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.”

Ephupheni likaWilliam Miller, “isiphithiphithi” ekuqaleni, xa abantu baqalisa ukuphazamisa amatye anqabileyo, sasandulelwa kukuba uMiller aqokelele ndawonye amatye anqabileyo aze abize athi, “yizani nibone.” UKristu, njengaloo ndoda inomtshayelo wothuli, usebenzisa umtshayelo ukutshayela akhuphe inkunkuma, aqokelele amatye anqabileyo ebhokisini elikhulu ngakumbi, aze emva koko abize uMiller athi, “yiza ubone.” Xa uKristu eqalisa umsebenzi waKhe womtshayelo, igumbi alinamntu, kuba uMiller wabhala wathi “kwavuleka umnyango, kwangena indoda egumbini, baza bonke abantu balishiya; yathi yona, inomtshayelo wothuli esandleni sayo, yavula iifestile, yaqala ukutshayela uthuli nenkunkuma egumbini.”

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.

Indoda enebrashi yothuli ingena egumbini xa bonke abantu belishiyile. Ngo-2023, indoda enebrashi yothuli yangena kwelo gumbi lingenanto, kuba intshukumo yamawaka alikhulu anamashumi amane anesine yayiphahlazekile yaza yachithachithwa. Iinyaniso ezimelwe ziiThebhile zikaHabakuki zango-2012 zazingcwatywe enkunkumeni, yaye igumbi lalingenanto. Indoda enebrashi yothuli nguYe oweza emva koYohane umBhaptizi, lowo uYohane wathi unefolokhwe yokwela, nokuba uya kuyisebenzisa loo folokhwe ukuyihlambulula ngokupheleleyo indawo yakhe yokubhulela.

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.

Mna okunibhaptiza ngamanzi ngenjongo yokuguquka; ke yena ozayo emva kwam unamandla kunam, endingafanele nokuzithwala izihlangu zakhe; yena uya kunibhaptiza ngoMoya oyiNgcwele, nangomlilo: onecephe lokwela esandleni sakhe, yaye uya kulihlambulula ngokugqibeleleyo ibala lakhe lokubhula, abuthele ingqolowa yakhe koovimba; kodwa wona umququ uya kuwutshisa ngomlilo ongacimekiyo. Wandula ke uYesu weza evela kwelaseGalili esiya eYordan kuYohane, ukuze abhaptizwe nguye. Mateyu 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.

IGalili luphawu lwenguquko ebalulekileyo, yaye indawo eYordan apho uYesu weza khona ukuba abhaptizwe ibizwa ngokuba yiBhethabhara, yaye oko kuthetha “ukuwela ngesikhephe,” yaye iphawula indawo apho uSirayeli wakudala wawela waya kwiLizwe Lesithembiso. Xa uYesu wabhaptizwayo, ngoko ke waba nguYesu Kristu. IGalili, iYordan, iBhethabhara nokuba uYesu abe nguKristu konke kugxininisa ukuguquka kwexesha lolawulo, nto leyo ekwayiyo into emelwa ngumnyango, ngakumbi kumaFiladelfiya anikwe isitshixo somnyango ovulekayo nowuvalwayo.

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.

Yibhalele ingelosi yebandla laseFiladelfiya uthi; Utsho lowo ungcwele, lowo uyinyaniso, lowo unesitshixo sikaDavide, lowo uvulayo kungabikho namnye uvalayo; novalayo kungabikho namnye uvulayo; Ndiyayazi imisebenzi yakho: yabona, ndibeke phambi kwakho ucango oluvulekileyo, yaye akukho namnye onokuluvala: kuba unamandla amancinane, waligcina ilizwi lam, akalikhanyanga negama lam. ISityhilelo 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.

Xa uKristu “wavula” “umnyango” waza “wangena egumbini,” elo gumbi “laliligumbi Lakhe,” kuba uhlambulula ngokupheleleyo “isanda Sakhe.” Ukuba sisanda Sakhe, liligumbi Lakhe.

“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.

“ECapernaum uYesu wayehlala ngamaxesha aphakathi kohambo lwaKhe lokuhamba nokubuya, yaye ke yaziwa ngokuba ‘sisixeko saKhe.’ Yayiselunxwemeni loLwandle lwaseGalili, kwaye kufuphi nemida yethafa elihle laseGenesarete, ukuba yayingekho kanye phezu kwalo.” 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.

Ungena egumbini laKhe ukuze aqokelele ingqolowa yaKhe nokuba aqokelele aze atshise umdiza. Utshintsho lwexesha lolawulo, olumelwa yiGalili, yiYordan, yiBhethabhara, lubhaptizo, notshintsho olusuka kuYohane lusiya kuYesu, luhambelana notshintsho olusuka kwibandla elilwayo laseLawodike lusiya kwibandla eloyisayo laseFiladelfiya. Wangena egumbini laKhe ngoJulayi ka-2023. UMiller wayewavale amehlo akhe phakathi kwesiphithiphithi sangoJulayi 18, 2020, yaye ekuzivuleni kwakhe amehlo, igumbi lalingenabantu; inyaniso yayingcwatywe phantsi kwempazamo, kwaza ke indoda yebrashi yothuli yavula iifestile yaza yaqalisa ukutshayela inkunkuma iphume.

“‘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.

“‘Isela Lakhe liphathwe sisandla Sakhe, yaye uya kulucoca ngokupheleleyo ibala Lakhe lokubhulela, aqokelele nengqolowa Yakhe esiseleni.’ Mateyu 3:12. Eli lalingelinye lamaxesha okuhlambulula. Ngamazwi enyaniso, umququ wawusahlulwa kwingqolowa. Ngenxa yokuba babengenamsebenzi kangako yaye bezilungisa ngokwabo ngokugqithileyo ukuba bamkele ukohlwaywa, bethanda ihlabathi ngokugqithileyo ukuba bamkele ubomi bokuthobeka, abaninzi bajika bemka kuYesu. Abaninzi basakwenza kwaloo nto nanamhlanje. Imiphefumlo iyavavanywa namhlanje kanye njengokuba abo bafundi bavavanywa kwindlu yesikhungu eKapernahum. Xa inyaniso iziswa isondezwe entliziyweni, bayabona ukuba ubomi babo abuhambelani nentando kaThixo. Bayasibona isidingo sotshintsho olupheleleyo kubo; kodwa abavumi ukuwuthwala umsebenzi wokuzincama. Ngenxa yoko bayacaphuka xa izono zabo zityhilwa. Bemka bekhubekile, kanye njengokuba abafundi bamshiya uYesu, bekrokra besithi, ‘Linzima eli lizwi; ngubani na onokuliva?’” 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.”

