The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Kujoꞌel ajeʼe generacion chirij Joel kitzijoj jun qʼijonel bʼanobʼal qʼaxel pa ruwach uva rech Dios, xchapleʼj pa 1863 kʼa pa ri taqanik rech ri qʼij rech domingo. Ri kajibʼil ajilanïk kajiʼ xuqujeʼ kusymbolisaj kajibʼ taq rechabʼal rech ri rubʼanikil ri Cristo. Ri querubín taq pa ri santuario kʼo kajibʼ ruwach kʼutunik, xuqujeʼ ri taq kʼutunik riꞌ kakikoj ribʼ rukʼ ri kajibʼmul taq jaloj rech ri ojer Israel are xekampaj rij ri santuario. Xuqujeʼ kakitzijoj ri kajibʼ evangelio.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Naye ku birebana n’ishusho z’amaso yabo, abo bane bari bafite ishusho y’umuntu, n’ishusho y’intare ku ruhande rw’iburyo; kandi abo bane bari bafite ishusho y’ikimasa ku ruhande rw’ibumoso; abo bane kandi bari bafite ishusho y’ikizu. Ezekiyeli 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Na mnyama wa kwanza alikuwa kama simba, na mnyama wa pili kama ndama, na mnyama wa tatu alikuwa na uso kama wa mwanadamu, na mnyama wa nne alikuwa kama tai arukaye. Ufunuo 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Bibilia (Hesabu 2) inaeleza makabila 12 (ukiondoa Lawi, waliopiga kambi mara moja kuizunguka Maskani) yakiwa yamepangwa katika kambi nne za makabila matatu kila moja, yakiwa yamewekwa katika pande nne kuu kuizunguka patakatifu, kila moja chini ya kiwango chake, yaani, bendera au ishara. Mpangilio huo uliunda ulinganifu wa kiishara, ambapo kambi ya duniani inaakisi kiti cha enzi cha mbinguni kinacholindwa na makerubi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yuda ḓa vha yo sedza devhula ha mutsho wa ḓuvha ḽi tshi bva, khoroni ya nḓuni khethwa. Tshiṅwe tsha Yuda tsho vha tshi ri ndau, ngauri tshi imela Ndau ya lushaka lwa Yuda. Mavhundu mavhili a re na Yuda o vha e Isakara na Zebuloni. Kha bono ḽa Yohane, tshivhumbwa tsha u thoma tsho vha tshi nga ndau, u fana na uri Vakerubi vha Hesekiele vho vha vhe na tshifhaṱuwo tsha ndau. Rubeni, tshiga tsha muthu, o vha e tshipembe na Simeoni na Gadi. Vhukovhela ho vha hu na Efuraimi, na Benyamini na Manase vho imelwa nga mboho. Devhula ho vha hu na Dani, na Ashere na Nafutali, vho imelwa nga goni. Vhuṱanganeli ha lushaka na zwifhaṱuwo zwina zwa nḓuni khethwa ya ṱaḓulu vhu imelwa kha Mafhungo-maḓifha maṋa.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mataio ni Simba wa kabila la Yuda, Marko ni ng’ombe wa dhabihu, Luka ni mwanadamu, na Yohana ni tai arukaye juu sana. Kristo, akiwa Simba wa kabila la Yuda, hujifafanua Mwenyewe kuwa ndiye afungaye muhuri na kuufungua muhuri wa Neno Lake la kinabii. Kitabu cha Mataio kina marejeo ya moja kwa moja zaidi kuhusu utimilifu wa unabii wa Kimasihi (12) kuliko vile Injili nyingine tatu zilivyokusanywa pamoja. Hata havikaribii kamwe.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Kitabu cha Mathayo kinawakilisha Neno la Mungu la kinabii. Luka, aliyekuwa tabibu, anawasilisha Injili yake kwa mtazamo wa Kristo kama Mwana wa Adamu, kwa maana Luka ndiye uso wa mwanadamu. Marko anawasilisha Injili yake ya Kristo kwa mtazamo wa dhabihu ya sadaka ambayo Kristo aliwakilisha, kwa maana Marko ndiye ng’ombe. Yohana ndiye tai arukaye juu sana, ambaye aliwasilisha mambo ya ndani ya Mungu katika uwasilishaji wake wa Injili ya Kristo.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Ni jambo la muhimu kuielewa Injili ya Mathayo kama inavyowakilishwa ndani ya Neno la kinabii. Kitabu cha Mathayo ni Simba wa kabila la Yuda, Bwana wa Neno Lake la kinabii, Mhesabu wa ajabu wa siri, Mtaalamu wa ajabu wa lugha, yeye atiye muhuri na kufungua muhuri wa Neno Lake. Yesu ndiye Alfa na Omega, naye ndiye Neno. Kitabu cha kwanza cha Agano Jipya na kitabu cha mwisho cha Agano Jipya ni vitabu vya kinabii. Wengi wanajua ukweli huu kuhusu kitabu cha Ufunuo, lakini huenda hawajatambua kwamba Mathayo ndiye alfa ya Agano Jipya, kwa hiyo ni lazima ilandane na omega ya Agano Jipya. Ni lazima kiwakilishe mwisho, yaani kitabu cha Ufunuo.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Kwa hiyo, tunapoona katika Mathayo mstari sambamba na mstari wa historia ya agano wa Mwanzo uliowekwa katika sura ya kumi na moja hadi ishirini na mbili, si jambo jingine ila ni kweli ambayo Simba wa kabila la Mathayo anaifungua muhuri. Sura kumi na mbili za historia ya agano zinazowakilishwa katika Mwanzo, Mathayo, na Ufunuo sasa zinafunguliwa mihuri, na tunachotambua ni kwamba sura ya ishirini na tatu ya Mathayo inawakilisha utengano wa wenye hekima na wapumbavu katika mfano wa shamba la mizabibu. Ole nane juu ya watu wa agano la kwanza, ambazo hupata kilinganishi chake cha kinabii katika nafsi nane zinazowawakilisha wale mia moja arobaini na nne elfu wanaopanda katika safina ya usalama. 23 ni uwakilishi wa kazi iliyoanza katika patakatifu pa Mbinguni siku zile 2300 zilipofikia mwisho wake tarehe 22 Oktoba, 1844, na itafanya hivyo tena katika sheria ya Jumapili inayokuja upesi. Sura ya 23 inaweka alama juu ya ukweli huu.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

