The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.
Matayo kitabu içindeki son üç Mesihsel yerine geliş, Pazar yasası işaretinin üç unsurunu belirler; Tanrı’nın halkının Pazar yasasında dağıtılması, 22 Ekim 1844’te küçük sürünün dağıtılmasıyla ve çarmıhta öğrencilerin dağıtılmasıyla örneklenmiştir. Her iki dağılış da Pazar yasasıyla uyumludur. Peygamberlikte bir dönüm noktasının simgesi olan Celile ile bağlantılı olarak, Pazar yasasına dek karanlıkta bulunmuş olan halk karanlıktan çağrılacaktır. Bu kimseler Tanrı’nın öteki sürüsüdür; Babil’den çağrılırken Sebt çekişmesinin meselesine uyandırılan on birinci saat işçileridir. Onların Babil’den çağrılışı, yargının ikinci aşamasıdır; yargı Tanrı’nın evinde başlar ve sonra Pazar yasasında Yeruşalim’in dışındakilerle yüzleşir.
The Tenth Messianic Waymark is The Sunday law Scattering
Alama ya Kumi ya Kimasihi ni Kutawanyika kwa sheria ya Jumapili
But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.
Lelo lote lyenzeke ukuze kugcwaliseke imiBhalo yabaprofethi. Khona bonke abafundi bamshiya, babaleka. Mathewu 26:56.
Prediction
Utabiri
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.
O kyee, jaga ushinjire omushumba wangye, kandi n’ow’eihanga lyangye, nikwo Mukama w’Ebirindiro arikugamba ati: tera omushumba, kandi entaama ziryaasaasaana: kandi ndihindura omukono gwangye ku bato. Zakaria 13:7.
“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.
“Wetu tuka mwa kusalangana ngolo mingi ntama ve, mpi yina beto kele kusala fwete salama nswalu.” Fundamentals of Christian Education, 535.
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
“Wakati unakuja ambapo tutatengwa na kutawanywa, na kila mmoja wetu atalazimika kusimama bila fadhila ya ushirika pamoja na wale wenye imani ile ile ya thamani; na mtawezaje kusimama isipokuwa Mungu awe kando yenu, na mjue ya kuwa Yeye ndiye anayewaongoza na kuwaelekeza?” Review and Herald, Machi 25, 1890.
The Eleventh Messianic Waymark is the Calling of the Gentiles
خاڵنیشانی مەسیحی یازدەیەم بانگهێشتی نەتهوەکانە
That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.
تا ئەوەی ئەوەی کە بە زمانی ئیشعیا پێغەمبەر وتراوە بوو تەواو بێت، کە دەڵێت: خاکی زەبولون و خاکی نەفتالیم، لە ڕێگای دەریا، لەوبەری ئوردون، جەلیلەی نەتەوەکان؛ ئەو گەلەی لە تاریکیدا دانیشتبوون، ڕووناکییەکی گەورەیان بینی؛ و بۆ ئەوانەی لە هەرێم و سێبەری مردندا دانیشتبوون، ڕووناکی هەڵهات. مەتا 4:14–16.
Prediction
Utabiri
Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.
Bhandi obwisi tabuba nga mu kulumwa kwakwe bwe kwali mu kusooka, bwe yakuba ku nsi ya Zebbulooni n’ensi ya Nafutaali mu ngeri ey’obwangu; naye oluvannyuma n’agizitoowerera nnyo mu kkubo ery’ennyanja, emitala wa Yoludaani, mu Ggaliraaya ey’amawanga. Abantu abaali batambulira mu kizikiza balabye ekitangaala ekinene: abo abatuula mu nsi ey’ekisiikirize eky’okufa, ku bo ekitangaala kyaka. Isaaya 9:1, 2.
At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.
Kuson na Sunday law, kikamatu ka ulan ya mwisho bila kipimo, na Mataifa wataona nuru kubwa. Mateso yatawatawanya waaminifu na kueneza ujumbe.
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.
“‘Ba taa yé i kuna mátíri maŋ, … ee i báa yé i taa nɛ̀ gɔ̀fɔnɛri ni masaaw ka kɛ́ n N ye, walasa seede kɛ́ olu ni Siiyaayaaw ye.’ Matiyu 10:17, 18, R. V. Tɔɔrɔ bɛ́ kɛnɛya jɔsi. Kirisa ka baarakɛlaaw bɛ́ taa nɛ̀ duniɲa ka mɔgɔbaaw ye, minnu tɛ́na tun Injili mɛ́n fɔ n’o ma ni o tɛ̀ se ka kɛ́ nin sababu ye. Siraatigiya ye tiɲɛ misira ka a fɔ nin mɔgɔw ye. Olu ye tulonkiliw kalannenw mɛ́n minnu bɛ́ Kirisa ka kalandenw ka dannaya kan. Sisan ni o tɛ̀, o ka fɛn kelen min bɛ́na o dɛmɛ ka a yèrɛ ka cogo sɛbɛnnen dɔn, o ye seede ye minnu bɛ́ na kɛ́ ni kalantigiya ye ka o ta bɔ kalanbolo la o ka dannaya sababu la. Ni bɛ́ olu fili-fili, a bɛ́ lajɛ ka olu ye jaabi, ani o ka kiritigɛlaw ye seede mɛ́n. Ala ka nèèma bɛ́na di A ka baarakɛlaw ma walasa ka fɔlɔya kɛ́ ni nin waati hakɛ ye. Isa bɛ́ fɔ ko: ‘A bɛ́na di aw ma saatin kelen nin la aw ka fɔ fɛn min; bari aw tɛ́ ye min bɛ́ kuma, nka aw Fa ka Nii bɛ́ kuma aw kono.’ Ni Ala ka Nii ye A ka baarakɛlaw hakilimaw yɛlɛma, tiɲɛ bɛ́na yita ni a ka Ala-taaya sɛmbɛ ni a ka nafamanaya ye. Minnu bɛ́ tiɲɛ ban, olu bɛ́na se ka Kirisa ka kalandenw fɔ ka o tɔɔrɔ. Nka hali ni finanfɛnw ni tɔɔrɔw, baa foyi hali saya, Matigi ka denw ka kan ka o ka Ala-taamasere ka dantigɛya yita. O cogo la, bɛ́na Seyitani ka baarakɛlaaw ni Kirisa ka nɔrɔmaraaw cɛ ka farila yita. Kisɛbaga bɛ́na kɔrɔsifɛnw ni jama mbelema.”
“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.
Abafundi abazange bembathiswe isibindi nokuqina kwabafel’ ukholo kwada kwaba yilapho lowo musa wawusudingeka. Khona-ke isithembiso soMsindisi sagcwaliseka. Ngesikhathi uPetru noJohane befakaza phambi koMkhandlu weSanhedrini, abantu “bamangalisa; baqonda ukuthi babe noJesu.” Izenzo 4:13. NgoStefanu kulotshiwe ukuthi “bonke ababehli emkhandlwini, bambhekisisa, babona ubuso bakhe bunjengobuso bengelosi.” Abantu “babengenakumelana nokuhlakanipha nomoya ayekhuluma ngakho.” Izenzo 6:15, 10. Futhi uPawulu, ebhala ngokwahlulelwa kwakhe enkantolo yabaKhesari, uthi, “Ekuzivikeleni kwami kokuqala akubanga khona noyedwa owangisekela, kodwa bonke bangishiya…. Kepha iNkosi yema ngakimi, yangiqinisa; ukuze ngami umlayezo ushumayelwe ngokupheleleyo, nokuba bonke abeZizwe bezwe; ngakhululwa emlonyeni wengonyama.” 2 Thimothewu 4:16, 17, R. V.
“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.