Ngomhla wokugqibela ka-2023, ochukumisa usuku lokuqala luka-2024, iNgonyama yesizwe sakwaYuda yaqalisa ngokuthe ngcembe ukutyhila itywina lesityhilelo saYo ngokwaYo. Ngokungqinelana nenkqubo yovavanyo enamanyathelo amathathu yokutyhilwa kwetywina kuDaniyeli isahluko seshumi elinesibini, kwakufuneka ke kubekho iimvavanyo ezintathu, ezimelwe ngala mazwi athi “bahlanjululwa, benziwa mhlophe, baza bavavanywa.”

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.

Wathi yena, Hamba indlela yakho, Daniyeli; kuba la mazwi avaliwe aza atywinwa kude kube lixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 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.

Ingelosi yokuqala imele ukuhlanjululwa, njengoko umoni ogwetyiweyo ebeka izono zakhe phezu kombingelelo entendelezweni, apho agwetyelwa ngobulungisa ngegazi.

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.

Emva koko igazi lisiwe kwindawo engcwele, apho inkqubo yokungcwaliswa kobungcwele imelwe njengokwenziwa mhlophe ngokuhlanjwa ngegazi elivela entendelezweni. Ubulungisa bubonakaliswa khona kwabo boyisayo ngegazi nangelizwi lobungqina babo.

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.

Bandulelwa ke ngoko, yaye ngemihla yokugqibela bafunyanwa bengcono ngokuphindwe kalishumi kunabo bonke abanye abantu abalumkileyo baseBhabhiloni. Uvavanyo lwesithathu lulapho bezukiswa khona eNdalweni eNgcwele Kakhulu baze bahlulwe kwabanye bodidi lwamadoda azibiza ngokuba alumkile. Olo vavanyo lwesithathu ngumthetho weCawa, yaye uvavanyo lokuqala lubizo lwengelosi yokuqala lokubuyela kwiziseko, kuba kwinyathelo elilandelayo itempile iyakhiwa. Elo nyathelo lilandelayo sisigidimi sokwahlula sengelosi yesibini, esilandelwa luvavanyo olugqibeleleyo lwengelosi yesithathu.

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.

Ngo-2023, ingelosi yokuqala yafika njengoko yayenzile ngomhla we-11 ka-Agasti, 1840, xa yehla nomyalezo woSilamsi wesishwangusha sesibini. Yehla njengoko yayenzile nge-9/11, inomyalezo woSilamsi wesishwangusha sesithathu, kunye nobizo lokubuyela ezindleleni zamandulo. Iziseko zembali yamaMiller zamiselwa kwakuba umyalezo wesishwangusha sesibini uzalisekile ngomhla we-11 ka-Agasti, 1840. Ingelosi yeSityhilelo isahluko seshumi yaza yehla ngoko, ngaloo ndlela imela kwangaphambili ukuhla kwengelosi yeSityhilelo isahluko seshumi elinesibhozo nokufika kwesishwangusha sesithathu.

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.

UJosiah Litch ngoyena mntu wembali unxulunyaniswa neziseko ezamiselwa ngomhla we-11 ka-Agasti, 1840. Igama elithi “Josiah” lithetha ukuthi “isiseko sikaThixo,” yaye ukumkani uYosiya kwimbali engcwele umele uhlaziyo lukaYosiya, olwaluquka ukufunyanwa kwesiqalekiso sikaMoses, esasingcwatywe phakathi kwenkunkuma engcwele etempileni, kanye njengoko izacholo zikaMiller zazingcwatywe egumbini.

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.

UKumkani uYosiya wasweleka eMegido, eyiArmagedon yesiTyhilelo isahluko seshumi elinesithandathu. Uhlaziyo lukaYosiya lwaluluzaliseko lwesiprofeto esamiswa ngumprofeti ongathobeliyo, xa uYarobheham wamisa izibingelelo ezibini eBheteli naseDan. Loo mprofeti ongathobeliyo wasweleka phakathi kwe-esile nengonyama. UKumkani uYosiya wayeprofetiwe kwangaphambili, ngegama lakhe, yaye uhlaziyo lwakhe lwaluyinxalenye yeso siprofeto, esasiquka ukuba ukumkani wexesha elizayo uYosiya wayeza kuyidiliza kanye loo sibingelelo apho umprofeti ongathobeliyo wajongana khona nokumkani ongendawo uYarobheham.

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.

UYosiya uthetha isiseko sikaThixo, yaye ukumkani uYosiya wazalisekisa isiprofeto esanikwa malunga neminyaka engama-340 ngaphambi kolawulo lwakhe. Wakhokela imvuselelo nohlaziyo olwathi ekugqibeleni lwafika esibingelelweni apho umprofeti waseYuda wajamelana khona nokumkani uYerobheham. Akufika apho, uYosiya wasidiliza isibingelelo, njengoko isiprofeto sasitshilo ukuba uya kwenza. Ezo zibingelelo zimbini zikaYerobheham zaziyimifuziselo yobuxoki eyayenzelwe ngabom ukulinganisa itempile yaseYerusalem, kwade kwafikelela ekubeni uYerobheham amisele nemihla yemibhiyozo yobuxoki. Ngokwenza oko, wayesenza nje oko uAron wakwenzayo ngethole legolide. Uvukelo lukaAron lwalusesisikweni sembali engcwele yakwaSirayeli wamandulo. Lwenzeka ngexesha uMoses wayesamkela uMthetho, osisiseko sorhulumente kaThixo.

