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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Seven

Bhuku ra Joere neChechi yeSeventh-day Adventist yeRaodhikia—Nhamba Makumi Matatu neNomwe

Number Thirty-Seven

លេខ​សាមសិប​ប្រាំពីរ

Author

Jeff Pippenger

Published

January 29, 2026

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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.”

Mu hope dzaWilliam Miller, “kubvongodzeka” kwekutanga, apo vanhu vakatanga kukanganisa zvishongo, kwakafanotungamirirwa naMiller achiunganidza zvishongo zvacho uye achidana achiti, “huya uone.” Kristu, somunhu aiva nebhurasho rekubvisa tsvina, anoshandisa mutsvairo kutsvaira marara obuda, ozounganidza zvishongo mubhokisi guru zvikuru, uye ipapo akadana Miller kuti, “huya uone.” Apo Kristu anotanga basa Rake remutsvairo, mukamuri munenge musina munhu, nokuti Miller akanyora kuti “mukova wakazaruka, uye mumwe murume akapinda mumukamuri, vanhu vose vakabva vabudamo; uye iye, akabata bhurasho rekubvisa tsvina muruoko rwake, akazarura mahwindo, ndokutanga kubhurasha tsvina nemarara kubva mumukamuri.”

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.

Munhu ane bhurasho rekukwesha tsvina anopinda mumba kana vanhu vose vabuda mairi. Muna 2023, munhu ane bhurasho rekukwesha tsvina akapinda mumba maiva musina munhu, nokuti kufamba kwevanhu vane zviuru zana namakumi mana nezvina kwakanga kwaputswa nokumwayiwa. Zvokwadi dzinomiririrwa neMatafura aHabhakuki a2012 dzakanga dzavigwa mumarara, uye imba yakanga isina munhu. Munhu ane bhurasho rekukwesha tsvina ndiye Uyo akauya shure kwaJohani Mubhabhatidzi, uyo Johani akati ane feni, uye kuti Aizoishandisa feni iyo kuchenesa zvizere uriri Hwake.

> 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.

> Zvirokwazvo ini ndinokubhabhatidzai nemvura kuti mutendeuke; asi unouya shure kwangu ane simba kundipfuura ini, wandisina kukodzera kutakura shangu dzake; iye achakubhabhatidzai noMweya Mutsvene, uye nomoto; ane foshoro yake muruoko rwake, uye achachenesa kwazvo buriro rake, achiunganidza gorosi rake mudura; asi hundi achaipisa nomoto usingadzimiki. Ipapo Jesu akabva kuGarirea akauya kuJorodhani kuna Johane, kuti abhabhatidzwe naye. Mateo 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.

Galilee ni ishusho ya hatua ya mageuzo, na mahali kwenye Yordani ambapo Yesu alikuja kubatizwa panaitwa Bethabara, nalo maana yake ni “mahali pa kuvukia kwa kivuko,” na huonyesha mahali ambapo Israeli wa kale walivuka kuingia katika Nchi ya Ahadi. Yesu alipobatizwa, ndipo akawa Yesu Kristo. Galilee, Yordani, Bethabara, na Yesu kuwa Kristo vyote vinasisitiza mabadiliko ya kipindi cha utawala wa Mungu, ambalo pia ndilo mlango huwakilisha, hasa kwa Wafiladelfia waliopewa ufunguo wa mlango unaofunguliwa na kufungwa.

> 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.

> Uye kungirozi yekereke iri muFiradherufia nyora uchiti: Izvi ndizvo zvinoreva iye mutsvene, iye wechokwadi, iye ane kiyi yaDhavhidhi, iye anozarura, uye hakuna munhu anovhara; uye anovhara, uye hakuna munhu anozarura; Ndinoziva mabasa ako; tarira, ndakaisa pamberi pako suo rakazaruka, uye hakuna munhu angarivhara; nokuti une simba shoma, uye wakachengeta shoko rangu, uye hauna kuramba zita rangu. Zvakazarurwa 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.

Lokhu Khristu “a vula” “nyangwa” a tlhela “a nghena endlwini,” yindlu a yi ri “yindlu ya yena,” hikuva u basisa hi ku helela “xika xa yena.” Loko xi ri xika xa yena, i yindlu ya yena.

> “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.

> “PaKapernaume Jesu aigara panguva dzekumbomira pakati penzendo dzake dzekuno nekoko, uye nzvimbo iyoyo ikazozivikanwa se‘guta rake amene.’ Rakanga riri pamhenderekedzo yeGungwa reGarirea, uye pedyo nemiganhu yebani rakanaka reGenesariti, kana kusiri kuti raizvo raiva pamusoro paro.” 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.

Anopinda mukamuri Yake kuti aunganidze gorosi Rake uye kuti aunganidze masora agoapisa. Kushanduka kwenguva yedonzvo kunomiririrwa neGarirea, Jorodhani, Bhetabhara, rubhabhatidzo, uye kupfuurwa kubva kuna Johane kuenda kuna Jesu, kunoenderana nekupfuurwa kwekereke inorwa yeRaodhikia kuenda kukereke inokunda yeFiraderufiya. Akapinda mukamuri Yake muna Chikunguru cha2023. Miller akanga avhara meso ake pakati pemheremhere yaChikunguru 18, 2020, uye paakazarura meso ake, mukamuri makanga musina vanhu; chokwadi chakanga chavigwa pasi pekukanganisa, uye ipapo murume webhurasho reguruva akazarura mahwindo ndokutanga kutsvaira marara achiabudisa kunze.

> “‘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.

