ എട്ട് പ്രാണന്മാർ ഉണ്ടായിരുന്നു. ചെങ്കടലിലെ സ്നാനം യോർദ്ദാൻ കടക്കപ്പെടുംവരെ നാൽപ്പതു വർഷത്തെ അലച്ചിലിനെ ആരംഭിച്ചു. പിന്നീട് ക്രിസ്തു അതേ സ്ഥലത്തു സ്നാനം സ്വീകരിച്ചപ്പോൾ, അവൻ നാൽപ്പതു ദിവസത്തേക്ക് മരുഭൂമിയിലേക്കു നടത്തപ്പെട്ടു. തന്റെ സ്നാനത്താൽ മുൻകൂട്ടി സൂചിപ്പിക്കപ്പെട്ടതുപോലെ അവൻ ഉയിർത്തെഴുന്നേറ്റപ്പോൾ, സ്വർഗ്ഗാരോഹണത്തിന് മുമ്പ് നാൽപ്പതു ദിവസം ശിഷ്യന്മാരെ ഉപദേശിച്ചു.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Apo omu Ekalesia ikahulika ukufuma ku Ekalesia erukwana kugenda ku Ekalesia erunobere, Omukama Daudi ow’emyaka mirongo esatu alifuga emyaka mirongo ena. Ekalesia erunobere kiragirwa n’omulanzi, omunyamurwa n’omukama. Omulanzi, ow’emyaka mirongo esatu obu yatandikire obuheereza bwe obw’emyaka makumi abiri n’ebiri, akaba ari Ezekieli, kandi yatandikire obuheereza obwo, obu eiguru ryakingwirwe.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Wĩra rĩa mĩaka mirongo ĩtatũ, mweri wa kana, mũthenya wa gatano wa mweri, rĩrĩa ndaarĩ hamwe na andũ a ũkombo-inĩ kũrĩ rũũĩ rwa Kebari, matu maigũrũ mahingũrĩka, na ndikĩona cioneki cia Ngai. Ezekieli 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Kwa umri wa miaka thelathini, Yosefu alianza kutawala kama kuhani, naye akakabiliwa na upepo wa mashariki wa Uislamu ulioleta mzozo unaozidi kuongezeka, ulioruhusu Misri, yule joka aliyelala baharini, kutekeleza serikali ya ulimwengu mmoja. Katika mzozo huo Yosefu akakusanya chakula katika ghala.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Mu mwezi wa Nyakanga 2023, izwi ryumvikanye mu butayu, hanyuma Intare yo mu muryango wa Yuda itangira gukuraho ibimenyetso by’ubutumwa bw’Induru ya Saa Sita z’Igicuku. Mu 2024, igeragezwa ry’ibanze ryo hanze rya alufa ryatandukanije ibyiciro bibiri, kandi igikorwa cyo gukuraho ibimenyetso gikomeza. None mu 2026, hageze igeragezwa ry’imbere mu rusengero rya omega, rizongera gutandukanya ibyiciro bibiri.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Kristo, nga Mutumwa wa Sungano, kweheneetsa sungano na bangi, lwiki lusandu luyo ni kitala kya tempelo, ne kyumba kyera. Okuva nga 22 Okitobba 1844 okutuusa Mikayiri lw’aliyimirira (nga bwe yakola ku nkomerero ya lwiki olwo olusandu Siteefano bwe yatemebwa amayinja) kye Kifo Ekitukuvu Ennyo. Embaga ez’omu ttoggo zaatuukirizibwa mu lwiki olusandu, era ze alfa y’embaga; ate embaga ez’omu ddumbi—amakondeere ku lunaku olusooka, Olunaku olw’Okutangirirwa ku lunaku olw’ekkumi, n’oluvannyuma Embaga ey’Ensiisira okuva ku lunaku olw’ekkumi n’ettano okutuuka ku lwa abiri mu bbiri—ze omega y’embaga.

“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

“Mu buryo nk’ubwo, ibigereranyo bifitanye isano no kugaruka kwa kabiri bigomba gusohora mu gihe cyerekanwe mu murimo w’ikigereranyo. Muri gahunda ya Mose, kwezwa kw’ahera, ari wo Munsi Mukuru w’Impongano, kwabaga ku munsi wa cumi w’ukwezi kwa karindwi kw’Abayuda (Abalewi 16:29–34), ubwo umutambyi mukuru, amaze gukorera Abisirayeli bose impongano, bityo agakuraho ibyaha byabo mu buturo bwera, yasohokaga akaha umugisha abantu. Ni ko byizerwaga ko Kristo, Umutambyi Mukuru wacu ukomeye, azaboneka kugira ngo yeze isi ayikureho icyaha n’abanyabyaha binyuze mu kubarimbura, kandi ahe abantu be bamutegereje umugisha wo kudapfa. Umunsi wa cumi w’ukwezi kwa karindwi, ari wo Munsi Mukuru w’Impongano, igihe cyo kwezwa kw’ahera, ari wo mu mwaka wa 1844 wahuraga n’itariki ya makumyabiri na kabiri y’Ukwakira, wafatwaga nk’igihe cyo kuza k’Umwami. Ibi byari bihuje n’ibihamya byari byatanzwe mbere byerekana ko ya minsi 2300 izarangirira mu gihe cy’umuhindo, kandi uwo mwanzuro wasaga n’udashobora kwamaganwa.”