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.

Uvukelo luka-Aron lwaluluvukelo olusisiseko, yaye lwaphindwa xa uYerobheham waseka izizwe ezilishumi ezisemantla njengoSirayeli. UMoses wamkhalimela uAron, yaye uMoses nguye ialfa, okanye isiseko ngokunxulumene noKristu, iomega. UAron noMoses bamele iindidi ezimbini kolu vukelo olusisiseko, yaye udidi lwesithathu ngamaqhawe awema noMoses—amaLevi. UKumkani uYerobheham nomprofeti ovela kwaYuda ngabo iindidi ezimbini kuvukelo olusisiseko lobukumkani basemantla, yaye kwakhona amaLevi ngawona maqhawe.

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.

Ekubeni uvukelo olusisiseko lukaYerobhowam, umprofeti ovela kwaYuda uyamohlwaya aze aprofete ngokumkani oya kubizwa ngokuba “sisiseko sikaThixo”—uYosiya. Ukuzaliseka kolo hlaziyo lwaxelwa kwangaphambili kwabandakanya ukuba, xa uYosiya waqalisa imvuselelo nohlaziyo lwakhe, kwafunyanwa isiqalekiso sikaMoses, yaye ukufundwa kwamazwi angcwele kaMoses kwanika amandla imvuselelo nohlaziyo olwalusele luqalile. UYosiya, ngokucacileyo engumqondiso wesiprofeto, umele imvuselelo nohlaziyo olunikwa amandla xa kufunyanwa isiprofeto esivela kwimibhalo kaMoses.

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.

Imvukelo esisiseko ebalini lokumkani uYerobhowam imelwe ngukumkani wakwaSirayeli, kwanangu mprofeti waseYuda owayethunywe nesibhengezo sobuthixo esichasene nemvukelo esisiseko kaYerobhowam, kwanemiyalelo eyanikwa loo mprofeti echaza ukuba yeyiphi indlela amele ayiphephe xa ebuyela kwaYuda. Umprofeti waseYuda uyasikhaba isicelo sikaYerobhowam sokuba ahlale, kodwa emva koko uyasamkela isimemo somprofeti oxokayo waseBheteli, ngaloo ndlela etywina isiphelo sakhe. Umprofeti ongathobeliyo wayeza kufa phakathi kwe-esile nengonyama, aze emva koko angcwatywe engcwabeni lomprofeti oxokayo.

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.

Ngomhla we-11 Agasti 1840, kwazaliseka isiprofeto sosizi lwesibini, zaza iziseko zobu-Adventism zabekwa. UJosiah Litch wasibeka esi siprofeto ngo-1838, waza ke kwiintsuku ezilishumi ngaphambi komhla we-11 Agasti 1840 walungisa ngocoselelo izibalo zakhe, waza waqikelela umhla we-11 Agasti 1840 njengomhla wokuphela kobungangamsha bama-Ottoman, ngokuzaliseka kwesiprofeto sobuSilamsi sosizi lwesibini.

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.

UKumkani uYosiya ufanekisela uvuselelo lokugqibela nohlaziyo, kuba wonke umprofeti uthetha ngokucace ngakumbi ngemihla yokugqibela, kunangayo nayiphi na imihla eyandulelayo. UKumkani uYosiya ufanekisela uvuselelo lokugqibela nohlaziyo, yaye olo hlaziyo lubekiwe eBhayibhileni ngesiprofeto. Incwadi kaYoweli ichaza uvuselelo lokugqibela nohlaziyo olwenzeka phakathi kwabo baya kuba likhulu elinamashumi amane anesine amawaka. Uvuselelo lukaYosiya lwaba ngamanyathelo amabini; lwaqalisa, kwandula ke kwatyhilwa isiprofeto esongeze amandla emsebenzini. La manyathelo mabini yimvula yokuqala neyokugqibela, njengoko kubekiwe encwadini kaYoweli, kwaza kwazaliseka encwadini yeZenzo, kwaza kwaphinda kwazaliseka kwimbali yamaMillerite.

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.

Kwiimvukelo ezisisiseko zika-Aron, zikaKumkani uYerobhoham noka mprofeti waseYuda ukuya kuKumkani uYosiya, yaye ke ukusuka apho ukuya kuYosiya Litch, kuchongwe umgca wobungqina ngokuphathelele uvavanyo olusisiseko. Uvavanyo olusisiseko luvavanyo lokuqala, olulandelwa luvavanyo lwetempile xa kubekwa ilitye lentloko. Emva koko kufika uvavanyo lwesithathu, uvavanyo lwe-litmus.

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.

Ukusukela kwithole legolide, kuse kwizibingelelo zikaYarobheham eBheteli naseDan, kuse kukumkani uYosiya, kuse kuJosiah Litch, kubonakaliswa uthotho lweenyawo zesiprofeto ezikhokelela kuvavanyo olusisiseko lwe-9/11. Xa izakhiwo ezikhulu zaseNew York zawayo nge-9/11, isiprofeto sesishwangusha sesithathu sachonga uvavanyo olwalubizela ekubuyeleni kwiindlela zakudala ezisisiseko, kuba ukufana kuka-Agasti 11, 1840 ne-9/11 kwakunokubonwa nguye nawuphi na umAdventist woSuku lwesiXhenxe waseLawodike owakhetha ukubona. Ukubandakanyeka kwe-Al Qaeda kwi-9/11 kudla ngokubuzwa kule mihla yeengcinga zeyelenqe ezihlala ziyinyaniso ngokubanzi, kodwa i-Al Qaeda lithetha ukuthi “isiseko,” yaye baqalisa njengombutho unyaka omnye ngaphambi kwexesha lesiphelo ngo-1989, enyanisweni ngomhla we-11 ka-Agasti 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.