“Kristo aŋa aleyra ko, tobo bicar‑ni paṛeko bela re upasthapana karibak lagi keu nirdharita baktṛta prastuta karibak nuhen. Tankara prastuti dine dine, Iswaranka bacanara amulya satyagudiku hrudayare sañcaya kari, ebam prarthana dvārā nija biswasaku dr̥ḍha kari, haibak thila. Jebe semane bicar bhitaraku ānājibe, Pavitra Ātma semānanka smaraṇaku sehi niśchita satyagudiku ānidebe, yāhā sehi samayare ābasyaka haibā.” The Desire of Ages, 354, 355.
Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.
Ekyokuramwo kutandikira ku nnyumba ya Katonda ku 9/11 era kukoma ku mateeka ga Ssande, awo olwo ekyokuramwo ne kisenguka okugenda eri ekisibo kya Katonda ekirala ekiri ebweru w’ennyumba ya Katonda.
The Twelfth Messianic Waymark is Judgment to the Gentiles
دەوازدەهەم نیشانەی مەسیحایی بریتییە لە حوکمدان بۆ نەوەکان
That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.
Kyo kyavangikwe eci Esaya omulanzi yavuze, ati: “Rora Umukozi wanje, uwo natoye; Umukunzi wanje, uwo umutima wanje unezererwamwo cane. Nzoshira Mpwemu wanje kuri we, kandi azomenyesha amahanga urubanza. Ntazoharira, kandi ntazosemerera; kandi nta n’umwe azokwumva ijwi ryiwe mu mayira. Urubingo rwakomeretse ntazorumenagura, kandi urutambi ruriko rurazima ntazoruzimya, kugeza aho azoshikiriza urubanza ku ntsinzi. Kandi amahanga azokwizigira izina ryiwe.” Matayo 12:17–21.
Prediction
Utabiri
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.
Laba mutumishi wangu, ninayemtegemeza; mteule wangu, ambaye nafsi yangu inapendezwa naye; nimeweka Roho yangu juu yake; ataleta hukumu kwa Mataifa. Hatapaza sauti, wala hatainua, wala hataifanya sauti yake isikike njiani. Mwanzi uliopondeka hatauvunja, na utambi utoao moshi hatauzima; ataleta hukumu katika kweli. Hatashindwa wala hatakata tamaa, hata atakapoiweka hukumu duniani; na visiwa vitaingojea sheria yake. Isaya 42:1–4.
The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.
2023年7月、神の家に対する審判の終結が始まった。その時、モーセとエリヤが、死んだ枯れた骨の谷において、死んだまま横たわっていたその街路で、一つの声が聞かれたのである。その声が聞かれた時、神の家に対する審判は終結へと入り、そして異邦人の審判へと進んでいった。マタイ書には十二のメシア的成就があり、それらは十四万四千人の改革運動における主要な道標を明らかにしている。その十二の道標は、メシアによって予表されている。1989年、1996年、2001年9月11日、2020年7月18日、2023年7月、2024年、真夜中の叫び、祭司たちの分離、そして日曜法は、すべてそこに示されており、2001年9月11日には内的証人と外的証人があり、日曜法には離散という内的証人があり、その後に第十一時の働き人たちの審判期間についての二人の証人がある。マタイ書において直接に示されている、十四万四千人の改革運動の九つの道標。
Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:
मैथ्यू नयाँ करारको अल्फा हो र प्रकाश ओमेगा हो। मैथ्यू एउटा भविष्यसूचक उत्कृष्ट कृति हो, जसको महत्त्व पछिल्ला दिनहरूसम्म मोहरबन्द गरिएको थियो। यसमा ओमेगाका बाह्र अध्यायहरू समावेश छन्, जो उत्पत्तिको अध्याय एघारदेखि बाइससम्मको अल्फासँग अनुरूप छन्। प्रकाशको अल्फाको रूपमा, यसले दानिएल र प्रकाशको प्रेरित सम्बन्धसँग समानान्तरता राख्दछ। दानिएल र प्रकाशका पुस्तकहरूको भविष्यसूचक सम्बन्धको विषयमा जे प्रकट गरिएको छ, त्यो मैथ्यू र प्रकाशको सम्बन्धमा पनि सत्य ठहरिनेछ। यस विषयमा हामीलाई जे जानकारी दिइएको छ, त्यो यसरी बराबर ठहरिन्छ:
In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.
Igitabo ca Matayo, uwo murongo nyene w’ubuvugishwa urabandanya nk’uko biri mu gitabo c’Ivyahishuwe.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayokuwa katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni dhahiri, si ya fumbo wala yasiyoeleweka. Ndani yake mstari uleule wa unabii unaendelezwa kama ulivyo katika Danieli. Baadhi ya unabii Mungu ameuyarudia, akionyesha hivyo kwamba lazima upewe umuhimu. Bwana harudii mambo ambayo hayana maana kubwa.” Manuscript Releases, juzuu la 9, 8.
The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.
Buku ya Matayo inachukua “mstari uleule wa unabii” kama Ufunuo na Danieli, nao unaletwa kwenye ukamilifu wake katika kitabu cha Ufunuo, kwa maana neno “kikamilisho” humaanisha ukamilifu.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Mu Ibyahishuwe ni ho ibitabo byose vya Bibiliya bihurira kandi bikarangirira. Aha ni ho huzuzirizwa igitabo ca Daniyeli. Kimwe ni ubuvugishwa; ikindi ni uguhishurirwa. Igitabo catewe ikimangu si Ibyahishuwe, ahubwo ni ico gice c’ubuvugishwa bwa Daniyeli gifitaniye isano n’imisi ya nyuma. Umumarayika yategetse ati: ‘Ariko wewe, ewe Daniyeli, upfuke ayo majambo, kandi uhome igitabu ikimangu, gushika ku gihe c’iherezo.’ Daniyeli 12:4.” Ivyakozwe n’Intumwa, 585.
Matthew, Daniel and Revelation are the same book.
Mateo, Daniel, na Ufunuo ni kitabu kilekile.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Buku za Daniel na Ufunuo ni moja. Moja ni unabii, nyingine ni ufunuo; moja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilitamka, lakini akaamriwa asiziandike.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.
Zo vwaho vhwa esu, ko khapzi ze ntswa o xaxaka buku ya Mateo mu ndavhe yo teaho, ine ya nga sumbedza ndeme ya vhuporofita ya Petro musi e Kesarea Filipi, ndi sa athu humisela pfunzo iyi kha buku ya Joele. Ndi ḓo lingedza u pfufhifhadza zwiṅwe zwe nda zwi lavhelesa kha buku ya Mateo, ndi tshi khou lingedza u sumbedza ndeme khulu ya vhuporofita ya Petro e Kesarea Filipi, ine ya vha Paniumi ya Daniele ndima ya fumi na nthihi, ndimana ya fumi na tharu u swika ya fumi na ṱhanu.
The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.
Kitabu cha Mathayo kimeundwa juu ya mistari mitatu tofauti ya kinabii. Mstari wa kwanza ni sura kumi za kwanza; mstari wa pili ni sura kumi na mbili zinazofuata, ambazo hufuatwa na mstari wa tatu unaoundwa na sura sita. Sura kumi za kwanza zinamwakilisha malaika wa kwanza wa Ufunuo kumi na nne, sura kumi na mbili zinazofuata zinamwakilisha malaika wa pili wa Ufunuo kumi na nne, na sura sita za mwisho zinamwakilisha malaika wa tatu wa Ufunuo kumi na nne. Bado sijathibitisha kwa uwazi uchunguzi huu, lakini hilo linaweza kufanywa kwa urahisi. Kabla ya kufanya hivyo, nataka kuendelea kuchora baadhi ya miguso mipana zaidi juu ya turubai iliyo kitabu cha Mathayo.
The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.
