In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Riyadii William Miller, “buuqii” bilowga ka dhacay, markay dadku bilaabeen inay dhibaan dahab‑yaxyaxa, waxaa ka horreeyey in Miller soo ururiyey dahab‑yaxyaxyadii oo uu ku baaqay, “kaalaya oo eega.” Masiixu, isaga oo ah ninkii burushka boodhka watay, wuxuu adeegsadaa xaaqinka si uu qashinka uga xaaqo, dahab‑yaxyaxyadana ugu ururiyo sanduuq aad uga weyn, dabadeedna wuxuu Miller ugu yeedhay, “kaalay oo eeg.” Markuu Masiixu bilaabo shaqadiisa xaaqinka, qolku waa madhan yahay, waayo Miller wuxuu qoray in “albaab baa furmay, nin baa qolka soo galay, markaas dadkii oo dhammu way ka wada baxeen; isaga oo burush boodh gacanta ku hayana, daaqadihii ayuu furay, wuxuuna bilaabay inuu wasakhda iyo qashinka qolka ka xaaqo.”

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Ninkii burushka boodhka sita wuxuu qolka galaa marka dadkii oo dhammu ka baxeen. Sannadkii 2023, ninkii burushka boodhka sita wuxuu galay qolka madhan, waayo dhaqdhaqaaqii boqol iyo afartan iyo afarta kun waa la burburiyey oo la kala firdhiyey. Runihii ay metelayeen Miisaskii Xabaquuq ee 2012 waxaa lagu aasay qashin, qolkiina wuu madhnaa. Ninka burushka boodhka sita waa Kan yimid Yooxanaa Baabtiisaha ka dib, kaas oo Yooxanaa sheegay inuu leeyahay haadiye, iyo inuu haadiyahaas ugu adeegsan doono inuu sagxaddiisa si buuxda u safeeyo.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

Anigu runtii waxaan idinku baabtiisaa biyo xagga toobadda; laakiin kan iga daba imanaya ayaa iga xoog badan, kan aanan istaahilin inaan kabihiisa qaado; isagu wuxuu idinku baabtiisi doonaa Ruuxa Quduuska ah iyo dab; kan fargeetadiisu gacantiisa ku jirto, oo si buuxda u nadiifin doona meeshiisa hadhuudhka lagu tumo, sarriiggiisana wuxuu ku ururin doonaa bakhaarka; laakiin buunshaha wuxuu ku gubi doonaa dab aan la demin karin. Markaasaa Ciise Galili ka yimid oo Urdun ugu yimid Yooxanaa, inuu isaga ka baabtiismo. Matayos 3:11–13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Galili waa astaan muujinaysa meel isbeddel weyn laga gaadho, meesha Webiga Urdun ee Ciise u yimid in lagu baabtiisana waxaa la yidhaahdaa Bethabara, macnaheeduna waa “meesha doonta laga gudbo,” waxayna calaamad u tahay goobtii reer binu Israa’iil hore ay uga gudbeen oo ay ku galeen Dhulkii Ballanqaadka. Markii Ciise la baabtiisay, dabadeed wuxuu noqday Ciise Masiix. Galili, Urdun, Bethabara, iyo Ciise oo noqday Masiixa dhammaantood waxay xoogga saarayaan isbeddel maamul-waqtiyeed, taas oo sidoo kale ah waxa albaabku metelo, gaar ahaan kuwa Filadelfiyaanka ah oo la siiyey furaha albaabka furma oo xirma.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Oo malaa’igta kiniisadda Filadelfiya u qor; Waxyaalahan waxaa leeyahay kan quduuska ah, kan runta ah, kan haysta furihii Daa’uud, kan fura oo ninna ma xidho; oo xira oo ninna ma furo; Anigu waxaan garanayaa shuqulladaada: bal eeg, waxaan hortaada dhigay albaab furan, oo ninna ma xidhi karo; waayo, waxaad leedahay xoog yar, oo eraygaygii waad xajisatay, magacaygana ma aad inkirin. Muujintii 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Markii Masiixu “furay” “albaabka” oo “soo galay qolka,” qolku wuxuu ahaa “qolkiisa,” waayo, si buuxda ayuu u nadiifiyaa “sagxaddiisa.” Haddii ay tahay sagxaddiisa, waa qolkiisa.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Kafarna’um Ciise wuxuu deggenaa xilliyada u dhexeeya safarradiisii uu hore iyo dibba u mari jiray, waxaana ay noqotay mid loo yaqaanay ‘magaaladiisii.’ Waxay ku tiillay xeebaha Badda Galili, oo u dhow xuduudaha bannaanka quruxda badan ee Gennesaret, haddii aanayba si toos ah ugu oollin.” The Desire of Ages, 252.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Wuxuu galay qolkiisa si uu u soo ururiyo saraggiisa, oo uu cawska xun u soo ururiyo una gubo. Isbeddelka xilliga qoondeysnaanta ee ay metelayaan Galili, Urdun, Bethabara, baabtiiska, iyo kala-guurka Yooxanaa ilaa Ciise, wuxuu la jaanqaadayaa kala-guurka kaniisadda dagaallamaysa ee La'odikiya una gudbaysa kaniisadda guulaysatay ee Filadelfiya. Wuxuu galay qolkiisa bishii Luulyo ee 2023. Miller indhihiisii wuu xidhay iyada oo lagu jiro mashquulkii Luulyo 18, 2020, oo markii uu indhihiisa furay, qolku dad wuu ka madhnaa; runtu qalad baa lagu aasay, dabadeedna ninkii boodhka xaaqayay ayaa daaqadaha furay oo bilaabay inuu qashinka dibadda u xaaqo.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Muxuu haandhiisii gacanta ugu jiraa, oo sagxaddiisa aad buu u nadiifin doonaa, sarreenkiisana wuxuu ku soo ururin doonaa bakhaarka.’ Matayos 3:12. Tani waxay ahayd mid ka mid ah waqtiyadii daahirinta. Erayada runta ayaa buunshihii looga kala saarayay sarreenka. Maxaa yeelay waxay aad ugu buuxsameen kibir madhan iyo is-xaqsoorin si ay canaan u aqbalaan, oo ay dunida u jeclaayeen si ay u aqbalaan nolol is-hoosaysiin ah, qaar badan baa Ciise ka jeestay. Qaar badanina weli isla waxaas oo kale ayay samaynayaan. Nafo ayaa maanta la tijaabiyaa sidii xertiias loogu tijaabiyey sunagogga Kafarna'um. Marka runta qalbiga lagu gaadhsiiyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida loo qabo isbeddel dhammeystiran oo naftooda ku dhaca; laakiin diyaar uma aha inay qaadaan hawsha is-inkiraadda leh. Sidaas daraaddeed way cadhoodaan marka dembiyadooda la kashifo. Way ka tagaan iyagoo ka xumaaday, sidii xertii Ciise uga tagtay, iyagoo gunuunacaya, ‘Kanu waa hadal adag; bal yaa maqli kara?’” The Desire of Ages, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