> “‘అతని చేతిలో వడకట్టే పలుగు ఉంది; అతడు తన కల్లాన్ని పూర్తిగా శుభ్రపరచి, తన గోధుమలను గాదెలో కూడబెట్టును.’ మత్తయి 3:12. ఇది శుద్ధీకరణ జరిగిన సందర్భాలలో ఒకటి. సత్యవాక్యాల ద్వారా పొట్టు గోధుమలనుండి వేరుచేయబడుచుండెను. గద్దింపును స్వీకరించుటకు అతిగా వ్యర్థాభిమానులై, స్వనీతిపరులై యుండుటచేతను, వినయజీవితాన్ని అంగీకరించుటకు లోకాసక్తితో నిండియుండుటచేతను, అనేకులు యేసును విడిచిపెట్టిరి. ఇప్పటికీ అనేకులు అదే కార్యమును చేయుచున్నారు. కపెర్నహూము సమాజ మందిరములో ఉన్న ఆ శిష్యులు పరీక్షించబడినట్లే, నేడు ఆత్మలును పరీక్షింపబడుచున్నవి. సత్యము హృదయమునకు చేరవేయబడినప్పుడు, తమ జీవితములు దేవుని చిత్తమునకు అనుగుణముగా లేవని వారు గ్రహించుదురు. తమలో సంపూర్ణమైన మార్పు అవసరమని వారు గుర్తించుదురు; కాని ఆ స్వనిరాకరణముగల కార్యమును చేతికెత్తుకొనుటకు వారు సిద్ధపడరు. అందుచేత తమ పాపములు బయలుపరచబడినప్పుడు వారు కోపపడుదురు. ‘ఇది కఠినమైన మాట; దీనిని ఎవడు వినగలడు?’ అని గొణుగుచు, శిష్యులు యేసును విడిచిపోయినట్లే, వారును అభ్యంతరపడినవారై వెళ్లిపోదురు.” యుగయుగాల ఆకాంక్ష, 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.”

Pa zuva rokupedzisira ra2023, rinobata zuva rokutanga ra2024, Shumba yorudzi rwaJudha yakatanga zvishoma nezvishoma kusunungura chisimbiso pachizaruro chaYo pachayo. Zvino, maererano nenzira yenhanho nhatu yokuedzwa yokusunungurwa kwechisimbiso kwaDanieri gumi nembiri, kwaizovapo miedzo mitatu, inomiririrwa se“vakanatswa, vakacheneswa vachena, uye vakaedzwa.”

> 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.

> Iye akati, Enda hako, Danieri; nokuti mashoko aya akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, vachaitwa vachena, uye vachaidzwa; asi vakaipa vacharamba vachiita zvakaipa; uye hapana kuna vakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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, njengoba isoni esilahlwe ngonembeza sibeka izono zaso phezu komhlatshelo egcekeni, lapho silungisiswa 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.

Ropa yacho inobva yaendeswa munzvimbo tsvene umo nzira yokuitwa kutsvene kunoratidzwa sokuitwa kuchena nokushambidzwa neropa rinobva pachivanze. Kururama kunoratidzwa ipapo mune avo vanokunda neropa neshoko reuchapupu hwavo.

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.

Ipapo vanozoedzwa, uye mumazuva okupedzisira vanowanikwa vari nani kagumi kupfuura vamwe vose vakachenjera veBhabhironi. Muedzo wechitatu ndiwo pavanokudzwa muNzvimbo Tsvene-tsvene uye vopatsanurwa kubva kune rimwe boka revanhu vanozviti vakachenjera. Muedzo iwoyo wechitatu ndiwo mutemo weSvondo, uye muedzo wokutanga ndiwo kudanwa kwengirozi yokutanga kuti vadzokere kunheyo, nokuti padanho rinotevera temberi inovakwa. Danho iroro rinotevera ishoko rengirozi yechipiri rokuparadzanisa, iro rinoteverwa nomuedzo chaiwo wengirozi yechitatu.

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.

Muna 2023, ngirozi yokutanga yakasvika sezvayakaita musi wa11 Nyamavhuvhu 1840, payakaburuka neshoko rechiIslamu re nhamo yechipiri. Yakaburuka sezvayakaita pa9/11, neshoko rechiIslamu re nhamo yechitatu, uye nekudana kuti vanhu vadzokere panzira dzekare. Nheyo dzenhoroondo yeMillerite dzakagadzwa pakangozadziswa shoko re nhamo yechipiri musi wa11 Nyamavhuvhu 1840. Ngirozi yaZvakazarurwa chitsauko chegumi yakazoburuka, nokudaro ichimiririra kuburuka kwengirozi yaZvakazarurwa chitsauko chegumi nesere uye kusvika kwe nhamo yechitatu.

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 ndi munthu wa m’mbiri amene amagwirizanitsidwa ndi maziko amene anayikidwa pa August 11, 1840. Dzina lakuti “Josiah” limatanthauza “maziko a Mulungu,” ndipo mfumu Yosiya m’mbiri yopatulika imayimira kusintha kwa Yosiya, kumene kunaphatikizapo kupezeka kwa temberero la Mose, lobisika pakati pa zinyalala m’nyumba yopatulika, monga momwe miyala yamtengo wapatali ya Miller inali yobisika m’chipindamo.

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.

Mambo Josia alifia huko Megido, ambayo ni Armagedoni ya Ufunuo sura ya kumi na sita. Matengenezo ya Josia yalikuwa utimilifu wa unabii uliotolewa na yule nabii asiye mtii, wakati Yeroboamu alipoweka zile madhabahu mbili katika Betheli na Dani. Yule nabii asiye mtii alikufa kati ya punda na simba. Mfalme Josia alikuwa ametabiriwa, kwa jina, na matengenezo yake yalikuwa sehemu ya lile tabiri, ambalo lilijumuisha kwamba mfalme huyo wa baadaye, Josia, angeibomoa hiyo madhabahu ileile ambapo yule nabii asiye mtii alimkabili mfalme mwovu Yeroboamu.

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.

Josia rinoreva nheyo yaMwari, uye mambo Josia akazadzisa chiporofita chakanga chapihwa makore anenge 340 ushe hwake husati hwatanga. Iye akatungamira rumutsiriro nokuvandudzwa izvo zvakazosvika paaritari paya pakatarisana muprofita akabva kuJudha namambo Jerobhoamu. Paakasvika ipapo, Josia akaputsira aritari iyoyo pasi, sezvakanga zvataurwa nechipoporofita kuti aizozviita. Aritari mbiri idzodzo dzaJerobhoamu dzaiva dzekunyepedzera dzakagadzirirwa kutsiva temberi yaiva muJerusarema, kusvikira pakadzika pakuti Jerobhoamu akagadza mazuva emitambo ekunyepedzera. Nokuita kudaro, aingova achiita zvakaitwa naAroni nemhuru yendarama. Kumukira kwaAroni kwaiva panheyo penhoroondo tsvene yeIsraeri yekare. Kwakaitika panguva iyo Mozisi akanga achigamuchira Murayiro, unova ndiwo nheyo yehurumende yaMwari.

