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.

Ukuhlolwa kweSinkwa saseZulwini kwakuyisivivinyo se-omega sobufundi ngezinsuku zikaJesu, futhi kwakuphinde kube yi-omega maqondana nesivivinyo semana esimelwe ku-alpha yomlando wesivumelwano sika-Israyeli wasendulo. Isiqalo sasiyi-mana; isiphetho sasiyiSinkwa saseZulwini. I-omega ihlale iyiyona enkulu kunazo zonke, ngakho-ke ukushiya okukhulu kunakho konke kwabafundi kuphawula iKaphenawume njenge-omega emlandweni kaKristu nasesivivinyweni sobufundi.

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.

Ipapo Yesu akati kuvadzidzi vake, Kana munhu achida kunditevera, ngaazvirambe, atakure muchinjikwa wake, anditevere. Nokuti ani naani anoda kuponesa upenyu hwake acharurasikirwa nahwo; asi ani naani acharasikirwa noupenyu hwake nokuda kwangu acharuwana. Nokuti munhu angabatsirwa nei, kana akawana nyika yose, asi akarasikirwa nomweya wake? Kana kuti munhu angapei sechitsividzo chomweya wake? Nokuti Mwanakomana woMunhu achauya mukubwinya kwaBaba vake pamwe chete navatumwa vake; uye ipapo achapa munhu mumwe nomumwe mubayiro maererano namabasa ake. Zvirokwazvo ndinoti kwamuri, vamwe varipo pano vakamira, vasingazomboraviri rufu kusvikira vaona Mwanakomana woMunhu achiuya muushe hwake. Mateo 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.”

Capernaum ni omega ya kuyesa. Kuyesa ku Capernaum ni kuyesa kwa mafuta mu fanizo la anamwali khumi; kuyambaku pa kufuula kwa pakati pa usiku, ndipo kumayambitsa nyengo yophatikizapo anamwali opusa kuzindikira kuti alibe mafuta. Pamenepo amayamba kuchita mantha pamene akuyandikira khomo lotsekeka la lamulo la Lamlungu, monga momwe likuyimiridwa mu vuto la ku Capernaum pa Yohane 6:66. Mwauprofeti iwo ali “ochita manyazi.”

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.

Tarirai, mazuva anouya, ndizvo zvinotaura Ishe Jehovha, andichatuma nzara panyika, isati iri nzara yechingwa, kana nyota yemvura, asi yokunzwa mashoko aJehovha; uye vachadzungaira kubva kugungwa kusvikira kugungwa, uye kubva kuchamhembe kusvikira kumabvazuva, vachamhanya uku nokoko vachitsvaka shoko raJehovha, asi havangarioni. Pazuva iro mhandara dzakanaka navarume vechidiki vachapera simba nenyota. Avo vanopika nechivi cheSamaria, vachiti, Mwari wako, iwe Dheni, mupenyu; uye vachiti, Tsika yeBheerishebha mupenyu; ivo vachawa, uye havachazomukizve. Amosi 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.

Kuyesedwa kwa omega ku Kapernao kumasonyeza moyimira kuyedzwa kwa omega kumene kumatsatira kuyedzwa koyambira kwa 2024. Kuyesedwa kwa omega ndiko kumene mkwatibwi amasindikizidwa pasadakhale lamulo la Sabata. Ndiko kumene kulekanitsidwa kumatsirizidwa kwamuyaya, pakuti akangokhala woyera, alendo (Amitundu) sadzayendanso m’Yerusalemu konse ayi mpaka muyaya.

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.

Jehovha achadzvova ari paZioni, uye achabudisa inzwi rake ari paJerusarema; denga nenyika zvichazununguka; asi Jehovha achava tariro yavanhu vake, nesimba ravana vaIsraeri. Naizvozvo muchaziva kuti ndini Jehovha Mwari wenyu, ndigere paZioni, gomo rangu dzvene; ipapo Jerusarema richava dzvene, uye vatorwa havachazopfuuri nomariri zvakare.

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.

Zvino zvichaitika nezuva iro, kuti makomo achadonha waini itsva, nezvikomo zvichayerera mukaka, nenzizi dzose dzaJudha dzichayerera nemvura, uye tsime richabuda muimba yaJehovha, richadiridza mupata weShitimu.

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.

Egipita ichava dongo, uye Edhomu richava renje rakaparadzwa, nokuda kwechisimba chavakaitira vana vaJudha, nokuti vakateurira ropa risina mhosva munyika yavo. Asi Judha ichagara nokusingaperi, neJerusarema kubva kuchizvarwa kusvikira kuchizvarwa. Nokuti ndichachenesa ropa ravo randisina kuchenesa; nokuti Jehovha anogara muZioni. Joere 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.

Yerusalema ri tengisiwa ku suka esonweni eka matsendzelelo yo hetelela ya vuavanyisi byo kambisisa; leswi, eka Zakariya ndzima ya vunharhu, hi kona laha nguvu yo basa ya mukumba wa ntsembyi ya Vafiladelfiya yi nyikiwaka Yoxuwa leswaku yi siva nguvu yo thyaka ya Valaodikiya. “Kutani Yerusalema u ta va lowo kwetsima, naswona a ku nge he tluli vafambi eka yena,” hikuva tirigu ri hambanisiwile ni mfava kutani ri hlengeletiwa tanihi gandzelo ra mihandzu yo sungula. Leswi swi humelela eka ndzingo wa omega, naswona swi humelela loko mafasitere ya tilo ma pfuriwa, kutani Yesu a cukumetela swibye esandzwini kutani a byela misava, “tanani mi ta vona.” “Tanani mi ta vona” mfungho wa mfumo wa mina, mutekiwa wa mina, gandzelo ra mina ra Valevhi tanihi emasikwini ya khale. “Tanani mi ta vona” tempele ya mina, xibye xa mina lexi teleke hi swibye—xin’wana ni xin’wana xi lunghiseleriwe tanihi xiphemu xa harhi ya mfumo wa ku vangama.

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.

Mulingo wa msingi wa alfa wa mwaka 2024 unaongoza kwenye jaribu la omega la hekalu. Jaribu la omega hutukia madirisha ya mbinguni yanapofunguliwa, yaani wakati bibi-arusi anajitayarisha. Wanawali wapumbavu pamoja na ujumbe wao wa mvua ya masika ya uongo wa “amani na usalama” hufagiliwa nje kupitia madirisha yaliyofunguliwa na upepo, kwa maana ujumbe wa historia hii ni ujumbe wa upepo wa mashariki. Ujumbe huo ni upepo mkali wa Isaya unaozuiliwa katika siku ya upepo wa mashariki; ni pepo nne za Yohana zinazozuiliwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu.

“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.

“Malaika wanazishikilia pepo nne, zinazowakilishwa kama farasi mwenye ghadhabu anayetamani kujinasua na kukimbia juu ya uso wa dunia yote, akileta uangamivu na mauti katika njia yake.

“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.