Ukuba ezi nkcukacha zingokuphathelele umqondiso wesiprofeto weziseko aziqatshelwa, kulahleka lukhulu. Nge-9/11 iziseko zabekwa kwinyathelo lokuqala. Kwinyathelo lesibini itempile igqitywa njengoko kubekwa ilitye lembombo elingasentla. Kwinyathelo lesithathu kukho ucango oluvaliweyo lomthetho weCawa. Ukususela nge-9/11 kuse kuma kumthetho weCawa, umyalezo ubhekiswe ikakhulu kuma-Adventist oSuku lweSixhenxe aseLawodike, kuba umgwebo uqala endlwini kaThixo, yaye uphela ngendlu kaThixo kumthetho weCawa. Apho nangelo xesha ubu-Adventist boSuku lweSixhenxe baseLawodike buyadlulwa; njengoko kwadlulwa amaProtestanti kwimbali yamaMillerite, namaYuda kwimbali kaKristu, kwananjengabo bafa kwisithuba seminyaka engaphezu kwamashumi amane kwimbali kaMoses.

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.

Ishwangusha lesithathu lika-9/11 lafuziselwa yishwangusha lesibini lomhla we-11 Agasti 1840, yaye kuloo nqanaba omabini la manqaku endlela amelwe yidonki, uphawu lokuqala lobuSilamsi kwisiprofeto seBhayibhile. Umthetho weCawa ngumqondiso werhamncwa, yaye elo rhamncwa lihlala limelwe njengengonyama, ngaloo ndlela lixelisa ngobuxoki iNgonyama yesizwe sakwaYuda. Umthetho weCawa yingonyama, yaye umprofeti ongathobeliyo wakwaYuda wafa phakathi kwedonki nengonyama, wangcwatywa engcwabeni elinye nomprofeti oxokayo waseBheteli. Wafa kwixesha lesiprofeto elisusela ku-9/11 lisiya kumthetho weCawa, elilixesha lesiprofeto elisusela kwidonki lisiya kwingonyama. Elo xesha lovavanyo lingcwaba lomprofeti oxokayo waseBheteli, lowo wangcwabisa umprofeti ongathobeliyo wakwaYuda kwelakhe kanye ingcwaba.

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.

Ubukumkani bukaYerobhoham, obubonakaliswa njengobokuxelisa ubukumkani bakwaYuda, apho kukhoyo iYerusalem netempile, babemela amaProtestanti embali yamaMillerite, awayengasekho engabantu bakaThixo. Alahlekelwa sisazisi sawo somnqophiso phakathi kuka-11 Agasti 1840 nocango oluvaliweyo luka-22 Oktobha 1844. Loo mbali ihambelana no-9/11 kuse emthethweni weCawa, yaye ngenxa yesi sizathu umprofeti wakwaYuda ongathobeliyo ungcwatyelwa engcwabeni elinye kunye namaProtestanti awawileyo, awayemelwe ngumprofeti oxokayo waseBheteli.

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.

Ngokubanzi, ukumkani uYosiya wayengukumkani olungileyo, kodwa wafela eMegido, nto leyo esisicelo esicacileyo nesithe ngqo kuArmagedon. Waphambuka ngokwala umyalezo wesilumkiso kaNeko. UNeko, ukumkani waseYiputa, yaye ngenxa yoko engukumkani wasezantsi, wayesendleleni yokuyokulwa neBhabhiloni, ukumkani wasemantla. UYosiya umele amaYuda afela eArmagedon, ngenxa yokuba awala umyalezo wesilumkiso wemfazwe yokumkani wasemazantsi nokumkani wasemantla kuDaniyeli 11:40–45. Loo myalezo waba sisiseko nge-9/11.

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

Uvavanyo lokuqala lulusibizo sengelosi yokuqala sokubuyela kwiziseko.

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

Uvavanyo lwesibini sisibizo sengelosi yesibini sokwahlukana nokugqibezela itempile.

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

Uvavanyo lwesithathu luvavanyo lwephepha elijikayo lwengelosi yesithathu lwetywina okanye lophawu.

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.

Uvavanyo lokuqala luvavanyo olusezisekelweni, yaye ngowama-2024 malunga nesiqingatha sabo babebandakanyeka kwiintlanganiso zeSabatha ze-Zoom bahamba ngenxa yengxoxo enye kuphela yemfundiso emelwe kwitshathi ka-1843. Loo ngxoxo yayiphathelele umqondiso omisela umbono wabantu bakaThixo ngemihla yokugqibela. Impikiswano yamaMillerite yayinamaProtestanti esithi uAntiochus Epiphanes, okanye i-Islam, yayiligunya eliziphakamisayo, lize liwe, ukuze limisele umbono okwivesi yeshumi elinesine kaDaniyeli ishumi elinanye.

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.

Ngaloo maxesha kuya kusuk’ abaninzi bamelane nokumkani wasezantsi; kwanabaphangi babantu bakowenu baya kuzinyusa ukuze balimisele umbono; kodwa baya kuwa. Daniyeli 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.

Ngaba ubuSilamsi okanye uAntiochus Epiphanes babengabaphangi babantu bakho, okanye yayiyiRoma, njengoko uMiller wabonisa. UMiller wayeqondile ukuba amagunya atshabalalisayo obuqaba nobupopu ayengawo omabini loo mandla aziphakamisayo, awawayo, kwanokuba ayengabaphangi babantu bakaThixo. Le ngxoxo imelwe kwitshati “eyayalelwe sisandla sikaThixo, yaye ayifanele ukuguqulwa,” yaye yeyona mbonakaliso yodwa nakweyiphi na yeetafile zikaHabakuki echonga isiganeko esasingenasalathiso sithe ngqo eLizwini lesiprofeto. Isalathiso esikwitshati sasenzelwe ukuqaqambisa loo ngxoxo esisiseko njengomfuziselo wamandla ahlula eLizwi likaThixo lesiprofeto.

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.

Ngo-2024, phantse isiqingatha seqela le-Zoom lemka ngenxa yokuqonda okungelulo kokuba yi-United States emisa umbono, ingenguye iRoma, njengoko amaMillerite ayikhusela kakuhle kakhulu le ngcamango.