ڕیزی دووەمی بەشەکانی یانزە تا بیست و دوو بە فریشتەی دووەم نیشان دەدرێت، و فریشتەی دووەم هەمیشە دووبارەبوونەوەیەک دیاری دەکات، چونکە بابڵ کەوتووە، کەوتووە. بەشەکانی یانزە تا بیست و دووی پەیدابوون بەڵێنی خودا و پاشان پەیمانی سێ قۆناغیی خودا لەگەڵ گەلێکی هەڵبژێردراو لە ڕێگەی باوکی باوان ئەبرام دەخەنە ڕوو. ئایەتی ناوەندترینِ ئەو دوازدە بەشە "خەتەنە" وەک نیشانەی پەیمان دیاری دەکات، و لە دووەمی سێ قۆناغەکەدا دامەزرا. ئایەتی ناوەندترینِ هێڵی هاوتای پەیمانی مەتا ئەو کاتەیە کە ناوی شیمۆن بارجۆنا دەگۆڕدرێت بۆ پەترۆس.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
而我也对你说，你是彼得；我要把我的教会建造在这磐石上，阴间的门不能胜过它。马太福音 16:18。
Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.
باسمِ پەترۆس ئاماژە بە سەد و چل و چوار هەزار دەکات، و ئەو نوێنەرایەتی ئەو پۆلە دەکات کە باوەڕی خۆیان لەسەر بیستنی پەیامی مەسیح دامەزراندووە. نەک تەنها پەیامێک دەربارەی عیسا، بەڵکو ئەو پەیامەی کە عیسا خۆی ناساند کە لەلایەن خۆداوە خۆی بە پەترۆس دراوە.
He saith unto them, But whom say ye that I am?
Kaŵambila, “Kanshi imwe mukuti ni ne ani?”
And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,
Mũthenya Simoni Petro akĩmũcookeria akĩheana: Wee niwe Kristũ, Mwana wa Ngai ũrĩa ũtũũraga. Nake Jesũ akĩmũcookeria akĩmwĩra,
Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.
خۆزگە لە تۆ، شیمعۆنی کوڕی یۆنا؛ چونکە گۆشت و خوێن ئەمەی بۆ تۆ ئاشکرا نەکردووە، بەڵکو باوکم کە لە ئاسمانە. مەتا 16:15–17.
Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.
Ukutya kwa Petero kwashingiye ku kuba Yesu yabaye Kristo—Mesiya. Izina rya Petero ryarahinduwe, nk’uko irya Abramu ryahinduwe kugira ngo rirambe isano ry’isezerano, kandi izina rye rihwanye na 144,000; kandi muri uwo murongo nyine, impaka ikomeye iramenyekanishwa nk’Ibuye ari ryo rufatiro rw’itorero, rizanesha amatorero y’ikuzimu. Abo ijana na mirongo ine na bine ibihumbi ni ukwigaragaza kwa nyuma kw’ubwoko bw’isezerano bwatoranyijwe, kandi Petero ahagarariye iryo tsinda.
Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.
Petro pia wakati huohuo anawakilisha kanisa la kwanza la Kikristo, kanisa la wanafunzi, kwa maana huo ndio historia ambamo Kristo aliweka msingi wa Kanisa Lake. Kristo ndiye msingi, naye pia ndiye jiwe kuu la pembeni, na Petro ni ishara ya bibi-arusi wa kwanza wa Kikristo na bibi-arusi wa mwisho wa Kikristo. Kwa hiyo, Petro ni ishara ya alfa na omega katika mstari mmoja.
That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.
ئهو ئايتەیە تەنها، ئايتی ناوەندیی دوازدە بەشی ئەوانەیە کە پەیامی فریشتەی دووەم نیشان دەدەن، و پەترۆس وەک بووکێ یەکەم و بووکێ دوایین «دووجارە» دەبێت. بووکێ دوایین لەگەڵ کەنیشتێ شەیتاندا لە جەنگێکدا دەبێت، و بووکێ دوایین لە دوو کۆمەڵە پێک دێت. یەک کۆمەڵ، سەد و چل و چوار هەزارن؛ ئەوی دیکە کۆمەڵە گەورەکەیە. کۆمەڵە گەورەکە بە سمیرنا نوێنەرایەتی دەکرێت و سەد و چل و چوار هەزارەکە بە فیلادلفیا.
The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.
Le fumbili na makumi ine na bana ne Bafiladelfia, futhi ukuguqulwa kwebizo lya Petro mu vhesi ya khumi na nane kumela ukubekwa chisimbiso kwa le fumbili na makumi ine na bana ne. Ena ni cishimino ca abo babekwe chisimbiso, ndipo mu vhesi iyo, vhesi ya pakati-pakati ya zicepelo zikumi zibili zya cipangano, ulandana ni vhesi ya pakati-pakati ya zicepelo zikumi zibili zya Genesis, apo kusoka kwatambululwa kuba cizindikilo. Zicepelo zya Chivumbulutso khumi na cimo kufika khumi na fibili zipela mutsetse wa butatu ku zicepelo zikumi zibili zya bucindamoni bwa cipangano, ndipo vhesi ya pakati ya izo zicepelo zikumi zibili itambulula mbolo ya puta wa mu Chivumbulutso ikumi na fibili na basinga ba pano nsi.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Canavara ku hebû, û niha tune ye, ew bi xwe heştemîn e, û ji yedan e, û diçe nav helakbûnê. Wahî 17:11.
This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.
Aayaano enoile akooki kitap ng’atueta nebo emet akitobir Babulon oing’ kanat, ka emet akitobir Babel ko nepe chapter nakwan e Genesis, e kowu chapter tomon iwon-kei kalyaat akirok ne koro. Petero epolou ng’akanisak 144,000 e verse na etodol, na eponi koterekin verse na etodol e Genesis. E verse na etodol e Revelation, emet akitobir Babulon oing’ kanat, eputi awuorun akiroi ka Nimrod kanat, akitopon engojini a Babel.
The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.
ئایهکانی ناوەڕاستی هەر یەکێک لەمانە سێ هێڵە پێغەمبەرانە، یان مۆری خودا دیاری دەکەن یان نیشانی دڕندەکە. پەیمانی بابلیی مردن لە سەرەتای پەیدابوون دەگاتە کۆتایی خۆی لە ئاشکراکردندا. بە ئەنجامدانی ئەمەش، کاتێک هەموو ئەو سێ هێڵە، هێڵ بە هێڵ، پێکەوە دەهێندرێن، دەستپێک و کۆتاییەک لەسەر هەموویان دادەنرێت. شوێنێکەی پەترۆس بەکاردهێنرێت وەک هێمای ململانێیە گەورەکە لەنێوان بەردەکە و دەروازەکانی دۆزەخ، نامەی فریشتەی دووەمە؛ چونکە نامەی فریشتەی دووەم ئەوەیە: بابڵ کەوتووە (نمرود)، کەوتووە (داوێنی ڕۆما). هێڵی دووەم لە سێ هێڵەکانی مەتا، نامەی فریشتەی دووەمە، چونکە دوو کەوتنی بابڵ دیاری دەکات. هاوسەرگیرییەکی ساختە پیشان دەدات لەو شوێنەی کە هاوسەرگیریی ڕاستینە تەواو دەبێت، لە یاسای یەکشەممەدا. ژمارەی «8» وەک ساختەی گەلی خودا نیشان دەدات، کە ئەوان هەشتە ڕاستینەکەن. پاپایەتی هەروەها وەک ئەوەیە پیشان دەدرێت کە خودا ساختە دەکات؛ چونکە هەبوو، و هێشتاش هەیە، و سەردەکەوێت. ئەو سەردەکەوێت، ڕاست لەو شوێنەی ئاڵا سەردەکەوێت—یاسای یەکشەممە.
In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.
Injili ya Mathayo kuna utimilifu wa Kimasihi kumi na miwili, na katika Agano la Kale kuna unabii kati ya mia tatu na mia tano juu ya Masihi. Mathayo ina utimilifu kumi na miwili uliotambuliwa moja kwa moja, kwa wingi mkubwa kuliko katika yoyote ya zile injili nyingine tatu. Huo utimilifu kumi na miwili unapatana na alama za njia tisa tofauti katika mwendo wa matengenezo wa wale mia moja arobaini na nne elfu. Tisa huashiria ukamilifu, kwa maana hakuna hesabu iliyo zaidi ya “tisa,” kwa kuwa kila kiasi kingine kinachofuata “tisa” hutumia tu tarakimu tisa za moja hadi tisa, na sifuri. Tisa ni utimilifu. Katika hizo alama za njia tisa, mbili zina zaidi ya mmoja wa utimilifu wa Mathayo. 9/11 ina miwili, na sheria ya Jumapili ina mitatu.