“Ticharara here pamucheto chaiwo wenyika isingaperi here? Tichava vakagomara, vanotonhora, uye vakafa here? Haiwa, dai mumachechi edu maivapo Mweya nemweya wekufema waMwari, zvichifemerwa muvanhu Vake, kuti vamire netsoka dzavo vagorarama.” 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.”

Abo abakana ubutumwa bw’uwo muyaga wo mu burasirazuba wa Isilamu, bazaturukanwa n’umuyaga ubasohora mu idirishya—wa wundi kimenyetso nyir’izina cy’ubwigomeke bwabo. Imyanda y’ikinyoma izahora ifatanye iteka n’itsinda ry’abapfapfa badafite amavuta. Efurayimu yongeye kwifatanya n’ibigirwamana byayo. Banze ukwiyongera k’ubumenyi bw’igihe cyo gushyirwaho ikimenyetso, n’isano yabwo na Isilamu y’akaga ka gatatu. Imana izahindura ikuzo ry’ubutumwa bwabo bw’imvura y’itumba y’impimbano ribe “isoni.”

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.

Vanhu vangu vanoparadzwa nokushayiwa zivo; nokuti wakaramba zivo, neniwo ndichakuramba, kuti urege kuva muprista wangu; zvaawakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako.

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.

Sezvavakawanda, saizvozvo vakanditadzira; naizvozvo ndichashandura kubwinya kwavo kuva kunyadziswa. Vanodya chivi chavanhu vangu, uye vanoshuva zvakaipa zvavo nemwoyo wavo. Uye zvichava sezvakaita vanhu, ndizvo zvichaitawo muprista; ndichavaranga nokuda kwenzira dzavo, uye ndichavaripira mabasa avo. Nokuti vachadya, asi havangaguti; vachaita upombwe, asi havangawandi; nokuti vakarega kuteerera Jehovha. Upombwe newaini newaini itsva zvinobvisa njere. Vanhu vangu vanobvunza zano kuzvifananidzo zvavo zvemiti, uye tsvimbo yavo inovazivisa; nokuti mweya woufeve wakavakanganisa, uye vakaita upombwe vachibva pasi paMwari wavo. Vanobayira pamusoro pamakomo, uye vanopisira zvinonhuhwira pazvikomo, pasi pemiouki nemipopura nemiurumu, nokuti mumvuri wazvo wakanaka; naizvozvo vanasikana venyu vachaita upombwe, navakadzi vavanakomana venyu vachaita upombwe. Handingarangi vanasikana venyu kana vachiita upombwe, kana vakadzi vavanakomana venyu kana vachiita upombwe; nokuti ivo pachavo vanozviparadzanisa nemahure, uye vanobayira pamwe chete nezvifeve; naizvozvo vanhu vasinganzwisisi vachaparadzwa.

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.

නමුත් ඉශ්රායෙල්, ඔබ වේශ්‍යාකමින් හැසිරුණත්, යූදා අපරාධයට නොවැටෙන්න; ඔබ ගිල්ගාලයට නොයන්න, බෙත්-ආවෙන් වෙතට ද නොනැගෙන්න, “ස්වාමීන් වහන්සේ ජීවත්ව සිටින සේක”යි කියා දිවුරුම් ද නොදෙන්න. මක්නිසාද ඉශ්රායෙල් පසුබැසෙන ගොනුවක මෙන් පසුබැසී යයි; දැන් ස්වාමීන් වහන්සේ ඔවුන් විශාල ස්ථානයක බැටළු පැටවෙකු මෙන් පෝෂණය කරන සේක.

Ephraim is joined to idols: let him alone.

Efraimi wada kuambatana na sanamu; mwacheni peke yake.

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.

ການດື່ມຂອງພວກເຂົາເສື່ອມສົ້ມແລ້ວ; ພວກເຂົາໄດ້ປະພຶດການຫລິ້ນຊູ້ຢ່າງບໍ່ຂາດສາຍ; ບັນດາຜູ້ປົກຄອງຂອງນາງຮັກຄວາມອັບອາຍ, ໂດຍກ່າວວ່າ, “ຈົ່ງໃຫ້ເຖີດ.” ລົມໄດ້ຫໍ່ນາງໄວ້ໃນປີກຂອງມັນ, ແລະພວກເຂົາຈະອັບອາຍເນື່ອງຈາກເຄື່ອງບູຊາຂອງພວກເຂົາ. ໂຮເຊອາ 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.

Imfucumfucu esuswako niyo namasungusungu ayaswele, pamo ne fipo fyabo ifya bufi ifyo baikatana nafyo. Tuli ifyo tulya, kabili bena bakene imbila ya mpepo ya ku kabanga, lelo basalile ubufi ubuleeta ukusankanishiwa ukukalamba mu kulandilila kwakobene, kabili baikatana nembila yabo iya mpanga no mutende iya bufi, iya mfula ya kulekelesha. Umwangashi umupya wa kwa Yoele walikatwa ku milomo yabo, apo pene Yeremia aba akanwa ka kwa Lesa.

“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.

“සත්‍යය ප්‍රතික්ෂේප කිරීමේදී මනුෂ්‍යයන් එහි කර්තෘවරයාද ප්‍රතික්ෂේප කරති. දෙවියන්වහන්සේගේ ව්‍යවස්ථාව පාගා දමන විට, ඔවුහු ව්‍යවස්ථාදායකයාගේ අධිකාරිය ප්‍රතික්ෂේප කරති. බොරුවූ ධර්මෝපදේශ හා සಿದ್ಧාන්තවලින් විග්‍රහයක් සෑදීම, ලීයකින් හෝ ගලකින් විග්‍රහයක් ගොඩනැගීම තරම්ම පහසුය. දෙවියන්වහන්සේගේ ගුණාංග වැරදි ලෙස නිරූපණය කිරීමෙන්, සාතන් මනුෂ්‍යයන් ඔහු පිළිබඳ අසත්‍ය ස්වභාවයක් සිතාගැනීමට යොමු කරයි. බොහෝ දෙනෙකු අත, යෙහෝවාගේ ස්ථානයෙහි දාර්ශනික විග්‍රහයක් රාජාසනාරූඪ කර ඇත; එහෙත් ජීවමාන දෙවියන්වහන්සේ, එනම් උන්වහන්සේගේ වචනයෙහි, ක්‍රිස්තුස්වහන්සේ තුළ, සහ මැවීමේ කාර්යයන් තුළ අනාවරණය කරනු ලබන පරිදි, නමස්කාර කරනු ලබන්නේ ඉතා ස්වල්ප දෙනෙකු විසිනි. දහස් ගණනක් ස්වභාවධර්මය දේවත්වයට උසස් කරති, ඒ සමඟම ස්වභාවධර්මයේ දෙවියන්වහන්සේ ප්‍රතික්ෂේප කරති. ආකාරයෙන් වෙනස් වුවද, අද ක්‍රිස්තියානි ලෝකය තුළද, එලියාගේ දිනවල පුරාතන ඉශ්‍රායෙලය අතර පැවති සේම, විග්‍රහාරාධනාව සැබවින්ම පවතී. තමන් ප්‍රඥාවන්තයන් යැයි ප්‍රකාශ කරන බොහෝ දෙනාගේ දෙවියන්—දාර්ශනිකයන්ගේ, කවීන්ගේ, දේශපාලනඥයන්ගේ, පුවත්පත් ලේඛකයන්ගේ දෙවියන්—සංස්කෘත, විලාසිතානුගත සමාජ වටපිටාවන්ගේ, බොහෝ විද්‍යාල හා විශ්වවිද්‍යාලයන්ගේ, ඇතැම් ධර්මවේදී ආයතනවල පවා දෙවියන්—ෆිනීසියාවේ සූර්ය-දේවයා වූ බාල්ට වඩා යහපත් දෙවියකු නොවේ.” 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.