Maalintii ugu dambaysay ee 2023, taas oo taabanaysa maalinta kowaad ee 2024, Libaaxa qabiilka Yahuudah wuxuu bilaabay inuu si tartiib-tartiib ah u furo waxyiga naftiisa ku saabsan. Iyadoo la waafajinayo habka saddex-tallaabo ee tijaabada ee furfuridda Daanyeel 12, markaas waxaa jiri lahaa saddex imtixaan, oo lagu matalay “la nadiifiyey, la caddeeyey, oo la tijaabiyey.”

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo erayadu way xiran yihiin oo la shaabadeeyey ilaa wakhtiga ugu dambaysta. Qaar badan waa la nadiifin doonaa, oo caddaan baa laga dhigi doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u dhaqmi doonaan, oo kuwa sharka leh middoodna ma ay fahmi doonaan; laakiin kuwa caqliga leh way fahmi doonaan. Daanyeel 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Malaa’igta koowaad wuxuu ka dhigan yahay daahirinta, sida dembiilaha xukunka dembigiisu ku dhacay uu dembiyadiisa ugu saaro allabariga barxadda, halkaas oo dhiigga lagu xaq ka dhigo.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

Dhiigga ayaa markaas la geeyaa meesha quduuska ah, halkaas oo habka quduusnimada loo muujiyo sidii in caddaan laga dhigay iyada oo lagu maydhay dhiigga ka yimid barxadda. Halkaas ayaa xaqnimadu kaga muuqataa kuwa ku guulaysta dhiigga iyo erayga maraggooda.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

Markaas dabadeed waa la tijaabiyaa, oo maalmaha ugu dambeeya waxaa la ogaadaa inay toban jeer ka wanaagsan yihiin dhammaan nimankii kale ee xigmadda lahaa ee Baabuloon. Imtixaanka saddexaad waa meesha lagu ammaano Goobta Ugu Quduusan laguna kala saaro iyaga iyo dabaqadda kale ee kuwa xigmadda leh ee qirta. Imtixaankaas saddexaad waa sharciga Axadda, imtixaanka kowaadna waa baaqa malaa’igta kowaad ee ku saabsan in lagu soo noqdo aasaasyada, waayo tallaabada xigta waxaa lagu dhisaa macbudka. Tallaabadaas xigta waa farriinta kala-soocidda ee malaa’igta labaad, taas oo ay ku xigto imtixaanka lagu garto ee malaa’igta saddexaad.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

Sanadkii 2023, malaa’igtii kowaad ayaa timid sidii ay u timid 11-kii Agoosto, 1840, markay soo degtay iyadoo sidata farriinta Islaamka ee hoogga labaad. Waxay u soo degtay sidii ay yeelay 9/11, iyadoo sidata farriinta Islaamka ee hoogga saddexaad, iyo baaqa ah in dib loogu noqdo jidadkii hore. Aasaasyadii taariikhda Millerite-ka ayaa la taagay markii farriintii hoogga labaad la dhammaystiray 11-kii Agoosto, 1840. Markaas malaa’igta Muujintii cutubka tobnaad ayaa soo degtay, taas oo sidaas ku astaysay soo degidda malaa’igta Muujintii cutubka siddeed iyo tobnaad iyo imaatinka hoogga saddexaad.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Josiah Litch waa shakhsiga taariikhiga ah ee lala xidhiidhiyo aasaaska la dhigay Agoosto 11, 1840. Magaca “Josiah” macnihiisu waa “aasaaska Ilaah,” boqor Yoosiyaahna taariikhda quduuska ah dhexdeeda wuxuu u taagan yahay dib-u-habayntii Yoosiyaah, taas oo ay ku jirtay helitaankii habaarkii Muuse, oo ku aasnaa qashinka ku dhex yaallay meesha quduuska ah, sida dahabkii Miller ugu aasanayeen qolka.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Boqor Yoosiyaah wuxuu ku dhintay Megiddo, taas oo ah Armageddoonkii Muujintii cutubka lix iyo tobnaad. Dib-u-habayntii Yoosiyaah waxay ahayd dhammaystirka wax sii sheegiddii uu soo bandhigay nebigii caasiga ahaa, markii Yerobcaam ka taagay labadii meelood allabari Beytel iyo Daan. Nebigaas caasiga ahaa wuxuu ku dhintay dameerka iyo libaaxa dhexdooda. Boqor Yoosiyaah magac ahaan ayaa horay loo sii sheegay, dib-u-habayntiisuna waxay qayb ka ahayd wax sii sheegiddaas, taas oo ku jirtay in boqorka mustaqbalka ee Yoosiyaah uu dumin doono isla meeshii allabariga ee nebigii caasiga ahaa uu kaga hor yimid boqorkii sharka lahaa ee Yerobcaam.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Yoosiyaah waxaa loola jeedaa aasaaska Ilaah, oo boqor Yoosiyaahna wuxuu rumoobiyey wax sii sheegiddii la bixiyey qiyaastii 340 sano ka hor boqornimadiisii. Wuxuu hoggaamiyey soo nooleyn iyo dib-u-habayn oo ugu dambayntii gaadhay meeshii allabariga oo nebigii ka yimid Yahuudah uu kula hor yimid boqor Yerobocaam. Markii uu halkaas gaadhay, Yoosiyaah wuxuu dumiyey allabarigii, siduu wax sii sheegiddu u tidhi inuu yeeli doono. Labadaas meelood allabari ee Yerobocaam waxay ahaayeen ku-dayashooyin been-abuur ah oo si ula kac ah looga sameeyey macbudka Yeruusaalem, ilaa heerkii Yerobocaam dejiyey maalmo iid ah oo been-abuur ah. Markuu sidaas sameeyeyna, wuxuu si fudud u samaynayey wixii Haaruun ku sameeyey dibigii dahabka ahaa. Kacdoonkii Haaruun wuxuu yaallay aasaaska taariikhda quduuska ah ee Israa’iil hore. Wuxuu dhacay xilligii Muuse qaadanayey Sharciga, kaas oo ah aasaaska xukunka Ilaah.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Kacdoonkii Haaruun wuxuu ahaa kacdoon aasaasi ah, waxaana lagu soo celiyey markii Yerobcaam uu aasaasay tobanka qabiil ee woqooyi sidii Israa’iil. Muuse ayaa canaantay Haaruun, Muusena waa alfa, ama aasaaska marka loo eego Masiixa oo ah oomega. Haaruun iyo Muuse waxay matalaan laba dabaqadood oo ku jira kacdoonka aasaasiga ah, dabaqadda saddexaadna waa geesiyaashii la safnaa Muuse—reer Laawi. Boqor Yerobcaam iyo nebigii ka yimid Yahuudah waa labada dabaqadood ee kacdoonka aasaaska u ah boqortooyada woqooyi, mar kalena reer Laawi ayaa ah geesiyaasha.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