ድርሰት ሃያ አራት ክርስቶስ ከክህደት ወደቀችው እስራኤል ጋር ያደረገውን ንግግር ከጨረሰ በኋላ እና የአይሁድን ቤተ መቅደስ ለመጨረሻ ጊዜ ከተወ ጊዜ ይከናወናል። ቁጥር 24 ከጥንታዊት እስራኤል ወደ ዘመናዊት እስራኤል የሚደረገው ሽግግር ምልክት ነው፤ እርሱም በማቴዎስ ሃያ አራት መልእክቱን ባቀረበበት ጊዜ ክርስቶስ የቆመበት የትንቢታዊ ታሪክ ትክክለኛ ነጥብ ነው። የማቴዎስ 24 ትንቢታዊ መልእክት የ“መስመር በመስመር” ዘዴ መለኮታዊ ምሳሌ ነው፤ እርሱም በተለይ የሚለራውያንን ታሪክ ይመለከታል፣ ስለዚህም የመቶ አርባ አራት ሺህን ታሪክ ደግሞ ይመለከታል። 24 የተመሰለው በራእይ አሥራ ሁለት ያለችው ቤተ ክርስቲያን ናት፤ እርሷም የጽድቅ ፀሐይ ብርሃን የሚያንጸባርቀውን ጨረቃ ትረግጣለች። በራስዋም ላይ 24ን የሚወክሉ አሥራ ሁለት ከዋክብት አሉ፤ ምክንያቱም እርሷ ክርስቶስ እስከ ተወለደበት ድረስ ያለውን ታሪክ ትወክላለች፣ በዚያም የጥንታዊት እስራኤል 12 ነገዶች የዘመናዊት እስራኤል አሥራ ሁለት ደቀ መዛሙርት ይሆኑ ነበር። በምዕራፍ ሃያ አራት ውስጥ ከ1798 እስከ ታላቁ ተስፋ መቁረጥ ድረስ ያለው የሚለራውያን ታሪክ ተወክሏል። ከዚያም ማቴዎስ 25 ይመጣል።