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.

Kumukira kwa Aroni kwaive kumukira kwehwaro, uye kwakadzokororwazve apo Jerobhoamu akatanga marudzi gumi okumusoro saIsiraeri. Mozisi akatsiura Aroni, uye Mozisi ndiye arufa, kana kuti hwaro, maererano naKristu iye omega. Aroni naMozisi vanomirira mapoka maviri mukumukira kwehwaro, uye boka rechitatu magamba akamira naMozisi—vaRevhi. Mambo Jerobhoamu nomuporofita akabva kuJudha ndivo mapoka maviri mukumukira kwehwaro hweumambo hwokumusoro, uye zvakare vaRevhi ndivo magamba.

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.

Pa kupanduka kwa msingi kwa Yeroboamu, nabii kutoka Yuda alimkemea na kutabiri juu ya mfalme ambaye angeitwa “msingi wa Mungu”—Yosia. Utimilifu wa matengenezo yaliyotabiriwa ulijumuisha kwamba, Yosia alipoanza uamsho na matengenezo yake, laana ya Musa iligunduliwa, na kusomwa kwa maneno matakatifu ya Musa kuliupa nguvu uamsho na matengenezo ambayo tayari yalikuwa yameanza. Yosia, akiwa waziwazi ishara ya kinabii, anawakilisha uamsho na matengenezo yanayotiwa nguvu wakati unabii kutoka katika maandishi ya Musa unapogunduliwa.

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.

Uasi wa msingi katika kisa cha mfalme Yeroboamu unawakilishwa na mfalme wa Israeli, na pia na nabii kutoka Yuda ambaye alitumwa akiwa na tangazo la kimungu dhidi ya uasi wa msingi wa Yeroboamu, pamoja na maagizo kwa nabii huyo yakimtambulisha njia ipasayo kuepukwa alipokuwa akirudi Yuda. Nabii kutoka Yuda alikataa ombi la Yeroboamu la kukaa, lakini baadaye akakubali mwaliko wa nabii wa uongo wa Betheli, naye akatia muhuri hatima yake. Nabii huyo asiye mtii angekufa kati ya punda na simba, kisha azikwe katika kaburi la nabii wa uongo.

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.

Pa Ogasiti 11, 1840, uneneri hwechipiri hwakazadziswa, uye nheyo dzeAdventism dzakaiswa. Josiah Litch akapa chiporofita ichocho muna 1838, uye mazuva gumi pamberi paOgasiti 11, 1840, akanyatsoruramisa kuverenga kwake akafanotaura Ogasiti 11, 1840, sezuva raiguma ukuru hwehutongi hweOttoman, mukuzadziswa kwechiporofita cheIslam cheuneneri hwechipiri.

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.

Mambo Yosiya anofananidzira rumutsiriro nokuvandudzwa kwokupedzisira, nokuti muporofita mumwe nomumwe anotaura zvakananga zvikuru pamusoro pamazuva okupedzisira kupfuura mamwe mazuva ose akapfuura. Mambo Yosiya anofananidzira rumutsiriro nokuvandudzwa kwokupedzisira, uye kuvandudzwa ikoko kwakaiswa pachena muBhaibheri nechirevo chokufanotaura. Bhuku raJoeri rinoratidza rumutsiriro nokuvandudzwa kwokupedzisira kunoitika pakati paavo vachava zana namakumi mana nezvina zvuru. Rumutsiriro rwaYosiya rwakanga rwuri namatanho maviri: rwakatanga, ipapo chiporofita chakazarurwa chakawedzera simba kubasa racho. Matanho maviri acho ndiwo mvura yokutanga neyokupedzisira, sezvakaratidzwa mubhuku raJoeri, uye zvakazadzikiswa mubhuku raMabasa, zvizozadzikiswazve munhoroondo yeMillerite.

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.

Pau maasi ya uasi wa msingi ya Haruni, mfalme Yeroboamu na nabii kutoka Yuda hadi kwa mfalme Yosia, na kisha kuendelea hadi kwa Yosia Litch, anatambua mstari wa ushuhuda unaohusu jaribu la msingi. Jaribu la msingi ndilo jaribu la kwanza, ambalo hufuatiwa na jaribu la hekalu wakati jiwe la kilele linawekwa. Baada ya hayo, jaribu la tatu, yaani jaribu la uthibitisho, hufika.

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.

Kuchoka kwa ndama wa dhahabu, hata madhabahu za Yeroboamu huko Betheli na Dani, hadi kwa mfalme Yosia, hadi kwa Josiah Litch kunawakilisha mfululizo wa hatua za kinabii zinazoongoza kwenye jaribio la msingi la 9/11. Wakati majengo makubwa ya New York yalipoanguka mnamo 9/11, unabii wa ole wa tatu ulitambulisha jaribio lililokuwa likiitisha kurejea katika njia za kale za msingi, kwa maana ulinganifu wa Agosti 11, 1840 na 9/11 ungeweza kuonekana na Mwadvesta wa Sabato wa Laodikia yeyote ambaye angechagua kuona. Ushiriki wa Al Qaeda katika 9/11 mara nyingi huletwa katika shaka katika siku hizi za nadharia za njama ambazo kwa jumla ni za kweli, lakini Al Qaeda maana yake ni “msingi,” na walianza kama shirika mwaka mmoja kabla ya wakati wa mwisho, yaani mwaka 1989, kwa kweli tarehe 11 Agosti, 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.

Kana mashoko aya ane chokuita nechiratidzo chechiporofita chenheyo akasatarisirwa, zvakawanda zvinorasika. Pa 9/11 nheyo dzakaiswa padanho rokutanga. Padanho rechipiri tembere inopedzwa apo ibwe repakona rinoiswa. Padanho rechitatu pane suo rakavharwa romutemo weSvondo. Kubva pa 9/11 kusvikira kumutemo weSvondo, shoko rinonyanya kunangidzirwa kuvaSeventh-day Adventist veRaodhikia, nokuti kutonga kunotangira paimba yaMwari, uye kunopera paimba yaMwari pamutemo weSvondo. Ipapo uye panguva iyoyo Seventh-day Adventism yeRaodhikia inopfuudzwa; sezvakaitwa kuvaPurotesitendi munhoroondo yeMillerite, uye kuvaJudha munhoroondo yaKristu, uye sezvakaitwa kune avo vakafa mukati memakore anopfuura makumi mana munhoroondo yaMozisi.