“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

“Mu mugani wo muri Matayo 25, igihe co kurindira no gusinzira gikurikirwa no kuza kw’umukwe. Ivyo vyari bihuye n’ivyiyumviro bimaze gushikirizwa, vyose bivuye mu buhanuzi no mu bishushanyo. Vyari bifise ubushobozi bukomeye bwo kwemeza ukuri kwabyo; kandi ‘ugutaka kwo mu gicugu’ kwamamajwe n’ibihumbi vy’abizera.

“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

“Omutindo gulya gwaapfuka omunsi ng’amasanganzira g’amazzi ag’amaani. Gwaagenda okuva mu kibuga okudda mu kibuga, okuva mu kyalo okudda mu kyalo, era ne gutuuka ne mu bifo eby’ewala eby’omu byalo, okutuusa abantu ba Katonda abaali balindiridde lwe baazuukusibwa ddala. Obusirusiru obw’eddiini bwabula mu maaso g’okulangirira kuno ng’omusulo ogw’enkya bwe gubula enjuba ng’evaayo. Abakkiriza baalaba okubuusabuusa kwabwe n’okweraliikirira kwabwe nga buggiddwawo, era essuubi n’obuvumu ne biwa emitima gyabwe amaanyi. Omulimu tegwalimu ebyo ebisukkiridde ebirabika bulijjo awo we waba okwegugumula kw’abantu awatali kufugibwa kw’Ekigambo ne Omwoyo wa Katonda. Gwali gulina empisa ezifaanana ng’ebiro ebyo eby’okweetoowaza n’okudda eri Mukama, ebyagobereranga obubaka obw’okunenya obwava eri abaweereza Be wakati mu Isiraeri ow’edda. Gwatwala obubonero obulaga omulimu gwa Katonda mu buli mulembe. Waaliwo essanyu ettono ery’okusanyuka ennyo, naye waaliwo okwekebejja okw’omunda okw’amaanyi, okwaturira ebibi, n’okuleka ensi. Okwetegekera okusisinkana Mukama kwe kwali omugugu gw’emyoyo egyali mu bulumi obw’amaanyi. Waaliwo okusaba okutalekera awo n’okwewaayo eri Katonda awatali kweresiza.” Olutalo Olukulu, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Imikolo ya mu mpeshi yakusile mu sabata ya bujimi, kabili imvula ya ntanshi, nangu iya Alefa, yalipongolwelwe pa Pentekoste, ifyo fine yalelangisha ukupongololwa kwa imvula ya kulekelesha mu mikolo ya mu mpela ya mwaka. Iyo mikolo ya mu mpeshi yalembwa muli Levitiko 23, amavesi ya kutendeka ukufika ku makumi yabili na yabili. Imikolo ya mu mpela ya mwaka ili mu mavesi 23 ukufika ku 44. Imyaka 2300 ikutwala ku 1844. Amavesi amakumi yabili na yabili ya mikolo ya mu mpeshi, kabili amavesi amakumi yabili na yabili ya mikolo ya mu mpela ya mwaka. Ifiputulwa fibili fya makumi yabili na yabili mu cipandwa ca makumi yabili na fitatu.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Karamu ya baragumu ilikuwa onyo kwamba hukumu ingetukia katika siku kumi, na Karamu ya Vibanda ilikuwa sherehe ya furaha kwa ajili ya dhambi zilizosamehewa katika Siku ya Upatanisho. Sabato na siku ya nane baada ya karamu hiyo huwakilisha pumziko la Sabato la miaka elfu moja la dunia.