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Namba 25 ishara ya Walawi, wawe wema au wabaya; lakini vilevile kwa umuhimu mkuu inawakilisha kutenganishwa kwa Walawi wenye hekima na waovu. Mathayo 25 hutambulisha, juu ya mashahidi watatu, au mifano mitatu, mchakato wa kutenganisha unaowakilishwa na namba ishirini na tano. Bila shaka, mfano wa mabikira kumi unawakilisha historia ya Wamilleri, na pia historia ya wale laki moja na arobaini na nne elfu. Historia hiyo ni historia ya malaika wa kwanza; mfano wa talanta ni malaika wa pili; na mfano wa kondoo na mbuzi ni hukumu ya malaika wa tatu.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Sura ya ishirini na sita hadi ishirini na nane zinaonyesha historia ya Pasaka hadi agizo la Injili la baada ya kusulubiwa.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Unya bu ne u ku wa, ni Yesu pe ni mana kooni koonina kpuu, u ye a woloŋa be: A ŋman la ke daŋa shiin nyi, la Pasova boorii da, ka U Nii Biiŋo ŋmɛɛri ni, a kpaari u kuŋ-poorii po. Matyu 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Isura ya bimanyikwako bitari bimwe byo mu gice cya 26 ni umugambi wo kwica Yesu mu mirongo ya gatatu kugeza ku ya gatanu. Hanyuma Yesu asigwa amavuta i Betaniya mu mirongo ya gatandatu kugeza ku ya cumi n’itatu. Mu mirongo ya cumi n’ine kugeza ku ya cumi n’itandatu, Yuda agambanira Kristo ku biceri mirongo itatu by’ifeza. Hanyuma haza Pasika hamwe n’abigishwa Be, mu mirongo ya cumi n’irindwi kugeza ku ya makumyabiri n’itanu. Mu mirongo ya makumyabiri n’itandatu kugeza ku ya makumyabiri n’icyenda, Yesu ashyiraho Ifunguro ry’Umwami, kandi mu murongo wa makumyabiri, Yesu ahanura ko Petero azamwihakana. Mu mirongo ya makumyabiri n’itandatu kugeza ku ya mirongo ine n’itandatu Yesu ari i Getsemani. Umurongo wa mirongo ine n’irindwi kugeza ku ya mirongo itanu n’itandatu, Yesu arafatwa, hanyuma mu mirongo ya mirongo itanu n’irindwi kugeza ku ya mirongo itandatu n’umunani, Yesu aba imbere ya Kayafa n’Inteko y’Abakuru. Uhereye ku murongo wa mirongo itandatu n’icyenda, ukwihakana kwa Petero Kristo kuravugwa. Iki gice kirimo ibimenyetso nyabyo icumi bigomba gusubirwamo mu minsi y’imperuka.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Isura ya makumyabiri n’irindwi na yo ifite ibimenyetso icumi bitandukanye. Yesu ashyikirizwa Pilato, hanyuma Yuda arimanika, hanyuma Yesu ajyanwa imbere ya Pilato, hanyuma Baraba atoranywa, Pilato atanga Yesu ngo abambwe, hanyuma Yesu arakobwa, hanyuma ukubambwa, hanyuma urupfu rwa Yesu, hanyuma Yesu arahambwa, maze abarinda ku mva barahamya.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Sura ya ishirini na nane ina alama tatu tu za njia, ya kwanza ikiwa ni ufufuo, ikifuatiwa na uongo wa Sanhedrini, kisha agizo kuu. Sura tatu zenye alama ishirini na tatu tofauti za njia za msalaba zitakazorudiwa katika historia ya wale mia moja arobaini na nne elfu.

Matthew 26 – Ten Waymarks

Matayo 26 – Alama Kumi za Njia

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Kuhanza n’abakuru b’abatambyi n’abakuru b’abantu gucura umugambi wo kwica Yesu (imirongo ya 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    خَتن دِ بَيْثَعْنِيَا كَى دَسْتِ زَنَى کى صُندُوقِ مُرْمَرِينە (آيات ٦–١٣)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yuda anakubali kumsaliti Yesu kwa vipande 30 vya fedha (aya 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Kupanga na kula Pasaka pamoja na wanafunzi (aya 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Bayimbolo ya Kyakulya kya Mukama (ennyiriri 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Petro’n inkārining bashārat qilinishi (30–35-oyatlar)

  • Agony in Gethsemane (vv. 36–46)

    Kuteseka mu Gesusemane (ennyiriri 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Kusalitiwa na kutiwa nguvuni kwa Yesu (aya 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yesu ukamuhangwa mbere ya Kayafa n’Abakungu b’Ikoraniro Rikuru (imirongo ya 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Petrusova trostruka nijekanja (stihovi 69–75)

Matthew 27 – Ten Waymarks

Matayo 27 – Alama Kumi za Njia

  • Jesus delivered to Pilate (vv. 1–2)

