The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Kitabu cha Yoeli kinakabiliana na uongozi wa Kanisa la Waadventista Wasabato la Laodikia kwa ushuhuda wa uasi wake unaozidi kuongezeka katika vizazi vinne. Vizazi hivyo vinne pia vinaonyeshwa katika Ezekieli sura ya nane, ambapo wanaume ishirini na watano wa kizazi hicho cha nne wanainama mbele ya jua. Mwaka 1901, miaka 13 baada ya uasi wa 1888, Kanisa la Waadventista Wasabato liliunda kamati ya kuliongoza kanisa.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Kamati ya Utendaji ya Mkutano Mkuu ya awali iliundwa wakati wa uundaji upya mkubwa katika Kikao cha Mkutano Mkuu cha 1901, na ilikuwa na wajumbe 25. Huu ulikuwa upanuzi mkubwa ikilinganishwa na kamati ya kabla ya 1901, ambayo ilikuwa na wajumbe 13 tu. Idadi ya wajumbe imeongezeka kwa miaka, lakini Yesu daima huhusisha mwisho na mwanzo. Mwanzo kulikuwa na wajumbe 25, mmoja akiwa kiongozi, ikilingana na zamu katika patakatifu, iliyojumuisha makuhani 24 na kuhani mkuu mmoja.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Yuda na Sinhedrini ni alama mbili za uasi katika wakati wa Kristo. Sinhedrini inawakilisha kanisa la Waadventista Wasabato la Laodikia. Ushiriki wa Sinhedrini katika kusulubiwa kwa Kristo ni kielelezo cha jukumu la Uadventista katika mgogoro wa sheria ya Jumapili. Sinhedrini—baraza kuu la Wayahudi huko Yerusalemu, lililoundwa na wakuu wa makuhani, wazee, na waandishi, chini ya uenyekiti wa Kuhani Mkuu Kayafa—lilikuwa na nafasi kuu katika matukio yaliyopelekea kifo cha Yesu.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Baada ya Yesu kukamatwa huko Gethsemane (uliopangwa kwa usaliti wa Yuda), aliletwa mbele ya Baraza Kuu usiku katika nyumba ya Kayafa. Walitafuta ushuhuda ili kumtia hatiani, wakileta mashahidi waliomshutumu kwa kufuru na uasi.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Wakati Caiaphas alipomuuliza moja kwa moja Yesu kama alikuwa Masihi (au Mwana wa Mungu), jibu la Yesu la kukubali, "Wewe umesema hivyo," lilimfanya kuhani mkuu atangaze, "Makufuru!" Baraza likamhukumu kuwa anastahili adhabu ya kifo. Kwa kuwa hawakuwa na mamlaka chini ya utawala wa Warumi ya kutekeleza hukumu za kifo, walimkabidhi Yesu kwa Pontius Pilate, gavana wa Kirumi, wakimshtaki kwa uchochezi ili kuhakikisha anauawa na Warumi. Kusulubiwa lenyewe kulitekelezwa na askari wa Kirumi kwa amri ya Pilate, lakini tu baada ya Pilate kusalimu amri kwa shinikizo kutoka kwa makuhani wakuu na umati (ambao walidai kifo cha Yesu na kuachiliwa kwa Barabbas).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
Kristo alipokuwa duniani humu, ulimwengu ulipendelea Baraba. Na leo hii ulimwengu na makanisa yanatoa uamuzi ule ule. Matukio ya usaliti, kukataliwa, na kusulubiwa kwa Kristo yamerudiwa, na yatarudiwa tena kwa kiwango kikubwa sana. Watu watajazwa tabia za adui, na pamoja nazo udanganyifu wake utakuwa na nguvu kubwa. Kadiri ile ile nuru inavyokataliwa, ndivyo patakavyokuwapo dhana potofu na kutoelewa. Wale wanaomkataa Kristo na kumchagua Baraba hutenda chini ya udanganyifu wa maangamizi. Upotoshaji na ushuhuda wa uongo vitakua hadi kufikia uasi wa wazi. Jicho likiwa ovu, mwili wote utajaa giza. Wale wanaotoa mapenzi yao kwa kiongozi yeyote ila Kristo watakuta wako chini ya udhibiti wa upenzi kipofu unaotawala mwili, nafsi, na roho, ulio wa kurubuni sana hivi kwamba, chini ya nguvu zake, roho hugeuka kutoka kusikia ukweli na kuamini uongo. Wananaswa na kuchukuliwa mateka, na kwa kila tendo lao wanalia, “Mwachilie Baraba, bali msulubishe Kristo.”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