Pakupatsanurwa kwechokwadi nenhema muchiroto chaMiller, mhepo inobvisa mhandara dzenhema, asi Ishe vanosimbisa chisimbiso paMwenga wavo panguva yokuedzwa kwomukati kweomega kwehwindo rakazaruka.

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.

Tarisa, ini ndichatuma nhume yangu, uye ichagadzira nzira pamberi pangu; uye Ishe, wamunotsvaka, achauya pakarepo kutemberi yake, iye nhume yesungano, wamunofarira maari; tarisai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndiani angatsungirira zuva rokuuya kwake? Uye ndiani angamira paanozviratidza? Nokuti iye akafanana nomoto womunyungudutsi, uye nesipo yavanowachisa nayo nguo; uye achagara somunyungudutsi nomuchenesi wesirivha; uye achanatsa vanakomana vaRevhi, nokuvachenesa segoridhe nesirivha, kuti vagozopa kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva akare, uye somumakore ekare. Maraki 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.

Abana bakaLevi bangabantwana balabo maLevi abathembeka ngesikhathi sokuvivinywa ngomfanekiso wesilo sika-Aroni, baphinde bathembeka futhi ngesikhathi sokuvivinywa ngomfanekiso wesilo sikaJerobhowamu. Yibo labo abadlula ekuvivinyweni ngomfanekiso wesilo, okuwukuvivinywa okunqunywa ngakho isiphetho sabo saphakade, futhi okuwukuvivinywa okumelwe baludlule—ngaphambi kokuba sibekwe uphawu.

“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.

“Jehovah akanondiratidza pachena kuti mufananidzo wechikara uchagadzirwa nguva yekunzwirwa nyasha isati yapera; nokuti ndiwo uchava muedzo mukuru kuvanhu vaMwari, uyo uchatemwa nawo magumo avo asingaperi.

“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.

“Ichi ndicho chiyedzo icho vanhu vaMwari vanofanira kuva nacho vasati vaiswa chisimbiso. Vose vakaratidza kuvimbika kwavo kuna Mwari nokuchengeta murayiro Wake, uye nokuramba kugamuchira sabata yenhema, vachaverengerwa pasi pechiratidzo chaIshe Mwari Jehovha, uye vachagamuchira chisimbiso chaMwari mupenyu. Avo vanoramba chokwadi chinobva kudenga uye vachigamuchira sabata reSvondo, vachagamuchira mucherechedzo wechikara” 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.

Umzamo wesithombe sesilo ungumzamo owandulela umzamo wophawu lwesilo emthethweni weSonto, futhi kumelwe weqiwe ngaphambi kokuba umnyango uvalwe.

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.

Ndiwo muyedzo unonatsa vakarurama, uyewo unopatsanura vakarurama navasakarurama. Ndiwo muyedzo umo Danieri, Shadraki, Meshaki naAbhedhinego vakaonekwa vachitaridzika kuva vakanaka zvikuru uye vakakora kupfuura avo vaidya kudya kweBhabhironi. Rimwe boka rakanga radya chingwa chokudenga, uye rimwe chingwa cheBhabhironi. Ndiwo muyedzo wechingwa musinagoge reKapenaume.

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.

Kunze, igihe cy’igeragezwa turimo ubu ni ikigeragezo cy’ishusho y’inyamaswa, ari yo ihuriro ry’itorero na Leta muri Leta Zunze Ubumwe z’Amerika. Mu buryo bujyanye na cyo, igihe cy’igeragezwa cy’imbere kigaragaza icyiciro kimwe cy’abakobwa b’isugi bagaragaza ishusho y’ubumuntu, n’ikindi cyiciro cy’abakobwa b’isugi bagaragaza ishusho y’Ubumana buhujwe n’ubumuntu. Nyuma y’uko Malaki agaragaje kwezwa no kwezwa rwose kw’Abalewi, Imana ishyiraho ikigeragezo.

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.

“Kore ndichaswedera kwamuri kuti nditonge; uye ndichava chapupu chinokurumidza kupomera varoyi, navo mhombwe, navanopika nhema, navanodzvinyirira mubati webasa pamuhoro wake, nechirikadzi, nenherera, navanodzinga mutorwa pakodzero yake, vasingandityi ini,” ndizvo zvinotaura Jehovha wehondo.

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

Nokuti ini ndini Jehovha, handishanduki; naizvozvo imi vanakomana vaJakobho hamuna kuparadzwa. Maraki 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.

ឧបសគ្គទីមួយ​គឺ​ឲ្យ​កោតខ្លាច​ព្រះ ហើយ​ក្រុម​ដែល​បរាជ័យ​ក្នុង​ការ​សាកល្បង​របស់​អ្នកនាំសារ​នៃ​សេចក្ដី​សញ្ញា នោះ​ត្រូវ​បាន​មាន​បន្ទូល​ទៅកាន់​ដោយ​សេចក្ដី​ថ្កោលទោស​ចំនួន​ប្រាំ មួយ​សម្រាប់​នារីព្រហ្មចារី​ល្ងង់​នីមួយៗ ដែល​ស្របតាម​ការ​ជា​វេទនា អភ័ព្វ ក្រីក្រ ខ្វាក់ អាក្រាត; គុណលក្ខណៈ​ព្យាករណ៍​ប្រាំ សម្រាប់​នារីព្រហ្មចារី​ល្ងង់​ប្រាំ ដែល​ត្រូវ​បាន​សរុប​ក្រោម​ឃ្លា​ថា «ហើយ​មិន​កោតខ្លាច​យើង​ទេ»។ ទាំងនេះ​គឺ​ជា​អ្នក​ដែល​បរាជ័យ​ក្នុង​ការ​សាកល្បង​អាល់ហ្វា​ទីមួយ​ជា​មូលដ្ឋាន។ ពួកគេ​បរាជ័យ ពីព្រោះ​ពួកគេ​មិន​បាន​យល់​ថា ព្រះ​មិន​ដែល​ផ្លាស់ប្ដូរ​ឡើយ។ ទាំងនេះ​គឺ​ជា​អ្នក​ដែល​បរាជ័យ​ក្នុង​ការ​សាកល្បង​អាល់ហ្វា​ខាងក្រៅ​ជា​មូលដ្ឋាន នៃ​ឆ្នាំ 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 nhoroondo yezvakapfuura mune zvidzidzo zvinofanira kudzidzwa; uye fungwa dzinokweverwa kuzviri, kuti vose vanzwisise kuti Mwari vanoshanda nenzira dzimwe chetedzo zvino sezvavagara vachiita nguva dzose. Ruoko rwavo runoonekwa mubasa ravo uye pakati pamarudzi zvino, saizvozvo sezvarwagara ruchionekwa kubva panguva iyo evhangeri yakatanga kuziviswa kuna Adhamu muEdheni.