    Yesu Pilato aghaheebwayo (vv. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Ko kwijuta kwa Yuda na kujiua kwake (mst. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yesu mbere ya Pilato — urubanza rwemewe rw’Abaroma (imirongo 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Hilbijartina Barabbas li ser Îsa re (ayetên 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilato amukwatisya Yesu okuvambibwa ku musaalaba (kirimu n’okuta Baraba)

  • Mocking and scourging by the soldiers (vv. 27–31)

    ژنەدان و قامچی‌کردن لەلایەن سەربازانەوە (ئایەتەکان ٢٧–٣١)

  • The crucifixion (vv. 32–44)

    ការឆ្កាងលើឈើឆ្កាង (ខ. ៣២–៤៤)

  • The death of Jesus (vv. 45–50)

    Ukufwa kwa Yesu (vv. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Alamên serxwezayî û veşartina bi destê Yûsifê Arîmatyayê (âyetên 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    قەبرەسەرەوە دانانی پاسەوانان (ئایەتەکان ٦٢–٦٦)

Matthew 28 – Three Waymarks

Matayo 28 – Bimanyikilo Bisatu

  • The resurrection and empty tomb (vv. 1–10)

    Uvumbukiro n’imva irimwo ubusa (imirongo ya 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Ububeyi bw’abatambyi bakuru n’abakuru babwiye abasirikare (imirongo ya 11–15)

  • The Great Commission (vv. 16–20)

    ئەركداریا مەزن (ئایەت 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Katu nu Kristu vwa muano wakwe kufuma ku kupakwaswa pa Betania ku fika ku Ntuma Nene kwasonekele kupwa ku suuma kwa bufundisi bwakwe bwa pa ntanda ne ku tandika kwa Mbote Yisuma ku matundu onso, kimo kimwe aya mabuji aa nzila aswilila nakabili mu muano wa basyaala ba Leza apo basemena ku suuma kwa nsita ya lusa ne ku kusema kwabo kwa ku ndekelela.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