"Hata sasa uamuzi huu unaamuliwa. Matukio yaliyotendeka msalabani yanarudiwa tena. Katika makanisa ambayo yameondoka kutoka katika ukweli na haki, inafunuliwa kile asili ya mwanadamu inaweza kufanya na itakachofanya wakati upendo wa Mungu si kanuni ya kudumu katika nafsi. Hatupaswi kushangazwa na lolote litakaloweza kutokea sasa. Hatupaswi kustaajabia maendeleo yoyote ya mambo ya kutisha. Wale wanaolikanyaga sheria ya Mungu kwa miguu yao isiyotakatifu wana roho ile ile waliokuwa nayo watu waliomdhalilisha na kumsaliti Yesu. Bila masumbuko ya dhamiri, watafanya matendo ya baba yao, Ibilisi. Watauliza swali lililotoka katika midomo ya msaliti Yuda, 'Mtanipa nini nikimsaliti kwenu Yesu Kristo?' Hata sasa Kristo anasalitiwa katika nafsi za watakatifu wake." Review and Herald, 30 Januari, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Ikiwa kifungu kinamaanisha kweli kile kinachosema, basi wale waliokuwa wakitambulishwa kama “wanaomchagua Baraba,” hawataweza kuelewa kile kifungu hicho kinachofundisha. Watu hao ndio wale wa 2 Wathesalonike wanaopokea udanganyifu wenye nguvu, kwa sababu hawakupenda kweli. Anasema juu ya wale wanaomchagua Baraba, “Wale wanaotoa mapenzi yao kwa kiongozi yeyote isipokuwa Kristo watajikuta wakiwa chini ya udhibiti—mwili, nafsi, na roho—wa mahaba ya kipofu yenye kuvutia sana kiasi kwamba chini ya nguvu yake nafsi hugeuka kutoka kusikia kweli na kuamini uongo.” Wale wanaomchagua Baraba, wako chini ya udhibiti wa Shetani kabla ya alama ya njia ya msalaba na sheria ya Jumapili. Katika hali hiyo hawawezi kabisa kuelewa kile kifungu hicho kinachofundisha. Kwa hiyo watapendekeza kwamba, “hali zilizokuwapo wakati Dada White aliandika maneno haya zilihusu historia ile ya kipekee, si sasa.” Huenda wakasema, “Anazungumzia Ukristo kwa namna ya jumla, na hili halihusu moja kwa moja Waadventista Wasabato wa Siku ya Saba.” Upuuzi.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Bila shaka, hali za kihistoria wakati Dada White aliandika maneno hayo zilikuwa kwa kweli maelezo kuhusu historia yake binafsi, lakini kama ilivyokuwa kwa Yohana katika Ufunuo, nabii anapoambiwa aandike, huambiwa aandike “mambo uliyoyaona, na mambo yaliyo, na mambo yatakayokuwa baadaye.” Nabii anapoandika mambo yaliyo, wakati huo huo anaandika mambo yatakayokuwa.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Uongozi wa Uadventista unawakilishwa na wale wanaume ishirini na watano wa Ezekieli, ambao pia wanalinganishwa kinabii na wale wanaume mia mbili na hamsini waliokuwa upande wa Kora, Dathani na Abiramu. Vivyo hivyo kwa umuhimu, waasi wa mwaka 1888 na katika Mkutano Mkuu wa Minneapolis walibainishwa na Dada White kama waliokuwa wakirudia uasi wa Kora, Dathani na Abiramu. Dada White hufundisha waziwazi kwamba malaika wa Ufunuo kumi na nane anaposhuka na kuifanya dunia iangaze kwa utukufu wake, mvua ya mwisho huanza.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Dada White hufundisha moja kwa moja kwamba malaika wa Ufunuo kumi na nane alishuka katika Mkutano Mkuu wa 1888 akiwa na ujumbe wa A. T. Jones na E. J. Waggoner. Alipokuwa kwenye Mkutano huo, alifadhaishwa sana na uasi kiasi kwamba akaamua kufungasha vitu vyake na kuondoka, lakini malaika akamwambia kwamba lazima abaki na aandike historia, kwa kuwa lilikuwa kurudiwa kwa uasi wa Kora. Kwa nini malaika alitaka iandikwe, kama haikuwa kwa ajili ya ushuhuda katika siku za mwisho? Ikiwa ni ushuhuda kwa siku za mwisho, ingeweza kumaanisha nini kingine; isipokuwa kwamba kanisa la Waadventista Wasabato la Laodikia litatembea katika nyayo za Sanhedrini wakati wa mgogoro wa sheria ya Jumapili, na hasa katika historia inayoongoza kulifikia hilo.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Ujumbe wa Jones na Waggoner uliwakilishwa kama "ujumbe wa kuhesabiwa haki kwa imani, kwa kweli," "ujumbe wa Laodikia," "ujumbe wa haki ya Kristo" na "ujumbe wa malaika wa tatu." Waasi walipinga ujumbe, na pia wakakataa mwongozo wa Roho ya Unabii na wajumbe walioteuliwa wa mkutano. Dada White pia anafundisha kwamba wakati majengo makubwa ya Jiji la New York yatakapoangushwa, kwa mguso wa nguvu ya Mungu, ndipo Ufunuo 18:1-3 utatimizwa. Tangu 9/11 uongozi wa kanisa la Waadventista Wasabato la Laodikia umekuwa ukirudia uasi wa Kora, uasi wa wale wazee 25, uasi wa uongozi mwaka 1888 na uasi wa Sanhedrini wakati uliotangulia msalaba. Wale wanaume 25 ni ishara inayowakilisha ukuhani bandia wa Walawi.