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.

Inhamo yechitatu ye9/11 yakafananidzirwa neinhamo yechipiri yaNyamavhuvhu 11, 1840, uye pachikamu ichocho zvose zviratidzo zviviri zvenzira zvinomiririrwa nembongoro, chiratidzo chokutanga cheIslamu muchiporofita cheBhaibheri. Mutemo weSvondo ndiwo mucherechedzo wechikara, uye chikara ichocho chinowanzomiririrwa seshumba, nokudaro chichitevedzera nenzira yokunyepedzera Shumba yorudzi rwaJudha. Mutemo weSvondo ndiyo shumba, uye muporofita asina kuteerera akabva kuJudha akafa pakati pembongoro neshumba, uye akavigwa muguva rimwe chete nomuporofita wenhema weBheteri. Akafa munguva yechiporofita kubva pa9/11 kusvikira kuMutemo weSvondo, inova nguva yechiporofita kubva kumbongoro kusvikira kushumba. Nguva iyoyo yokuedzwa ndiro guva romuporofita wenhema weBheteri, uyo akavigisa muporofita asina kuteerera akabva kuJudha muguva rake pacharo.

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.

Humambo hwaJerobhoamu, hunomiririrwa sechinhu chokunyepedzera humambo hwaJudha, umo maiva neJerusarema netembere, hwaimiririra maPurotesitendi enhoroondo yeMillerite, avo vakanga vasisiri vanhu vaMwari. Vakarasikirwa nechimiro chavo chechisungo pakati paNyamavhuvhu 11, 1840, nomukova wakavharwa waGumiguru 22, 1844. Nhoroondo iyoyo inoenderana na9/11 kusvikira kumutemo weSvondo, uye nokuda kwechikonzero ichi, muporofita waJudha asingateereri anovigwa muguva rimwe chete nemaPurotesitendi akatsauka pakutenda, avo vaimiririrwa nomuporofita anonyengera weBheteri.

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.

Pakazara mambo, mambo Josia aive mambo akanaka, asi akafira paMegidho, izvo zvinova kushandiswa kuri pachena uye kwakananga kuAmagedhoni. Akatsauka paakaramba shoko reyambiro raNeko. Neko, mambo weIjipiti, uye naizvozvo mambo wokumaodzanyemba, akanga ari parwendo rwokuenda kundorwa neBhabhironi, mambo wokuchamhembe. Josia anomirira vaJudhea vanofa paAmagedhoni, nokuti vakaramba shoko reyambiro rehondo yomambo wokumaodzanyemba nomambo wokuchamhembe muna Dhanieri 11:40–45. Shoko iroro rakava hwaro pa9/11.

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

Jeeso taƆoba naŋo ni pʋgbo la nyɛri ka la ka boŋ paai ni yɛlgu.

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

U vaviri wa ku ringiwa i ku vitaniwa ka muruzi wa vaviri leswaku va hambana ni ku hetisa tempele.

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

Jaribio la tatu ni jaribio la lakmusi la malaika wa tatu kuhusu muhuri au alama.

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.

Jaribio la kwanza ni jaribio juu ya misingi, na katika mwaka wa 2024 takriban nusu ya wale waliohusika na mikutano ya Sabato kupitia Zoom waliondoka kwa sababu ya hoja ile pekee ya mafundisho inayowakilishwa katika chati ya 1843. Hoja hiyo ilikuwa juu ya ishara inayothibitisha maono ya watu wa Mungu katika siku za mwisho. Mabishano ya Wamilleri yalikuwa kwamba Waprotestanti walidai kuwa Antioko Epifane, au Uislamu, ndiye ule uwezo unaojiinua mwenyewe, na kuanguka, ili kuthibitisha maono katika aya ya kumi na nne ya Danieli kumi na moja.

> 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.

> Uye panguva idzodzo vazhinji vachamukira mambo wokumaodzanyemba; navanomanikidza vanhu vako vachazvikudza kuti vasimbise chiono; asi vachawa. Danieri 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.

Ko chiIslam kana kuti Antiochus Epiphanes ndivo vaiva makororo evanhu vako here, kana kuti yaiva Roma, sezvakazivikanwa naMiller? Miller akanga anzwisisa kuti masimba anoparadza echipagani neechipapa zvose zviri zviviri ndiwo masimba akazvikudza, akawa, uye aiva makororo evanhu vaMwari. Nharo iyi inomiririrwa pachati iyo “yakatungamirirwa neruoko rwaMwari, uye haifaniri kuchinjwa,” uye ndiyo yoga mharidzo iri pane ripi neripi rematafura aHabhakuki inoratidza chiitiko chakanga chisina kurehwa zvakananga muShoko rechiporofita. Chirevo chaiva pachati chakaitirwa kusimbisa nharo iyoyo yenheyo sechiratidzo chesimba rinoparadzanisa reShoko rechiporofita raMwari.

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.

Muna 2024, angangoita hafu yeboka reZoom yakabva nekuda kwekunzwisisa kwenhema kwokuti iUnited States inogadza chiratidzo, kwete Roma, sezvakadzivirirwa zvine hungwaru zvikuru nevaMillerite.

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.

Kucheneswa kwakatanga muna 2023, kwakatanga apo Kristu akapinda mumba make ane feni yake, uye feni yacho ndiwo mashoko ake echokwadi. Paakapinda mumba make, maiva musina vanhu, saka akasimudza inzwi murenje kuti rigadzirire nzira yaShe. Inzwi iroro raifanira kugadzirira nzira yoMutumwa weSungano kuti angouya pakarepo kutemberi yake; temberi yake yevane zviuru zana namakumi mana nezvina.

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.