بەشەکانی بیست و شەش تا بیست و هەشت مێژووی پەسخا نیشان دەدەن کە لەسەر ٢٣ نیشانەڕێی جیاواز ڕێکخراون، ئەوانەی کە لە ماوەی مێژووی پێش و دوای یاسای یەکشەممەدا دووبارە دەبنەوە.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Kristo afiîkeenu ozi-nda ya kanghamukungu wa mupeve ku Numba Inene Ngane, kwenda kulongolola Inzu ya Ukambone, oco cialetshediibwe mu Daniele 8:14; afiîka kwa Mwana wa Muntu kudi wa Matuku A Kale, monka mo cialangwilwa mu Daniele 7:13; ne afiîka kwa Mukalenge ku Ntempelo wende, monka mo cialambilwe kudi Malakiya, bidi bimfwilo bia cintu kimwe; ne eci cidi kabidi cileejibwe ku afiîka kwa musanguji ku dibaka, monka mo cialondodibwe kudi Kristo mu cifwanyikijilu cia bansonga ikumi, mu Mateo 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Kuisha kwa zile siku 2300 tarehe 22 Oktoba 1844 kunarudiwa katika sheria ya Jumapili. Alama 23 za njia zilizomo katika sura tatu za mwisho za Mathayo zinaitambulisha damu ya thamani inayotumiwa kuunganisha Uungu na ubinadamu.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Kristo anapowaombea wanadamu katika patakatifu pa juu ni jambo la lazima kwa mpango wa wokovu sawasawa na vile kifo Chake msalabani kilivyokuwa cha lazima. Kwa kifo Chake alianza kazi ile ambayo baada ya ufufuo Wake alipaa kwenda kuikamilisha mbinguni. Kwa imani yatupasa kuingia ndani ya pazia, ‘alimoingia kwa ajili yetu mtangulizi wetu.’ Waebrania 6:20. Huko nuru itokayo msalabani wa Kalvari huakisiwa. Huko twaweza kupata ufahamu ulio wazi zaidi wa siri za ukombozi. Wokovu wa mwanadamu umetimizwa kwa gharama isiyo na kipimo kwa mbingu; dhabihu iliyotolewa inalingana na madai mapana kabisa ya sheria ya Mungu iliyovunjwa. Yesu amefungua njia iendayo kwenye kiti cha enzi cha Baba, na kupitia upatanisho Wake shauku ya dhati ya wote wamwendeao kwa imani yaweza kuwasilishwa mbele za Mungu.” Pambano Kuu, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Sura ya 23 ya Mathayo inasisitiza hukumu juu ya ukuhani wa bandia. Sura ya ishirini na sita hadi ya ishirini na nane ni omega ya sura ya ishirini na tatu. Walawi wa bandia, yaani uasi unaozidi kuongezeka wa wazee kwa vizazi vinne, ulizaa alama za njia katika sura tatu za mwisho.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Esuura makumi abiri na buna kyerekana obuhangwa bwa “olunyiriri aha lunyiriri” nk’obuhangwa bwa Kristo, nk’oku akozesa okuhwerekyerezibwa kwa Yerusalemu kusoboorora ebiriho, ebibaireho, n’ebiribaaho.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Yerusalemi yaliyzeke mwaka wa 70 BK yalitukia katika siku iyo hiyo ya mwaka ambayo Yerusalemi ilibomoshwa mara ya kwanza na Nebukadneza. Kuharibiwa kwa Yerusalemi na Nebukadneza kulikuwa historia ya zamani, nayo historia ya Kristo, wakati Tito alipoitwaa Yerusalemi, ilifananisha mwisho wa ulimwengu. Mathayo 24 inaadhimisha mbinu ya mstari juu ya mstari, hivyo ikitambulisha “mbinu” kuwa sehemu ya ushuhuda wa kinabii.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Yesu Kilisto mu silemba 24 adikolesya bujimike bwa kumanya “ichinyansa ichya kuononga” ico Daniele kasesema alandilepo, icimanyilo cakwa ku ntendekelo sana icakwa William Miller, kabili cilangililo ico cishimikisha ukumweneshiwa muli Daniele. Cimininako no kulongana kwa Adventism, pa mulandu wakuti bakalile ukumfwa kwa baMillerite pa “ca lyonse” mu buku lya Daniele, kabili ifyo fine baliingile mu bufi ubukose ubwa 2 Batesalonika silemba 2. Ico silemba cakulungama cikonkelela neca Luka 21, ifyo cikomba August 11, 1840 ukufika October 22, 1844, ico ciminina 9/11 ukufika ku mweo wa pa Mulungu. Cikonkelela kabili ne “nshita sha Bena fyalo” muli Luka 21:24, ico caba icisumino cikalamba mu kusokolola “inshita cinelubali” ishakwa Mose, kabili pamo neco cikalungama no kupima itempile muli Ukusokolola 11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Bi destpêka ji beşa bîstûsêyemîn, paşê 24 û 25, û dûv re bi beşên 26 heta 27 dawiya xwe digire, sê beşên ku bîstûsêyê sê nîşanên rêyê dihewînin, yên ku omegaya alfaya beşa bîstûsêyemîn in. Beşa bîstûşeşemîn ku li 27 û 28 tê zêdekirin, dibe “81,” ku sembola kahîniyê ye. Li ser sê şahidan (Pêdabûn, Metta û Vahî) beşên 11 heta 22 yek rêz in. Beşên 23 heta 28 rêzekî rastiyê ne ku bi 23 dest pê dike û bi 23 diqede.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

رەگەزەکانی یەک تا دە، یەکەمین لە سێ هێڵی پێغەمبەرانەی پەرتوکی مەتیەن. دە پەڕە، دوای ئەوە دوازدە پەڕە، و دوای ئەوە شەش پەڕە. ئیلهام پێمان دەڵێت کە هەموو پەرتووکەکانی پێغەمبەرنامە لە دەرخستندا یەک دەگرن و کۆتاییان لە Revelation ـە؛ بۆیە هەموو پەرتووکەکانی پێغەمبەرنامە لە Matthew ـداش یەک دەگرن و کۆتاییان پێ دێت. Matthew، وەک ڕووخساری شێری هۆزی یەهودا، دوازدە پێشبینیی جیاوازەکانی مەسیح ناساندن دەکات، و ئەو دوازدە بەشە نیشانە-ڕێگاکانی مێژووی Millerites و سەد و چل و چوار هەزارەکە بەرهەم دێنن. هەروەک پەرتوکی Revelation بە ئاشکراکردنی عیسیی مەسیح دەست پێ دەکات، Matthew بەشی یەکیش ئاشکراکردنێکی عیسیی مەسیح پێشکەش دەکات کە بە ژیان و شایەتیی موسا، بە مێژووی Antichrist ـەوە پەیوەست دەبێت، لەگەڵ ناساندنی ئەو سێ توخمەی کڵێسای سەرکەوتوو کە لە پێغەمبەر، کاهین و پاشادا نمایەندەکراون.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