“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.

“Kune nguva dzinova nhanho dzekutendeuka munhoroondo yamarudzi neyekereke. Mukutonga kwaMwari, kana matambudziko akasiyana aya asvika, chiedza chenguva iyoyo chinopiwa. Kana chikagamuchirwa, kunova nokufambira mberi pamweya; kana chikarambwa, kuderera pamweya nokuputsika kwechikepe zvinotevera. Ishe mushoko ravo vakazarura basa rinorwisa reevhangeri sezvarakaitwa munguva yakapfuura, uye sezvarichaitwa mune ramangwana, kusvikira pakurwisana kwokupedzisira, apo masimba aSatani achaita kufamba kwawo kwokupedzisira kunoshamisa.” Bible Echo, August 26, 1895.

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

Walaodikia hawaoni kwamba jinsi Mungu anavyoshughulika na wanadamu daima ni ileile. Ikiwa nuru, au mafuta, vinapokelewa, kuna baraka; la sivyo, kuna kuvunjikiwa kwa jahazi.

“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.

“Muzera dzakapfuura Ishe Mwari wokudenga vakazarura zvakavanzika zvavo kuvaporofita vavo. Zviripo zvino nezvichauya zviri pachena zvakaenzana pamberi pavo. Inzwi raMwari rinonzwika richidarika nemumazera, richizivisa munhu zvichaitika. Madzimambo navatongi vakuru vanotora nzvimbo dzavo panguva dzavakatarirwa. Vanofunga kuti vari kuzadzisa zvinangwa zvavo pachavo, asi chokwadi ndechokuti vari kuzadzisa shoko rakataurwa naMwari.

“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.

“Pawulo anozivisa kuti zvinyorwa zvezvakaitwa naMwari nevanhu munguva yakapfuura ‘zvakanyorerwa kutirayira isu, tasvikirwa nemagumo enyika.’ Nhoroondo yaDanieri yakapiwa kwatiri kuti itirayire. ‘Chakavanzika chaJehovha chiri kune vanomutya.’ Mwari waDanieri achiri mupenyu uye achiri kutonga. Haana kuvharira vanhu vake denga. Sezvazvakanga zvakaita munguva yavaJudha, ndizvo zvakaitawo munguva ino, Mwari anozivisa zvakavanzika zvake kuvaranda vake vaporofita.”

“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.’

Mupostori Petro anoti: “Tinawo shoko rechiporofita rakasimbiswa zvikuru; uye munoita zvakanaka kuti muriteerere, sechiedza chinovhenekera panzvimbo ine rima, kusvikira mambakwedza asvika, nenyeredzi yamangwanani yamuka mumwoyo yenyu: muchiziva ichi kutanga, kuti hakuna chiporofita chipi nechipi choRugwaro chine dudziro yacho pachayo. Nokuti chiporofita hachina kuuya kare nokuda kwokuda kwomunhu; asi vanhu vatsvene vaMwari vakataura vachitungamirirwa noMweya Mutsvene.”

“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.

“Vasingatendi na vasina Mwari havazivi kukosha kwezviratidzo zvenguva, zvakafanotaurwa mushoko rechiporofita. Mukusaziva kwavo vangaramba kugamuchira chinyorwa chakafuridzirwa. Asi kana avo vanozviti vaKristu vachitaura nokuseka pamusoro penzira nemaitiro anoshandiswa neMukuru I AM kuti azivise zvinangwa zvake, vanoratidza ivo pachavo kuti havazivi zvose Magwaro nesimba raMwari. Musiki anonyatsoziva chaizvo zvinhu zvaanofanira kubata nazvo muhunhu hwomunhu. Anoziva nzira dzaanofanira kushandisa kuti awane migumisiro inodiwa.

“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.

“Umuntu ijambo rye rirananirana. Uwegamira ku byemezo by’abantu nk’aho ari byo yiringira, akwiriye rwose guhinda umushyitsi; kuko umunsi umwe azamera nk’ubwato bwasandaye. Ijambo ry’Imana ntirikosa, kandi rihoraho iteka ryose. Kristo aravuga ati: ‘Ni ukuri ndababwira yuko, ijuru n’isi bitarashira, nta nyuguti n’imwe cyangwa agace na kamwe k’inyuguti bizashira mu mategeko na busa, kugeza aho byose bizasohorera.’ Ijambo ry’Imana rizahoraho mu bihe bidashira by’iteka ryose.” Youth Instructor, December 1, 1903.

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

UNkulunkulu akaguquki nanini, futhi usebenza ngendlela efanayo naleyo abelokhu eyenza njalo.

“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.

“Basa raMwari panyika rinoratidza, kubva pane rimwe zera kuenda kune rimwe, kufanana kunoshamisa mukumutsiridzwa kukuru kwose kana mukufamba kupi nokupi kwechitendero. Misimboti yokubata kwaMwari navanhu inoramba yakangofanana nguva dzose. Kufamba kwakakosha kwenguva ino kune zvinofambirana nako mune zvakaitika munguva yakapfuura, uye ruzivo rwekereke mumazera akare rune zvidzidzo zvine kukosha kukuru kunguva yedu.” 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.

Mavhesi mana matatu, mavhesi mana okutanga, anozivisa mutumwa anogadzirira nzira yeMutumwa weSungano, pamwe chete nokubviswa kwetsvina nokunatswa kwavaRevhi. Zvino Ishe anozivisa kutonga pamusoro peRaodhikia, achiratidza kuti havatyi Mwari, zvichireva kuti vakakundikana pamuyedzo wokutanga, wenheyo—alpha—womutumwa wechitatu. Kushaya kwavo kutya kunomirira kuramba zivo nemaune, uye mamiriro ezivo yavanoramba ndiwo kugamuchira nhoroondo yomutumwa anogadzirira nzira noMutumwa wouMwari anotevera. Vaporofita vose vanozivisa mazuva okupedzisira, uye pangadai pasina chikonzero chokuzivisa sangano renhema rokushandura zvinhu, dai pakanga pasina rechokwadi.

“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.