Ndipo mu 2024 pakauya muedzo wokutanga, muedzo wenheyo, muedzo wokuti ndiani anogadza chiratidzo—icho chiratidzo chinosimbisa vakasara. Chiratidzo chomukati chinosimbisa vakasara ndicho chiratidzo chaKristu chiri muchitsauko chegumi, uye chiratidzo chokunze ndicho chiratidzo chinosimbiswa naantikristu, uye antikristu ndiye Roma. Chiratidzo chomukati chaKristu nechiratidzo chokunze chaantikristu. Kusimbiswa ndiko kugadzikwa muzvokwadi, zvose pamweya napakufunga; uye chiratidzo chomukati chechitsauko chegumi ndechepamweya, uye chiratidzo chokunze chechitsauko chegumi nerimwe ndechepakufunga. Kunzwisisa pamwe chete nechiitiko chinoenderana nezviratidzo zvose zviri zviviri ndizvo zvinodiwa somupimo kuna ani naani angazosimbiswa, sezvakamiririrwa naDanieri mundima yokutanga yechitsauko chegumi chaDanieri.

> 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.

> Negore rechitatu rokutonga kwaKoreshi mambo wePeresia, chinhu chakazarurirwa Dhanieri, ainzi Bheriteshazari; uye chinhu chacho chakanga chiri chokwadi, asi nguva yakatarwa yakanga iri refu; uye akanzwisisa chinhu chacho, akava nokunzwisisa kwechiratidzo. Dhanieri 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.

Kuyesedwa koyambirira kwa maziko kunali pa vesi 14 la Danieli 11, ndipo kunali kofanana ndi kuyedzedwa komweko kwa maziko kwa aMillerite; ndipo kuyedzedwa kumeneko ndiko mkangano wokhawo wa m’mbiri ya aMillerite umene ukuwonetsedwa pa tebulo limene mlonda wa Habakuku analamulidwa kulemba ndi kulifotokoza momveka. Kuyedzedwa kwa maziko kwa 2024 kunali kutsika kwa mngelo woyamba, monga momwe kukuyimiriridwa ndi Ogasiti 11, 1840, 1888 ndi 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.

Malaika huyo naye alikuwa ameshuka kama Mikaeli, kwa maana Mikaeli ndiye aliyemfufua Musa, ambaye pamoja na Eliya walifufuliwa katika siku ya mwisho ya mwaka 2023. Ufufuo huo unawakilishwa na Ezekieli kuwa unatekelezwa kwa unabii wa pepo nne, ambao Dada White anauita farasi mwenye hasira aliyefungwa, ambaye ni Uislamu wa Agosti 11, 1840 na 9/11. Jaribu la alfa lilikuwa upimaji wa msingi wa maono ya nje. Jaribu la omega lingekuwa maono ya ndani ya jiwe la kilele.

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.

Kungani kungaba khona i-alfa ne-omega bese kulandelwa uvivinyo lwesithathu? Yilo kanye udaba engilukhombayo. Umbono wokuhlolwa kwangaphandle we-alfa ka-2024 ungowokuqala ezivivinyweni ezintathu. Lolo vivinyo oluyisisekelo kumelwe luphumelelwe ukuze umuntu abandakanyeke ovivinyweni lwe-capstone i-omega. Lezo zivivinyo ezimbili zinobunjalo besiprofetho obuhlukile kunobovivinyo lwesithathu. Uvivinyo lwesithathu luyivivinyo lokuhlukanisa elukhombisa ukuthi lowo ozongenela uvivinyo usephumelele ngempela yini kulezo zinyathelo ezimbili ezedlule.

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.

Muedzo wekutanga ndiwo hwaro, uye muedzo wechipiri itemberi yakapedzwa. Hwaro hwetemberi hwakaiswa munguva yenhoroondo yomurayiro wokutanga wokubuda muBhabhironi. Munhoroondo yomurayiro wechipiri temberi yakapedzwa. Murayiro wechitatu wakanga wakasiyana, nokuti mumurayiro iwoyo ushe hwenyika hwaJudha hwakadzorerwa, huchivapa simba rokutongera mhosva dzepachivanhu nedzechitendero. Kutonga kunodzorerwa pamurayiro wechitatu. Muna 2024, muedzo wealpha wehwarowo wakaparadzanisa avo vaiva muimba yomunhu webhurasho reguruva yakanga inenge isina chinhu.

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.”

Kuyedzwa kweomega ndiko uko tembere inopedzwa, sezvinomirirwa nekuiswa kwedombo repamusoro. Kupedzwa kwetembere ndiyo kereke inokunda inogadzwa kana masora abviswa. Kupedzwa kwetembere muchiroto chaMiller kwaiva panguva yakakandwa zvishongo zvakare mubhokisi guru “pasina kurwadziwa kupi nokupi kunooneka kwomurume akazvikandamo.” Mushure mokunge Miller azivisa murume webhurasho redota achikandira zvishongo mubhokisi guru, anopedzisa uchapupu hwake namashoko anoti, “Ndakadanidzira nomufaro mukuru, uye kudanidzira ikoko kwakandimutsa.”

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.

Zindikirani kuti kufuula kwakukulu kwa Miller komwe kumadzutsa, kunapatsidwa mphamvu ndi “chimwemwe.” Chimwemwe ndi chizindikiro cha iwo amene ali m’buku la Yoweli amene ali ndi “vinyo watsopano,” ndipo “manyazi” ali pa akumwa vinyo ena aja amene adadulidwa kuchotsedwa ku vinyo watsopano. Kufuula kwa Pakati pa Usiku komwe kumadzutsa Miller, kumatsatira pambuyo poti munthu wa burashi ya dothi aponyera miyala yamtengo wapatali m’bokosi lalikulu. Bokosi lalikululo ladzaza ndi miyala yamtengo wapatali imene yalekanitsidwa ndi zinyalala ndi kuponyedwa m’bokosimo, lomwe liri kachisi wa anthu zikwi zana limodzi makumi anayi kudza zinayi, komanso uthenga wa Kufuula kwa Pakati pa Usiku. Kachisiyo amamalizidwa mu lamulo lachiwiri, kapena mngelo wachiwiri, kapena mayeso achiwiri ndi omega. M’maloto a Miller, mayeso a omega akuimiridwa pamene mawindo a kumwamba atsegulidwa.

> 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.