مەتتا، یەسوع مەسیحنىڭ ۋەھىيىنى خۇدانىڭ تاللانغان بىر خەلق بىلەن باغلىغان ئەھدىسى دائىرىسىدە باشلايدۇ. ئىبراھىمدىن تا داۋۇتقىچە 14 ئەۋلاد بولدى، داۋۇتتىن تا بابىلدىكى ئەسىرلىككەچە ئون تۆت ئەۋلاد بولدى، ۋە بابىلدىن تا مەسىھكىچە يەنە ئون تۆت ئەۋلاد بار. مەتتادىكى مەسیھنىڭ نەسەبنامىسى مۇسا بىلەن ماس كېلىدۇ، چۈنكى مۇسا مەسىھنىڭ ئالفاسى، مەسىھ بولسا ئومېگاسىدۇر. مۇسانىڭ يۈز يىگىرمە يىللىق ھاياتى، نۇھ تارىخىدىكى سىناقلۇق مۆھلەت بولغان يۈز يىگىرمە يىل بىلەن ماس كېلىدۇ. شۇڭا نۇھنىڭ ئەھدىسى تاللانغان بىر خەلقنىڭ ئەھدىسى بىلەن باغلانغان. مۇسانىڭ يۈز يىگىرمە يىلى ئۈچ دانە قىرىق يىللىق دەۋرگە ۋەكىللىك قىلىدۇ؛ بۇ دەۋرلەرنىڭ بىرىنچىسى قىرىق يىلنىڭ ئاخىرىدا مۇسانىڭ مىسىرلىقنى ئۆلتۈرۈشى بىلەن، ئىككىنچىسى بولسا ئىككىنچى قىرىق يىللىق دەۋرنىڭ ئاخىرىدا تۇنجى تۇغۇلغانلارنىڭ، پىرئەۋننىڭ ۋە ئۇنىڭ قوشۇنىنىڭ ئۆلتۈرۈلۈشى بىلەن ئاخىرلاشتى. ئىككىنچى قىرىق يىللىق دەۋر قادەشتىكى بىر ئىسياندا ئاخىرلاشتى، ئۈچىنچى قىرىق يىللىق دەۋر بولسا قادەشنىڭ ئىككىنچى ئىسيانىدا ئاخىرلاشتى. ئالفانىڭ ئۈچ پەيغەمبەرلىك سىزىقىنىڭ ھەممىسى قادەشتە ئاخىرلىشىدۇ، مەتتانىڭ نەسەبنامىسىدىكى ئۈچ پەيغەمبەرلىك سىزىقى بولسا داۋۇتتا، بابىلدىكى ئەسىرلىكتە ۋە ئەھدەنىڭ ئەلچىسىدە ئاخىرلىشىدۇ.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Moses aphaa na Kristo omegaga ɓe sariiɗi, seedeeji jeegom e Kadesh no ngoodi, ɗum woni 1863 e dokkol Alahade. Genealoosi Matta waɗi laamiiɗo Dawda e Kadesh, ɗon no Adventisama yoɓaandu naatata Baabilon, nde Kristo tabbitini alkawal ngal e yimɓe teemerɗe ɗiɗi e nayo e nayooji. Ndeen si Dawda waɗaama e dokkol Alahade, seeda ɗiɗaɓo mo Dawda no tabbitinee, ngam Dawda ko gooto e yimɓe tatɓe ɓe nder ndaarol yimɓe waɗi golle maɓɓe fuɗɗi nde ɓe waɗi duuɓi sappo e tati. Kristo, Dawda, Yusufu e Ejekiyel fuu ɓe puɗɗi golle maɓɓe nde ɓe waɗi duuɓi sappo e tati. E nder mum, nayiin ɓen duuɓi sappo e tati ɓe puɗɗi golle maɓɓe no cilnii hawrondiral Allaaku e aadamaaku, nde ekklesiya gonɗo e konngol waylittee ekklesiya jaalotooɗo. Ekklesiya kan waɗiima e annabiijo, e sacerdote, e laamiiɗo. Waylitol ngol no mawniraa e dokkol Alahade, ɗum ko fanndu Kadesh, ngam non Dawda e genealoosi Matta no heɓi jaajol e Dawda mo duuɓi sappo e tati.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

اٹھیس برسوں کی تیاری ابراہیم کے عہد کے چار سو تیس برسوں کے ساتھ ہم آہنگ ہے، نیز ایک کاہن کی عمر اور دانی ایل 12:11 کے 1290 برسوں کے ساتھ بھی۔ اگلے مقالے میں ہم متی کی کتاب کے اندر اُن بارہ مسیحائی نبوتوں میں سے ہر ایک پر غور کریں گے۔ ہم پہلے متی کے اندر تین نبوتی خطوط کی نشان دہی کر رہے ہیں: ابواب ایک سے دس تک، پھر ابواب گیارہ سے بائیس تک، اور پھر تیئس سے اٹھائیس تک۔