Kacdoonkii aasaaska u ahayd ee Yerobooca, nebiga Yahuudah ka yimid ayaa canaantay oo wax ka sii sheegay boqor loogu yeedhi doono “aasaaska Ilaah”—Yoosiyaah. Dhammaystirka dib-u-habayntii la sii sheegay waxaa ka mid ahaa in markii Yoosiyaah bilaabay soo nooleyntiisii iyo dib-u-habayntiisii, inkaartii Muuse la helay, akhrinta erayadii quduuska ahaa ee Muusena ay awood siisay soo nooleyn iyo dib-u-habayn horeba u bilaabatay. Yoosiyaah, isagoo si cad astaan nebiyadeed u ah, wuxuu matalaa soo nooleyn iyo dib-u-habayn la awood siiyo markii wax sii sheegid ka mid ah qoraalladii Muuse la helo.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Kacdoonkii aasaasiga ahaa ee ku jira qisada boqor Yerobocaam waxa uu ka dhex muuqdaa boqorka reer binu Israa’iil, iyo weliba nebiga ka yimid Yahuudah oo loo soo diray isagoo wata ku dhawaaqid rabbaani ah oo ka dhan ah kacdoonkii aasaasiga ahaa ee Yerobocaam, iyo amarro loo siiyey nebiga oo tilmaamaya jidka ay tahay inuu ka fogaado marka uu ugu noqonayo Yahuudah. Nebigii ka yimid Yahuudah wuu diiday codsigii Yerobocaam ee ahaa inuu joogo, laakiin dabadeed wuxuu aqbalay martiqaadkii nebiga beenta ah ee Beytel, sidaasna wuxuu ku shaabadeeyey qaddarkiisii. Nebigii caasiga ahaa wuxuu ku dhiman lahaa dameerka iyo libaaxa dhexdooda, dabadeedna waxaa lagu aasi lahaa xabaashii nebiga beenta ah.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

11-kii Agoosto, 1840, ayaa la oofiyey wax sii sheegiddii hoogga labaad, waxaana la dhigay aasaaskii Adventism-ka. Josiah Litch wuxuu soo bandhigay wax sii sheegidda sannadkii 1838, dabadeedna toban maalmood ka hor 11-kii Agoosto, 1840 ayuu si sax ah u habeeyey xisaabihiisa oo uu sii sheegay 11-kii Agoosto, 1840, inay tahay maalinta ay dhammaan doonto sarreyntii Cusmaaniyiinta, taas oo ah oofinta wax sii sheegiddii Islaamka ee hoogga labaad.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Boqor Yoosiyaah wuxuu astaan u yahay soo nooleyntii iyo dib-u-habayntii ugu dambaysay, waayo nebi kastaa wuxuu si ka toos ah uga hadlaa maalmaha ugu dambeeya in ka badan maalmihii ka horreeyey oo dhan. Boqor Yoosiyaah wuxuu astaan u yahay soo nooleyntii iyo dib-u-habayntii ugu dambaysay, dib-u-habayntaasna waxaa Kitaabka Quduuska ah lagu soo bandhigay sii sheegid. Kitaabka Yoo’eel wuxuu tilmaamayaa soo nooleynta iyo dib-u-habaynta ugu dambaysa ee ka dhacaysa kuwa noqon doona boqol iyo afartan iyo afar kun. Soo nooleyntii Yoosiyaah waxay ahayd laba tallaabo; way bilaabatay, dabadeedna wax sii sheegid ah ayaa la furfuray taasoo hawsha ku kordhisay dardar. Labada tallaabo waa roobka hore iyo roobka dambe, sida lagu sheegay kitaabka Yoo’eel, oo lagu oofiyey kitaabka Falimaha Rasuullada, dabadeedna mar kale lagu oofiyey taariikhda Millerite.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