A Levite was to 25 years old when he began to serve.
Mlawi alitakiwa awe na umri wa miaka 25 alipoanza kuhudumu.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Na Bwana akanena na Musa, akisema, Hivi ndicho kinachowahusu Walawi: tangu umri wa miaka ishirini na tano na kuendelea wataingia ili kushika kazi ya utumishi wa hema la kukutania; na kuanzia umri wa miaka hamsini wataacha kushika kazi ya utumishi huo, wala hawatahudumu tena; bali watakuwa pamoja na ndugu zao katika hema la kukutania ili kulinda wajibu, wala hawatafanya utumishi. Hivi ndivyo utakavyowatendea Walawi kwa habari ya wajibu wao.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Mlawi huanza utumishi wake akiwa na umri wa miaka ishirini na tano na hutumikia kwa miaka ishirini na tano, hadi afikapo miaka hamsini. Mjumbe wa Agano katika Malaki sura ya tatu, anawatakasa na pia kuwasafisha Walawi wakati wa sheria ya Jumapili, kama alivyofanya tarehe 22 Oktoba 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Tazama, nitatuma mjumbe wangu, naye ataandaa njia mbele yangu; na Bwana, mnayemtafuta, atakuja ghafla hekaluni kwake, naam, mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Lakini ni nani atakayestahimili siku ya kuja kwake? Naye ni nani atakayesimama atakapodhihiri? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; Naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itapendeza mbele za Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1-4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Nambari "25" kama ishara huwakilisha si tu Mlawi mwaminifu, bali pia Mlawi bandia. "25" kama ishara, kwa hiyo, huonyesha utengano wa makundi mawili ya waabudu, wawe ni wanawali wenye busara na wapumbavu, kondoo na mbuzi, ngano na magugu. Nambari ishirini na tano ni ishara si ya Mlawi tu, bali pia, kwa umuhimu uleule, ni ishara ya utengano (kusafishwa) wa Walawi. Utengano huo hutokea wakati wa sheria ya Jumapili, nayo ni mada kuu ya Neno la kinabii la Mungu. Ni mwafaka kwamba Mathayo sura ya ishirini na tano ni mwendelezo tu wa unabii wa Yesu kuhusu mwisho wa dunia katika Mathayo sura ya ishirini na nne.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Kisha Yesu akatoka, akaondoka hekaluni; wanafunzi wake wakamjia ili kumwonyesha majengo ya hekalu. Yesu akawaambia, Je, hamuoni haya yote? Hakika nawaambia, hapa hautaachwa jiwe juu ya jiwe lisilobomolewa. Mathayo 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Yesu alipotoka hekaluni, hakurudi tena. Katika aya za mwisho za sura ya ishirini na tatu, Yesu alikuwa ametangaza hukumu juu ya Sanhedrini, na hukumu hiyo imeelezwa kama ole “nane,” hivyo ikiwa uigaji bandia wa nafsi nane juu ya safina, siku ya nane ya tohara, siku ya nane ya ufufuo, vizazi nane vya Ibrahimu miaka 430 na kuendelea. Nambari ya bandia “nane,” inalingana na Mlawi bandia.
Verily I say unto you, All these things shall come upon this generation.