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.

Ukuhlambulula okwaqalayo ngo-2023, kwaqala xa uKristu wangena egumbini necephe lakhe lokwela, yaye elo cephe lokwela lingamazwi akhe enyaniso. Xa wangena egumbini lakhe, lalingenabantu, ngoko waphakamisa ilizwi entlango ukuba lilungise indlela yeNkosi. Elo lizwi laliselokulungiselela indlela yoMthunywa woMnqophiso ukuba afike ngesiquphe etempileni yakhe; itempile yakhe yabo baliwaka elinamakhulu alikhulu anamashumi amane anesine.

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.

Kwandula ngoko ngo-2024, uvavanyo lokuqala, uvavanyo lweziseko, uvavanyo lokuba ngubani omisa umbono—loo mbono utywina intsalela. Umbono wangaphakathi otywina intsalela ngumbono kaKristu kwisahluko seshumi, yaye umbono wangaphandle ngumbono omiselwa ngumchasi-kristu, kwaye umchasi-kristu yiRoma. Umbono wangaphakathi kaKristu nombono wangaphandle womchasi-kristu. Ukutywinwa kukuzinziswa enyanisweni, ngokwasemoyeni nangokwengqiqo; yaye umbono wangaphakathi wesahluko seshumi ngowasemoyeni, yaye umbono wangaphandle wesahluko seshumi elinanye ngowengqiqo. Ukuqonda namava ahambelanayo ayo yomibini le mibono zezona mqathango zifunekayo kuye nabani na oza kutywinwa, njengoko uDaniyeli wayemele kwindinyana yokuqala kaDaniyeli isahluko seshumi.

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.

Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilelwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBheleteshatsare; kwaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo laliyelide; wayiqonda loo nto, wayenokuqonda umbono. Daniyeli 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.

Uvavanyo lwe-alpha lweziseko lwalungaphezu kwevesi yeshumi elinesine kaDaniyeli ishumi elinanye, yaye lwalulunxulunyaniswa novavanyo olufanayo olusisiseko lwamaMillerite; yaye olo vavanyo lwaluyimpikiswano ekuphela kwayo kwimbali yamaMillerite emelwe etafileni umgcini kaHabakuki awayalelwa ukuba ayibhale aze ayenze icace. Uvavanyo olusisiseko luka-2024, yayikukuhla kwengelosi yokuqala, njengoko kumelwe nguAgasti 11, 1840, 1888, no-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.

Loo ngelosi yehla kananjalo njengoMikayeli, kuba uMikayeli nguye owavusa uMoses, owathi kunye noEliya bavuswa ngomhla wokugqibela ka-2023. Oko kuvuswa kumelwa nguHezekile njengokuzalisekiswa ngesiprofeto semimoya emine, leyo uDade White ayibiza ngokuba lihashe elinomsindo elithintelweyo, eliyiSilamsi sika-11 Agasti 1840 nese-9/11. Uvavanyo lwe-alpha lwaluluvavanyo olusisiseko lombono wangaphandle. Uvavanyo lwe-omega lwalunokuba ngumbono wangaphakathi wesigqubuthelo sokugqibela.

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.

Kutheni kuya kubakho i-alpha ne-omega eziza kulandelwa luvavanyo lwesithathu? Lo ngowona mba kanye ndiwuchongayo. Umbono wovavanyo lwangaphandle lwe-alpha ka-2024, ngowokuqala kwezi vavanyo zintathu. Olo vavanyo lusisiseko kufuneka luphunyezwe ukuze umntu abandakanyeke kuvavanyo lwe-omega oluyintloko. Ezo vavanyo zimbini zinobume obahlukileyo bobuprofeti kunovavanyo lwesithathu. Uvavanyo lwesithathu luyisivavanyo esicacisa ngokungathandabuzekiyo ukuba ingaba lowo uvavanyiweyo uye wadlula ngokwenene na kula manyathelo mabini angaphambili.

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.

Uvavanyo lokuqala lusisiseko, yaye uvavanyo lwesibini luyitempile egqityiweyo. Isiseko setempile sabekwa ngexesha lembali yommiselo wokuqala wokuphuma eBhabheli. Kwimbali yommiselo wesibini itempile yagqitywa. Ummiselo wesithathu wawahlukile, kuba kuloo mmiselo ubukhosi besizwe sakwaYuda babuyiselwa, bubanika igunya lokutshutshisa izigqitho zoluntu nezenkolo. Umgwebo ubuyiselwa kummiselo wesithathu. Ngowama-2024, uvavanyo lwe-alpha olusisiseko lwabahlula abo babekwigumbi eliphantse lingenanto lwendoda yebrashi yodaka.

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.”

Uvavanyo lwe-omega kulapho itempile igqitywa khona, njengoko kumelwe kukubekwa kwelitye eliyintloko. Ukugqitywa kwetempile libandla elinoloyiso, elimiswa xa ukhula lususwa. Ukugqitywa kwetempile ephupheni likaMiller kwakulapho amatye anqabileyo aphoswa kwakhona kwisikhongozeli esikhulu “ngaphandle kwazo naziphi na iinzame ezibonakalayo zaloo ndoda eyawaphosayo ngaphakathi.” Emva kokuba uMiller echonge indoda enebhrashi yokususa uthuli iphosa amatye anqabileyo kwisikhongozeli esikhulu, ugqibezela ubungqina bakhe ngamazwi athi, “Ndadanduluka ngenxa yovuyo olukhulu, yaye oko kudanduluka kwandivusa.”

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.