But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

Lakini, wapenzi, msikose kujua jambo hili moja, ya kwamba siku moja kwa Bwana ni kama miaka elfu, na miaka elfu ni kama siku moja. 2 Petro 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Malaika wa kwanza alitangaza kufunguliwa kwa hukumu, na katika ngazi hiyo ya kinabii, 1798, ambayo ilikuwa “wakati wa mwisho” wa Danieli, ni utimilifu wa sikukuu ya baragumu; lakini tarehe 11 Agosti, 1840, ujumbe usiotiwa muhuri wa malaika wa kwanza wa 1798, ulipewa nguvu kwa utimilifu wa unabii wa ole wa pili. Uislamu ni sehemu ya onyo la sikukuu ya baragumu, linalotangaza siku ya hukumu inayokaribia.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Kuna wale walio radhi kuona, sikukuu za vuli za tarumbeta na vibanda zinawakilisha sikukuu za alfa na omega, huku hukumu ikiwa katikati. Si kwa bahati kwamba sikukuu hizi zimetajwa katika Mambo ya Walawi ishirini na tatu. Ishirini na tatu ni ishara ya upatanisho. Si kwa bahati kwamba sikukuu ya kwanza iko katika siku ya kwanza ya mwezi wa saba na kwamba sikukuu ya mwisho huisha katika siku ya ishirini na pili. Sikukuu ya tarumbeta ni herufi ya kwanza ya alfabeti ya Kiebrania, Siku ya Upatanisho ni herufi ya katikati, na sikukuu ya vibanda ni herufi ya ishirini na pili ya alfabeti ya Kiebrania.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Mokapo wa makumi āru na tatu, mavhesi 23 kuya 44 ya Levitikasi ni mavhesi makumi āru na mbili akaikie munda wa “mukene wa ukyenyi.” Siku ya kumi iri pakatikati irikushoweka mulingo wa kuyesa, ko kumi ni kimanyisio kya kuyeswa, kandi Siku ya Upatanisho ni ho uasi wa abalahika ukandikwa kandi kukomeleza, kandi uasi uwo ukimanyisibwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania. Herufi ya pakatikati ya neno ya Kiebrania ya kinyi ni ya kumi na tatu, kandi erikulingana na siku ya kumi ya mwezi wa saba, kandi nk’engero ya njira erina ebiranga bya kinabbi eby’alfabeti ya Kiebrania na ebyo bya siku eyo enyingi. Kumi na kumi na tatu ni makumi āru na tatu. Sabini ni jumla ya 10 mara 7, kandi siku ya kumi ya mwezi wa saba nayo eringana na sabini, ekyo kikaba kimanyisio kya iherezo rya gihe ky’okugeragezibwa.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

Bahi Peter kene kwake, kaha, Mukama wange, mugenzange angasobya gye ndi emirundi emeka ne mmusonyiwa? okutuusa ku mirundi musanvu? Yesu n’amugamba nti, Sikugamba nti, Okutuusa ku mirundi musanvu; wabula, Okutuusa ku mirundi nsanvu emirundi musanvu. Matayo 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Ku myaka magana ane na mirongo cyenda hakatwe kugira ngo ibe iy’Abisirayeli ba kera. Iyo myaka yaciwe ku myaka ibihumbi bibiri na magana atatu, kandi igereranywa n’ibyumweru mirongo irindwi; bityo Yesu yerekana ko iherezo ry’igihe cy’igeragezwa ari imyaka magana ane na mirongo cyenda, ari yo igereranywa n’“ibyumweru mirongo irindwi” muri Daniyeli 9.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

Ebyumerabiri makumi musanvu byateerwo ku bantu bo no ku kibuga kyo ekitukuvu, okumalawo obujeemu, n’okukomya ebibi, n’okutangirira obutali butuukirivu, n’okuleeta obutuukirivu obutaggwaawo, n’okuteeka akabonero ku kwolesebwa ne ku bunnabbi, n’okufuka amafuta ku Omutukuvu ennyo. Danieli 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Ekigambo ky’Olwebbulaniya ekyavvuunulwa nga “okusalibwako” kikozesebwa mu lunyiriri luno lwokka mu Ndagaano Enkadde, era kitegeeza “okutegekebwa oba okulagirwa.” Kyawukana ku kigambo ekitera okukozesebwa ne kivvuunulwa nga “okusalibwako,” ekisinziira ku Ibulayimu okusala ebiweebwayo mu mutendera ogusooka ogw’endagaano mu Lubereberye kkumi na ttaano. Kyali “kitegekeddwa” era “kiragiddwa” nti Isirayiri yali yaweebwa emyaka bina mu kyenda egy’okugezesebwa, era oluvannyuma bandisalibwako ng’abantu b’endagaano ya Katonda. “Okusalibwako” kubiri okw’enjawulo; kumu okukiikirira ekiseera ng’ekiseera eky’okugezesebwa ekyali “kisaliddwako” okuva ku muwendo omunene olw’omuwendo nsanvu, era “omwenge omuggya” gwa Yoweeri bwe “gusalibwako” okuva mu mimwa gyabwe, ekiseera ky’okugezesebwa kiggwaako. Nsanvu ekiikirira okuggwaako kw’ekiseera ky’okugezesebwa.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Imikolo yokuwa ifise intambwe zitatu z’ijambo ry’Igiheburayo risobanura ngo “ukuri.” Imikolo yokuwa itangurira mu Balewi 23:23, ikimenyetso co hagati c’Umusi w’Impongano ni umusi ugira cumi n’indome igira cumi na gatatu, bingana na 23, kandi umusi mukuru w’Ingoro z’amahema urangira ku musi ugira mirongo ibiri na kabiri, hanyuma hakaza Isabato nkuru ikurikira uwo musi mukuru, kandi ico gice kirangirira kuri 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Walawi hùmaan ukuhani wa Walawi. Sikukuu za majira ya kuchipua zimeonyeshwa katika sura ya 23:1–22, kisha sikukuu za majira ya vuli zimeonyeshwa katika 23:23–44. Sikukuu za majira ya kuchipua zimeonyeshwa kwa aya ishirini na mbili, na alfabeti ya Kiebrania ina herufi ishirini na mbili. Sikukuu za majira ya vuli nazo pia zimewekwa katika aya ishirini na mbili. Sikukuu ya tarumbeta hutangaza kukaribia kwa hukumu katika Siku ya Upatanisho. Kisha Sikukuu ya Vibanda hudumu kwa siku saba, nayo huishia katika siku ya ishirini na mbili ya mwezi wa saba. Siku ya kwanza ya zile siku saba ilikuwa Sabato ya ibada, na vivyo hivyo siku ya nane, ambayo ilikuwa siku iliyofuata baada ya sikukuu ya siku saba. Siku ya kwanza na ya nane huifanya siku ya nane kuwa ishara ya ile nane iliyo ya zile saba.

Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

Muvugishe abana ba Isirayeli uti: Umunsi wa cumi na gatanu w’uku kwezi kwa karindwi uzaba umunsi mukuru w’amahema, umara iminsi irindwi, ugenewe Uwiteka. Ku munsi wa mbere hazaba iteraniro ryera; ntimuzakore umurimo w’uburetwa uwo ari wo wose kuri wo. Iminsi irindwi mujye mutambira Uwiteka igitambo gikongorwa n’umuriro; ku munsi wa munani na wo muzagire iteraniro ryera, kandi muzatambire Uwiteka igitambo gikongorwa n’umuriro: ni iteraniro rikomeye; kandi ntimuzakore umurimo w’uburetwa uwo ari wo wose kuri wo. … Kandi ku munsi wa cumi na gatanu w’ukwezi kwa karindwi, ubwo muzaba mwejeje umusaruro w’igihugu, muzajye mukorera Uwiteka uwo munsi mukuru iminsi irindwi: ku munsi wa mbere hazaba isabato, no ku munsi wa munani hazaba isabato. Abalewi 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Umunsi w’Isabato w’umuhango wo ku munsi wa munani ushushanya Isabato y’imyaka igihumbi, ikurikira umunsi mukuru w’Ingando. Kuzerera kwa Isirayeli ya kera mu butayu imyaka mirongo ine kwibukwa no kuba mu ngobyi mu minsi y’umunsi mukuru w’Ingando, kandi ntigushushanya gusa isukwa ry’imvura y’itumba rya nyuma, ahubwo n’igihe cy’amakuba ya Yakobo, igihe abamarayika bayoboye abizerwa b’Imana bajya mu misozi no mu mpinga zayo kugira ngo barindirwe.

“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

“Musana gwa makambakano, etwe tweshi twakirukire kuruga omu bibuga n’omu byaro, kwonka twabingirizibwe ababi, abaingire omu mayumba g’abera n’embanda. Baimutsire embanda kutwita, kwonka yacwekeka, kandi yagwa etaine bushoboro nka eshashara. Obwo tweshi twataka emisana n’ekiro nitusaba kurokorwa, kandi okutaka kwaitu kwatemba omu maisho ga Ruhanga. Eizooba ryaturuka, kandi omwezi guhagarara. Emigyera yareka kutemba. Ebicu ebirimu omwirima kandi ebizitire byatemba, kandi byateerana. Kwonka hakaba hariho ahantu hamwe omurungi, aharimu ekitiinisa ekinyamire, ahu eiraka rya Ruhanga ryaturukire nk’amazi maingi, kandi ryaseesekya eiguru n’ensi. Eiguru ryakinguka kandi ryakinga, kandi ryaba omu kutuntumuka. Ensozi zaaseeseka nk’orubingo omu muyaga, kandi zaareeta amabaare agashazire enjuyi zose. Enyanja yabira nk’ekikalayi, kandi yareeta amabaare aha nsi. Kandi Ruhanga ku yavuze olunaku n’eshaaha y’okwija kwa Yesu, kandi akaha abantu be endagaano etahwaho, yavuze ekigambo kimwe, hanyuma yaayehumura, obwo ebigambo byarikutambura omu nsi yoona. Isiraeri wa Ruhanga yaayemerera n’amaisho gaayo gatunuulire haiguru, neehurikiza ebigambo nk’oku byarikuturuka omu kanwa ka Yehova, kandi nibitambura omu nsi nk’okukubita kw’inkuba ez’amaani munonga. Byari by’obutiinisa bwingi. Buri kigambo ku kyahwa, abera baashangayo bati, Ekitiinisa! Haleluya! Obuso bwabo bwakashushanisibwa n’ekitiinisa kya Ruhanga; kandi baamurika n’ekitiinisa nk’oku amaisho ga Musa gaakozire ku yamanukire kuruga Sinaayi. Ababi tibashaashire kubareeba ahabw’ekitiinisa ekyo. Kandi omugisha ogutahwaho ku gwalangiriirwe ahari abo abaahaire Ruhanga ekitiinisa, omu kurinda Isabato ye erikwera, habaho okujanjaara kw’amaani okw’obusinguzi aha Kisolo, n’aha Kishushani kyakyo.”