Amin, nawaambieni, mambo haya yote yatakuja juu ya kizazi hiki.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Ee Yerusalemu, Yerusalemu, auaye manabii, na kuwapiga kwa mawe wale waliotumwa kwako, mara ngapi nalitaka kuwakusanya watoto wako pamoja, kama vile kuku avikusanyavyo vifaranga vyake chini ya mabawa yake, nanyi hamkutaka! Tazama, nyumba yenu mmeachiwa ukiwa.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Maana nawaambia ninyi, hamtaniona tangu sasa, hata mtakaposema, Amebarikiwa ajaye kwa jina la Bwana. Mathayo 23:36-39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Mathayo sura ya ishirini na mbili inahitimishwa kwa mfano wa kuwafunga waovu katika vifungu, na pia kwa majibizano ya mwisho kati ya Kristo na Wayahudi wabishi. Kisha katika sura ya ishirini na nne Anaondoka hekaluni kwa mara ya mwisho, akikomesha huduma Yake kwa Israeli wa kale. Sura hiyo inaisha pale ilipoanza, kwa tangazo kwamba nyumba yao imeachwa kwao ikiwa tupu, na ile aliyoita nyumba ya Baba Yake alipolitakasa hekalu mara ya kwanza sasa ilikuwa nyumba ya Wayahudi iliyo tupu.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Katika sura ya 24, Yesu atajibu maswali kuhusu hekalu na uharibifu wake unaokaribia. Uharibifu huo ulipaswa kutokea katika kizazi kilekile, ambacho kilikuwa kizazi cha nyoka. Aliacha hekalu hilo, na hakurudi tena kamwe, hivyo utabiri anaoutoa unamhusu Israeli wa kiroho, si Israeli wa kimwili. Kristo atakapoliacha hekalu ambalo ni Kanisa la Waadventista Wasabato la Laodikia, kama alivyofanya kwa Israeli ya kale; wakati huohuo, hekalu la kibinadamu la wale elfu mia moja arobaini na nne litaunganishwa na Hekalu la Kiungu milele. Yesu alipoacha hekalu la Israeli ya kale, aliwapa talaka watu wake wa agano la awali milele.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Sura ya kumi na moja hadi ya ishirini na mbili ya Mathayo ndiyo omega ya mfululizo wa sura ya kumi na moja hadi ishirini na mbili katika kitabu cha Mwanzo. Wakati mfululizo huo unaanza katika Mwanzo sura ya kumi na moja, pia unaashiria mwanzo wa Babeli na agano la mauti la Babeli, ambalo linatimilika kwa omega yake katika Ufunuo sura ya kumi na saba, aya ya kumi na moja, nayo ndiyo aya iliyoko katikati kabisa ya aya zinazounda sura za kumi na moja hadi ishirini na mbili. Sehemu ya katikati ya sura za kumi na moja hadi ishirini na mbili katika Mwanzo, Mathayo na Ufunuo, kila moja inaangazia bendera au bendera yake bandia. Katika Mwanzo ilikuwa tohara, katika Mathayo ilikuwa Petro na Mwamba ambao juu yake Kristo angejenga kanisa lake, na katika Ufunuo ilikuwa mnyama bandia aliyekuwako, aliye, na atakayepanda, ambaye ni wa nane, aliye wa wale saba, na ambaye kisha amefunga ndoa na yule joka.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Kumi na moja na ishirini na mbili ni ishara zinazoonyesha muunganiko wa Uungu na ubinadamu, ambao ndio jambo lenyewe linalowakilishwa na Kristo kwa kuandika sheria Yake juu ya mioyo na akili zetu. 11 na 22 ni ishara za agano la laki moja na arobaini na nne elfu. Katika Mathayo, sura ya ishirini na tatu, ukuhani wa uongo ulipokea ole nane; wakati huo huo, ukuhani wa kweli unatiwa mafuta. Makuhani walitiwa wakfu kwa siku saba, na siku ya nane walianza kuhudumu.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Si kwa bahati tu kwamba siku saba za kuwekwa wakfu kwa makuhani, zilizopelekea huduma yao kuanza siku ya nane, huanza katika Hesabu sura ya nane na mstari wa kwanza, kwa maana "81" ni ishara ya makuhani.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Bwana akanena na Musa, akisema, Chukua Haruni na wanawe pamoja naye, na mavazi, na mafuta ya upako, na ng’ombe dume kwa sadaka ya dhambi, na kondoo dume wawili, na kikapu cha mikate isiyotiwa chachu; na ukusanye kusanyiko lote penye mlango wa hema la kukutania. Naye Musa akafanya kama Bwana alivyomwamuru; na kusanyiko lote likakusanywa pamoja penye mlango wa hema la kukutania. Naye Musa akawaambia kusanyiko, Haya ndiyo aliyoyaamuru Bwana yafanywe. ...