The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.
دەمی کۆتایی لە ساڵی 1989، فەرمیکردنی پەیامەکە لە ساڵی 1996، پاشان 9/11، پاشان ناڕەزایەتیی 18ی تەممووزی 2020، پاشان دەنگ لە چۆڵەوانیی تەممووزی 2023، کە بووە هۆی زیندووبوونەوەی 2024، کە دەبات بۆ هاوارە نیوەشەو، پاشان جیابوونەوەی کاهینان، کە لە یاسای یەکشەممەدا دەگاتە لووتکە. نۆ نیشانەی ڕێگا، یەکێکیان دوو شایەتی هەیە و یەکێکیان سێ شایەتی؛ 9/11 دووی هەیە و یاسای یەکشەممە سێی. ئەمە واتای ئەوەیە کە لە هێڵی چاکسازیی سەد و چل و چوار هەزارەکاندا، دوو شایەتیی 9/11 تا سێ شایەتیی یاسای یەکشەممە—کاتی مۆرکردنی سەد و چل و چوار هەزارەکان دیاری دەکات. دوازدە نیشانەی ڕێگا لەگەڵ هەموو بزوتنەوەیەکی چاکسازی هاوتەریب دەبن، و لەو ڕێگەیەدا، کاتی مۆرکردنی سەد و چل و چوار هەزارەکان لە 9/11ەوە هەتا یاسای یەکشەممە جەخت دەکەنەوە و دیاری دەکەن.
In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.
Ku kugira gutyo, yerekana abahamya babiri ku wa 9/11, n’abahamya batatu ku itegeko ryo ku cyumweru. Abahamya babiri ku wa 9/11 ni ubutumwa bw’umumarayika wa kabiri, kandi abahamya batatu ku itegeko ryo ku cyumweru ni ubutumwa bw’umumarayika wa gatatu. Ni cyo gituma umurongo ubyazwa no gusohozwa kwa Matayo kw’ubuhanuzi bwerekeye Mesiya utandukanya kandi ugakuza igihe cyo gushyirwaho ikimenyetso, ari na ko ugaragaza umumarayika wa kabiri nk’alufa y’amateka y’igihe cyo gushyirwaho ikimenyetso, n’umumarayika wa gatatu nk’omegayo. Ibyo bisobanura ko igihe cyo gushyirwaho ikimenyetso gishyizwe hagati y’umubare wa kabiri n’umubare wa gatatu, bityo kigatwikwaho na makumyabiri na gatatu, ikimenyetso cy’impongano—ku mateka yose yo gushyirwaho ikimenyetso.
In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.
Matayo buku̱ne ku aa injil ba satiḵde prophetic lines tiŋɔ, kɛ̃́ ba first, second, ku third angels ke respectively lonɔ; ku Matayo ne line ba second de chapters ba twɛlv̱e kɛ̃́ covenant lo one hundred and forty-four thousand ke represent lonɔ, gɛne Genesis ne alpha covenant lo Abram ke omega tɔ. Kɛ̃́ ŋɛ̃́to do means nɛ, second angel tɔ Peter both first ku last Christian bride ke represent lonɔ de, Peter ne doubling second angel de doubling ne prophetic requirement ke establish lonɔ. Witnesses ba tɛt ke tɔ, number twɛlv̱e kɛ̃́ rope lo lines ba tɛt ne chapters ba twɛlv̱e ke bind lonɔ; kɛ̃́ bito Matayo buku̱ne number twɛlv̱e ne representation do bɔ̃̀ kɛ, a Matayo buku̱ne twɛlv̱e toŋdo loŋ ke aligned doŋ.
The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.
Matayo’nun on iki bölümü, simgesel on bir sayısıyla başlayıp onun simgesel karşılığı olan yirmi iki sayısıyla sona ererek, on iki Mesihsel gerçekleşimle temsil edilen yüz kırk dört binin reform hattıyla uyum içindedir; böylece ikinci meleğin hattında ikinci bir “ikiye katlanma” tezahür etmiş olur. On iki Mesihsel gerçekleşim, on iki bölümle birlikte, ikinci meleğin “ikiye katlanması”dır; ancak çarpıldıklarında 144.000’i temsil ederler. Petrus ikiye katlanmıştır, on iki sayısı da aynı şekilde ikiye katlanmıştır. Bu ikiye katlanmalar, Babil’in iki kez düşmesinin ikiye katlanmasını yerine getirir.
Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.
មាតិកាជំពូកទីដប់មួយ ដល់ ជំពូកទីម្ភៃពីរ តំណាងឲ្យទេវតាទីពីរ ក្នុង វិវរណៈ ១៤។ លេខដប់ជានិមិត្តសញ្ញានៃការសាកល្បង ហើយការសាកល្បងទីមួយ ក្នុងចំណោមការសាកល្បងបី គឺជំពូកដប់ដំបូងនៃ ម៉ាថាយ។ «ដប់» តំណាងឲ្យការសាកល្បង។ ពីព្រោះ ម៉ាថាយ ជាអាល់ហ្វា ទៅកាន់ អូមេហ្គា នៃ វិវរណៈ ដូច្នេះ ជំពូកទីមួយនៃសៀវភៅទាំងពីរ ចាប់ផ្ដើមដោយការបើកសម្ដែងអំពីព្រះយេស៊ូវគ្រីស្ទ។ នៅក្នុងជំពូកទីមួយ យ៉ូសែបត្រូវបានសាកល្បងអំពីការជឿទេវតា ឬមិនជឿ។ គូប្រៀបរបស់គាត់ គឺសាការី ជាឪពុករបស់យ៉ូហានបាទីស្ទ ដែលបានមិនជឿ ហើយបរាជ័យក្នុងការសាកល្បងដដែលនោះ។ ម្នាក់បានទទួលយកកំណើតដែលស្ថិតក្រោមព្រះហស្តនៃព្រះ, ម្នាក់ទៀតបានសង្ស័យ។
In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”
Kapitulo wa kabiri, Herode yatinyaga ukuvuka kw’Umwami mushya, maze Yosefu na Mariya bahungira muri Egiputa. Yohana Umubatiza yazanye ikigeragezo cya mbere mu gice cya gatatu, ikigeragezo cya mbere Mushiki wa White agaragaza ko cyari ikigeragezo cy’ubugingo cyangwa urupfu, kuko yanditse ati: “abanze ubutumwa bwa Yohana ntibashoboraga kugirirwa umumaro na Yesu.” Marayika wa mbere ni ubutumwa bw’igerageza buhamagarira abantu, nk’uko Yohana yabigenje, kubaha Imana, kuko igihe cy’urubanza rw’Imana kigiye kuza. Ibi bigaragazwa na Yohana igihe yabazaga ati: “ni nde wababuriye guhunga umujinya uzaza?”
Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.
Ekyokuna mu ssuula eyokuna, Yesu yali asiiba ennaku amakumi ana, ne ziggwera mu kukemebwa kusatu okw’enjawulo, kubanga okukemebwa okwo okusatu bulijjo kukiikirirwa mu bubaka bwa malayika ow’olubereberye. Awo Yesu n’atandika okuzimba emisingi ng’alonda abayigirizwa Be, kubanga ne Ezera ne Neekemiya emisingi gya yeekaalu gyateekebwa mu byafaayo by’ekiragiro eky’olubereberye, era ne mu ba Millerite, emisingi gyateekebwa mu byafaayo bya malayika ow’olubereberye. Emisingi egyo gwe Mugendeerere, ne giddirirwa ebyamagero Bye ebyaleeta okutumibwa kw’abayigirizwa ekkumi n’ababiri okutuusa ku nkomerero y’essuula eyekkumi. Awo abayigirizwa ekkumi n’ababiri baali bamaze okuteekebwawo, era okuweebwa okw’omu ggulu kulaga nti abayigirizwa baali musingi gwa kkanisa ey’Ekikristaayo. Mu ssuula ey’ekkumi n’emu emisingi gyali giwedde.