Laga soo bilaabo fallaagowgii aasaasiga ahaa ee Haaruun, Boqor Yerobocaam iyo nebiga ka yimid Yahuudah ilaa Boqor Yoosiyaah, dabadeedna ilaa Yoosiyaah Litch, waxa uu tilmaamayaa silsilad markhaati ah oo ku saabsan imtixaanka aasaasiga ah. Imtixaanka aasaasiga ahi waa imtixaanka ugu horreeya, kaas oo ay daba socoto imtixaanka macbudka marka dhagaxa madaxa la dhigo. Intaas ka dibna waxa imanaya imtixaanka saddexaad, oo ah imtixaanka litmus-ka.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Laga soo bilaabo dibigii dahabka ahaa, ilaa meelihii allabariga ee Yeroboocaam ka dhisay Beytel iyo Daan, ilaa boqor Yoosiyaah, ilaa Josiah Litch, waxaa taagan taxane raadad nebiyadeed ah oo horseeda imtixaanka aasaasiga ah ee 9/11. Markii dhismayaashii waaweynaa ee New York ay ku dummeen 9/11, wax sii sheegid ku saabsan hoogga saddexaad ayaa aqoonsatay imtixaanka ku baaqaya in dib loogu laabto jidadkii hore ee aasaaska ahaa, waayo isbarbar-dhigga u dhexeeya August 11, 1840 iyo 9/11 waxaa arki karayay Adventist kasta oo Laodicean ah oo ka tirsan Maalinta Toddobaad, haddii uu doorto inuu arko. Ku lug lahaanshaha Al Qaeda ee 9/11 waxaa badanaa la geliyaa su’aal maalmahan ay jiraan aragtiyo shirqool oo guud ahaan run ah, laakiin Al Qaeda macnaheedu waa “aasaaska,” waxayna urur ahaan bilaabmeen hal sano ka hor wakhtiga dhammaadka ee 1989, dhab ahaanna August 11, 1988.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Haddii aan la garan faahfaahahan ku saabsan astaanta nebiyadeed ee aasaasyada, wax badan baa luma. 9/11 waxaa la dhigay aasaasyada tallaabadii kowaad. Tallaabada labaad, macbudka waa la dhammaystiraa marka la saaro dhagaxa sare. Tallaabada saddexaad waa albaabka xiran ee sharciga Axadda. Laga bilaabo 9/11 ilaa sharciga Axadda, farriintu ugu horrayn waxa ay ku socotaa Adventistayaasha Maalinta Toddobaad ee La’odikiya, waayo xukunku waxa uu ka bilaabmaa guriga Ilaah, wuxuuna guriga Ilaah ugu dhammaadaa sharciga Axadda. Halkaas iyo markaas Adventismka Maalinta Toddobaad ee La’odikiya waa laga gudbaa; sida loo dhaafay Protestants-kii taariikhda Millerite-ka, iyo Yuhuuddii taariikhda Masiixa, iyo sidii kuwii afartan sannadood ka badan ku dhintay taariikhda Muuse loo dhaafay.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Aaftii saddexaad ee 9/11 waxaa hore loogu sii muujiyey aaftii labaad ee Ogosto 11, 1840, heerkaasna labada astaamoodba waxaa metela dameerka, oo ah astaantii ugu horraysay ee Islaamka ee ku jirta waxsii-sheegidda Kitaabka Quduuska ah. Sharciga Axadda waa calaamadda bahalka, bahalkaasna badanaa waxaa lagu metelaa libaax, sidaas darteedna wuxuu iska dhigaa Libaaxa qabiilka Yahuudah. Sharciga Axadda waa libaaxa, nebigiina caasiga ahaa ee ka yimid Yahuudah wuxuu ku dhintay inta u dhexaysa dameerka iyo libaaxa, waxaana lagu aasay isla qabriga nebiga beenta ah ee Beytel. Wuxuu ku dhintay muddada waxsii-sheegidda ee ka bilaabmaysa 9/11 ilaa Sharciga Axadda, taas oo ah muddada waxsii-sheegidda ee ka timaadda dameerka ilaa libaaxa. Muddadaas imtixaanka ahi waa qabriga nebiga beenta ah ee Beytel, kaas oo nebiga caasiga ahaa ee ka yimid Yahuudah ku aasay qabrigiisa qudhiisa.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Boqortooyadii Yaaraabcaam, oo loo metelay sida boqortooyo been-abuur ah oo ka soo horjeedda boqortooyada Yahuudah, halkaas oo Yeruusaalem iyo macbudku ku yaalliin, waxay matalaysay Protestanka taariikhda Millerite-ka, kuwaas oo aan mar dambe ahayn dadka Ilaah. Waxay lumiyeen aqoonsigoodii axdiga intii u dhexaysay Ogoosto 11, 1840 iyo albaabkii xidhnaa ee Oktoobar 22, 1844. Taariikhdaasu waxay la jaanqaaddaa 9/11 ilaa sharciga Axadda, sababtaas aawadeedna nebigii caasiga ahaa ee Yahuudah waxaa lagu aasay isla qabriga ay ku aasan yihiin Protestankii riddada noqday, kuwaas oo uu matalayey nebigii beenta ahaa ee Beytel.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

Guud ahaan boqor Yoosiyaah wuxuu ahaa boqor wanaagsan, hase yeeshee wuxuu ku dhintay Megiddo, taas oo ah ku-dhaqan muuqda oo toos ah oo ku saabsan Armageddoon. Wuxuu ka leexday jidka isagoo diiday farriintii digniinta ahayd ee Neko. Neko, boqorkii Masar, sidaas darteedna boqorkii koonfureed, wuxuu ku sii jeeday inuu dagaal la galo Baabuloon, boqorkii woqooyi. Yoosiyaah wuxuu metelaa reer Yahuudah ee ku dhinta Armageddoon, maxaa yeelay waxay diideen farriintii digniinta ahayd ee dagaalka boqorka koonfureed iyo boqorka woqooyi ee Daanyeel 11:40–45. Farriintaasu waxay noqotay aasaaska 9/11.

The first test is the first angel’s call to return to the foundations.

Imtixaanka koowaad waa baaqa malaa’igta kowaad ee ku saabsan in lagu soo noqdo aasaasyada.

The second test is the second angel’s call to separate and finish the temple.

Imtixaanka labaad waa baaqa malaa’igta labaad ee ah in la kala baxo oo la dhammaystiro macbudka.

The third test is the third angel’s litmus test of the seal or the mark.

Imtixaanka saddexaad waa imtixaanka lagu kala garto ee malaa’igta saddexaad ee shaabadda ama calaamadda.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Imtixaanka ugu horreeya waa imtixaan ku saabsan aasaasyada, oo sannadkii 2024 qiyaastii kala badh kuwii ku lug lahaa kulammada Zoom-ka ee Sabtida way ka tageen doodda qura ee caqiidada ah ee lagu matalay shaxda 1843 awgeed. Dooddaasu waxay ku saabsanayd astaanta dejisa riyada dadka Ilaah ee maalmaha ugu dambeeya. Murankii Millerite-ku wuxuu lahaa Borotestaannada oo ku andacoonaya in Antiochus Epiphanes, ama Islaamku, uu ahaa xoogga isa sarraysiiya, dabadeedna dhaca, si loo dhiso riyada ku jirta aayadda afar iyo tobnaad ee Daanyeel kow iyo toban.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Oo wakhtiyadaas dad badan ayaa ka kici doona boqorka koonfureed; weliba kuwa dadkaaga dhaca ayaa is-weynayn doona si ay u xaqiijiyaan riyada; laakiinse way dhici doonaan. Daanyeel 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

Miyay Islaam mise Antiochus Epiphanes ayaa ahaa dhacayaashii dadkaaga, mise Rooma, sida Miller u aqoonsaday? Miller wuxuu fahmay in quwadaha wax baabbi'iya ee jaahilnimada iyo baabbinimada labaduba ahaayeen quwadda is-sarraysiisay, oo dhacday, oo ahayd dhacayaashii dadka Ilaah. Dooddaas waxaa lagu matalay shaxda “lagu hagay gacanta Ilaah, oo aan la beddeli karin,” waana matalaadda keliya ee ku jirta midkoodna miisaska Xabaquuq oo aqoonsanaysa dhacdo aan tixraac toos ah ku lahayn Erayga nebinnimada. Tixraaca ku yaal shaxdu wuxuu ahaa in lagu muujiyo dooddaas aasaasiga ah sidii calaamad u ah xoogga kala soocaya ee Erayga nebinnimada ee Ilaah.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