Qaphelani ukuba isikhalo esikhulu sikaMiller esivusayo, sanikwa amandla “luvuyo.” Uvuyo luluphawu lwabo bakuYoweli abanayo “iwayini entsha,” yaye “ihlazo” liphezu kwabo baseli bewayini abanye abaye banqunyulwa kwiwayini entsha. Isikhalo Sasezinzulwini Zobusuku esivusa uMiller, silandela emva kokuba indoda yebhrashi yothuli iphose amatye anqabileyo ebhokisini enkulu ngakumbi. Ibhokisi enkulu ngakumbi izele ngamatye anqabileyo athe ahlulwe kubutyobo aza aphoswa ebhokisini, engumfuziselo ngaxeshanye wetempile yamakhulu alikhulu anamashumi amane anesine amawaka, nesigidimi seSikhalo Sasezinzulwini Zobusuku. Itempile igqitywa kummiselo wesibini, okanye kwingelosi yesibini, okanye kuvavanyo lwesibini nolwe-omega. Ephupheni likaMiller, uvavanyo lwe-omega lumelwe xa iifestile zezulu zivulwa.

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.

Ndaza ndasiva ngathi lilizwi lesihlwele esikhulu, nangokungathi lilizwi lamanzi amaninzi, nangokungathi lilizwi leendudumo ezinamandla, lisithi, Haleluya; kuba iNkosi uThixo uSomandla uyalawula. Masivuye, sibe nemihlali, size simnike uzuko; kuba ufikile umtshato weMvana, nomkayo uzilungisile. Kwaye wanikwa ukuba embathe ilinen entle, ecocekileyo, emhlophe; kuba ilinen entle bubulungisa babangcwele. Waza wathi kum, Bhala, Banoyolo abo babizelwe kwisidlo somtshato weMvana. Waza wathi kum, Ngamazwi ayinyaniso kaThixo la. ISityhilelo 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.

Ngomhla wama-22 kuOktobha 1844, “ukuza kukaKristu okune” kwazaliseka, yaye ngasinye kwezo kuza zine sizaliseka ngokugqibeleleyo ngakumbi kumthetho weCawa oza kungekudala. Weza njengoMthunywa woMnqophiso, ukuzalisekisa ukuhlanjululwa nokucocwa kwabaLevi okukuMalaki isahluko sesithathu. Weza kwamkela ubukumkani, ukuzalisekisa uDaniyeli 7:13. Weza kuhlambulula ingcwele, ukuzalisekisa uDaniyeli 8:14, yaye kwangaxeshanye weza emtshatweni. Umtshato wenzeka xa umtshakazi ezilungisile.

“‘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.

“‘Xa isiqhamo sivuthiwe, kwaoko ufaka irhengqa, ngokuba ukuvuna kufikile.’ UKristu ulinde ngomnqweno onzulu ukubonakaliswa kwaKhe ebandleni laKhe. Xa isimilo sikaKristu siya kuba siveliswe ngokugqibeleleyo ebantwini baKhe, ngoko ke uya kuza ebabanga njengebaKhe.” 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.

Ngokokhuthazo oluphefumlelweyo, “ihlabathi linokulumkiswa kuphela” ngokuba “libone amadoda nabafazi” benetywina likaThixo ngexesha lobunzima bomthetho weCawa.

“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.

“Umsebenzi woMoya oyiNgcwele kukweyisa ihlabathi ngesono, nangobulungisa nangomgwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwayo enyanisweni bengcwaliswa ngenyaniso, besenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngengqiqo ephakamileyo nenobungangamsha, umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyathela ngeenyawo zabo. Ukungcwaliswa koMoya kuphawula umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lokuphumla olungelolwenene. Xa uvavanyo lufika, kuya kubonakaliswa ngokucacileyo ukuba yintoni uphawu lwerhamncwa. Kukugcina iCawa. Abo bathi, emva kokuva inyaniso, baqhubeke besithabatha esi suku njengelingcwele, bathwala umtyikityo womntu wesono, owacinga ukutshintsha amaxesha nemithetho.” Bible Training School, Disemba 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.

Xa umtshakazi ezilungiselela, isivuno sifike. Isivuno siqala ngokuqokelelwa ndawonye komnikelo wengqolowa weziqhamo zokuqala, ophakanyiswa njengomnqophiso womnikelo wokutshangatshangiswa. Kuqala kuqokelelwa iziqhamo zokuqala, ezingamakhulu alikhulu anamashumi amane anesine amawaka encwadini yeSityhilelo, kuze ke kulandele omnye umhlambi, onguloo mhlambi mkhulu. Umnqophiso ngumkhosi wakhe onamandla, yaye umkhosi wakhe onamandla wembethe ilinen emhlophe ecocekileyo. Emtshatweni, itempile yala makhulu alikhulu anamashumi amane anesine amawaka igqitywa kwangaphambili kunomgwebo womthetho weCawa, yaye loo tempile ayisiyiyo kuphela ibhokisi enkulu kaMiller, kodwa ikwayiyo nebandla eloyisileyo elinazo zonke izipho, kuquka nomoya wesiprofeto.

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.

Ndawa ezinyaweni zakhe ukuze ndimnqule. Wathi ke kum, Khangela, musa ukuyenza loo nto; ndingumkhonzi kunye nawe, ndingowabazalwana bakho abanobungqina bukaYesu; nqula uThixo; kuba ubungqina bukaYesu ngumoya wesiprofeto. ISityhilelo 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.

Ikhulu elinamashumi alikhulu anamashumi amane anesine amawaka ngabo abo banobungqina bukaYesu, yaye ubungqina bukaYesu bubekwe “umgca phezu komgca” kuzo zombini iBhayibhile nakuMoya wesiProfeto. Xa intshukumo yaseLawodike yekhulu elinamashumi alikhulu anamashumi amane anesine amawaka iguquka ibe yintshukumo yaseFiladelfiya yekhulu elinamashumi alikhulu anamashumi amane anesine amawaka, bonke baya kusebenzisa indlela yomgca phezu komgca ekunikezeleni ubungqina babo. Obo bungqina yindibaniselwano yegazi eliNgcwele nobungqina bomntu.

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.

Bamoyisa ngenxa yegazi leMvana, nangenxa yelizwi lobungqina babo; yaye abazithandanga izibomi zabo kwada kwasekufeni. ISityhilelo 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.