> Zvino ndakanzwa sokunge inzwi reboka guru revanhu, uye sokunge inzwi remvura zhinji, uye sokunge inzwi rekutinhira kukuru, richiti: Hareruya; nokuti Ishe Mwari Wamasimba Ose anotonga. Ngatifarei, tipembere, timupe rukudzo; nokuti muchato weGwayana wasvika, uye mudzimai waro wazvigadzirira. Uye wakapiwa kuti apfekedzwe mucheka wakaisvonaka, wakachena uye muchena; nokuti mucheka wakaisvonaka ndiko kururama kwevatsvene. Zvino akati kwandiri, Nyora kuti: Vakaropafadzwa avo vakadanirwa kuchirayiro chemuchato weGwayana. Akatiwo kwandiri: Aya ndiwo mashoko echokwadi aMwari. Zvakazarurwa 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.

Pa Oktoba 22, 1844, “kubwera kunayi kwa Khristu” kunakwaniritsidwa, ndipo kubwera kulikonse mwa kunayi kumeneku kumakwaniritsidwa mwangwiro koposa pa lamulo la Lamlungu limene likubwera posachedwa. Anabwera monga Mtumiki wa Chipangano, pokwaniritsa kuyeretsedwa ndi kutsukidwa kwa Alevi kwa m’Malaki 3. Anabwera kudzatenga ufumu, pokwaniritsa Danieli 7:13. Anabwera kudzayeretsa malo opatulika, pokwaniritsa Danieli 8:14, ndipo anabweranso ku ukwati. Ukwati umachitika pamene mkwatibwi wadzikonzekeretsa yekha.

> “‘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.

> “‘Kana muchero waibva, pakarepo anoisa jeko, nokuti kukohwa kwasvika.’ Kristu akamirira nechido chikuru kuratidzwa kwaAri muchechi Yake. Kana chimiro chaKristu chazoburitswa zvakakwana muvanhu Vake, ipapo Achauya kuzovatora seVake.” 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.

“Malo” li nga dyondzwisiwa ntsena, hi ku ya hi ku huhuteriwa, hi “ku vona vavanuna ni vavasati” lava nga ni xikombiso xa Xikwembu hi nkarhi wa xiphiqo xa nawu wa Sonto.

> “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.

> “Basa reMweya Mutsvene nderekupomera nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa. Nyika inogona kungoyambirwa chete nokuona avo vanotenda chokwadi vachitsveneswa nechokwadi, vachifamba maererano nemisimboti yakakwirira netsvene, vachiratidza, nenzira yakakwirira uye yakasimudzwa, mutsara unopatsanura pakati paavo vanochengeta mirayiro yaMwari, naavo vanoitsika-tsika netsoka dzavo. Kutsveneswa kweMweya kunoratidza pachena musiyano pakati paavo vane chisimbiso chaMwari, naavo vanochengeta zuva rokuzorora renhema. Apo kuedzwa kuchasvika, zvicharatidzwa pachena kuti chiratidzo chechikara chii. Ndiko kuchengeta Svondo. Avo, mushure mokunge vanzwa chokwadi, vanoramba vachiremekedza zuva iri setsvene, vanotakura chisainwa chomunhu wechivi, uyo akafunga kushandura nguva nemirau.” 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.

Paanoag handaen na ti novia ti bagas, dimtengen ti panagani. Ti panagani ket mangrugi iti panangurnong iti umuna a bunga a daton ti trigo a maipangato a kas daton a panagalluyon a bandila. Umuna, ti umuna a bunga, nga isu dagiti sangagasut ket uppat a pulo ket uppat a ribo idiay libro ti Apocalipsis, ket maurnongda; kalpasanna, ti sabali a pangkat, nga isu ti dakkel nga adu a tattao. Ti bandila ket ti mannakabalin nga ejército-na, ket ti mannakabalin nga ejército-na ket nakasagana iti nasin-aw a napudaw a lino. Iti kasar, ti templo dagiti sangagasut ket uppat a pulo ket uppat a ribo ket malpas a naipauna ngem ti panangukom ti linteg ti Domingo, ket dayta a templo ket saan laeng a ti dakkel a kahon ni Miller, no di ket isu met ti iglesia a nagballigi a makinkukua iti amin a sagut, pakairamanan ti espiritu ti padto.

> 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.

> මම ඔහුගේ පාදවල වැඳීමට වැටුණෙමි. එවිට ඔහු මට කීවේය, “එසේ නොකරන්න. මම ඔබගේ සහ ඔබගේ සහෝදරයන්ගෙන් යේසුස්ගේ සාක්ෂිය ඇති අයගේ සමසේවකයෙකි. දෙවියන්වහන්සේට නමස්කාර කරන්න; මක්නිසාද යේසුස්ගේ සාක්ෂිය අනාවැකියේ ආත්මය වේ.” එළිදරව් 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.

Vanhu vane chiuru chimwe namazana mana namakumi mana navana ndivo vane uchapupu hwaJesu, uye uchapupu hwaJesu hunoiswa pachena “mutsara pamusoro pemutsara” muBhaibheri nomuMweya woChiporofita zvose zviri zviviri. Kana kufamba kweLaodhikia kwevane chiuru chimwe namazana mana namakumi mana navana kuchishanduka kuva kufamba kweFiraderifia kwevane chiuru chimwe namazana mana namakumi mana navana, vose vachashandisa nzira yomutsara pamusoro pemutsara pakupa uchapupu hwavo. Uchapupu ihwohwo mubatanidzwa weropa rouMwari nechapupu chomunhu.

> 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.

> Na va mu hlula hi ngati ya Xinyimpfana, ni hi rito ra vumbhoni bya vona; naswona a va rhandzanga vutomi bya vona ku fika ekufeni. Nhlavutelo 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.

Ushuhuda wa ubinadamu uliounganishwa na damu ya Uungu ndio ushuhuda wa Musa na wa Mwana-Kondoo. Musa alikuwa ubinadamu, alfa kwa damu ya Uungu wa Mwana-Kondoo aliye omega. Vipawa vyote vinarejeshwa mara tu bibi-arusi ajifanyapo tayari, na kama jeshi kuu lililovikwa kitani cheupe, hulichukua nafasi yake kama bendera ya jeshi la Bwana linalosonga mbele. Mwendo huo wa kivita huanza bibi-arusi afanywapo tayari na kuvikwa nguo nyeupe, ambao ndio wakati madirisha ya mbinguni hufunguliwa, kama yalivyokuwa katika ndoto ya 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.