“Asi Satani akanga asina kugara asingaiti chinhu. Zvino akaedza izvo zvaakaedza mune rimwe nerimwe sangano rokumutsiridza—kunyengera nokuparadza vanhu nokuvamanikidzira chinotsiva chenhema panzvimbo pebasa rechokwadi. Sezvakanga kune vaKristu venhema muzana ramakore rokutanga reChechi yechiKristu, saizvozvowo kwakamuka vaporofita venhema muzana ramakore rechigumi namatanhatu.” The Great Controversy, 186.

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

Mamiriro endima nhanhatu dzekutanga dzaMaraki chitsauko 3 ndeokunatswa nokuchenurwa kwavaRevhi vorumuko rwekuvandudzwa rwevanhu vane chiuru nezana nemakumi mana nezvina. Ramangwana reAmerica nderekuti: kungava kufamba ikoko chaiko, kana kuti chimwe chezvakawanda zvokunyepedzera. Zvino Maraki anoti:

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.

Kubva pamazuva amadzibaba enyu makatsauka pazvirevo zvangu, uye hamuna kuzvichengeta. Dzokerai kwandiri, neni ndichadzokera kwamuri, ndizvo zvinotaura Jehovha wehondo. Maraki 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.

Kupandukira kunoenderera mberi muzvizvarwa zvina ndiko kusuma nekuisa mamiriro ebhuku raJoere, uye pano Maraki anozivisa kupandukira ikoko kunoenderera mberi paanoti, “kunyange kubva pamazuva amadzibaba enyu makatsauka.” Kubva muna 1863, mazuva amadzibaba echizvarwa chokutanga chokupandukira, vakaramba vachiwedzera kutsaukira kure naMwari. Chirevo chinopikisa chivi chavo chinopfuurira chinopfaviswa nokudanwa kweRaodhikia uko, nenzwi dzinosuruvarisa, kunovimbisa kuti dai vaingodzoka chete, Mwari aizodzoka kwavari.

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.

Asi imi makata, “Tichadzoka nokupi?” Ko munhu angabira Mwari here? Asi imi makandibira. Asi imi munoti, “Takakubirei pachii?” Muzvegumi nezvipiriso. Makatukwa nokutukwa; nokuti makandibira, imi rudzi urwu rwose.

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.

Ndziwiseni hinkwaswo swa vukhume eka yindlu ya vuhlayiselo, leswaku ku va ni swakudya endlwini ya mina; kutani ndzi ringeteni sweswi hi mhaka leyi, ku vula Yehovha wa mavuthu, loko ndzi nga ka ndzi nga mi pfuleli mafasitere ya le tilweni, ndzi mi chelela nkateko lowu nga ta kala wu nga vi na ndhawu yo wu amukela.

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.

“Ndicharamba mudyi nokuda kwenyu, uye haangaparadzi zvibereko zvevhu renyu; uye muzambiringa wenyu haungarasiridzi zvibereko zvawo nguva yazvo isati yasvika mumunda,” ndizvo zvinotaura Jehovha wehondo. “Uye ndudzi dzose dzichakuti makaropafadzwa; nokuti muchava nyika inofadza,” ndizvo zvinotaura Jehovha wehondo. Maraki 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.

Chinhanho chekutanga chekunze, chesungano cha2024, chinoteverwa nechinhanho chekupedzisira chemukati cha2026. Chiedzo ichocho chekupedzisira chinoitika apo mahwindo edenga anozarurwa, uye nzvimbo nhatu panozivikanwa mahwindo iwayo akazaruka, muchimiro chechechi inokunda, ndedzinoti Malaki 3, hope dzaMiller, uye Zvakazarurwa 19. Malaki ndiye arufa neomega, hope dzaMiller ndidzo dziri pakati, uye Zvakazarurwa ndizvo omega. Chiedzo ichi chinoratidzwa naKristu, semunhu webhurasho reguruva, achikandira zvishongo mubhokisi. Zvishongo izvozvo zvose zviri zviviri chokwadi zvakarongeka zvakakwana muhurongwa hwazvo, uye vakasara. Imba yokuchengetera ndiyo nzvimbo panounganidzwa nokugoverwa zvokudya. Sezvazvakanga zvakaita nechiedzo chemana, nechiedzo cheKapenaume, uye neChingwa cheKudenga—“nyama” ndiyo musoro wenyaya.

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.”

“Nyama” pada dalam perumpamaan tentang anak-anak dara itu ialah minyak, dan itu melambangkan tabiat, Roh Kudus, serta pekabaran nubuat yang membawa Roh Kudus ke dalam hati dan pikiran mereka yang mengembangkan tabiat Kristus. “Nyama” itu ialah “air anggur baru” Yoel yang terputus dari para pemabuk Efraim. Untuk lulus ujian bait suci batu penjuru batiniah dari malaikat yang kedua, engkau harus telah lulus ujian dasar alfa yang pertama, yang bersifat lahiriah. Jika engkau belum menerima dasar itu, engkau tidak dapat menjadi bagian dari bait suci yang didirikan di atas dasar itu; tetapi jika engkau bukan termasuk bilangan mereka yang lulus ujian dasar itu, engkau akan membangun rumah rohani palsumu di atas pasir. Yohanes menyebut rumah rohani palsu itu, “sinagoge Iblis,” dan Yeremia, “perkumpulan pencemooh.”

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.

Wużani zliṱungu na zwifhiwa zwoṱhe zwiṋe muṋe wa tshifhaṱo tsha vhukovhela ndi mulingo wa nga ngomu hune luswayo lwa kandekanywa hone. Munna wa burashi ya muṱaka o posa vhathu vha Mudzimu vha masalela kha bogisi ḽo aluwaho, nahone nga u ita zwenezwo o vha a tshi khou sumbedza mushumo wa u ḓisa zliṱungu zwoṱhe muṋe wa tshifhaṱo tsha vhukovhela. Vhalefi ndi tshifhiwa tshi takulelwaho nṱha musi A tshi shela phaṱhutshedzo a tshi bva mafesiterenii a ṱaḓulu. Madzanga a munna wa burashi ya muṱaka ndi vhathu vhawe vha masalela, nahone kha Yesaya ndima ya vhurathi avho vhathu vha masalela vha vhidzwa uri ndi tshafumi.

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.

Ipapo ndakati, Ishe, kusvikira riniko? Iye akapindura akati, Kusvikira maguta aparadzwa, pasisina anogaramo, nedzimba dzisina munhu, nenyika yava dongo guru; uye Jehovha abvisa vanhu kure-kure, uye mukati menyika muve nokusiiwa kukuru. Asi mairi muchasara chegumi; uye chichadzokazve, chigoparadzwa; somuonde wemusango, uye somuouki, izvo zvinochengeta moyo wazvo kana zvadonha mashizha; saizvozvo mbeu tsvene ndiyo ichava moyo waro. Isaya 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.

Mbuya amanisha mubvunzo wokuti “kusvikira rinhi” nezvapupu zvakawanda sechinongedzo kumurayiro weSvondo, uye mundima yechitatu yaIsaya 6 vatumwa vanoparidza vachiti, “Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo: nyika yose izere nokubwinya kwake.” Sista White anobatanidza izvi nengirozi ine simba yaZvakazarurwa 18.