Ubungqina boluntu obudityaniswe negazi loBuThixo bubungqina bukaMoses neMvana. UMoses wayeluluntu, i-alpha kwigazi lobuThixo beMvana eyi-omega. Zonke izipho ziyabuyiselwa kwakamsinya nje ukuba umtshakazi azilungiselele, aze, njengomkhosi onamandla owambethe ilinen emhlophe, athabathe indawo yakhe njengomfuziselo womkhosi weNkosi oqhubela phambili. Olo hambo lomkhosi wedabi luqala xa umtshakazi elungisiwe waza wambathiswa okumhlophe, nto leyo elixesha iifestile zezulu zivulwa ngalo, njengoko kwakunjalo ephupheni likaMiller.

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.

Ndabona izulu livulekile, nanko ke ihashe elimhlophe; yaye lowo wayehleli phezu kwalo wayebizwa ngokuba nguThembekileyo noYinyaniso, yaye ngobulungisa uyagweba, enze imfazwe. Amehlo akhe ayenjengedangatye lomlilo, yaye entlokweni yakhe kwakukho izithsaba ezininzi; yaye wayenegama elibhaliweyo, ekungekho namnye owalaziyo, ingenguye yena ngokwakhe. Yaye wayembethe isambatho esintswelwe egazini; yaye igama lakhe kuthiwa liLizwi likaThixo. Yaye imikhosi eyayisezulwini yayimlandela ikhwele amahashe amhlophe, yambethe ilinen entle, imhlophe, icocekile. Yaye emlonyeni wakhe kuphuma ikrele elibukhali, ukuze ngalo azibethe iintlanga; yaye uya kuzilawula ngentonga yentsimbi; yaye uyawunyathela umdiliya wesixovulelo soburhalarhume nengqumbo kaThixo uSomandla. Yaye esambathweni sakhe nasethangeni lakhe unegama elibhaliweyo elithi, UKUMKANI WOOKUMKANI, NENKOSI YEENKOSI. ISityhilelo 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.

Xa indoda enebrashi yothuli ingena kwigumbi elingenanto ize ivule iifestile, iqokelela amatye anqabileyo iwahlisele kwibhokisi enkulu ye-omega. UJames White wayeya kuwachaza loo matye anqabileyo njengabantu bakaThixo, kodwa uWilliam Miller wayeya kukuxelela ukuba imiqondiso inentsingiselo engaphezu kwenye, yaye amatye anqabileyo awamele nje kuphela iinyaniso ezisisiseko ezithe saa, kodwa kwanala matye anqabileyo athe saa asesithsabeni esiphakanyisiweyo, esimele ubukumkani bobuqaqawuli bukaKristu.

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.

Yaye ke uYehova uThixo wabo uya kubasindisa ngaloo mini njengomhlambi wabantu bakhe; kuba baya kuba njengamatye esithsaba, aphakanyiswe njengomqondiso wokuphawula phezu kwelizwe lakhe. Zekariya 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.”

I-omega novavanyo lwesibini emva kovavanyo olusisiseko lwe-alpha lweRoma oluseka umbono, luvavanyo lokugqibela olungumqhele, i-omega. Lulugqibo lovavanyo lwetempile, olwandulela uvavanyo lwesithathu lokwahlula enyanisweni lomgwebo. Olu vavanyo luhlambulula iindidi ezimbini zabakhonzi, luzahlula omnye komnye, lwahlule izilumko neziyatha ngokusekelwe kwioli, eyiyo umyalezo, okanye njengoko uDade White wakubonisa kwingcaciso yakhe ngesinagoge yaseKapernahum—“amazwi enyaniso.”

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.

IKapernahum yindawo apho, kuYohane 6:66, uYesu walahlekelwa lelona nani likhulu labafundi ngexesha elinye, yaye abo bafundi abazange baphinde babuye. Njengelona vavanyo likhulu lobufundi ngexesha likaKristu, iKapernahum ngumqondiso wovavanyo lwe-omega lobufundi ngexesha likaKristu, oluthi lona lube ngumfuziselo wovavanyo lwe-omega lobufundi kwinkqubo yovavanyo enamanyathelo amathathu eyaqala ngowama-2023. EKapernahum, olo vavanyo lwamelwa siSonka saseZulwini, yaye lwabonakalisa ukusilela kwamaYuda kumxholo wokungakwazi kwawo ukuqonda isiprofeto, ngenxa yokungavumi kwawo ukwamkela ukuba xa uYesu wayethetha ngezinto zendalo, oko kwakufanele kuqondwe ngokusetyenziswa kokomoya.

We will continue these things in the next article.

Siya kuqhubeka ngezi zinto kwinqaku elilandelayo.

“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.

“Intetho kaKristu esinagogeni engesonka sobomi yaba yindawo yokujika kwimbali kaYudas. Weva amazwi athi, ‘Ngaphandle kokuba nidle inyama yoNyana womntu, nisele negazi laKhe, aninabo ubomi kuni.’ Yohane 6:53. Wabona ukuba uKristu wayenikela okulungileyo kokomoya kunokokwasemhlabeni. Wazibona engumboni-kude, waza wacinga ukuba uyabona ukuba uYesu akayi kuba nambeko, kwanokuba akanakubanika abalandeli baKhe nasiphi na isikhundla esiphezulu. Wazimisela ukuba angazibopheleli kuKristu ngokusondeleyo kangako de angabi nako ukurhoxa. Wayeza kuqaphela. Waqaphela ke.”

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

“Ukususela ngelo xesha wavakalisa amathandabuzo awadida abafundi. …” *The Desire of Ages*, 719.

First Test

Uvavanyo Lokuqala

“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.

