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

Buku la Yoeli na Kanisa la Waadventista Wasabato wa Laodikia - Namba Thelathini na Moja

Number Thirty-One

លេខ​សាមសិប​មួយ

Author

Jeff Pippenger

Published

January 18, 2026

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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.

Zviitiko zvitatu zvekupedzisira zvekuzadzikiswa kwaMesia zvinowanikwa muBhuku raMateu zvinoratidza zvinhu zvitatu zvechiratidzo chenzira chemutemo weSvondo; kuparadzirwa kwevanhu vaMwari panguva yemutemo weSvondo, sezvinofananidzirwa nekuparadzirwa keboka duku musi wa22 Gumiguru, 1844, pamwe nekuparadzirwa kwevadzidzi pamuchinjikwa. Kuparadzirwa uku kwose kuri kuwirirana nemutemo weSvondo. Mukubatana neGarirea, chinova chiratidzo chepanoshanduka zvinhu zvechiporofita, vanhu vakanga vari murima kusvikira pamutemo weSvondo vachadanwa kuti vabude murima. Vanhu ivavo ndivo rimwe boka raMwari, vashandi veawa regumi nerimwe vanomutswa kuti vaone nyaya yegakava reSabata apo vanodanwa kuti vabude muBhabhironi. Kudanwa kwavo kubuda muBhabhironi ndicho chikamu chechipiri chekutongwa, kunotanga paimba yaMwari, uyezve pamutemo weSvondo kunosangana neavo vari kunze kweJerusarema.

## The Tenth Messianic Waymark is The Sunday law Scattering

Ishusho rya cumi rya Mesiya ni ugutatana guterwa n’itegeko ry’icyumweru.

> 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.

> Asi izvi zvose zvakaitwa kuti magwaro evaprofita azadzikiswe. Ipapo vadzidzi vose vakamusiya, vakatiza. Mateu 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.

> “Lamuka, iwe munondo, urwise mufudzi wangu, nomurume ari shamwari yangu,” ndizvo zvinotaura Jehovha wehondo; “rova mufudzi, makwai achapararira; uye ndichadzosera ruoko rwangu pamusoro pevaduku.” Zekaria 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “Munguva pfupi tichapararira zvikuru, uye zvatinofanira kuita zvinofanira kuitwa nokukurumidza.” 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.

> “Nguva iri kuuya yatichaparadzaniswa nekuparadzirwa, uye umwe neumwe wedu achafanira kumira asina ropafadzo yekudyidzana navaya vane kutenda kunokosha kwakafanana; zvino mungamira sei kana Mwari asiri parutivi rwenyu, uye musingazivi kuti ndiye ari kukutungamirirai nokukutungamirirai?” Review and Herald, March 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Chiratidzo cheNzira chechiMesia chegumi nechimwe ndiko Kudanwa kweVemarudzi.

> 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.

> Kuti zvizadziswe zvakanga zvataurwa naEsaya muporofita, achiti, Nyika yeZebhuruni, nenyika yeNafutari, nenzira yegungwa, mhiri kwaJorodhani, Garirea ravahedheni; vanhu vakanga vagere murima vakaona chiedza chikuru; uye kune avo vakanga vagere munyika nomumumvuri worufu chiedza chakavabudikira. Mateo 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.

> කෙසේ නමුත්, සෙබුලූන් දේශයත් නප්තාලී දේශයත් ප්‍රථමයෙන් ඔහු සුළු ලෙස පීඩාවට පත් කළ කල ඇතිවූ ඇයගේ පීඩාවෙහි තිබූ අඳුර මෙන් එය නොවන්නේය; එහෙත් පසුව මුහුදේ මාර්ගයෙන්, යොර්දානයෙන් එහා, ජාතීන්ගේ ගලීලයේදී ඔහු ඇයව වඩාත් බරපතළ ලෙස පීඩාවට පත් කළේය. අඳුරේ හැසිරෙමින් සිටි ජනතාව මහා ආලෝකයක් දැක ඇත; මරණයේ සෙවනැල්ලේ දේශයේ වාසය කරන අය මත ආලෝකය බැබළී ඇත. යෙසායා 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.

Ku mulayo wa pa Sondo, mvula ya kulekeleshya yikakokelwa chakuzengezya che, ndipo Aamitundu bakawona ulwazi lukatampe. Kulondolwa kukamwazya aakukkulupilila, no kufalila mulumbe.