“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.

“ඔවුහු [දේවදූතයෝ] මුළු පොළොවම උන්වහන්සේගේ තේජසින් පිරී යන අනාගතය දකින විට, ජයග්‍රාහී ප්‍රශංසාවේ ගීතය එකිනෙකාගෙන් එකිනෙකා වෙත මධුර ස්වරයෙන් මෙසේ ප්‍රතිධ්වනි කරයි: ‘ශුද්ධය, ශුද්ධය, ශුද්ධය, සේනාධිපති ස්වාමීන්වහන්සේය.’ දෙවියන්වහන්සේට ගෞරවය පිරිනැමීමට ඔවුහු සම්පූර්ණයෙන් සන්තුෂ්ටය; එසේම උන්වහන්සේගේ සන්නිධානයෙහි, උන්වහන්සේගේ අනුමෝදනීය සිනහව යටතෙහි, ඔවුන් තව කිසිවක් අභිලාෂ නොකරති. උන්වහන්සේගේ ස්වරූපය දරා සිටීමෙහි, උන්වහන්සේගේ සේවය ඉටු කිරීමෙහි සහ උන්වහන්සේට නමස්කාර කිරීමෙහි, ඔවුන්ගේ උසස්තම අභිලාෂය සම්පූර්ණයෙන්ම සාක්ෂාත් වී ඇත.” 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 chitsauko chechitanhatu chinoratidza 9/11, apo nyika yakavhenekerwa nokubwinya kwenzwi rokutanga ramanzwi maviri eChizaruro chitsauko chegumi nesere. Isaya paakabvunza achiti, “kusvikira rinhi,” nhoroondo yechitsauko ichi inozivikanwa senguva inobva pa9/11 ichisvika kumutemo weSvondo, apo panosvika inzwi rechipiri. Isaya anotizivisa kuti panguva yomutemo weSvondo pachava nesara—vanova chegumi. Vakasara ava vane chinhu chiri mukati mavo—mafuta mumidziyo yavo.

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.

Asi kunyange zvakadaro, mukati mayo muchava nechikamu chegumi [zvegumi], uye chichadzoka, chizodyiwa; somuti weterebhinti, uye somuouki, ane mufumvu wawo uri maari, kana achirasira mashizha awo; saizvozvo mbeu tsvene ichava mufumvu waro. 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.

“చెవ్వ” అనేవారు మలాకీ మరియు యిర్మియా ఇచ్చిన తిరిగి రావలనే పిలుపుకు ప్రతిస్పందించి “తిరిగి వచ్చినవారు.” వారు మానవజాతి యొక్క వృక్షములు, దైవత్వముతో ఏకీకృతమైనవారు (పవిత్ర విత్తనము). వారు భక్షింపబడుదురు; ఎందుకంటే వారు కేవలం దూతలే కాక, పెంతెకొస్తు తరంగార్పణపు రొట్టెల పతాకమును కూడ అయి ఉన్నారు; అన్యజనులు భక్షించబోవు సందేశమే వారై ఉన్నారు.

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.

Naizvozvo Ishe anoti: Kana ukatendeuka, ndichakudzosa, uye uchamira pamberi pangu; kana ukaparadzanisa chinokosha pane chisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokere kwavari. Jeremia 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.

Jeremia anomirira avo vakadya shoko rakanga riri muruoko rwengirozi, iro raiva alpha nomuedzo wokutanga wenheyo waimiririrwa na11 Nyamavhuvhu 1840, 1888, uye 9/11; nokuti anoti akawana mashoko acho akazodya.

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.

Amazwi akho afunyanwa, ngawadla; nelizwi lakho laba yintokozo nokuvuya kwenhliziyo yami; ngokuba ngibizwe ngegama lakho, Jehova Nkulunkulu Sebawoti. Jeremiya 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.

Jeremiah anonzi nezita raMwari paakadya kabhuku kaiva muruoko rwengirozi, uye shoko iroro rakabereka mufaro nokufara, zvichipesana nenyadzi. Kana zita raMwari richipiwa kuna Jeremiah, ari kumiririra vane zana namakumi mana nezvina ezviuru vari vaFiradherfia.

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.

Uyo anokunda ndichamuita mbiru mutemberi yaMwari wangu, uye haachatongobudizve kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, rinova Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Zvakazarurwa 3:12.

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

Jeremia akadya shoko re9/11 uye akatambura nokuodzwa mwoyo kwaChikunguru 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 nga tshama evandlheni ra vahlekuri, naswona a ndzi tsakanga; ndzi tshame ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tatisile hi ku hlundzuka. Ha yini vuvabyi bya mina byi nga heri, ni xilondza xa mina xi nga tshungulekiki, lexi alaka ku holisiwa? Xana hakunene u ta va eka mina kukota muhembi, ni kukota mati lama hela? 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.

“ungano wa wenye dhihaka” wa Yeremia, ndio “sinagogi la Shetani” la Filadelfia na Smirna, wanaosema kwamba wao ni Wayahudi, lakini sivyo. Yeremia hakufurahi, kwa maana ujumbe aliokuwa ameutangaza ulikuwa ujumbe wa uongo, uliozaa aibu tu, wala si furaha. “jeraha la daima lililokataa kuponywa” la Yeremia, lilikuwa zile siku tatu na nusu ambazo kusanyiko la wenye dhihaka lilifurahi wakati Yeremia, Musa na Eliya walipokuwa wamekufa barabarani iliyopita katikati ya bonde la mifupa mikavu iliyokufa. Katikati ya kipindi hicho cha shaka na kutokuwa na hakika, Bwana alimwuliza Yeremia arudi.

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.

Naizvozvo saizvozvo ndizvo zvinotaura Jehovha, zvichiti, Kana ukadzoka, ipapo ndichakudzosazve, uye uchamira pamberi pangu; kana ukaparadzanisa chinokosha pane chisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokera kwavari. Uye ndichakuita kurudzi urwu sorusvingo rwendarira rwakakomberedzwa; vachakurwisa, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukusunungura, ndizvo zvinotaura Jehovha. Uye ndichakurwira ndichikubudisa muruoko rwavakaipa, uye ndichakudzikinura muruoko rwavanotyisa. Jeremia 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.