Sannadkii 2024, ku dhowaad kala badh kooxdii Zoom-ka ayaa ka tegay sababo la xiriira faham khaldan oo ah in ay tahay Maraykanka kan dhidibada u taaga waxyi aragga, oo aanay Rooma ahayn, sida ay Milleriyiintu si habboon u difaaceen.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

Sifayntii bilaabatay sannadkii 2023 waxay bilaabatay markii Masiixu qolka la soo galay haaddiisa, haaddina waa erayadiisa runta ah. Markuu qolkiisa galay, wuxuu ka madhnaa dad, sidaas daraaddeed wuxuu cidlada ka kiciyey cod si uu jidka Rabbiga u diyaariyo. Codkaas waxaa loo kiciyey inuu jidka u diyaariyo Rasuulka Axdiga inuu si kedis ah ugu yimaado macbudkiisa; macbudkiisa kuwa boqol iyo afartan iyo afar kun.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

Markaas sannadka 2024 waxaa yimid imtixaankii ugu horreeyey, imtixaanka aasaaska, imtixaanka cidda dejisa aragtida—aragtidaas oo shaabadaysa kuwa hadhay. Aragtida gudaha ee shaabadaysa kuwa hadhay waa aragtida Masiixa ee cutubka tobnaad, aragtida dibadduna waa aragtida uu dhidibada u taago ka gees-ka-Masiix, ka gees-ka-Masiixuna waa Rooma. Aragtida gudaha ee Masiix iyo aragtida dibadda ee ka gees-ka-Masiix. Shaabadayntu waa ku sugnaansho runta ah, ruuxiyan iyo maskax ahaanba; aragtida gudaha ee cutubka tobnaaduna waa tan ruuxiga ah, halka aragtida dibadda ee cutubka kow iyo tobnaad ay tahay tan maskaxeed. Fahamka iyo waaya-aragnimada u dhiganta ee labada aragti ayaa ah shuruudda lagama maarmaanka u ah qof kasta oo la shaabadayn doono, sida Daanyeel uga dhigan yahay aayadda koowaad ee cutubka tobnaad ee Daanyeel.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Sannaddii saddexaad ee Kuuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, oo magiciisa la odhan jiray Belteshaasar; oo waxaasuna run bay ahaayeen, laakiin wakhtigii loo asteeyey wuu dheeraa; oo isna waxaasuu gartay, oo riyadiina wuu fahmay. Daanyeel 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Tijaabadii alfa ee aasaaska waxay ku saabsnayd aayadda afar iyo tobnaad ee Daanyeel kow iyo toban, waxayna ahayd wax la barbar socda isla tijaabadaas aasaasiga ah ee Milleriyiinta; tijaabadaasuna waxay ahayd murankii keliya ee taariikhda Milleriyiinta ka mid ah ee lagu matalay miiska waardiyihii Xabaquuq lagu amray inuu qoro oo uu caddeeyo. Tijaabadii aasaasiga ahayd ee 2024 waxay ahayd soo-degidda malaa’igta koowaad, sida ay u matalaan Agoosto 11, 1840, 1888, iyo 9/11.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Malaa’igtaasna wuxuu kaloo u soo degay sidii Miikaa’iil, waayo Miikaa’iil waa kii soo sara kiciyey Muuse, kaas oo la jiray Eliyaah oo la sara kiciyey maalintii ugu dambaysay ee sannadka 2023. Sara-kicintaas waxaa Yexesqeel u matalay sidii lagu fuliyey wax sii sheegidda afarta dabaylood, taas oo Walaal White ay ugu yeedhay faraskii cadhaysan ee la xannibay, kaas oo ah Islaamka 11-ka Agoosto, 1840 iyo 9/11. Tijaabadii alfa waxay ahayd aragtidii dibadda ee imtixaanka aasaaska ahayd. Tijaabada oomega-na waxay ahaan lahayd aragti gudaha ah oo ah taajkii gabagabada.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

Maxaa loo yeelan lahaa alfa iyo oomega oo uu ku xigo imtixaan saddexaad? Tani waa isla qodobka aan tilmaamayo. Aragtida imtixaanka dibadda ee alfa ee 2024 waa tan koowaad ee saddex imtixaan. Imtixaankaas aasaasiga ahi waa in laga gudbaa si looga qayb galo imtixaanka oomega ee dhammaystirka sare. Labadaas imtixaan waxay leeyihiin dabeecad nebiyadeed oo ka duwan tan imtixaanka saddexaad. Imtixaanka saddexaad waa imtixaan lagu kala saaro oo muujinaya in musharraxu si dhab ah uga gudbay labadii marxaladood ee ka horreeyey.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Imtixaanka kowaad waa aasaaska, imtixaanka labaadna waa macbudka oo la dhammaystiray. Aasaaska macbudka waxaa la dhigay intii lagu jiray taariikhda amarkii kowaad ee looga soo baxay Baabuloon. Taariikhda amarkii labaadna macbudka waa la dhammaystiray. Amarkii saddexaad wuu ka duwanaa, waayo amarkaas madax-bannaanidii qaran ee Yahuudah waa loo soo celiyey, taasoo siisay amar ay ku maxkamadeeyaan dembiyada madaniga ah iyo kuwa diineed. Xukunka waxaa dib loo soo celiyaa amarka saddexaad. Sannadkii 2024, imtixaankii aasaasiga ahaa ee alfa ayaa kala saaray kuwii ku jiray qolka ninka burushka ciidda oo ku dhowaad madhan.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Imtixaanka omega waa meesha macbudka lagu dhammeeyo, sida uu u matalayo dhagaxa madaxda ah oo la dhigay. Dhamaystirka macbudku waa kiniisadda guulaysata oo la aasaaso marka haramaha la saaro. Dhamaystirka macbudka ee riyadii Miller wuxuu ahaa markii dahab-jawharadihii dib loogu tuuray sanduuqii weynaa “iyadoo aan wax xanuun muuqda ah ka muuqan ninkii ku ridayay.” Ka dib markii Miller garto ninkii burushka wasakhda watay ee jawharadaha ku ridayay sanduuqii weynaa, wuxuu markhaatigiisa ku soo gabagabeeyaa erayadan, “Farxad aawadeed ayaan qayliyey, qayladaasina way i toosisay.”