In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.
Mu kigabane ca cumi na kimwe, abigishwa bariko barangura igikorwa cabo bonyene, na Yesu ari wenyene, ivyo bikaba bigaragaza ugutandukana kudasanzwe hagati y’ikigabane ca cumi n’ic’cumi na kimwe. Ibigabane vya mbere gushika ku ca cumi ni ubutumwa bw’umumarayika wa mbere; ubwo bwarangiye igihe uwugira kabiri yashika. Umumarayika wa kabiri azana ugucamwo ibice, ugutandukanya, nk’uko vyagenze ku ba-Millerites n’Abaprotestanti. Ikigabane ca cumi kirangirana na Yesu atandukanye n’abigishwa, kandi mu kigabane ca cumi na kimwe ari wenyene.
Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.
Sapta ikumi na pawa mbili inaakilisha malaika wa pili, ikiongoza hadi sura ya ishirini na tatu mpaka ishirini na nane, kama mstari wa tatu wa malaika wa tatu. Bila shaka malaika wa tatu hufika kwenye sheria ya Jumapili, ambayo ndiyo inayowakilishwa na Pasaka ya sura ya ishirini na sita mpaka ishirini na nane. “23” ni ishara ya upatanisho, na ya kwanza ya sura hizo sita inaakilisha ujumbe wa malaika wa kwanza, na sura tatu za mwisho zinaakilisha ujumbe wa malaika wa tatu. Sura mbili zilizo katikati (24 & 25) zinaakilisha malaika wa pili. Sura tatu za mwisho zina “23” alama bainifu zinazolinganishwa na sura ya “23,” kama malaika wa kwanza au mwanzo, na sura ya ishirini na sita mpaka ishirini na nane kama ya tatu, pamoja na alama bainifu “23.” Sura ya 23 ni malaika wa kwanza, na sura mbili zinazofuata ni malaika wa pili, na sura tatu za mwisho ni malaika wa tatu.
The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.
Mstari wa tatu katika Mathayo unamwakilisha malaika wa tatu, nao umegawanywa katika hatua tatu. Sura ya 23 ndiyo hatua ya kwanza, na malaika wa kwanza. Sura za 24 na 25 ndizo hatua ya pili, na malaika wa pili. Sura za 26, 27, na 28 ndizo hatua ya tatu na malaika wa tatu. Sura moja kwa malaika wa kwanza, sura mbili kwa malaika wa pili, na sura tatu kwa malaika wa tatu. Huyo wa tatu, ambaye ni Pasaka, anayewakilisha msalaba, ambao kwa upande wake unalingana na sheria ya Jumapili, pia anawakilishwa na Pentekoste.
Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.
Pentekoste ni nombala 50, mpe 50 ezali elembo ya Yubile. Yubile esangisi mobu ya tuku minei na libwa, nsuka ya zingazinga ya nsambo ya mibu nsambo. Nombala 49 ezali koya liboso ya nombala 50, kasi ekangami mbala moko na yango. Molongo ya misato na Matai ebandi na mokapo 23, mpe na sima elandami na bikapo mibale (24, 25) oyo soki obakisi yango ekokoma 49, kaka liboso ya anzelu ya misato oyo azali komonisa nombala 50.
The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.
Akamatumbi mukaaga gatandika ku “23” era gakoma ku bubonero obw’ekkubo “23”; era omuwendo oguva mu kugatta essuula 26 ne 27 ne 28 gwenkana “81,” nga kino kabonero ka bakabona akateekeddwa mu nnyiriri zennyini eziraga okuyiwa kw’omusaayi Kabona Asinga Obukulu ow’omu Ggulu gwe yandikozesezza mu buweereza bwe obwa kabona asinga obukulu. Olw’ensonga eno, omutwe gw’essuula “81” mu The Desire of Ages gwesigamiziddwa ku Matayo 28.
“Chapter 81— ‘The Lord Is Risen’
“Etoko 81— ‘Omwene Azuukire’”
“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.
“Kapitulo yai yinatungama mu Mateo 28:2–4, 11–15.” The Desire of Ages, 780.
The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.
លេខ «81» តំណាងឲ្យបព្វជិតភាព ហើយនៅក្នុង លេវីវិន័យ ជំពូក 8 បានបង្ហាញអំពីប្រាំពីរថ្ងៃនៃការញែកឲ្យបរិសុទ្ធរបស់ពួកបូជាចារ្យ។ នៅក្នុង ជនគណនា ជំពូក 8 បានបង្ហាញអំពីការសម្អាតពួកលេវី។ នៅក្នុង 2 របាក្សត្រ បូជាចារ្យ «81» នាក់បានប្រឆាំងនឹងស្តេច អ៊ូស៊ីយ៉ា ហើយអត្ថបទនោះបានរួមចំណែកដោយផ្ទាល់ដល់ការបង្កើតសារនៃការបោះត្រារបស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់។
But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.
Ānandju dimiṅgak, yi lubuk-ang atung na pi gub-anan: sukat ta iyan migsalà laban tu Kadinan a Diyos din, daw minled diyà tu templo nu Kadinan arun mamasu tu insinsu diyà tu altar nu insinsu. Na si Azarias a pari minsunud kandin pasled, daw duma rin kawaluwan ka mga pari nu Kadinan, a mga bagani a mga mama: Na iyan migsagang ki Hari Uzzias, daw migkagi kandin, “Kena iya para keka, Uzzias, su mamasu ka tu insinsu para tu Kadinan, kondili para tu mga pari a mga anak ni Aaron, a binalaan arun mamasu tu insinsu: gumawas ka tu balaang inged; su nakalapas ka; daw dili ini para tu kadayaw nu Kadinan a Diyos para keka.”
Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.
Na Uzia akakashifu, naye alikuwa na chetezo mkononi mwake ili kufukiza uvumba; na alipokuwa amewakashifia makuhani, ukoma ukatokea hata katika kipaji chake cha uso mbele ya makuhani ndani ya nyumba ya Bwana, kando ya madhabahu ya uvumba. Na Azaria kuhani mkuu, pamoja na makuhani wote, wakamtazama, na tazama, alikuwa na ukoma katika kipaji chake cha uso, nao wakamtoa humo kwa haraka; naam, yeye mwenyewe akafanya hima kutoka, kwa sababu Bwana alikuwa amempiga. Naye Uzia mfalme alikuwa mwenye ukoma hata siku ya kufa kwake, akakaa katika nyumba iliyotengwa, hali ana ukoma; kwa maana alikuwa ametengwa na nyumba ya Bwana; na Yothamu mwanawe alikuwa juu ya nyumba ya mfalme, akiwahukumu watu wa nchi. 2 Mambo ya Nyakati 26:16–21.
Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.
Makumi munani na moja kama ishara yanahusianishwa na makuhani waliopinga jitihada za Uzia za kutoa dhabihu katika patakatifu. Muundo wa kinabii wa kifungu kuhusu Uzia unalingana na muundo wa kinabii wa Danieli kumi na moja aya ya kumi na moja na ya kumi na mbili. Vifungu vyote viwili vinamtambulisha mfalme wa kusini, ambaye moyo wake umeinuliwa kwa sababu ya ushindi wa kijeshi, na hasa ushindi wa karibuni dhidi ya mfalme wa kaskazini. Wakati aya ya kumi na moja ya Danieli kumi na moja ilipotimizwa na Ptolemy katika vita vya Rafia, yeye, kama alivyofanya Uzia, alitaka kutoa dhabihu katika patakatifu pa Yerusalemu, lakini akazuiwa na makuhani. Amri juu ya amri mashahidi hao wawili wanaitambulisha vita vya Ukrainia ambavyo vinakaribia kumalizika.
Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.
『各時代の希望』第八十一章はマタイ二十八章に基づいており、キリストが天の大祭司としての御働きを始めるために昇天されたことを示している。
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.
ئەو شتانەی کە باسمان کردوون، کۆتایی وتەکە ئەمەیە: ئێمە ئەو جۆرە سەرۆککاهینێکمان هەیە کە لە دەستی ڕاستی تەختی مەزنی لە ئاسمانەکان دانیشتووە. عیبرانیەکان 8:1.
The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.
លេខ “81” គឺជានិមិត្តសញ្ញានៃពួកបូជាចារ្យ ហើយជំពូក 26, 27, 28; ជំហានទីបីនៃបន្ទាត់ទីបីក្នុងម៉ាថាយ បូកសរុបបាន 81។ ជំហានទីពីរ បូកសរុបបាន 49 ហើយជំហានទីមួយគឺ 23។ លេខប៉ែតសិបមួយ តំណាងឲ្យបូជាចារ្យ 80 នាក់ និងមហាបូជាចារ្យមួយអង្គ នៅក្នុងទីបន្ទាល់របស់អ៊ូស៊ីយ៉ា។ នៅកម្រិតនេះ បូជាចារ្យ 80 នាក់ជាមនុស្ស ហើយមហាបូជាចារ្យជាព្រះ។ 81 តំណាងឲ្យការរួមបញ្ចូលគ្នានៃភាពជាព្រះជាមួយនឹងភាពជាមនុស្ស។ លេខមួយនៅក្នុងលេខប៉ែតសិបមួយ តំណាងឲ្យភាពជាព្រះ។
The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.
លេខមួយនៅក្នុងលេខដប់មួយតំណាងឲ្យមនុស្សជាតិ ហើយក៏តំណាងឲ្យព្រះភាពផងដែរ។ លេខមួយនៅក្នុងលេខម្ភៃមួយតំណាងឲ្យព្រះភាព ហើយលេខម្ភៃតំណាងឲ្យមនុស្សជាតិ។ ការរួមបញ្ចូលគ្នានៃលេខពីរ និងមួយអាចត្រូវបានឃើញនៅក្នុងពួកសិស្សលើផ្លូវទៅអេម៉ាស់។
The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.
Atatu na umoja huo ni ubinadamu na Uungu kama ilivyowakilishwa na tanuru ya moto ya Shadraka, Meshaki, na Abednego.
The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.
چهار و یک پێکەوەبوونەکە ئەوە دەناسێنێت کە پێکەوەبوونی خودایەتی لەگەڵ مرۆڤایەتی لە نەوەی چوارەمدا تەواو دەبێت.
The five and one combination identifies the five virgins waiting for the bridegroom.
Kombinación ya tanu na mosi ke zaba ba-virgo tanu yina vandaka kuvingila bakala ya makwela.
The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.
Kumwe na kumwe kwa sita na kimwe kugaragaza isano y’umuntu n’Isabato y’umunsi wa karindwi, iyo Ubumana ari bwo Mwami wayo. Umubare “gatandatu” ni ikimenyetso cy’umuntu, naho kimwe kikaba Kristo.
The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.
Kisangilila kya saba na moja kinawakilisha mpito wa kanisa la saba la Laodikia kuingia katika uzoefu wa Filadelfia.
81 is a symbol of the priests and their relation to the high priest.
81 kuzinikiro kya bakuhani n’obukwatane bwabwe n’Omukulu wa Bakuhani.
The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.
ចំនួនប្រាំបួនបូកនឹងមួយ បង្ហាញអំពីការបំពេញឲ្យគ្រប់លេញ។ ការមានផ្ទៃពោះមានរយៈពេលប្រាំបួនខែ។ មានមនុស្សជំនាន់ ៩ នាំមកដល់ណូអេ ហើយបន្ទាប់មកក៏មានជំនាន់ ៩ ទៀតដែលនាំទៅដល់សេចក្តីសញ្ញា។ ព្រះយេស៊ូវបានប្រគល់ព្រះវិញ្ញាណរបស់ទ្រង់នៅម៉ោងទីប្រាំបួន។ ការរួមបញ្ចូលគ្នានៃប្រាំបួននិងមួយ កំពុងសម្គាល់ការបញ្ចប់ការងារនៃការបោះត្រាលើប្រជារាស្ត្ររបស់ទ្រង់។
In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.
Mukanda guno, wa kulutwe ni kusokola kwa buntu ne Bulesa hamwe; nambala ibili ni Mwalimu wa Bulesa, ulefundisha buntu. Nambala itatu ni mbila ya bamalayika batatu, yo mbila iyo bafundishibwa mu nambala ibili. Nambala ine ilolesha ulupwa lwa bune, ifyo fine ikalanga amateka ya busololi ilyo abasungu basano abacenjela bamoneka, no kulengwa cipya nga fyo cilelangilwa ku bushiku bwa mutanda bwa kulenga. Elyo ulutampulo lwa cinelubali lulolesha ukupita ku Filadelifya ne cishinka icakupapusha ica munani ukuba uwa mu cinelubali. Pali iyo nshita, ululayo lwalifikilishiwa, ne bupristi bwa “81” bwatandikwa pa mulu pakupwisha umulimo uleloleshiwa na nambala pabula. Pa ntampulo ili yonse, nambala umo ni Nkalamo wa mutundu wa Yuda, uwaba no kwitwa Palmoni, Uwa Kulemba Imibalo wa Cishinka. 81 ni cimanyikwilo ca bapristi. Palmoni e walengele imibalo yonse.
The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.
លេខដប់មួយតំណាងឲ្យពាក់កណ្តាលនៃលេខម្ភៃពីរ ហើយទាំងពីរនេះសុទ្ធតែតំណាងឲ្យការរួមបញ្ចូលគ្នារវាងទេវភាព និងមនុស្សជាតិ។ នៅក្នុងអត្ថបទមួយថ្មីៗនេះ ខ្ញុំបានបញ្ចូលសេចក្តីថ្លែងការណ៍ពីរដែលពាក់ព័ន្ធនឹងការចាប់ផ្ដើម និងការបញ្ចប់។
The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.
Ellen White-en aurreneko adierazpenak honela identifikatzen zuen: santutegiari buruz izan zituen hasierako ikuspenetan erakutsi zitzaiola larunbataren agindua beste aginduak baino distiratsuago ageri zela. Era berean, erakutsi zitzaion azken egunetan “haragitzearen doktrina” dirdira leun batez hornitua zegoela. Larunbata hasierako argi bat izan zen, amaieran haragitzearen doktrina irudikatzen zuena. Jainkotasunaren eta gizatasunaren batasuna da haragitzearen doktrina; izan ere, Kristok bere gain giza haragia hartu zuenaren doktrina da, eta, hala, eredutzat ezartzen du Jainkotasunak, gizatasunarekin bat eginik, ez duela bekaturik egiten.
Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.
دهویەك لەگەڵ دهویەك دەبێتە بیست و دوو، و ژمارەی یازدە دەستپێكی هەر یەكێك لە هێڵە پەیمانە دوازدە-بەشەكان دەكات، و هەر یەكیان بە بیست و دوو كۆتایی دێت. بەشە یازدەكان و ئایەتە یازدەكان لەناو نووسراوە پیرۆزەكاندا نیشانەی ڕێگای ئەو سەد و چل و چوار هەزارەن.
2014
2014
The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.
Olutalo lw’omu Ukraine lwatandika mu 2014, era lwe lukoloboze olw’ebweru olw’ekiseera eky’okussaako akabonero ku kikumi mu ana mu enkumi nnya.
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.
Ku mwami wa mu bumanuko azoshavura n’ishavu, aze ahaguruke amurwanye, ari we mwami wa mu buraruko; kandi azoshikiriza isinzi rinini; mugabo iryo sinzi rizotangwa mu kuboko kwiwe. Daniyeli 11:11.