Jeremiah akaramba kudzoka, Mwari vaizomuita hondo, inomiririrwa sorusvingo rwendarira runorwiswa navose vari vaviri, “vakaipa” ne“vanotyisa,” asi vasingakundi. Iyi ndiyo hondo yamabhiza machena ine vatasvi vakashongedzwa nguo dzepanji chena. Hondo iyoyo, kana rusvingo rwendarira irworwo, runomutswa apo Jeremiah anodzoka; kana uye panguva yaanoparadzanisa zvinokosha nezvisina maturo. Muna Ezekiel makumi matatu nechinomwe, hondo iyo Sister White vanoti ndiyo vanhu vaMwari vasara inomuka kana vadzoka. Vasara vanodzoka, vozomuka vari hondo ine simba, apo vanoparadzanisa zvinokosha nezvisina maturo, uye ipapo vanova muromo waMwari. Vanofanira kururamisira kupatsanura shoko rechokwadi, vachiparadzanisa hundi negorosi, nokuti vari kushandisa mitemo imwe chete yakatorwa kuna baba vavo, avo vaiva mugayi ainyanya kugadzira chingwa chakanakisisa. Kana vakaparadzanisa zvinokosha nezvisina maturo, chokwadi nekukanganisa, vachava murindi waMwari apo Mwari vanoparadzanisa vakaipa navakachenjera.

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.

Yeremiah akapindura kudanwa kokudzoka muna 2023, uye muna 2024 akaodzwa mwoyo apo boka guru rakazvipatsanura pamuedzo wenheyo weRoma kusimbisa chiratidzo. Yeremiah akaparadzanisa nenzira yakarurama zvinokosha nezvisina maturo, chokwadi nekukanganisa, akaramba achienderera mberi kusvikira pamuedzo wemukati weomega pakuvhurwa kwemahwindo ekudenga. Kana matenga azarurwa, kereke inokunda inenge yazvigadzirira. Yakapasa muedzo wenheyo wekunze wealpha, uyezve yakapasa muedzo wemukati weomega wemahwindo ekudenga. Inogona kupasa ikava chikamu chehondo yaMwari, kana kuti inopeperetswa ichibudiswa nemumahwindo nemhepo. Inokandirwa kunze mumunda mukuru, sezvakaitwa Shebna muna Isaya makumi maviri nemaviri, kana kuti inokandirwa mubhokisi. Inogona kukandirwa mubhokisi, kana kukandirwa kunze kwetembere sezvakaita Nehemia paakakandira Tobhiya kunze kana Kristu paakakandira kunze vatengesi vemari. Kana murume webhurashi reguruva achikandira zvishongo mubhokisi, bhokisi iroro ringava iShoko raMwari mumarongerwo matsva echokwadi kana kuti bhokisi ringava tembere yaMwari, izvo zvose zviri zvivimbo zvaKristu, uye Kristu haafaniri kupatsanurwa.

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

Kristu akamurwa here? Pauro ndiye akarovererwa imi here? kana kuti makabhabhatidzwa muzita raPauro here? 1 VaKorinde 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.

Kristu haana kuparadzaniswa naPauro. UhuMwari hahuna kuparadzaniswa nehunhu hwaPauro. Apo Pauro, ari munhu, aibhabhatidza muzita roUhuMwari, pakanga pasina kupatsanuka, nokuti mutumwa womunhu unobatanidzwa neshoko roUhuMwari. Pauro akabatanidzwa kuUhuMwari zvirokwazvo sezvakaitawo Efuremu kubatanidzwa kuzvifananidzo zvayo.

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.

Avo vari muhope hwaMiller avo vanokandirwa mutemberi (bhokisi), ndivo chegumi cheMaraki chitsauko chechitatu chinofanira kuunzwa mudura, umo munochengeterwa nokugoverwa zvokudya. Dura iroro ndiyo temberi yevane zviuru zana namakumi mana nezvina, kana sezvakataurwa naPetro, “imba yomweya, uprista hutsvene.” Bhokisi ndiro imba yomweya, uye zvishongo ndizvo uprista. Nemhaka iyi muhope hwaMiller munonyorwa papeji “81,” chiratidzo choMuprista Mukuru woKudenga chakabatanidzwa navaprista vanhu makumi masere.

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?”

Millerගේ සිහිනයේ දූලි බුරුසුකරු මනුෂ්‍යයා මැණික් ගෙන එන ක්‍රියාව නිරූපණය කරයි, (ඒවායෙහි ඉසයියාගේ දශම භාගද, මලාකිගේ පූජාද ඇතුළත්ය), ඔහු එම මැණික් දේවමාළිගාවට, එනම් ගබඩාගෙයට, එනම් මණික් පෙට්ටියට, දමන විටය. දෙවන දූතයා සම්බන්ධයෙන් බොහෝ විට ප්‍රශ්න දෙකක් පවතින අතර, ඔමේගා පරීක්ෂාව යනු ඇල්ෆා පරීක්ෂාවට හා තෙවන ලිට්මස් පරීක්ෂාවට අදාළව දෙවන දූතයාය. කැඳවීම වන්නේ ආපසු පැමිණීමය; එම ආපසු පැමිණීම ඔහුගේ ගෘහයේ ආහාර තිබෙන පිණිස සියලු දශම භාග හා පූජා ගබඩාගෙයට ගෙන ඒමෙන් ප්‍රකාශ වේ. මෙහි ප්‍රශ්න දෙක වන්නේ “ආහාරය” යනු කුමක්ද? සහ “ගබඩාගෙය” යනු කුමක්ද?

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.

Kana zvishongo zviri vatumwa, kana kuti zvishongo zviri shoko, ndizvo zvinotaridza kuti mibvunzo miviri iyoyo inopindurwa sei. Kana zviri vatumwa, ipapo ndivo chegumi chinoumba temberi, iyo inogara ichivakwa padanho rechipiri. Kana riri shoko, irori ishoko reKuchema kwePakati peUsiku rinounzwa pakukwaniswa serinhi repamusoro petemberi, uye resimba rinopiwa kushoko rengirozi yechipiri.

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.

Akati, Nemhaka yeizvi, murume achasiya baba naamai vake, achanamatira kumukadzi wake; uye ivo vari vaviri vachava nyama imwe chete. Naizvozvo havasisiri vaviri, asi nyama imwe chete. Naizvozvo izvo zvakabatanidzwa naMwari, munhu ngaarege kuzviparadzanisa. Mateu 19:5, 6.

We will continue this study in the next article.

Tidzaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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.

“Ndzi kombisiwe ku tlhela ndzi languta endzhaku eka ku twarisiwa ka ku ta ko sungula ka Kriste. Yohane u rhumiwile hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava va alaka vumbhoni bya Yohane a va nga pfuniwi hi tidyondzo ta Yesu. Ku kaneta ka vona rungula leri a ri tivisa ku ta ka Yena swi va veke endhawini leyi va a va nga ha koti hi ku olova ku amukela vumbhoni lebyi tiyeke ngopfu bya leswaku a a ri Mesiya. Sathana u kongomisile lava va alaka rungula ra Yohane leswaku va ya emahlweni swinene, va fika va ala ni ku vamba Kriste emhandzini. Hi ku endla leswi, va tiveke endhawini leyi va a va nga ha koti ku amukela nkateko hi siku ra Pentekosta, lowu a wu ta va dyondzisa ndlela yo nghena endhawini yo kwetsima ya le tilweni. Ku handzuriwa ka khandziya ya tempele ku kombisile leswaku magandzelo ni milawu ya vukhongeri bya Vayuda a swi nga ha ta amukeriwa. Gandzelo lerikulu a se ri nyikeriwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu wu xikeke hi siku ra Pentekosta wu susumetele miehleketo ya vadyondzisiwa ku suka endhawini yo kwetsima ya laha misaveni ku ya eka leyi nga le tilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a chela ehenhla ka vadyondzisiwa va Yena minkateko ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwile emunyameni hinkwawo. Va lahlekeriwe hi ku vonakala hinkwako loku a va ta va na kona malunghana ni kungu ra ku ponisiwa, kambe va ya emahlweni va tshembela eka magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Ndhawu yo kwetsima ya le tilweni a yi teke ndhawu ya leyi ya laha misaveni, kambe a va nga ri na vutivi bya ku cinca koloko. Hikwalaho a va nga ka va nga pfuniwi hi ku vulavurisana ka Kriste endhawini yo kwetsima.