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Ogow in qaylada dheer ee Miller ee wax toosisa ay ku xoogaysatay “farxad.” Farxaddu waa astaanta kuwa ku jira Yoo’eel ee haysta “khamriga cusub,” “ceebtuna” waxay ku dhacaysaa kuwa kale ee khamriga caba oo laga jaray khamriga cusub. Qaylada Saqda-dhexe ee toosisa Miller, waxay daba timaaddaa ka dib markii ninkii burushka wasakhda sitay uu dahabkii qaaliga ahaa ku tuuro sanduuqa weyn. Sanduuqa weynu wuxuu ka buuxaa dahabkii qaaliga ahaa ee laga soocay qashinka oo lagu riday sanduuqa, kaas oo ah labadaba macbudka boqol iyo afar iyo afartan kun, iyo farriinta Qaylada Saqda-dhexe. Macbudka waxaa la dhammaystiraa amarkii labaad, ama malaa’igtii labaad, ama imtixaankii labaad iyo oomeegada. Riyada Miller, imtixaanka oomeegada waxaa lagu metelaa marka daaqadaha samadu furmaan.

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

Oo waxaan maqlay wax u eg cod dad aad u tiro badan, iyo codka biyo badan, iyo codka onkodad xoog badan, iyagoo leh, Alleluia; waayo, Rabbiga Ilaaha Qaadirka ahu wuu taliyaa. Aynu rayraynno oo faraxno, oo isaga sharaf siinno; waayo, arooskii Wanku waa yimid, oo afadiisiina way isdiyaarisay. Oo iyada waxaa la siiyey inay ku labbisnaato maro wanaagsan oo khafiif ah, daahir ah oo cad; waayo, marada wanaagsan oo khafiifka ahi waa xaqnimada quduusiinta. Oo wuxuu igu yidhi, Qor, Waxaa barakaysan kuwa loogu yeedhay cashada arooska Wanka. Oo wuxuu igu yidhi, Kuwanu waa erayada runta ah oo Ilaah. Muujintii 19:6–9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

22-kii Oktoobar, 1844, “afar imaatin oo Masiix” ah ayaa rumoobay, mid kasta oo ka mid ah afartaas imaatinna si ka sii dhammaystiran ayuu ugu rumoobayaa sharciga Axadda ee dhowaan imanaya. Wuxuu u yimid sidii Rasuulka Axdiga, taasoo ah dhammaystirka nadiifinta iyo daahirinta reer Laawi ee ku qoran Malaakii 3. Wuxuu u yimid inuu boqortooyo helo, taasoo ah dhammaystirka Daanyeel 7:13. Wuxuu u yimid inuu macbudka daahiriyaa, taasoo ah dhammaystirka Daanyeel 8:14, wuxuuna kaloo u yimid arooska. Aroosku wuxuu dhacaa marka aroosaddu ay isdiyaarisay.

“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

“‘Marka midhuhu soo baxo, isla markiiba wuxuu geliyaa manjarta, waayo beergoosashadii waa timid.’ Masiixu wuxuu ku sugayaa hammi weyn muujinta naftiisa ee kiniisaddiisa. Marka dabeecadda Masiixa si kaamil ah loogu soo saaro dadkiisa, markaasuu iman doonaa si uu ugu sheegto inay yihiin kuwiisa.” Christ’s Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

Sida waxyigu sheegtay, “adduunka waxa keliya oo looga digi karaa” marka “la arko rag iyo dumar” leh shaabadda Ilaah inta lagu jiro qalalaasaha sharciga Axadda.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Shaqada Ruuxa Quduuska ahi waa inuu dunida ku qanciyo dembi, xaqnimo, iyo xukun. Dunida waxaa loo digi karaa oo keliya markay aragto kuwa runta rumaysan oo runta quduus lagaga dhigay, iyagoo ku dhaqmaya mabaadii’ sarreeya oo quduus ah, oo si heer sare oo sarraysa u muujinaya xariiqda kala soocaysa kuwa xajiya amarrada Ilaah iyo kuwa cagaha hoostooda ku tumanaya. Quduusnimada Ruuxu waxay calaamadisaa farqiga u dhexeeya kuwa haysta shaabadda Ilaah iyo kuwa xajiya maalin nasasho oo been-abuur ah. Marka imtixaanku yimaado, si cad ayaa loo muujin doonaa waxa ay tahay summadda bahalku. Waa xajinta Axadda. Kuwa, ka dib markay runta maqlaan, haddana sii wata inay maalintan u tixgeliyaan quduus, waxay xambaarsan yihiin saxiixa ninka dembiga, kii ku fikiray inuu beddelo wakhtiyada iyo sharciyada.” Bible Training School, December 1, 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Marka aroosaddu isdiyaariso, goosashadu way timid. Goosashadu waxay ku bilaabataa ururinta qurbaanidda hadhuudhka midhaha ugu horreeya oo kor loo qaado sida qurbaan ruxid ah oo astaan ah. Marka hore waxaa la ururiyaa midhaha ugu horreeya, kuwaas oo ah boqol iyo afartan iyo afar kun ee ku xusan kitaabka Muujintii, dabadeedna adhiga kale, kuwaas oo ah dadkii badnaa. Astaantu waa ciidankiisa xoogga badan, ciidankiisa xoogga badanna wuxuu ku lebisan yahay dhar wanaagsan oo cadcad. Guurka marka la joogo, macbudka boqol iyo afartan iyo afarta kun waa la dhammaystiraa ka hor xukunka sharciga Axadda, macbudkaasuna ma aha oo keliya sanduuqii weynaa ee Miller, balse waa kiniisadda guulaysatay ee leh hadiyadaha oo dhan, oo ay ku jirto ruuxa wax sii sheegidda.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Markaasaan anigu cagihiisa ku dhacay inaan caabudo isaga. Oo wuxuu igu yidhi, Iska jir, saas ha yeelin; anigu waxaan ahay addoon kula shaqeeya, iyo walaalahaa haysta markhaatifurka Ciise; Ilaah caabud; waayo, markhaatifurka Ciise waa ruuxa wax sii sheegidda. Muujintii 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Boqolka iyo afar iyo afartan kun waa kuwa haysta maragga Ciise, maragga Ciisena waxa loo dhigaa “xarriiq ka dambaysa xarriiq” labadaba Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda. Marka dhaqdhaqaaqa La’odikiya ee boqolka iyo afar iyo afartan kun isu beddelo dhaqdhaqaaqa Filadelfiya ee boqolka iyo afar iyo afartan kun, dhammaantood waxay adeegsan doonaan habka xarriiq ka dambaysa xarriiq si ay u soo bandhigaan maraggooda. Maraggaasu waa isku-darka dhiigga Ilaahiga ah iyo markhaatiga aadanaha.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Oo waxay isaga kaga adkaadeen dhiiggii Wanka iyo eraygii markhaatifurkooda; oo naftoodana ma ay jeclaanin ilaa dhimasho. Muujintii 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Markhaatifurka aadannimada oo ku midoobay dhiigga Ilaahnimada waa markhaatifurka Muuse iyo Wanka. Muuse wuxuu ahaa aadannimada, alfa u ah dhiigga Ilaahnimada Wanka oo ah omega. Hadiyadaha oo dhammu waa la soo celiyaa isla marka aroosaddu isdiyaariso, oo sidii ciidan xoog weyn oo huwan maryo linen cad, ayay qaadataa meesheedii iyada oo ah calanka ciidanka Rabbiga ee hore u socda. Socodkaas dagaal wuxuu bilaabmaa marka aroosaddu diyaar noqoto oo la huwiyo caddaan, taas oo ah marka daaqadaha samadu furmaan, sidii ay ku ahaayeen riyadii Miller.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