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Wala msitoke mlangoni pa hema la kukutania kwa siku saba, hata siku za kuwekwa kwenu wakfu zitakapotimia; maana kwa siku saba atawaweka wakfu. Kama alivyofanya leo, ndivyo Bwana alivyoamuru kufanywa, ili kufanya upatanisho kwa ajili yenu. Basi kaeni mlangoni pa hema la kukutania mchana na usiku siku saba, nanyi mshike amri ya Bwana, msije mkafa; kwa kuwa ndivyo nilivyoamuriwa. Basi Aroni na wanawe wakafanya mambo yote ambayo Bwana aliamuru kwa mkono wa Musa. Ikawa siku ya nane, Musa akamwita Aroni na wanawe, na wazee wa Israeli; Akamwambia Aroni, Jitwalie ndama dume kwa ajili ya dhabihu ya dhambi, na kondoo dume kwa ajili ya sadaka ya kuteketezwa, wasio na mawaa, uwatoe mbele za Bwana. ... Musa akasema, Hili ndilo jambo aliloamuru Bwana mfanye; na utukufu wa Bwana utawatokea. ... Aroni akaunyanyua mkono wake kuelekea kwa watu, akawabariki, akashuka kutoka kutoa dhabihu ya dhambi, na sadaka ya kuteketezwa, na sadaka za amani. Musa na Aroni wakaingia katika hema la kukutania, wakatoka, wakawabariki watu; na utukufu wa Bwana ukawatokea watu wote. Na moto ukatoka mbele za Bwana, ukateketeza juu ya madhabahu sadaka ya kuteketezwa na mafuta; watu wote walipoona, wakapiga kelele za shangwe, wakaanguka kifudifudi. Mambo ya Walawi 8:1-5, 33-36; 9:1, 2, 6, 22-24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Sura ya ishirini na tatu inawatambulisha Walawi bandia wanaofunuliwa wakati Walawi halisi wanapotiwa muhuri. Sura ya ishirini na mbili ya Mathayo inakamilika kwa kuwa hakuna mtu aliyemwuliza Yesu maswali tena, kisha katika sura ya ishirini na tatu anaweka wazi ole nane, akibainisha kwamba muda wa rehema wa Sinedri ulikuwa umefungwa, na kwamba hukumu tendaji ndipo ilipaswa kuanza. Katika sura ya ishirini na nne, analitambulisha hekalu kama nyumba ya Wayahudi. Ni muhimu kuona mfuatano katika sura hizi.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Sura za kumi na moja hadi ishirini na mbili za Mathayo zinabainisha kukamilika kwa kutiwa muhuri kwa mia arobaini na nne elfu, katika muktadha wa agano la Mungu na watu wake teule. Uashiriaji wa Palmoni wa alfa katika sura ya kumi na moja, pamoja na uashiriaji Wake wa omega katika sura ya ishirini na mbili, huchangia katika simulizi lililomo ndani ya sura hizo.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Sura ya ishirini na tatu ni upatanisho, yaani muunganiko kati ya la Kimungu na la kibinadamu kama unavyowakilishwa na nambari ishirini na tatu. Lakini sura hiyo inazungumzia utekelezaji wa hukumu juu ya magugu, ukuhani bandia, Walawi bandia. Kila kuhani alikuwa Mlawi, lakini si kila Mlawi alikuwa kuhani. Miongoni mwa wazao wa Lawi, ni ukoo wa Haruni tu uliostahili ukuhani. Biblia inaonyesha kwamba Walawi huanza kuhudumu wakiwa na umri wa miaka ishirini na tano, lakini wana wa Koathi huanza kuhudumu wakiwa na umri wa miaka thelathini.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Na Bwana akasema na Musa na Haruni, na kuwaambia, Fanyeni hesabu ya wana wa Kohathi miongoni mwa wana wa Lawi, kwa jamaa zao, kwa nyumba za baba zao, tangu mwenye miaka thelathini na juu hata mwenye miaka hamsini, wote waingiaao katika jeshi, kufanya kazi katika hema ya kukutania. Hesabu 4:1-3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Nambari "30" inawakilisha makuhani waliokuwamo katika nasaba ya Kehathi, ambaye alikuwa mwana wa Lawi, na mwana wa Kehathi alikuwa Amramu, aliyekuwa baba yake Haruni. Lawi maana yake "kuambatana au kujiunga na Mungu." Kehathi maana yake "waliojikusanya kuzunguka uwepo Wake." Amramu maana yake "watu waliotukuka," na Haruni maana yake "mbeba nuru au mpatanishi aliyetukuka." Pamoja, wanaonyesha mwendo kutoka Bahari ya Shamu hadi Sinai, hivyo kuwakilisha agano kati ya Mungu na mia arobaini na nne elfu, ambao ni hekalu la kibinadamu linaloungana na hekalu la kimungu, wakati Kristo anaponyosha mkono Wake mara ya pili ili kukusanya mabaki ya watu Wake katika patakatifu Pake, ambako kisha huwainua na kuwatukuza wanapoangaziwa na Kuhani Mkuu wa Mbinguni, kama alivyowaangazia Shadraki, Meshaki na Abednego.