> “‘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.

> “‘Vachakakumikidzai kumatare, … hongu muchauyiswawo pamberi pevabati navamambo nokuda kwaNgu, kuti chive uchapupu kwavari nokuvaHedheni.’ Mateo 10:17, 18, R. V. Kutambudzwa kuchaparadzira chiedza. Varanda vaKristu vachauyiswa pamberi pavakuru venyika, avo, dai zvisina kudaro, vangadai vasina kumbonzwa vhangeri. Chokwadi chakamiririrwa zvisizvo kuvanhu ava. Vakateerera kupomerwa kwenhema pamusoro pekutenda kwevadzidzi vaKristu. Kazhinji nzira yavo chete yokuziva chimiro chacho chaicho uchapupu hweavo vanouyiswa kuzotongwa nokuda kwokutenda kwavo. Pavanenge vachibvunzwa vanotarisirwa kupindura, uye vatongi vavo voterera uchapupu hunopiwa. Nyasha dzaMwari dzichagoverwa kuvaranda Vake kuti vasangane nenguva yokukurumidzira. ‘Muchazvipiwa,’ anodaro Jesu, ‘paawa iyoyo chaiyo zvamuchataura. Nokuti havasi imi munotaura, asi Mweya waBaba venyu ndiye anotaura mamuri.’ Sezvo Mweya waMwari uchivhenekera ndangariro dzevaranda Vake, chokwadi chichaiswa pachena musimba racho rouMwari nomukosha waro unokosha. Avo vanoramba chokwadi vachasimuka kuti vapomere uye vamanikidze vadzidzi. Asi mukurasikirwa nomukutambura, kunyange kusvikira parufu, vana vaShe vanofanira kuratidza unyoro hweMuenzaniso wavo wouMwari. Saizvozvo kuchaonekwa musiyano uripo pakati pevamiririri vaSatani navamiririri vaKristu. Muponesi achakudzwa pamberi pavabati navanhu.”

> “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.

> “Vadzidzi havana kupiwa ushingi nokusimba zvavamapupuri okutenda kusvikira nyasha dzakadaro dzavaidiwa. Ipapo chipikirwa choMuponesi chakazadzika. Petro naJohani pavakapupura pamberi pedare reSanihedrini, vanhu ‘vakashamiswa; vakaziva pamusoro pavo kuti vakanga vambova naJesu.’ Mabasa 4:13. Pamusoro paStefano kwakanyorwa kuchinzi, ‘vose vakanga vagere mudare, vachimutarisa zvikuru, vakaona chiso chake sokunge chaiva chiso chengirozi.’ Vanhu ‘vakanga vasingagoni kukunda uchenjeri noMweya waaitaura nawo.’ Mabasa 6:15, 10. Uye Pauro, achinyora pamusoro pokutongwa kwake pamberi pedare ramadzimambo aKesari, anoti, ‘Pakuzvidzivirira kwangu kwokutanga hakuna munhu akamira neni, asi vose vakandisiya…. Asi Ishe vakamira neni, vakandisimbisa; kuti kubudikidza neni shoko riziviswe zvizere, uye kuti vaHedheni vose vanzwe; uye ndakanunurwa mumuromo weshumba.’ 2 Timoti 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.

> “Varanda vaKristu vakanga vasingafaniri kugadzirira mharidzo yakatogadzwa kuti vaibudise kana vaunzwa kuzotongwa. Kugadzirira kwavo kwaifanira kuitwa zuva nezuva mukuchengeta zvakakosha zvokwadi zveshoko raMwari mumwoyo, uye kubudikidza nomunyengetero vachisimbisa kutenda kwavo. Kana vainge vaunzwa mukutongwa, Mweya Mutsvene waizovayeuchidza izvo zvokwadi chaizvo zvaizenge zvichidikanwa.” 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.

Kutonga kunotanga neimba yaMwari pa9/11, uye kunopera pamutemo weSvondo, apo kutonga kunobva kwaendeswa kune rimwe boka raMwari riri kunze kweimba yaMwari.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

இயேசு கிறிஸ்துவைப் பற்றிய பன்னிரண்டாவது குறியீடு ஜாதிகளுக்கான நியாயத்தீர்ப்பாகும்

> 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.