July 18, 2020
18 Julayi 2020
The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.
Kuvunjika moyo kwa kwanza kulikuwa ni kuchelewa kwa Yesu kwenda kumfufua Lazaro, muujiza wa kilele na muhuri wa Mungu. Yesu alingoja siku nne kabla ya kumfufua Lazaro. Aya iliyo katika Yohana inautambulisha wa mwisho wa miujiza saba ambayo imetambuliwa moja kwa moja katika Injili ya Yohana. Wa kwanza ulikuwa ni kugeuza maji kuwa divai. Kuna nuru nyingi katika kuizingatia miujiza hiyo saba inayofikia kilele katika Yohana 11:11, na wanatheolojia wote wanakubaliana ya kwamba katika Yohana kuna miujiza saba tu, kwa msingi wa miujiza hiyo kutambuliwa moja kwa moja. Kwa sababu hii, hawajumuishi ufufuo wa Kristo kuwa ishara ya nane, lakini ulikuwa muujiza, na ufufuo Wake ndio ishara ya agano; kwa hiyo ufufuo katika kitabu cha Yohana ndio muujiza wa nane, ambao ni wa zile saba, kwa maana kila mmoja wa miujiza saba iliyotangulia ulitimizwa kwa uweza wa ufufuo Wake.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.
Bino bire asá: kani éyi boko ni iñwan, Etye ama itáñ Lazarus adómo; mbem meya, mpɔ mɛsúl ane abong abí adómo. Yoane 11:11.
July, 2023
جولای، 2023
In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.
Mwezi wa Julai 2023, sauti iliyo jangwani ilianza kulia kwa sauti ujumbe ulio na Roho wa uzima.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Kalho matsiku gatatu na hafu, Mzimu wa uzima utokela kwa Mulungu ulowa mwa iwo, ndipo iwo ayimilira pa mapazi pao; ndipo mantha makuru agwera pa awo adaona iwo. Chivumbulutso 11:11.
John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.
Yohana abyarwa iminsi munani mbere y’itegeko ry’icyumweru, kuko ari ku itegeko ry’icyumweru se Zakariya avugira. Izina rya Yohana rihindurwa riva kuri Zakariya rikaba Yohana ku itegeko ry’icyumweru, ubwo ihinduka ry’izina rye riranga isano y’isezerano. Ukuvuka gushushanya izuka ry’abiciwe mu mihanda ku wa 18 Nyakanga 2020.
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.
Ndzi tiyisile ndzi ri ka n’wina: exikarhi ka lava tswariweke hi vavasati, a ku si tshama ku humelela lonkulu ku tlula Yohane Mubabatisi; kambe loyi a nga lontsongo ngopfu eMfun’weni wa matilo i lonkulu ku n’wi tlula. Matewu 11:11.
2024
2024
Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.
ישעיהו מציין את הקיבוץ השני אשר התקיים בשנת 1849. הקיבוץ השני החל ביולי 2023, ומסתיים כאשר עַם־אֱלֹהִים נחתם.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.
لە ئەنەوەدا دەبێت ئەوە ڕووبدات لەو ڕۆژەدا، کە پەروەردگار دەستی خۆی دووەم جار درێژ دەکات بۆ گەڕاندنەوەی پاشماوەی گەلەکەی خۆی، ئەوانەی ماونەتەوە، لە ئاشور، و لە میسر، و لە پەثروس، و لە کوش، و لە عیلام، و لە شنعار، و لە حەماە، و لە دوورگەکانی دەریا. Isaiah 11:11.
Just Before the Sunday law
ئاوا لە پێش یاسای یەکشەممەدا
Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.
Yesu aheze kwinjira kwo gutsinda, bityo agaragaza ihinduka riva ku Mborogo yo mu Gicuku rikajya ku itegeko ryo ku Cyumweru; ari kumwe n’abigishwa cumi na babiri, kuko bari baramaze gutoranywa mbere y’itegeko ryo ku Cyumweru.
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.
Na Yesu akaingia Yerusalemu, akaingia hekaluni; na alipokwisha kutazama vitu vyote pande zote, na jioni ilipokuwa imekwisha kuingia, akatoka akaenda Bethania pamoja na wale kumi na wawili. Marko 11:11.
When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.
Amanakan 144,000 dinan, Sunday law mamañidnaŋ maŋgiŋ, Divinity-pi Aroŋaura Humanity-pi Arogañaŋ-naŋ tadu aŋgamaŋ waññan dimai, ka aŋŋa ŋa turaŋ turaŋgiŋ atadoa ti, balaŋ atonement dimai.
Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.
Ŋuli‑ŋuli mʉndʉ ta andʉ atɛ nyʉkandʉngwi ku mʉka, kʉsa mʉka ta andʉ atɛ nyʉkandʉngwi ku mʉndʉ, mʉ Ntwa. 1 Abakorintho 11:11.
The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.
Ukwiji kwa kimuujiza kwa Sara, kuzaliwa ambako kulikuwa kumechelewa sana tangu uasi wa mwaka 1863, kunatimizwa wakati mwanamke wa Ufunuo 12 anapojifungua mapacha. Mtoto wa kwanza huzaliwa wakati wa Kilio cha Usiku wa Manane, na mtoto wa pili wakati wa sheria ya Jumapili. Mtoto aliyekuja wa pili alikuwa na uzi mwekundu, unaowakilisha ishara ya Rahabu huko Yeriko.
Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.
Kupitia imani, Sara mwenyewe naye alipokea nguvu za kuchukua mimba ya uzao, naye akazaa mtoto alipokuwa amepita umri wake, kwa sababu alimhesabu yeye aliyekuwa ameahidi kuwa mwaminifu. Waebrania 11:11.
The Sunday law for Laodicea
Ndeko wa Lumingu mpo na Laodikia
Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.
Yeremia anataja hukumu ya kanisa la Waadventista Wasabato wa Laodikia.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Nansha eci Nyasaye: Lole, ndibareetera amabii, kebatalisobola okhulinyoola; era newankhubba balinshukhila, shindibawulilira. Yeremia 11:11.
Ezekiel agrees with Jeremiah’s judgment upon Adventism.
Hezekieli anakubaliana na hukumu ya Yeremia juu ya Waadventista.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Mji huu hautakuwa sufuria yenu, wala ninyi hamtakuwa nyama iliyo ndani yake; bali nitawahukumu katika mpaka wa Israeli. Ezekieli 11:11.
The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.
Okulongoka kwa Isalela ya kale nga abantu ba koveenante kaKalunga, kwa kwatela mo Kalunga oku yelekela abantu va koveenante yanga ya tete omwiiho, molwaashi osho va ekela kule. Eci otaci pingununa kuAdventism pefimbo lomulandu waSondeka.
I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.
Ndzi vula kutani ndzi ku: Xana va khunguvanyekile leswaku va wa hi ku helela xana? Nikatsongo! Kambe, hi ku wa ka vona, ku ponisiwa ku tile eka Vamatiko, leswaku va pfukiseriwa mavondzo. Varhoma 11:11.
Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.
Aidiventi, kulingana na kazi ya William Miller, ambayo wanaikataa, bado ndiyo harakati iliyojenga hekalu; lakini kama ilivyokuwa kwa Sulemani, ambaye naye pia alijenga hekalu, walivunja agano na ufalme wao wataondolewa, na kupewa watu watakaoisimamia shamba la mizabibu la Mungu kama anavyoagiza.
Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.
Nìgùo yīncǐ, Yēhéhuá duì Suǒluómén shuō: Yóuyú nǐ xíng le zhè shì, méiyǒu zūnshǒu wǒ de yuē hé wǒ suǒ fēnfu nǐ de lǜlì, wǒ bì dìng jiāng guóduó cóng nǐ shǒu lǐ sī liè, cì gěi nǐ de chénpú。Lièwángjì Shàng 11:11。
The Sunday law for Philadelphia
Kwa Philadelphia Amri ya Jumapili kwa Philadelphia
At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.