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Namba "30" inawakilisha kipindi cha maandalizi kwa makuhani na 25, kama umri wa Walawi, inapaswa kutumika kwa 30, mstari juu ya mstari, kwa kuwa kila kuhani alikuwa Mlawi, lakini si kila Mlawi alikuwa kuhani. Thelathini inawakilisha kipindi cha maandalizi kilichoanza mwaka 1989, wakati wa mwisho, na kinaisha wakati wa sheria ya Jumapili nchini Marekani. Namba ishirini na tano, kama ishara ya Walawi, pia ni ishara ya utengano kati ya makundi mawili, na kwa kuhusiana na makuhani inaonyesha utengano. Ishirini na tano inaashiria utengano wa Walawi na Walawi bandia wakati wa sheria ya Jumapili, na katika muktadha wa makuhani halisi na Walawi halisi pia huunda utofautisho, ingawa si utengano wa aina mbaya, kama ilivyo kwa Walawi bandia.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Kohathi alikuwa mmoja wa matawi makuu matatu ya Walawi (pamoja na Gershoni na Merari). Ukoo wa ukuhani ulitoka mahsusi kupitia mzao wa Kohathi, Haruni. Haruni ni mzao wa kizazi cha nne wa Lawii, na haki ya ukuhani ilipunguzwa kwa wazao wake wa kiume ndani ya tawi hili la Wakohathi. Wakohathi kwa jumla (yaani wazao wote wa Kohathi) walikuwa na heshima ya kubeba vitu vilivyo vitakatifu zaidi, lakini ni ukoo wa Haruni peke yake ulioweza kutekeleza kazi za kikuhani madhabahuni na ndani ya patakatifu. Haruni anawakilisha kizazi kilekile cha nne kama “wazee” wa Yoeli, au “watu wa zamani” katika Ezekieli sura ya nane, ambao huinamia jua.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Mfumo wa zamu 24 za mzunguko (makundi) kwa ajili ya makuhani (na vivyo hivyo kwa Walawi wasiokuwa makuhani katika majukumu ya usaidizi kama waimbaji na walinzi wa malango) uliwekwa na Mfalme Daudi. Daudi aliwapanga wazao wa Aroni katika zamu 24 (makundi) ili kuhudumu kwa mzunguko (1 Mambo ya Nyakati 24:1-19). Daudi, kwa msaada wa makuhani Sadoki (kutoka katika ukoo wa Eleazari) na Ahimeleki (kutoka katika ukoo wa Ithamari), aliwagawa katika makundi 24 (16 kutoka kwa ukoo mkubwa zaidi wa Eleazari, 8 kutoka kwa ukoo wa Ithamari). Kura zilipigwa ili kuamua mpangilio wa huduma.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Kila zamu ilihudumu kwa wiki moja (kuanzia Sabato hadi Sabato), mara mbili kwa mwaka, na pia zamu zote zilihudumu pamoja wakati wa sikukuu kuu (Pasaka, Pentekoste, Sikukuu ya Vibanda). Daudi vivyo hivyo aliwapanga Walawi wasio makuhani katika zamu ishirini na nne kwa ajili ya muziki, ulinzi wa malango, n.k. (1 Mambo ya Nyakati 23-26). Mfumo huu uliwekwa chini ya Solomoni (2 Mambo ya Nyakati 8:14) na ukaendelea katika kipindi cha Hekalu la Pili. Zakaria, baba yake Yohana Mbatizaji, alikuwa katika zamu ya Abiya—Luka 1:5; 1 Mambo ya Nyakati 24:10. Mpangilio wa zamu ishirini na nne za makuhani ulipangwa kwa kura, na Zakaria alikuwa katika zamu ya Abiya, ambayo, kati ya zamu hizo ishirini na nne, ilikuwa "ya nane." Zakaria humaanisha "Mungu anakumbuka," na jina la baba yake Abiya humaanisha "Mungu ni Baba yangu."
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Baba wa mbinguni alikumbuka ahadi yake ya kumwinua mjumbe ambaye angeandaa njia kwa ajili ya Masihi. Lakini Zakaria pia anaendana na sheria ya Jumapili, kwa kuwa ndiko ambako Sabato, siku ambayo watu walipaswa kuikumbuka daima, inakuwa jaribu la mwisho. Zakaria anawakilisha kuhani wa zamu ya Abiya, ambayo ni zamu ya nane. Zakaria hakuamini ujumbe wa malaika na akafanywa kuwa bubu, mpaka kuzaliwa kwa mwanawe Yohana. Yohana anapozaliwa Zakaria anaingia katika mjadala kuhusu jina la Yohana, kisha anazungumza. Kunena kwa kinabii katika siku za mwisho ni wakati ambapo Marekani inanena kama joka.