“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

“Basi kyatandika jubili, lyo ensi erina okuwummula.” Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesu arudi, nayo dunia yapumzika kwa miaka elfu moja, kama ilivyofananishwa kwa Sabato ya mwaka wa saba ya nchi na yubile. Katika mstari wa tatu wa Mambo ya Walawi ishirini na tatu, Sabato ya siku ya saba kwa mwanadamu yatambulishwa kuwa ndiyo utangulizi wa sura ile imalizikayo kwa ya nane, yaani ile ya hizo saba, nayo yawakilisha Sabato ya mwaka wa saba ya nchi ikipumzika.

And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

Bwana akasema na Mose, akamwambia: Nena na wana wa Israeli, uwaambie, Kwa habari ya sikukuu za Bwana, mtakazozitangaza kuwa mikutano mitakatifu, hizo ndizo sikukuu zangu. Siku sita kazi itafanywa; lakini siku ya saba ni sabato ya kustarehe, mkutano mtakatifu; msifanye kazi yo yote ndani yake; ni sabato ya Bwana katika makao yenu yote. Mambo ya Walawi 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alifa ya sura ya ishirini na tatu ni Sabato ya siku ya saba, na omega ya sura hiyo ni miaka elfu moja ambayo dunia itakuwa tupu, jambo ambalo limefanywa mfano wake kwa Sabato ya mwaka wa saba kwa ajili ya nchi na yubile. Alifa ya sura hiyo ni sikukuu za majira ya kuchipua zinazoanza kwa Sabato ya siku ya saba na kuishia katika aya ya ishirini na mbili; ilhali, omega ya sura hiyo inaishia siku ya ishirini na mbili ya mwezi wa saba, ikifuatiwa na Sabato ya sherehe ya siku ya nane inayowakilisha Sabato ya mwaka wa saba ya nchi.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Vesi ya kwanza hadi ishirini na mbili zinawakilisha kazi ya Kristo kama Kuhani Mkuu wa Mbinguni katika Patakatifu; vesi ya ishirini na tatu hadi arobaini na nne zinawakilisha kazi Yake katika Patakatifu pa Patakatifu. Mambo ya Walawi ni mfano wa makuhani, nayo inawakilisha huduma ya Kristo ya Ukuhani Mkuu. Sabato ya alfa ya siku ya saba hurejea nyuma hadi uumbaji, na Sabato ya omega ya mwaka wa saba hufika hadi dunia kufanywa upya. Mambo ya Walawi ishirini na tatu kihistoria huanzia uumbaji hadi kuumbwa upya.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Ukuseka nsoni ya bubukuli i kimanyisyo kya abo balina ubutumwa bwa Kijulilo kya Hagati ya Ijoro canke ubuhendo bwaco. Gushika iri kuri kushirwa mu nkuru, ikibazo gituma habaho nsoni ntikiboneke. Abafise amavuta nyayo ntibazobura kubona iri hame. Ukunezerwa kugereranywa n’abo ivyaha vyabo vyakuweho, kandi bagaragazwa n’abahimbarwa n’umusi mukuru w’amahema.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

Na Neno akafanyika mwili, akakaa kwetu; nasi tukaona utukufu wake, utukufu kama wa Mwana pekee atokaye kwa Baba, amejaa neema na kweli. Yohana 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Iteta lya Kigiriki linalotafsiriwa kuwa “alikaa” lamaanisha “kutabernakulo.” Yesu alifanyika mwili, akatabernakulo pamoja nasi. Alitwaa asili yetu ya kibinadamu, tabernakulo yetu, hema yetu, kibanda chetu, mwili wetu. Petro alisema hivi:

Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

Ee, ndzi vona swi fanerile leswaku, ntsena loko ndza ha ri entsongeni lowu, ndzi mi pfuxa hi ku mi tsundzuxa; ndzi ri karhi ndzi tiva leswaku ku nga ri khale ndzi ta hluvula entsonga lowu wa mina, hilaha Hosi ya hina Yesu Kriste yi ndzi kombeke hakona. 2 Petro 1:13, 14.

Paul said it this way:

Paulo akayihula ng’ábha oku.