Di yasa yekşemê de, li gorî pêxemberan, Dêra serkeftî tê danîn li welatê xwe yê xas; û ew welat welatek e ku bi peyama barana paşîn pir û pûr e. Erîha di sala 1863-an de ji nû ve hate avakirin, û di yasa yekşemê de Erîha dikeve.
But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.
Lakini nchi mnayoingia kuimiliki ni nchi ya vilima na mabonde, nayo hunywa maji ya mvua ya mbinguni. Kumbukumbu la Torati 11:11.
A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.
Igisagara ni ubwami, kandi Itorero rinēshāje rigereranya ubwami bw’icyubahiro bwa Kristo. Ubwo bwami bw’iryo Torero rinēshāje butangira ku itegeko ryo ku Cyumweru, ubwo Itorero rye rishyirwa hejuru kandi rigashyirwa hejuru y’imisozi yose n’udusozi twose.
By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.
Bi bereketa yên rastan bajar bilind dibe; lê bi devê xerabkaran tê hilweşandin. Misal 11:11.
It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.
ਲਗਭਗ ਨੌਵੇਂ ਘੰਟੇ ਹੀ ਉਹ ਦੂਤ ਕੁਰਨੇਲਿਉਸ ਕੋਲ ਆਇਆ ਅਤੇ ਉਸ ਨੂੰ ਪਤਰਸ ਨੂੰ ਬੁਲਾਣ ਲਈ ਭੇਜਣ ਦੀ ਆਗਿਆ ਦਿੱਤੀ; ਇਸ ਤਰ੍ਹਾਂ ਇਹ ਦਰਸਾਇਆ ਗਿਆ ਕਿ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੇ ਸਮੇਂ ਸੁਸਮਾਚਾਰ ਅਨਿਆਂ ਜਾਤੀਆਂ ਤੱਕ ਜਾਂਦਾ ਹੈ। ਜਦੋਂ ਪਰਮੇਸ਼ੁਰ ਵੱਲੋਂ ਪਤਰਸ ਨੂੰ ਜਾਣ ਲਈ ਆਗਿਆ ਦਿੱਤੀ ਗਈ, ਤਾਂ ਉਹ ਅਸ਼ੁੱਧ ਜਾਨਵਰਾਂ ਨੂੰ ਖਾਣ ਦੀ ਇੱਕ ਦਰਸ਼ਨਿਕ ਘਟਨਾ ਦੇ ਸੰਦਰਭ ਵਿੱਚ ਸੀ। ਇਸ ਦੀ ਪੂਰਤੀ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਉੱਤੇ ਹੁੰਦੀ ਹੈ। ਨੌਵਾਂ ਘੰਟਾ ਉਸ ਨੌਵੇਂ ਘੰਟੇ ਨਾਲ ਮੇਲ ਖਾਂਦਾ ਹੈ ਜਦੋਂ ਮਸੀਹ ਮਰਿਆ ਸੀ। ਨੌਵਾਂ ਘੰਟਾ ਉਸ ਅਵਧੀ ਦੇ ਅੰਤ ਦਾ ਪ੍ਰਤੀਕ ਹੈ ਜੋ ਤੀਜੇ ਘੰਟੇ ਤੋਂ ਸ਼ੁਰੂ ਹੁੰਦੀ ਹੈ, ਜਦੋਂ ਯਿਸੂ ਨੂੰ ਸਲੀਬ ਦਿੱਤੀ ਗਈ, ਅਤੇ ਛੇ ਘੰਟਿਆਂ ਬਾਅਦ ਉਹ ਮਰਿਆ। ਇਹ ਪਤਰਸ ਦੀ ਉਹੀ ਅਵਧੀ ਹੈ, ਜੋ ਤੀਜੇ ਘੰਟੇ ਉੱਪਰਲੇ ਕੋਠੇ ਵਿੱਚ ਹੈ, ਅਤੇ ਫਿਰ ਨੌਵੇਂ ਘੰਟੇ ਮੰਦਰ ਵਿੱਚ। ਇੱਕ ਨੌਵਾਂ ਘੰਟਾ ਮਸੀਹ ਦੀ ਮੌਤ ਉੱਤੇ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ; ਅਗਲੇ ਨੌਵੇਂ ਘੰਟੇ ਪਤਰਸ ਮੰਦਰ ਵਿੱਚ ਯੋਏਲ ਦਾ ਸੰਦੇਸ਼ ਘੋਸ਼ਿਤ ਕਰ ਰਿਹਾ ਹੈ। ਮਸੀਹ ਦੀ ਮੌਤ ਨੇ ਇਸਰਾਏਲ ਨਾਲ ਵਾਅਦੇ ਦੇ ਸੰਬੰਧ ਨੂੰ ਸਮਾਪਤ ਕੀਤਾ ਅਤੇ ਅਨਿਆਂ ਜਾਤੀਆਂ ਲਈ ਦਰਵਾਜ਼ਾ ਖੋਲ੍ਹ ਦਿੱਤਾ, ਜਿਨ੍ਹਾਂ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕੁਰਨੇਲਿਉਸ ਕਰਦਾ ਹੈ।
And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.
Û iha, di cixare de sê mêr jixwe hatibûn mala ku ez lê bûm, ji Qeyseriyeyê ji bo min hatibûn şandin. Karan 11:11.
They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.
Bona bayakuba ngamasikizi kini; aniyikudla inyama yazo, kodwa izidumbu zazo niyakuzibheka njengamasikizi. Levitikusi 11:11.
We will continue this study in the next article.
Tukwenderera n’okunoonyereza kuno mu kiwandiiko ekiddako.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …
“Ndzi lorhile leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumerile bokisi ro saseka swinene leri endliweke hi vutshila, ra kwalomu ka tisenthimitha ta khume hi ku leha ni ta tsevu hi ku anama, ri endliwile hi ebony ni tiperela leti nghenisiweke hi vutshila byo hlamarisa. Bokisi rero a ri namarheleriwe khiya. Hi ku hatlisa ndzi teke khiya rero ndzi pfula bokisi; kutani, ku hlamala ni ku makala ka mina, ndzi kumile ri tele hi mixaka hinkwayo ni vukulu hinkwabyo bya swibye, timayimani, maribye ya nkoka, ni mali ya nsuku ni ya silivhere ya mpimo ni nkoka wun’wana ni wun’wana, swi hleriwile hi ku saseka etindhawini ta swona to hambana-hambana endzeni ka bokisi; kutani leswi swi hleriweke xisweswo a swi voningisa ku vonakala ni ku vangama loku ringanaka ntsena ni ka dyambu. …”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Nikatazama ndani ya sanduku lile, lakini macho yangu yalipofushwa na ule mwono. Yaling’aa kwa utukufu mara kumi zaidi ya ule wa kwanza. Nalidhani kwamba yalikuwa yamesuguliwa katika mchanga kwa miguu ya wale watu waovu waliokuwa wameyatawanya na kuyakanyaga mavumbini. Yalikuwa yamepangwa kwa utaratibu mzuri ndani ya sanduku lile, kila kimoja mahali pake, bila kuonyesha dalili yo yote ya taabu ya yule mtu aliyeyatupa humo. Nikapaza sauti kwa furaha nyingi sana, na sauti hiyo ikanizindua.” Early Writings, 81–83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Mûvekirina Xudan hûn pir dûr dixînin. Min dît ku bara paşîn wek [ji qîrîna nîvê şevê] bi awayekî nişkêve dihat, û bi deh carî hêzê.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
لە هەموو کاروبارەکانی دانایی و تێگەیشتنیشدا، کە پاشا لێیان پرسی، ئەوانی دە بارە باشتر دۆزییەوە لە هەموو جادوگەر و ئەستێرەناسەکانی ناو هەموو شانشینییەکەیدا. دانیال 1:18–20.