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“لە ماوەیەک دوای دڵتەنگیی ساڵی 1844، منیش هاوبەش لەگەڵ کۆمەڵی ئادڤێنت، ئەو باوەڕەم هەبوو کە دەرگای ڕەحمەت لەو کاتەوە بۆ هەمیشە بەڕووی جیهاندا داخراوە. ئەم هەڵوێستە پێش ئەوە وەرگیرا کە یەکەم بینینم پێ بدرێت. ئەو ڕووناکییەی کە لەلایەن خوداوە پێم درا، هەڵەکەمانی ڕاست کردەوە، و توانای پێداوین تاکو شوێنی ڕاست ببینین.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Ndzi ha ri mupfumeri eka dyondzo ya nyangwa lowu pfariweke, kambe ku nga ri hi nhlamuselo leyi hina hi sunguleke hi tirhisa rito rero ha yona, kumbe leyi ri tirhisiwaka ha yona hi vakaneti va mina.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“لە ڕۆژگاری نووح‌دا دەرگایەکی داخراو هەبوو. لەو کاتەدا ڕۆحی خودا لە نەوەی گوناهبارەکەی کە لە ئاوی تووفاندا لەناوچوو، کشایەوە. خودای خۆی پەیامی دەرگای داخراوی بە نووح دا: ‘ڕۆحی من هەمیشە لەگەڵ مرۆڤ ملمەلانێ ناکات، چونکە ئەویش گۆشتە؛ بەڵام ڕۆژانی ئەو سەد و بیست ساڵ دەبن’ (Genesis 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Emikolo ga Aburahamu gyalimu oluggi olwali luggaliddwa. Okusaasira kwalekera awo okwegayirira abantu ab’e Sodomu, era bonna okuggyako Lutti, ne mukyala we n’abawala be ababiri, baazikirizibwa omuliro ogwakkakkanga okuva mu ggulu.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

«Ku nsiku za Khristu kunali khomo lotsekedwa. Mwana wa Mulungu analengeza kwa Ayuda osakhulupirira a m’badwo umenewo kuti, “Nyumba yanu yasiyidwa kwa inu yopanda anthu” (Mateyu 23:38).»

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘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’ (Revelation 3:7).

Kumanya mu mugga gw’ebiseera okutuuka ku nnaku ez’oluvannyuma, amaanyi ge gamu agataweera gaalangirira okuyita mu Yokaana nti: “Bw’ati bw’ayogera oyo Omutukuvu, oyo ow’Amazima, alina ekisumuluzo kya Dawudi, aggulawo so tewali muntu ayinza kuggalawo; era aggalawo so tewali muntu ayinza kuggulawo” (Okubikkulirwa 3:7).