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ikawa, siku ya nane walikuja kumtahiri mtoto; wakamwita Zakaria, kwa jina la baba yake. Mamaye akajibu akasema, Sivyo; bali ataitwa Yohana. Wakamwambia, Hakuna mtu katika jamaa zako aitwaye kwa jina hilo. Wakampa ishara babaye, jinsi alivyopenda aitwe. Akaomba kibao cha kuandikia, akaandika, akisema, Jina lake ni Yohana. Wote wakastaajabu. Mara kinywa chake kikafunguka, na ulimi wake ukaachiwa, akanena, akimsifu Mungu. Luka 1:59-64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Yohana Mbatizaji ni wa zamu ya nane ya Abiya, kama ilivyokuwa kwa baba yake pia. Katika tohara ya Yohana, siku ya nane, jina lake hubadilishwa. Yohana Mbatizaji anawakilisha wale ambao ni makuhani, wa kizazi cha nne, walioko katika uhusiano wa agano na Mungu, anayebadilisha jina lao (kutoka Laodikia hadi Filadelfia) na kuwatia muhuri kwa ishara ya agano, wakati Marekani inaposema kama joka.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Sisi ni hekalu la Mungu. Mistari ya kinabii inayolihusu hekalu inazungumza na wanaume na wanawake kama watu binafsi, na pia kwa pamoja, kwa kuwa kanisa la Mungu pia ni hekalu. Na bila shaka kuna hekalu la mbinguni, na ni Kristo anayejenga hekalu la Bwana. Yeye ndiye awekaye msingi na kuweka jiwe la mwisho juu ya hekalu. Kuhusu nambari “25” kama ishara, 25 inawakilisha Walawi, ambao husafishwa (kutengwa) na Walawi bandia katika sura ya tatu ya Malaki, na ambao pia hutakaswa katika kifungu hicho hicho. Katika Ezekieli sura ya 40 hadi 48, hekalu la mfano linaelezwa kwa undani mkubwa. Maji ya uhai hutoka katika hekalu hilo na kuijaza dunia.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
Ya ajabu ni kazi ambayo Mungu anakusudia kuitimiza kupitia watumishi wake, ili jina lake litukuzwe. Mungu alimfanya Yusufu kuwa chemchemi ya uzima kwa taifa la Wamisri. Kupitia Yusufu, uhai wa watu hao wote ulihifadhiwa. Kupitia Danieli Mungu aliokoa uhai wa wenye hekima wote wa Babeli. Na uokozi huu ulikuwa kama masomo ya mfano; ulionyesha kwa watu baraka za kiroho zilizotolewa kwao kupitia uhusiano na Mungu ambaye Yusufu na Danieli walimwabudu. Hivyo leo pia, kupitia watu wake, Mungu anatamani kuleta baraka kwa ulimwengu. Kila mtenda kazi ambaye ndani ya moyo wake Kristo anakaa, kila atakayeonyesha upendo wake kwa ulimwengu, ni mtenda kazi pamoja na Mungu kwa ajili ya baraka ya wanadamu. Anapopokea kutoka kwa Mwokozi neema ya kuwagawia wengine, kutoka katika utu wake wote hufurika mto wa uzima wa kiroho. Kristo alikuja kama Tabibu Mkuu kuponya majeraha ambayo dhambi imeyasababisha katika jamaa ya kibinadamu; na Roho wake, akitenda kazi kupitia watumishi wake, huwapa wanadamu wagonjwa kwa sababu ya dhambi na wanaoteseka nguvu kuu ya uponyaji iliyo na ufanisi kwa mwili na nafsi. “Siku ile,” yasema Maandiko, “kutafunguliwa chemchemi kwa nyumba ya Daudi na kwa wenyeji wa Yerusalemu, kwa ajili ya dhambi na ya uchafu.” Zakaria 13:1. Maji ya chemchemi hii yana sifa za tiba zitakazoponya magonjwa ya kimwili na ya kiroho.
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
Kutoka chemchemi hii hutiririka mto mkuu ulioonekana katika maono ya Ezekieli. ‘Maji haya hutiririka kuelekea nchi ya mashariki, na hushuka jangwani, na kuingia baharini; yakapoingia baharini, yale maji yataponywa. Tena itakuwa kwamba kila kilicho hai, chenye kutembea, popote pale mito itakapofika, kitaishi.... Na kando ya mto, juu ya ukingo wake, upande huu na upande ule, itamea miti yote ya chakula, ambayo majani yake hayatanyauka, wala matunda yake hayatakwisha; itazaa matunda mapya kwa kadiri ya miezi yake, kwa sababu maji yake hutoka katika patakatifu; na matunda yake yatakuwa chakula, na majani yake yatakuwa dawa.’ Ezekieli 47:8-12. Ushuhuda, juzuu ya 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Hekalu la Ezekieli ni alama ya kinabii ya kiwango cha juu kabisa, na Yohana aliagizwa katika Ufunuo sura ya kumi na moja apime hekalu, lakini aache ua wa nje. Tukifanya jambo hilo hilo kwa hekalu la Ezekieli, tunagundua kwamba nambari mbili zilizo dhahiri zaidi ndani ya vipimo vya hekalu zinawakilisha ukuhani. Mikono 50 ndiyo nambari iliyo dhahiri zaidi, nayo inarudiwa mara 11 kama urefu wa jumla wa kila jengo la lango (Ezekieli 40:15, 21, 25, 29, 33, 36, n.k.). Mikono 50 pia inatumika kwa urefu fulani wa kuta na vyumba (42:7-8). Inafafanua njia nzima ya lango kutoka kizingiti cha nje hadi cha ndani.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