For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

Chifukwa tidziwa kuti ngati nyumba yathu ya pa dziko lapansi ya msasa uwu itawonongedwa, tili nayo nyumba yochokera kwa Mulungu, nyumba yosamangidwa ndi manja, yosatha m’Miyamba. Pakuti m’menemo tidandaula, tikulakalaka kwambiri kuvalidwa nyumba yathu yochokera Kumwamba; ngati zili choncho kuti, titavala, sitidzapezeka tiri amaliseche. Pakuti ife amene tiri mu msasa uwu tidandaula, polemedwa; osati kuti tikufuna kuvulidwa, koma kuti tivale pamwamba pake, kuti imfa ya m’thupi imezedwe ndi moyo. 2 Akorinto 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Umunsi mukuru w’ingando ni ikimenyetso cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, kandi ibyo bisohozwa igihe amadirishya yo mu ijuru afunguwe. Igihe ibyaha by’abo ibihumbi ijana na mirongo ine na bine bizakurwaho, Umwuka Wera azasukwa ku rusengero runesheje ku rugero rutagira ingano. Urubanza ruzaba rurangiye ku byerekeye abo ibihumbi ijana na mirongo ine na bine, kandi abashyizweho ikimenyetso bazasohoka kujya gutangaza ijwi rirenga ry’umumarayika wa gatatu, munsi y’ububasha bw’Umwuka Wera, nk’uko bigereranywa n’umunsi mukuru w’Ingando.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Miili gitu ni hekalu, na hema, ambayo ni maskani takatifu. Wale waliokusanyika Yerusalemu kuadhimisha Sikukuu ya Vibanda, walikuwa wakiadhimisha kwamba dhambi zao zimefutwa. Musa alitumiwa kuinua maskani takatifu nyikani, na Sikukuu ya Vibanda mwishoni iliadhimishwa kwa kuishi katika vibanda nyikani, kwa maana Yesu daima huonyesha mwisho kwa mwanzo.

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

Kumbe, ndugu watakatifu, washiriki wa wito wa mbinguni, mtafakarini Mtume na Kuhani Mkuu wa ungamo letu, Kristo Yesu; aliyekuwa mwaminifu kwake yeye aliyemweka, kama vile Musa naye alivyokuwa mwaminifu katika nyumba yake yote. Kwa maana huyo amehesabiwa kuwa astahili utukufu mkuu kuliko Musa, kwa kadiri yeye aliyeijenga nyumba alivyo na heshima kuu kuliko nyumba. Maana kila nyumba hujengwa na mtu fulani; bali yeye aliyevijenga vitu vyote ni Mungu. Tena Musa alikuwa mwaminifu katika nyumba yake yote kama mtumishi, kwa ushuhuda wa mambo ambayo yangenenwa baadaye; bali Kristo alikuwa kama Mwana juu ya nyumba yake mwenyewe; ambaye nyumba yake sisi ndio, tukishika sana ujasiri wetu na fahari ya tumaini letu kwa uthabiti hata mwisho. Waebrania 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

مەوسی ئەو خزمەتکارە دڵسۆزە بوو کە خودا بەکارهێنایەوە بۆ هەڵوەستاندنی پەرستگای چادری، بەڵام مەسیح وەک سەرکاهین و نێردراو، لە خزمەتکارەکە، مەوسی، شکۆ و ڕێزێکی زیاتر هەیە. هەموو ماڵێک، لە پەرستگای چادریی مەوسییەوە، تا پەرستگای سلێمان، تا پەرستگای هێرۆدەس کە چل و شەش ساڵ لە نوساندنەوەیدا خایاند، پەرستگای مرۆیی بە 46 کرۆمۆسۆمەکانی، و پەرستگای میلەریت لە 1798 هەتا 1844، هەموویان لەلایەن خوداوە بنیاد نران. لە هێڵی پێشبینیی جۆراوجۆری دەربڕینەکانی پەرستگا، کە دەست پێ دەکات لە باخی عەدن، پاشان دوای گوناه لە دەروازەی باخەکە، پاشان دوای لاوەکە لە سەر قوربانگاکان هەتا سەردەمی مەوسی؛ سێ نیشانە سەرەکییەکە ئەمانەن: مەوسی، مەسیح، و سەد و چل و چوار هەزار.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Musa na Kristo bamena alpha na omega ya Israeli ya kala, mpe elongo bamonisa lisangani ya bomoto mpe ya Bonzambe, oyo mpe emonisami na bato nkama moko na ntuku minei na minei na nkóto. Na boyei ya anzelu ya misato, na Emoniseli mokapo ya zomi na moko, Yoane ayebisami ameka tempelo, mpe na boyei ya anzelu yango moko na 9/11, Yoane ayebisami lisusu ameka tempelo. Na makambo nyonso mibale ayebisami atika lopango ya mikolo 1,260. Na 2023, anzelu yango moko ayaki, mpe bato ya Nzambe babengami sikawa bameka tempelo. Mikolo 1,260, to mikolo misato na ndambo, esukaki na 2023, mpe kobanda wana kino pene moke liboso ya mobeko ya Lomingo, tempelo esengeli kotombolama. 2024 etiyaki elembo ya kotya miboko, mpe emonisaki botomboki lokola lisanga moko oyo “etyolaki mokolo ya biloko mike,” kotelemela boyebani ya elembo oyo etelemisi emonaneli oyo Miller asalaki.

Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

Na zaidi, neno la Bwana likanijia, kusema, Mikono ya Zerubabeli imeweka msingi wa nyumba hii; mikono yake nayo pia itaimaliza; nawe utajua ya kuwa Bwana wa majeshi amenituma kwenu. Maana ni nani aliyeidharau siku ya mambo madogo? kwa maana watafurahi, nao wataliona timazi mkononi mwa Zerubabeli pamoja na wale saba; hao ndio macho ya Bwana, yapitayo huku na huku katika dunia yote. Zekaria 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Kuhakana utambulisho wa Miller kwamba ni Roma inayokisimamisha kile maono, ni kukataa misingi, nayo ni “kuidharau siku ya mambo madogo.” Vuguvugu la Millerite lilikuwa vuguvugu la alfa la malaika wa kwanza na wa pili, na vuguvugu la wale mia moja arobaini na nne elfu ni vuguvugu la omega la malaika wa tatu. Lina nguvu mara ishirini na mbili zaidi kuliko alfa. Katika maana hii ya kinabii, misingi ya vuguvugu la Millerite ndiyo “siku ya mambo madogo.” Kuidharau kweli yoyote ya msingi iliyowakilishwa juu ya mbao mbili za Habakuki, ni kufa, kwa maana maono yanayosimamishwa katika aya ya kumi na nne ya Danieli kumi na moja ndiyo yale yale maono aliyoyatambulisha Sulemani.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Ala ā maono, ko e kakai te nau malaia; ka ko ia ʻa ia ʻoku ne tauhi ʻa e lao, ʻoku monūʻia ia. Palovepi 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Ekyolesyo ky’okuwenda ku mutwe kya kitalo, kubanga kiraga nti ejjinja ery’oku nsonda ery’omusingi era ly’eryo ejjinja ery’oku mutwe, naye nga lirina amaanyi agasingawo emirundi amakumi abiri mu ebiri. Okugezesebwa okw’omu musingi okwa alufa okw’omwaka gwa 2024 kwali bubaka obw’okuteeka akabonero ku bweru mu magezi; era okugezesebwa okw’omu yeekaalu okwa omega okw’omwaka gwa 2026 kwe bubaka obw’okuteeka akabonero munda mu mwoyo. Ekimu kimanyisa ekifaananyi n’akabonero k’ensolo, ate ekirala ekifaananyi n’akabonero ka Katonda. Okugezesebwa okwo okw’omunda okw’omega kikiikirirwa obubonero bubiri obw’omu kirooto kya Miller obulina okunnyonnyolwa mu mbeera y’ebintu eby’ennaku ez’oluvannyuma. Ekkuumiro kye ki? era ennyama kye ki?

We will continue these things in the next article.

Mambo haya tutaendelea nayo katika makala inayofuata.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Mu gihe cya Yesu, ubukwe bw’Abayahudi bwabaga bugizwe n’ibice bitatu by’ingenzi, kandi akenshi bwamaraga amezi menshi cyangwa umwaka. Intambwe ya mbere yari ugushyingiranwa kwemewe n’amategeko, kwitwaga ugusezerana, aho ubukwe bwahabwaga agaciro k’amategeko, ariko umugeni n’umukwe bagakomeza gutandukana, mu gihe umukwe yasubiraga mu nzu ya se gutegura umwanya w’umugeni we. Ni yo mpamvu Mariya, umugore wa Yosefu, yitwaga umugore we na mbere y’uko babana. Kutaba indahemuka muri icyo gihe byafatwaga nk’ubusambanyi.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Cəgwila gyudam cihgɔ laŋa de, daŋmaŋa, habtaŋa, hyaŋ buŋga hɨl daŋ cəglɨm dɔŋa ləŋa hɨn. Cəgwila gyudam cihgɔ laŋa de, paŋsə laŋyaŋa mɨn dɔŋa cəgloŋ hɨn. Aba de, gəŋaŋa habtaŋa hɨl gəŋaŋa ləŋa cəgwi gəŋ cihgɔ laŋa dəhəŋ cəgwi ləŋa ləŋa, gəŋ cəgwi maŋaŋ cəgwi hɨn dɔŋa, gəŋ cəgwi gəŋa cihgɔ laŋa ləŋa hɨn. Cəgwi dəŋa de, gəŋ cəgwi hɨn hɨl cəglaŋa habtaŋa hɨl gəŋaŋa hɨn ləŋa cəgwi maŋaŋ hɨn laŋaŋ dɔŋa mɨn, aba dəŋa cəgwi gəŋ cihgɔ laŋa hɨn cəgwi gəŋ hɨn dɔŋa, gəŋa cihgɔ laŋa hɨn—gəŋaŋa maŋaŋ cəgwi hɨn dɔŋa mɨn. Cəgwila gyudam cihgɔ laŋa de aba dəŋa cəgwi gəŋa cihgɔ laŋa hɨn dɔŋa ləŋa cəgwi mɨn hɨn, gəŋ cəgwi gəŋa cihgɔ laŋa hɨn dɔŋa, gəŋ cəgwi gəŋ hɨn dɔŋa ləŋa, gəŋ hɨn cihgɔ laŋa cəglɨm dɔŋa hɨn.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Dema bavê got, «biçe û bûka xwe bîne,» zava di şevê de, bi hevalên xwe re, bi qîrîn û bi lêdana keranê dê hatiba. Ev her dem di şevê de pêk dihat da ku rêwîtiya dûr di germiya rojê de neyê kirin, ya ku dikare li welatê Îsraêlê zehmet û tengasî be. Ji bo ku çira kolanan tunebûn, meşal û rûn pêwîst bûn, û rêgez dikaribû bi saetan bidome. Gotina ayînî ya rastîn ku di zewacên kevnar ibranî de di dema van rêgezan de tê ragihandin ev bû: «Va ye, zava tê!»