Oo waxaan arkay samadii oo furantay, oo bal eeg, faras cad; oo kii ku fadhiyeyna waxaa la odhan jiray Aamin iyo Run, oo xaqnimona wuu ku xukuma oo ku dagaallamaa. Indhihiisuna waxay ahaayeen sida olol dab ah, oo madaxiisana waxaa saarnaa taajaj badan; oo wuxuu lahaa magac qoran oo aan ninna garanayn, isaga mooyaane. Oo wuxuu huwanaa dhar dhiig lagu qooyey; magiciisana waxaa la yidhaahdaa Erayga Ilaah. Oo ciidammadii samada ku jirayna waxay isaga ku daba socdeen fardo cadcad, iyagoo huwan maro wanaagsan oo khafiif ah, cad oo nadiif ah. Oo afkiisana waxaa ka soo baxa seef af badan, si uu quruumaha ugu dhufto; oo wuxuu iyaga ku xukumi doonaa ul bir ah; oo isaguna wuxuu tumaa macsarada khamriga ee xanafta iyo cadhada Ilaaha Qaadirka ah. Oo dharkiisa iyo bowdadiisaba waxaa ku qoran magac ah, BOQORKA BOQORRADA, IYO SAYIDKA SAYIDYADA. Muujintii 19:11–16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Marka ninka xaaqidda boodhku galo qolka madhan oo uu daaqadaha furo, wuxuu soo ururiyaa dahabyada oo wuxuu ku tuuraa sanduuqa weyn ee omega. James White wuxuu dahabyadaas u aqoonsan lahaa inay yihiin dadka Ilaah, laakiin William Miller wuxuu kuu sheegi lahaa in astaamuhu leeyihiin wax ka badan hal macne, oo dahabyadu ma matalaan oo keliya runnaha aasaasiga ah ee kala firdhiyey, balse sidoo kale dahabyada kala firdhiyey ee saaran taajka kor loo qaaday, kaas oo matalaya boqortooyada ammaanta ee Masiixa.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

Oo Rabbiga Ilaahood ahu maalintaas wuu badbaadin doonaa iyaga sida adhiga dadkiisa; waayo, waxay ahaan doonaan sida dhagaxyada taajka, oo kor loo qaadi doono sida calamad dhulkiisa korkiisa. Sekaryaah 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Imtixaanka omega iyo imtixaanka labaad ka dib imtixaankii aasaasiga ahaa ee alfa ee Rooma ee dhidibada u taagay riyada, waa imtixaanka omega ee gunaanadka sare. Waa dhammaystirka imtixaanka macbudka, kaas oo ka horreeya imtixaanka saddexaad ee caddaynta xukunka. Imtixaanku wuxuu ka daahiriyaa labada dabaqadood ee caabudayaasha midba midka kale, isagoo kala saaraya kuwa xigmadda leh iyo kuwa nacasyada ah iyadoo lagu salaynayo saliidda, taas oo ah farriinta, ama sida Walaashii White ku aqoonsatay faalladeeda ku saabsan sunagogga Kafarna’um—“erayada runta.”

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Kafarna'um waa meeshii, sida ku qoran Yooxanaa 6:66, Ciise mar keliya ku waayay tiradii ugu badnayd ee xertiisa, xertaasina dib dambe uma ay soo noqon. Iyadoo ah imtixaankii ugu weynaa ee xernimada wakhtigii Masiixa, Kafarna'um waxay astaan u tahay imtixaanka omega ee xernimada wakhtigii Masiixa, kaas oo isna u taagan imtixaanka omega ee xernimada ee habka imtixaanka saddexda tallaabo ah ee billowday 2023. Kafarna'um, imtixaanka waxaa metelayey Kibistii Samada, wuxuuna muujiyey fashilka Yuhuudda marka loo eego awooddarradooda inay waxsii sheegidda fahmaan, taas oo ka dhalatay diidmadooda inay aqbalaan in markii Ciise ka hadlay waxyaalaha dabiiciga ah, ay ahayd in lagu fahmo adeegsi ruuxi ah.

We will continue these things in the next article.

Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.

“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

Khudbaddii Masiixu kaga jeediyey sunagogga ee ku saabsanayd kibista nolosha waxay ahayd barta rogashada taariikhda Yuudas. Wuxuu maqlay erayadii, “Haddaanad cunin jidhka Wiilka Aadanaha oo aydnaan cabin dhiiggiisa, nolol idinkuma jirto.” Yooxanaa 6:53. Wuxuu arkay in Masiixu bixinayay wanaag ruuxi ah halkii uu ka bixin lahaa wanaag dunyawi ah. Isagu wuxuu isu haystay mid aragti dheer leh, oo wuxuu moodayay inuu arki karo in Ciise aanu lahaan doonin sharaf, isla markaana aanu siin karin jago sare kuwa raacsan. Wuxuu go’aansaday inuusan si aad ah isugu xidhin Masiixa si aanu uga fogaansho uga waayin. Wuxuu ahaan lahaa mid fiirsada. Wuuna fiirsaday.

“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

“Wakhtigaas ka dib wuxuu muujiyey shakiyo wareer geliyey xertii. …” The Desire of Ages, 719.