Mikono 25 ndicho kipimo cha pili kilicho dhahiri zaidi. Hurejelewa mara 10 kama urefu na upana wa miundo ya malango (Ezekieli 40:13, 21, 25, 29, 30, 33, 36). Kwa pamoja, 50 na 25 huunda mifumo thabiti ya mstatili ya 50 kwa 25 kwa ajili ya malango makuu sita. Jozi hii ya 50 kwa 25 inatawala maelezo ya usanifu wa malango yanayoelekea kwenye maeneo ya ndani. Hakuna jozi nyingine inayojirudia kwa mpangilio wa mara kwa mara kama huo katika jengo lenyewe la hekalu.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Walawi waliingia katika huduma ya kikazi wakiwa na miaka 25 (Hesabu 8:24: "kuanzia umri wa miaka ishirini na tano na kuendelea wataingia kufanya kazi ya huduma"). Walihudumu hadi miaka 50 (Hesabu 4:3, 39, 43; 8:25: "hadi umri wa miaka hamsini"). Hii inatoa miaka 25 kamili ya huduma ya kikazi (50 - 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Kwa hiyo, kipindi cha miaka 25 cha huduma ya Walawi kinaakisiwa moja kwa moja katika vipimo vya dhiraa 25 kwa 50 vinavyotawala malango ya hekalu na muundo wake—mahali pale pale walipohudumu Walawi. Vipimo vya msingi vya hekalu la Ezekieli—yaani hekalu la kanisa linaloshinda na la elfu mia arobaini na nne—vimebuniwa kimuundo ndani ya hekalu lenyewe ambamo walipaswa kuhudumu; KAMA VILE kromosomu arobaini na sita zimejengewa ndani ya hekalu lenyewe ambamo watu wa Mungu wanapaswa kuhudumu. Palmoni ameweka sahihi Yake juu ya hekalu la kibinafsi la mwanadamu na hekalu la mwili wa pamoja litakalokuwa Bibi Arusi Wake.
We will continue these lines in the next article.
Tutaendelea na mistari hii katika makala inayofuata.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
Wale walio katika nyadhifa za uwajibikaji wasije wakageukia kanuni za ulimwengu za kujiridhisha na za ufujaji, kwa maana hawawezi kumudu hilo; na hata kama wangeweza, kanuni za kufanana na Kristo zisingeruhusu. Mafundisho ya aina nyingi yanapaswa kutolewa. 'Ni nani atakayemfundisha maarifa? Naye ni nani atakayemfanya aelewe mafundisho? Ni wale waliowachishwa maziwa, waliotolewa matitini. Kwa maana amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo.' Hivyo neno la Bwana linapaswa kuletwa kwa uvumilivu mbele ya watoto na kuwekwa daima mbele yao, na hilo lifanywe na wazazi wanaoamini neno la Mungu. 'Kwa kuwa kwa midomo ya kigugumizi na kwa lugha nyingine atalinenea watu hawa. Ambao aliwaambia, Hii ndiyo raha ambayo kwa hiyo mnaweza kumpumzisha aliyechoka; na huku ndiko kuburudisha; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao, amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguka nyuma, wakavunjika, wakanaswa, na wakachukuliwa.' Kwa nini? Kwa sababu hawakulisikiliza neno la Bwana lililowajia.
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
Hii inamaanisha wale ambao hawajapokea mafundisho, bali wamethamini hekima yao wenyewe, na wamechagua kufanya mambo kulingana na mawazo yao wenyewe. Bwana huwajaribu hawa, ili wachukue msimamo wa kufuata shauri Lake, au wakatae na kufanya kulingana na mawazo yao wenyewe, kisha Bwana atawaacha kwa matokeo ya hakika. Katika njia zetu zote, katika huduma yetu yote kwa Mungu, anatuambia, ‘Nipe moyo wako.’ Ni roho inayonyenyekea na inayoweza kufundishwa ndiyo inayotakiwa na Mungu. Ubora wa maombi unatokana na ukweli kwamba yanatoka katika moyo wenye upendo na utii.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
Mungu anahitaji mambo fulani kutoka kwa watu wake; wakisema, Sitajitoa kwa moyo wangu kufanya jambo hili, Bwana huwaruhusu waendelee katika hukumu wanayoidhani kuwa yenye hekima pasipo hekima ya mbinguni, hadi andiko hili [Isaya 28:13] litimie. Usiseme, Nitafuata mwongozo wa Bwana hadi kiwango fulani kinachopatana na hukumu yangu, kisha nishikilie sana mawazo yangu mwenyewe, nikikataa kufinyangwa kufuatana na mfanano wa Bwana. Na liulizwe swali, Je, hii ndiyo mapenzi ya Bwana? siyo, Je, hii ndiyo maoni au hukumu ya—? Ushuhuda kwa Wahudumu, 419.