> Zvino ndikaona denga rakazaruka, uye tarirai, bhiza jena; uye iye akanga agere pamusoro paro ainzi Akatendeka neWechokwadi, uye mukururama anotonga nokurwa hondo. Meso ake akanga akaita somurazvo womoto, uye pamusoro wake pakanga pane korona zhinji; uye akanga ane zita rakanyorwa, risingazikanwi nomunhu upi noupi, asi naiye amene. Uye akanga akapfekedzwa nguo yakanyudzwa muropa; uye zita rake rinonzi Shoko raMwari. Uye hondo dzaiva kudenga dzakamutevera dziri pamabhiza machena, dzakapfeka mucheka wakaisvonaka, muchena uye wakachena. Uye mumuromo make munobuda munondo unopinza, kuti nawo arovere marudzi; uye achavatonga netsvimbo yedare; uye anotsikira chisviniro chewaini chokutsamwa kukuru nehasha dzaMwari Wamasimba Ose. Uye pazvokupfeka zvake napachidya chake pane zita rakanyorwa, MAMBO WEMADZIMAMBO, NASHE WEMADZISHE. Zvakazarurwa 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.

Kana murume ane bhurasho reguruva apinda mukamuri isina chinhu uye avhura mahwindo, anounganidza zvishongo zvematombo anokosha, ozvikandira mubhokisi guru reomega. James White aizozivisa zvishongo izvozvo sevanhu vaMwari, asi William Miller aizokuudza kuti zviratidzo zvine zvazvinoreva zvinopfuura chimwe; uye zvishongo izvozvo hazvimiriri chete chokwadi chokutanga chakapararira, asiwo zvishongo zvakapararira zviri pakorona inosimudzwa, inomirira umambo hwaKristu hwekubwinya.

> 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.

> Uye Jehovha Mwari wavo achavaponesa nezuva iro, seboka ramakwai avanhu vake; nokuti vachava samabwe ekorona, akasimudzirwa semureza pamusoro penyika yake. Zekaria 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.”

ਜਦੋਂ ਰੋਮ ਦੀ ਬੁਨਿਆਦੀ ਆਲਫਾ ਪਰਖ ਦੁਆਰਾ ਦਰਸ਼ਨ ਸਥਾਪਿਤ ਕੀਤਾ ਗਿਆ, ਉਸ ਤੋਂ ਬਾਅਦ ਆਉਣ ਵਾਲੀ ਓਮੇਗਾ ਅਤੇ ਦੂਜੀ ਪਰਖ ਸਿਰਮੌਰ ਓਮੇਗਾ ਪਰਖ ਹੈ। ਇਹ ਮੰਦਰ ਦੀ ਪਰਖ ਦਾ ਸਮਾਪਨ ਹੈ, ਜੋ ਨਿਆਂ ਦੀ ਤੀਜੀ ਲਿਟਮਸ ਪਰਖ ਤੋਂ ਪਹਿਲਾਂ ਆਉਂਦੀ ਹੈ। ਇਹ ਪਰਖ ਉਪਾਸਕਾਂ ਦੀਆਂ ਦੋ ਵਰਗਾਂ ਨੂੰ ਇਕ-ਦੂਜੇ ਤੋਂ ਸ਼ੁੱਧ ਕਰਕੇ ਵੱਖ ਕਰਦੀ ਹੈ, ਅਤੇ ਤੇਲ ਦੇ ਆਧਾਰ ‘ਤੇ ਬੁੱਧਿਮਾਨਾਂ ਅਤੇ ਮੂਰਖਾਂ ਨੂੰ ਅਲੱਗ ਕਰਦੀ ਹੈ; ਉਹ ਤੇਲ ਸੰਦੇਸ਼ ਹੈ, ਜਾਂ ਜਿਵੇਂ ਸਿਸਟਰ ਵ੍ਹਾਈਟ ਨੇ ਕਫਰਨਹੂਮ ਦੀ ਸਭਾ-ਸਥਾਨ ਬਾਰੇ ਆਪਣੀ ਟਿੱਪਣੀ ਵਿੱਚ ਇਸ ਦੀ ਪਹਿਚਾਣ ਕੀਤੀ—“ਸੱਚਾਈ ਦੇ ਬਚਨ।”

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.

Kapernaumu ndiko kwakaitika muna Johani 6:66 apo Jesu akarasikirwa nevadzidzi vakawanda zvikuru panguva imwe chete, uye vadzidzi ivavo havana kuzombodzoka. Semuedzo mukuru zvikuru wekuva mudzidzi munguva yaKristu, Kapernaumu chiratidzo chebvunzo yeomega yekuva mudzidzi munguva yaKristu, iyozve yaizofananidzira bvunzo yeomega yekuva mudzidzi mukati mechirongwa chekuedzwa chine matanho matatu chakatanga muna 2023. MuKapernaumu, bvunzo yacho yakamiririrwa neChingwa cheKudenga, uye yakaratidza kukundikana kwavaJudha muchirevo chekutadza kwavo kunzwisisa chiporofita, nokuda kwekusada kwavo kubvuma kuti, apo Jesu aitaura zvinhu zvakasikwa, zvaifanira kunzwisiswa mukushandiswa kwazvo kwemweya.

We will continue these things in the next article.

Tichapfuurira zvinhu izvi muchinyorwa chinotevera.

> “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.

> “Emashoko aKristu musinagogi pamusoro pechingwa choupenyu ndiwo wakava panotenderera nhoroondo yaJudhasi. Akanzwa mashoko okuti, ‘Kana musingadyi nyama yoMwanakomana womunhu, nokunwa ropa rake, hamuna upenyu mamuri.’ Johani 6:53. Akaona kuti Kristu akanga achipa zvakanaka zvomweya panzvimbo pezvakanaka zvenyika. Akazviona somunhu anoona zviri mberi, uye akafunga kuti aigona kuona kuti Jesu aisazowana rukudzo, uye kuti aisagona kupa vateveri vake chinzvimbo chepamusoro. Akatsunga kusazvibatanidza naKristu pedyo kwazvo zvokuti aisagona kuzobva. Aizoramba akangwarira. Uye akaramba akangwarira.

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

> “සිට එතැන් පටන් ඔහු ගෝලයන් ව්‍යාකූල කළ සැකයන් ප්‍රකාශ කළේ ය. …” The Desire of Ages, 719.