“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.

“ဘုရားသခင်ခရစ်တော်ကို ငြင်းပယ်၍ လက်ဝါးကပ်တိုင်ပေါ်တွင် ချီတင်သတ်ဖြတ်ခဲ့ကြသော ယုဒလူတို့၏ လုပ်ရပ်ကို လူများစွာသည် ကြောက်မက်ဖွယ်သဘောဖြင့် ကြည့်ရှုကြသည်။ ထို့ပြင် ကိုယ်တော် ခံရသော အရှက်ရဖွယ် နှိပ်စက်ညှဉ်းပန်းခြင်း၏ သမိုင်းကို ဖတ်ကြသော် သူတို့သည် ကိုယ်တော်ကို ချစ်ကြောင်း၊ ပေတရုကဲ့သို့ ကိုယ်တော်ကို မငြင်းပယ်ကြမည်ဖြစ်ကြောင်း၊ ယုဒလူတို့ကဲ့သို့ ကိုယ်တော်ကို လက်ဝါးကပ်တိုင်ပေါ်တွင် မချီတင်မည်ဖြစ်ကြောင်း ထင်မြင်ကြသည်။ သို့ရာတွင် လူအပေါင်းတို့၏ နှလုံးကို ဖတ်တော်မူသော ဘုရားသခင်သည် သူတို့က ယေရှုအပေါ် ခံစားသည်ဟု ဝန်ခံခဲ့သော ထိုချစ်ခြင်းကို စမ်းသပ်တော်မူခဲ့သည်။ ပထမကောင်းကင်တမန်၏ သတင်းစကားကို လက်ခံကြိုဆိုခြင်းကို ကောင်းကင်ဘုံတစ်လွှားလုံးသည် အလွန်နက်နဲသော စိတ်ဝင်စားမှုဖြင့် စောင့်ကြည့်ခဲ့သည်။ သို့သော် ယေရှုကို ချစ်ကြသည်ဟု ဝန်ခံသူများစွာနှင့် လက်ဝါးကပ်တိုင်အကြောင်းကို ဖတ်စဉ် မျက်ရည်ကျသူများစွာတို့သည် ကိုယ်တော် ကြွလာမည့် ကောင်းသောသတင်းကို ကဲ့ရဲ့လှောင်ပြောင်ခဲ့ကြသည်။ ထိုသတင်းစကားကို ဝမ်းမြောက်ခြင်းဖြင့် လက်ခံရမည့်အစား၊ ၎င်းကို လှည့်ဖြားမှုတစ်ခုဟု ကြေညာကြသည်။ ကိုယ်တော်၏ ပေါ်ထွန်းလာခြင်းကို ချစ်သောသူတို့ကို မုန်းတီး၍ အသင်းတော်များမှ ထုတ်ပယ်ပိတ်ပင်ခဲ့ကြသည်။ ပထမသတင်းစကားကို ငြင်းပယ်ခဲ့သူတို့သည် ဒုတိယသတင်းစကားမှ အကျိုးမရနိုင်ကြသကဲ့သို့၊ သူတို့အား ယုံကြည်ခြင်းဖြင့် ယေရှုနှင့်အတူ ကောင်းကင်ဘုံရှိ သန့်ရှင်းရာဌာန၏ အလွန်သန့်ရှင်းရာသို့ ဝင်ရောက်ရန် ပြင်ဆင်ပေးရမည့် ညသန်းခေါင်အော်ဟစ်သံမှလည်း အကျိုးမရနိုင်ခဲ့ကြပေ။ ထို့ပြင် ယခင် သတင်းစကားနှစ်ရပ်ကို ငြင်းပယ်ခြင်းအားဖြင့် သူတို့၏ နားလည်မှုကို အလွန်မှောင်မိုက်စေခဲ့သောကြောင့် အလွန်သန့်ရှင်းရာသို့ သွားရာလမ်းကို ဖော်ပြသော တတိယကောင်းကင်တမန်၏ သတင်းစကား၌လည်း မည်သည့်အလင်းကိုမျှ မမြင်နိုင်ကြတော့ပေ။ ယုဒလူတို့သည် ယေရှုကို လက်ဝါးကပ်တိုင်ပေါ်တွင် ချီတင်သတ်ဖြတ်ခဲ့သကဲ့သို့ပင် အမည်ခံအသင်းတော်များသည် ဤသတင်းစကားများကို ချီတင်သတ်ဖြတ်ခဲ့ကြကြောင်းကို ငါမြင်ရသည်။ ထို့ကြောင့် သူတို့သည် အလွန်သန့်ရှင်းရာသို့ သွားရာလမ်းကို မသိကြသကဲ့သို့၊ ထိုနေရာ၌ ပြုတော်မူသော ယေရှု၏ ကြားဝင်တောင်းလျှောက်ခြင်းမှလည်း အကျိုးမရနိုင်ကြပေ။ အကျိုးမရှိသော မိမိတို့၏ ယဇ်များကို ပူဇော်ခဲ့ကြသော ယုဒလူတို့ကဲ့သို့ပင်၊ သူတို့သည်လည်း ယေရှု ထွက်ခွာသွားပြီးသော အခန်းသို့ အကျိုးမရှိသော မိမိတို့၏ ဆုတောင်းချက်များကို ပူဇော်တင်လှူကြသည်။ ထိုလှည့်ဖြားမှုကြောင့် နှစ်သက်အားရသော စာတန်သည် ဘာသာရေးဆန်သော အသွင်အပြင်ကို ဆောင်ယူကာ၊ ခရစ်ယာန်ဟု ဝန်ခံသော ဤသူတို့၏ စိတ်ကို မိမိထံသို့ ဦးတည်စေပြီး၊ မိမိ၏ တန်ခိုး၊ နိမိတ်လက္ခဏာများနှင့် မုသာအံ့ဖွယ်များအားဖြင့် လုပ်ဆောင်လျက် သူတို့ကို မိမိ၏ ထောင်ချောက်၌ ခိုင်မြဲစွာ ဖမ်းဆီးထားရန် ကြိုးပမ်းလျက်ရှိသည်။” Early Writings, 259–261.