“Ukumjonga uYesu awamjonga ngako uYuda ozingcayo kwamqinisekisa ukuba iNkosi yayingenile yatyhila uhanahaniso lwakhe, yaza yafunda isimilo sakhe esisezantsi, esidelelekileyo. Oku kwakukukhalima okuthe ngqo ngakumbi kunoko uYuda wayekhe wakufumana ngaphambili. Wacatshukiswa koko, yaye ngaloo ndlela kwavuleka umnyango awathi ngawo uSathana wangena ukuze alawule iingcinga zakhe. Endaweni yokuguquka, waceba ukuziphindezela. Ehlatywe lulwazi lwesono sakhe, yaye ecatshukiswe wada waphambana kuba ityala lakhe lalaziwa, wasuka etafileni, waya ebhotweni lombingeleli omkhulu, apho wafumana ibhunga lihlanganisene. Wayezaliswe ngumoya kaSathana, yaye wenza njengomntu ophulukene nengqondo. Umvuzo owathembiswayo ngokungcatsha iNkosi yakhe wawungamaqhekeza esilivere angamashumi amathathu; yaye ngemali engaphantsi kakhulu kunexabiso lebhokisi yesiqholo, wayithengisa uMsindisi.”

“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.

“Emoyeni nasekwenzeni abaninzi bafana noYudas. Lo gama kuthe cwaka ngokuphathelele ichaphaza lesibetho esisesimilweni sabo, akubonakali butshaba buvulekileyo; kodwa xa bekhalinyelwa, ubukrakra buzalisa iintliziyo zabo.” Youth Instructor, Julayi 12, 1900.

The Second Test

Uvavanyo Lwesibini

“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.

“Phambi kwePasika uYuda wayesele edibene okwesibini nababingeleli nababhali, aza wawugqiba umnqophiso wokunikela uYesu ezandleni zabo.... UYuda ngoku wayekhutyekisiwe sisenzo sikaKristu sokuhlamba iinyawo zabafundi baKhe. Ukuba uYesu wayenokuzithoba ngolo hlobo, wacinga, wayengenakuba ngukumkani wakwaSirayeli. Lonke ithemba lodumo lwehlabathi ebukumkanini basemhlabeni lwatshatyalaliswa. UYuda wayesanelisekile kukuba kwakungekho nto inokuzuzwa ngokulandela uKristu. Emva kokumbona ezehlisa, njengoko yena wayecinga, waqiniswa enjongweni yakhe yokumkhanyela, aze avume ukuba yena ngokwakhe ukhohlisiwe. Wayelawulwa lidemon, waza wagqiba ekubeni awugqibe umsebenzi awayevumelene ukuwenza wokungcatsha iNkosi yakhe.” The Desire of Ages, 645.

The Final Decision

Isigqibo Sokugqibela

“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.

Emangalisiwe yaye edidekile ngenxa yokutyhilwa kwenjongo yakhe, uYuda waphakama ngokukhawuleza ukuze aphume egumbini. “Waza uYesu wathi kuye, Okwenzayo kwenze ngokukhawuleza.... Yena ke, akuba esamkele isiqwenga, waphuma kwaoko; kwaye kwakubusuku.” Kwakubusuku kumngcatshi xa wayesuka kuKristu engena ebumnyameni bangaphandle.

“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.

“Kude kwathatyathwa eli nyathelo, uYudas wayengekagqithi ngaphaya kokuba nokwenzeka kokuguquka. Kodwa ekumkeni kwakhe ebusweni beNkosi yakhe nabasebenzi abangabafundi kunye naye, isigqibo sokugqibela sasisele sithathiwe. Wayewugqithile umda wokwahlula.”

“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.

“Yayimangalisa umonde omkhulu kaYesu ekusebenzisaneni Kwakhe nalo mphefumlo ulingwayo. Akukho nto eyayinokwenziwa ukusindisa uYudas eyashiywa ingenziwanga. Emva kokuba evumelene kabini ukungcatsha iNkosi yakhe, uYesu wasamnika ithuba lokuguquka. Ngokufunda injongo efihlakeleyo yentliziyo yomngcatshi, uKristu wanika uYudas ubungqina bokugqibela, obuqinisekisayo, bobuThixo Bakhe. Oku kwakulubizo lokugqibela lokuguquka kulo mfundi wobuxoki. Akukho sicelo intliziyo kaKristu, engokaThixo nengobuntu, eyayinokusenza esagcinwayo. Amaza enceba, ebuyiselwe umva likratshi elinenkani, abuyela ngomkhukula onamandla ngakumbi wothando oloyisayo. Kodwa nangona emangalisiwe yaye esoyikisiwe kukubhaqwa kwetyala lakhe, uYudas waqinisa kuphela ngakumbi isigqibo sakhe. Esidlangalaleni sesidlo esingcwele waphuma waya kugqibezela umsebenzi wokungcatsha.”

“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.

“Ekubhengezeni intlekele kuYuda, uKristu wayenenjongo yenceba ngakuye abafundi Bakhe. Ngaloo ndlela Wabanika ubungqina obupheleleyo nobuphezulu bobuMesiya Bakhe. Wathi, ‘Ndiyanixelela ngoku, ingekenzeki, ukuze kuthi, yakuba yenzekile, nikholwe ukuba NDINGUYE.’ Ukuba uYesu wayethe wathula, ngokungathi akazi oko kwakuzakuMehlela, abafundi babenokucinga ukuba iNkosi yabo yayingenaso isazela sangaphambili sobuthixo, nokuba Yabanjwa ingalindelanga yaza yanikelwa ezandleni zesihlwele esibulalayo. Kunyaka ongaphambili, uYesu wayebaxelele abafundi ukuba Wayekhethe abalishumi elinababini, nokuba omnye kubo wayengumtyholi. Ngoku amazwi Akhe kuYuda, ebonisa ukuba ukungcatsha kwakhe kwakusaziwa ngokupheleleyo yiNkosi yakhe, ayeya kuqinisa ukholo lwabalandeli bokwenyaniso bakaKristu ngexesha lokuthotywa Kwakhe. Yaye xa uYuda wayeza kufika esiphelweni sakhe esoyikekayo, babeza kuyikhumbula intlekele awayeyibhengeze uYesu phezu komngcatshi.” The Desire of Ages, 653–655.