## First Test

सर्वप्रथम परीक्षा

> “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.

> Jesu paaakatarisa Judhasi ane udyire, kutarisa ikoko kwakamupwisa kuti Tenzi akanga apinda mukati meunyengeri hwake, uye akanga averenga chimiro chake chakaipa, chinosemesa uye chinonyadzisa. Uku kwakanga kuri kururamisa kwakajeka zvikuru kupfuura kwaakanga ambogamuchira Judhasi kare. Akatsamwiswa nazvo, uye saizvozvo mukazaruka musuwo wakapindwa naSatani kuti atonge pfungwa dzake. Panzvimbo pokutendeuka, akaronga kutsiva. Achibayiwa nokuziva chivi chake, uye achikurudzirwa kupenga nokuti mhosva yake yakanga yava kuzivikanwa, akasimuka patafura, akaenda kumuzinda womupristi mukuru, kwaakawana dare rakaungana. Akanga azadzwa nomweya waSatani, uye akaita somunhu asisina njere. Mubayiro waakavimbiswa nokuda kwokupandukira Tenzi wake wakanga uri zvidimbu zvesirivha makumi matatu; uye nemari iri pasi zvikuru pane yakatengwa bhokisi ramafuta anonhuhwira, akatengesa Muponesi.

> “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.

> “Mumweya nomumichitidwe, ambiri afanana ndi Yudasi. Bola pakhala chete pa chilema cha mliri m’makhalidwe awo, palibe udani wowonekera umene umaoneka; koma akadzudzulidwa, kuwawa mtima kumadzaza m’mitima mwawo.” Youth Instructor, July 12, 1900.

## The Second Test

Bi suɣli tis sin

> “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.

> “Pasika isati rasvika Judhasi akasangana kechipiri navaprista nevanyori, uye akapedzisa chibvumirano chokukumikidza Jesu mumaoko avo.... Judhasi zvino akagumburwa nechiito chaKristu chokushambidza tsoka dzavadzidzi Vake. Kana Jesu aikwanisa kuzvininipisa saizvozvo, akadaro mumwoyo make, aisagona kuva Mambo waIsraeri. Tariro yose yokukudzwa kwenyika muumambo hwenguva yakati yaparadzwa. Judhasi akagutsikana kuti pakanga pasina chinhu chaigona kuwanikwa nokutevera Kristu. Mushure mokumuona achizvideredza, sezvaaifunga, akasimbiswa muchinangwa chake chokumuramba, nokureurura kuti iye akanga anyengedzwa. Akanga atorwa nedhimoni, uye akatsunga kupedzisa basa raakanga abvumirana kuita rokutengesa Ishe wake.” The Desire of Ages, 645.

## The Final Decision

Isinqumo Sokugcina

> “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.

> “Akitwaa mshangao na fadhaa kwa kufichuliwa kwa kusudi lake, Yuda alisimama upesi ili atoke mle chumbani. ‘Basi Yesu akamwambia, Ulilo nalo la kufanya, ulifanye upesi.... Basi yeye, akiisha kuipokea ile tonge, akatoka mara; naye ulikuwa usiku.’ Usiku ulikuwa kwa yule msaliti alipomgeukia mbali Kristo na kuingia katika giza la nje.”

> “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.

> “Kusvika danho iri ratorwa, Judhasi akanga asati ayambuka muganhu wekuti atadze kutendeuka. Asi paakabva pamberi paIshe wake nepahama dzake dzevadzidzi, chisarudzo chokupedzisira chakanga chaitwa. Akanga ayambuka mutsetse womuganhu.”

> “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.

> “Ajabu ilikuwa saburi ndefu ya Yesu katika jinsi alivyoshughulika na roho hii iliyokuwa ikijaribiwa. Hakuna jambo lolote lililoweza kufanywa ili kumwokoa Yuda lililoachwa bila kufanywa. Baada ya yeye kufanya mapatano mara mbili ya kumsaliti Bwana wake, Yesu bado alimpa nafasi ya kutubu. Kwa kusoma kusudi la siri la moyo wa msaliti, Kristo alimpa Yuda uthibitisho wa mwisho, wenye kushawishi, wa uungu Wake. Huu ulikuwa kwa mwanafunzi huyo wa uongo mwito wa mwisho wa toba. Hakuna ombi ambalo moyo wa Kristo wa uungu na ubinadamu ungeweza kufanya lililoachwa bila kutolewa. Mawimbi ya rehema, yaliyorudishwa nyuma na kiburi kigumu, yalirudi kwa wimbi lenye nguvu zaidi la upendo unaoshinda. Lakini ingawa alishtushwa na kutiishwa na kugunduliwa kwa hatia yake, Yuda alizidi tu kuwa mwenye azimio thabiti zaidi. Kutoka katika karamu ya sakramenti alitoka kwenda kukamilisha kazi ya usaliti.”

> “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.

> “Mukudoma nhamo pamusoro paJudhasi, Kristu akanga ainewo chinangwa chengoni kuvadzidzi Vake. Naizvozvo akavapa humbowo hwokupedzisira hunosimbisa kuti ndiye Mesiya. ‘Ndinokuudzai zvisati zvaitika,’ akadaro, ‘kuti, kana zvangoitika, mutende kuti NDIRI IYE.’ Dai Jesu akaramba akanyarara, sokunge asingazivi zvaizomuwira, vadzidzi vangadai vakafunga kuti Tenzi wavo akanga asina kufanoziva kwaMwari, uye kuti akanga abatwa asina kugadzirira akazopandukirwa achiwira mumaoko eboka rinouraya. Gore rimwe mberi, Jesu akanga audza vadzidzi kuti akanga asarudza gumi navaviri, uye kuti mumwe wavo aiva dhiabhori. Zvino mashoko Ake kuna Judhasi, airatidza kuti kunyengera kwake kwaizivikanwa zvizere naTenzi wake, aizosimbisa kutenda kwevateveri vaKristu vechokwadi panguva yokuzvininipisa Kwake. Uye kana Judhasi angadai asvika kumugumo wake unotyisa, vaizorangarira nhamo yakanga yataurwa naJesu pamusoro pomutengesi.” The Desire of Ages, 653–655.

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