First Test

Imtixaanka Koowaad

“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

Indhihii Ciise ku tuuray Yahuudaa kii is-jecel ayaa ku qanciyey in Sayidku uu dhex galay munaafaqnimadiisa, oo uu akhriyey dabeecaddiisa hooseysa oo quursiga mudan. Tani waxay ahayd canaan ka toos badan tii Yahuudaa hore u helay. Isagu taas wuu ka xanaaqay, sidaas darteedna albaab baa u furmay kaas oo Shaydaanku ka soo galay si uu fikirradiisa u xukumo. Halkii uu ka toobadkeeni lahaa, wuxuu maleegay aargoosi. Isagoo ka mudmudsanaa ogaanshaha dembigiisa, oo waalli loogu kiciyey sababta oo ah eeddiisii waa la ogaaday, ayuu miiska ka kacay oo u tegey qasriga wadaadka sare, halkaas oo uu ka helay golihii oo shiraya. Wuxuu la buuxsamay ruuxa Shaydaanka, oo wuxuu u dhaqmay sidii mid garashada ka lumay. Abaalmarintii loogu ballanqaaday khiyaanaynta Sayidkiisa waxay ahayd soddon xabbadood oo lacag ah; oo qiimo aad uga yar kii sanduuqa cadarka ku kacay ayuu Badbaadiyaha ku iibiyey.

“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

Ruux ahaan iyo ku-dhaqan ahaanba kuwo badan ayaa u eg Yuudas. Inta laga aamusanyahay iin-taallada dabeecaddooda ku taal, cadaawad muuqata lama arko; laakiin marka la canaanto, qadhaadh ayaa qalbiyadooda buuxiya.” Youth Instructor, July 12, 1900.

The Second Test

Tijaabadii Labaad

“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

“Ka hor Kormaridda Yuudas mar labaad ayuu la kulmay wadaaddadii iyo culimmadii, wuxuuna dhammaystiray heshiiskii uu Ciise ugu gacangelin lahaa gacantooda.... Yuudas hadda wuu ka xumaaday falka Masiixu ugu maydhay cagaha xertiisa. Haddii Ciise isu hoosaysiin karo sidaas, ayuu is yidhi, Isagu ma ahaan karo boqorka Israa’iil. Rajadii oo dhan ee sharaf adduun leh oo laga heli lahaa boqortooyo wakhtiyeed way baabba’day. Yuudas wuxuu ku qancay inaan waxba laga faa’iidayn karin raacista Masiixa. Markuu arkay Isaga oo is-hoosaysiinaya, sida uu isagu u haystay, waxaa lagu adkeeyey go’aankiisii ahaa inuu Isaga diido oo qirto in la khiyaaneeyey. Jinni baa qabsaday, wuxuuna go’aansaday inuu dhammaystiro hawshii uu oggolaaday inuu sameeyo ee ahayd inuu Sayidkiisa khiyaaneeyo.” The Desire of Ages, 645.

The Final Decision

Go’aanka Ugu Dambaysa

“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

Yaab iyo wareer uu ka qaaday markii ujeeddadiisii la kashifay awgeed, Yuudas degdeg buu u kacay si uu qolka uga baxo. “Markaasaa Ciise ku yidhi, Wixii aad samaynayso, dhaqso u samee.... Isaguna markuu qaatay xabbaddii, markiiba dibadda buu u baxay, habeen bayna ahayd.” Habeen bay u ahayd khiyaanoolaha markii uu Masiixa ka jeestay oo uu galay gudcurkii dibadda.

“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

“Ilaa tallaabadan la qaaday, Yuudas weli kama uu gudbin suuragalnimada toobadda. Laakiin markii uu ka tegey hortii Rabbigiisa iyo saaxiibbadiisii xerta ahaa, go’aankii kama dambaysta ahaa waa la gaaray. Wuxuu ka gudbay xariiqa xadka.”

“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

“Yaab badnayd dulqaadkii dheeraa ee Ciise ku muujiyey la macaamilka naftan la jirrabay. Wax kasta oo la samayn kari lahaa si Yuudas loo badbaadiyo lama dayicin. Markii uu laba jeer axdi u galay inuu Sayidkiisa gacangeliyo dabadeed, Ciise weli fursad ayuu siiyey inuu toobad keeno. Markuu akhriyey ujeeddada qarsoon ee qalbiga khaa’inka, Masiixu wuxuu Yuudas siiyey caddayntii ugu dambaysay ee qancisa ee ilaahnimadiisa. Tani waxay xertii beenta ahayd u ahayd yeedhintii ugu dambaysay ee toobadda. Baaq kasta oo qalbiga Masiixa ee ilaahnimo-aadminimo ahi samayn kari lahaa lama reebin. Hirarkii naxariista, oo kibir madax-adayg leh dib u celiyey, waxay ku soo noqdeen daad ka xoog badan oo jacayl qalbi-jebinaya. Laakiin inkasta oo uu la yaabay oo uu ka naxay markii dembigiisa la ogaaday, Yuudas wuxuu noqday oo keliya mid sii adkaysta go’aankiisa. Cashadii quduuska ahayd ayuu ka baxay si uu u dhammeystiro hawsha gacangelinta.”

“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

Markuu hoogga ku dhawaaqayay Yahuudas, Masiixu wuxuu kaloo lahaa ujeeddo naxariis ah oo ku wajahan xertiisa. Sidaas ayuu iyaga u siiyey caddaynta ugu sarraysa ee Masiixnimadiisa. “Haatan ayaan idiin sheegayaa intaanay dhicin,” ayuu yidhi, “in markii ay dhacdo, aad rumaysataan inaan AHAY.” Haddii Ciise aamusi lahaa, isagoo u ekaanaya mid aan ogayn waxa ku soo degi doona, xertu waxay u malayn kari lahaayeen in Sayidkoodu aanu lahayn aragti-hore oo rabbaani ah, oo lagu yaabiyey laguna gacan geliyey gacanta dadkii dilaaga ahaa. Sannad ka hor, Ciise wuxuu xertii u sheegay inuu laba-iyo-tobankii doortay, oo midkoodna uu ahaa shaydaan. Haddaba erayadiisii uu Yahuudas ku yidhi, oo muujinayay in khiyaanadiisa Sayidkiisu si buuxda u ogaa, waxay xoojin lahaayeen iimaanka kuwa Masiixa si run ah u raacsanaa intii lagu jiray dulligiisa. Oo markii Yahuudas gaadhi lahaa dhammaadkiisii laga cabsado, waxay xusuusan lahaayeen hooggii uu Ciise ku dhawaaqay kii khiyaaneeyey.” The Desire of Ages, 653–655.