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Ndzi kombisiwile hi xivono, naswona ndza ha pfumela leswaku a ku ri na nyangwa lowu pfariweke hi 1844. Hinkwavo lava voneke ku vonakala ka marungula ya ntsumi yo sungula ni ya vumbirhi, kutani va ala ku vonakala koloko, va siyiwile emunyameni. Naswona lava va amukeleke kona, va tlhela va amukela Moya lowo Kwetsima lowu a wu fambisana ni ku twarisiwa ka rungula leri humaka etilweni, kutani endzhaku va landzula ripfumelo ra vona naswona va vula leswaku ntokoto wa vona a ku ri ku xengiwa, hi sweswo va arile Moya wa Xikwembu, kutani a wu nga ha va kombeleli.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Abatarabonye umucyo nta cyaha cyo kuwanga bari bafite. Umwuka w’Imana ntiwashoboraga kugera gusa ku itsinda ryari ryarasuzuguye umucyo waturutse mu ijuru. Kandi iri tsinda, nk’uko nabivuze, ryarimo bombi: abanze kwemera ubutumwa igihe bwabagezwagaho, ndetse n’ababwakiriye hanyuma bakaza kwihakana kwizera kwabo. Abo bashoboraga kugira ishusho yo kubaha Imana, kandi bakiyemerera ko ari abayoboke ba Kristo; ariko kubera ko batari bafitanye n’Imana isano nzima, bari gufatwa mpiri n’ibishukisho bya Satani. Ayo matsinda yombi yerekanwe muri rya yerekwa—abavuze ko umucyo bari barakurikiye wari ubuyobe, n’ababi bo mu isi bo, bamaze kwanga umucyo, Imana nayo yari yarabanze. Nta ho herekezwa ku batari barabonye umucyo, bityo bakaba batari bafite icyaha cyo kuwanga.” Selected Messages, igitabo cya 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Ng’abantu abo gusa bakurikira Yesu mu kwizera mu murimo ukomeye w’impongano ni bo bahabwa inyungu z’ubuvugizi bwe ku bwabo; naho abanga umucyo ugaragaza uwo murimo wo gukorera ntibawubonamo inyungu. Abayuda banzwe umucyo watanzwe mu kuza kwa mbere kwa Kristo, kandi bakanga kumwizera nk’Umukiza w’isi, ntibashoboraga guhabwa imbabazi binyuze kuri we. Igihe Yesu, amaze kuzamurwa mu ijuru, yinjiye n’amaraso ye bwite ahera ho mu ijuru kugira ngo asukire ku bigishwa be imigisha y’ubuvugizi bwe, Abayuda basigaye mu mwijima mwinshi rwose ngo bakomeze ibitambo byabo n’amaturo yabo bitagira umumaro. Umurimo w’ibigereranyo n’ibicucu wari warahagaze. Uwo muryango abantu bahoze banyuramo bakabona uko bagera ku Mana ntiwari ukinguye. Abayuda bari banze kumushaka mu nzira imwe rukumbi yashoboraga kubonekamo icyo gihe, ari yo kunyura mu murimo wo mu buturo bwera bwo mu ijuru. Ni cyo cyatumye batagira gusabana n’Imana. Kuri bo, umuryango wari ufunze. Nta bumenyi bari bafite bwa Kristo nk’igitambo nyakuri kandi nk’umuhuza umwe rukumbi imbere y’Imana; ni cyo cyatumye badashobora guhabwa inyungu z’ubuvugizi bwe.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Bangi Bayahudi yang tidak percaya itu menggambarkan keadaan orang-orang yang lalai dan tidak percaya di antara orang-orang yang mengaku diri sebagai orang Kristen, yang dengan sengaja tidak mau mengetahui pekerjaan Imam Besar kita yang penuh belas kasihan. Dalam pelayanan bayangan itu, ketika imam besar masuk ke dalam tempat yang mahakudus, seluruh Israel diwajibkan berkumpul di sekitar kaabah dan dengan cara yang paling khidmat merendahkan jiwa mereka di hadapan Allah, supaya mereka menerima pengampunan atas dosa-dosa mereka dan tidak dilenyapkan dari antara jemaah. Betapa jauh lebih pentingnya, pada Hari Pendamaian antitipe ini, agar kita memahami pekerjaan Imam Besar kita dan mengetahui kewajiban-kewajiban apakah yang dituntut daripada kita.”

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Abantu ntibashobora, batabihanirwa, kwanga umuburo Imana iboherereza mu mbabazi zayo. Ubutumwa bwo mu ijuru bwoherejwe ku isi mu minsi ya Nowa, kandi agakiza kabo kashingiraga ku buryo bakiriye ubwo butumwa. Kubera ko banze uwo muburo, Umwuka w’Imana yakuweho kuri iyo nkomoko y’abanyabyaha, maze barimbukira mu mazi y’Umwuzure. Mu gihe cya Aburahamu, imbabazi zaretse gukomeza kwinginga abatuye i Sodomu bariho urubanza, maze bose keretse Loti hamwe n’umugore we n’abakobwa be babiri batwitswe n’umuriro wamanutse uvuye mu ijuru. Ni ko byagenze no mu minsi ya Kristo. Umwana w’Imana yabwiye Abayahudi batizeraga bo muri icyo gihe ati: ‘Dore inzu yanyu muyisigiwe ari umusaka.’ Matayo 23:38. Yitegereje ibihe bya nyuma, ubwo Bubasha Butagira Umupaka na bwo buravuga, ku byerekeye abatumvise ‘urukundo rw’ukuri ngo bakizwe,’ buti: ‘Ni cyo gituma Imana izaboherereza ubushukanyi bukomeye, ngo bizere ibinyoma: kugira ngo abizeye bose ukuri, ahubwo bakishimira gukiranirwa, bacirweho iteka.’ 2 Abatesalonike 2:10–12. Uko banga inyigisho z’Ijambo ryayo, ni ko Imana ibakura Umwuka wayo ikabarekera uburiganya bakunda.” Intambara Ikomeye, 430, 431.