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Mwanakazwana (basimamizi ba harusi) katika mfano huu hawakuwa wanawake wa kawaida tu; walikuwa wahudumu wa bibi-arusi, wakingojea pamoja naye, wakitarajiwa kujiunga na msafara, na walio na wajibu wa kuwa tayari saa yoyote na kubeba mafuta yao wenyewe ili kuangaza njia iendayo nyumbani mwa bwana-arusi. Mioto ya tochi iliwaka upesi sana, kwa hiyo ilikuwa lazima kuleta mafuta ya ziada, iwapo safari ingekuwa ndefu. Hapakuwa na kugawana mafuta kwa pamoja.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Okwelobya kwaali kwa bulijjo mu lugendo olw’edda ne mu mbaga y’obugole, era mu mpisa z’omu kiseera ekyo tekwaali kizibu. Okwelobya kwasuubirwanga, era n’okwebaka kwali kwa bulijjo. Enjawulo teri mu kwebaka, wabula eri mu kwetegekera, so si mu kusigala nga oli mulamu. Abawala abaasirusiru tebaateekateeka ku kwelobya nga ab’amagezi bwe baakola. Buli muntu yandibadde yeebase, kubanga ekiseera okuva ku kwogeresebwa okw’amateeka okutuuka ku kutuukirizibwa kw’obufumbo kiyinza okutwala omwaka gumu.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Igihe uwo mutambagiro wageraga ku nzu y’umukwe, ibirori by’ubukwe byahitaga bitangira, kandi urugi rugakingwa burundu; abakererwe ntibemererwaga kwinjira. Ibyo ntibyari ubugome—byari umugenzo, kuko umuntu wese wakomangaga nyuma y’uko urugi rukinzwe byasobanuraga ko atari mu bagize uwo mutambagiro.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

یەسو وێنەسازییەک دروست نەدەکرد، و هەر وەک زۆرجار دەکرد، بۆ ئەم مەسەلەیە هیچ ڕوونکردنەوەیەکی نەدا. پێویستی بەوە نەبوو ڕوونکردنەوە بدات، چونکە هەموو ئەم وردەکارییە کولتوورییانە بە تەواوی لەلایەن بیسەرانییەوە تێگەیشتراو بوون. یەسو هاوسەرگیرییەکی ڕاستەقینەی ڕۆژهەڵاتی نیشان دەدا، نەک واتایەکی ئەبستراکت.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Agahiyên wê bi tevahî ji şahidîya Îbranî re têne piştgirîkirin, herwiha ji aliyê dîroknivîsên serdemên Romayî û Yewnanî ve jî.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Միշնան (Քրիստոսից հետո 2-րդ դար, սակայն պահպանելով տաճարային շրջանի՝ Քրիստոսից հետո 70-ից առաջվա սովորույթները)

The Talmud (later compilation, but quoting earlier practice)

Talmud (mkusanyo wa baadaye, lakini ukinukuu desturi ya awali)

Josephus (1st century Jewish historian)

Йосиф Флавий (I әсирдики йәһудий тарихчиси)

Rabbinic wedding liturgy and legal discussions

Liturujia ya Harusi ya Kirabini na Majadiliano ya Kisheria

Greco-Roman observers of Judea

Yahudiya’nın Greko-Romen gözlemcileri

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

يوسيفوس لا يقدّم «دليلًا منظّمًا للزفاف»، لكنّ التفاصيل القانونية والثقافية التي يفترضها تتوافق تمامًا مع الأوصاف الواردة في المشناه/التلمود. والمشناه هي المصدر الرئيس.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Wêjeya min çîrokê bi hêzeke mezin li guhdarê Cihû yê sedsala yekem ket, çimkî di Metta 25 de tiştek hewceyê şirovekirinê nebû. Hatina nîvê şevê tiştek asayî bû, çira û rûn pêdiviyên eşkere bûn, û derengmayîna di navbera xwestina zewaca qanûnî û rêvaniya nîvê şevê de tiştek ku tê payîn bû, û deriyê girtî jî rêbaza standard a pêkanînê bû! Keçên paqij ên ku hatin derxistin, şerm kirin, û ji bo guhdarê Cihû yê serdema Îsa, şerma keça paqij a bêaqil bi tevahî heq bû. Bi tevahî ayînê dizanîn, guhdarên Îsa tu dilovanîyek ji bo keçên paqij ên bêaqil nedibûn, çimkî her kes dizanibû ku amadekarî berpirsiyariyek mutleq bû ji bo her keça paqij a ku ji bo beşdarîkirina di wê rêvaniyê de hatibû xwestin. Ev rastiyan ji bo guhdarê Cihû ew qas eşkere bûn ku Îsa qet ne hewce bû ku ji bo çîrokê ravekirinek pêşkêş bike.