> Kuti zvizadziswe zvakataurwa naEsaya muporofita, achiti, Tarirai muranda wangu, wandakasarudza; mudiwa wangu, unofadzwa nomweya wangu maari zvikuru: Ndichaisa Mweya wangu pamusoro pake, uye iye achaparidzira ndudzi kutonga. Haangakakavadzani, kana kuchema; uye hakuna munhu achanzwa inzwi rake mumigwagwa. Tsanga yakapwanyika haangaivhuni, uye tambo yefurakisi inopfungaira haangaidzimi, kusvikira abudisa kutonga kukunde. Uye ndudzi dzichavimba nezita rake. Mateo 12:17–21.

## Prediction

Ukubikezela

> 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.

> Tarirai muranda wangu, wandinotsigira; musanangurwa wangu, anofadzwa nomweya wangu; ndaisa Mweya wangu pamusoro pake; achabudisira marudzi kutonga. Haangadanidzi, kana kusimudza inzwi rake, kana kuita kuti inzwi rake rinzwike mumugwagwa. Tsanga yakapwanyika haangaiputsi, norukangarabwe runopfungaira haangarudzimi; achabudisa kutonga muchokwadi. Haangakoni kana kuora mwoyo, kusvikira amisa kutonga panyika; uye zviwi zvichamirira murayiro wake. 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.

Kupera kwekutonga kweimba yaMwari kwakatanga muna Chikunguru cha2023, apo inzwi rakanzwika mumigwagwa umo Mozisi naEriya vakanga varere vakafa mumupata wamapfupa akaoma akafa. Pakanzwika inzwi iroro, kutonga kwakatanga kusvika pakupera kweimba yaMwari, kukazopfuurira kuchienda kukutonga kweVamarudzi. Mubhuku raMateo mune kuzadzikiswa gumi nembiri kweMesiya kunoratidza zviratidzo zvikuru zvenzira mukufamba kweshanduko kwezana namakumi mana nezvina zvuru. Izvo zviratidzo gumi nembiri zvananidzirwa naMesiya. 1989; 1996; 9/11, 2001; Chikunguru 18, 2020; Chikunguru 2023; 2024; Kudanidzira kwePakati pousiku, kuparadzaniswa kwevapristi, uye mutemo weSvondo zvose zvinoratidzwa, apo 9/11 iine chapupu chemukati nechekunze, uye mutemo weSvondo uine chapupu chemukati chekuparadzirwa, uyezve zvapupu zviviri zvenguva yekutonga kwevashandi veawa regumi nerimwe. Zviratidzo zvipfumbamwe zvenzira mukufamba kweshanduko kwezana namakumi mana nezvina zvuru zvinonyatsozivikanwa mubhuku raMateo.

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:

Mateo ndiyo alfa ya Testamente Isya, na Ufunuo ndiyo omega. Mateo ni kazi bora ya kinabii, ambayo umuhimu wayo ulitiwa muhuri hata hadi siku za mwisho. Ina sura kumi na mbili za omega, ambazo zinalingana na alfa ya Mwanzo sura ya kumi na moja hadi ishirini na mbili. Ikiwa alfa kwa Ufunuo, inafanana na uhusiano uliovuviwa wa Danieli na Ufunuo. Yale yaliyofunuliwa kuhusu vitabu vya Danieli na Ufunuo kuhusu uhusiano wao wa kinabii, yangekuwa ya kweli pia kwa uhusiano wa Mateo na Ufunuo. Yale tuliyoarifiwa katika mwelekeo huo yangelingana na yafuatayo:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Mu bhuku raMateu, mutsara mumwe chetewo wechiporofita unorambidzwa sezvawunoitwawo mubhuku raZvakazarurwa.

> “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.

> “Zvakazarurwa ibhuku rakasimbiswa nechisimbiso, asiwo ibhuku rakazarurwa. Rinonyora zviitiko zvinoshamisa zvichazoitika mumazuva okupedzisira enhoroondo yenyika ino. Dzidziso dzebhuku iri dzakajeka, hadzisi dzisinganzwisisiki kana dzezvakavanzika. Mariri munotorwazve mutsetse mumwe chete weuporofita sezvakaitwa muna Danieri. Humwe uporofita Mwari akahudzokorora, nokudaro achiratidza kuti hunofanira kupiwa kukosha. Ishe havadzokorori zvinhu zvisina kukosha kukuru.” Manuscript Releases, vhoriyamu 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 la Matewu linatenga “mzere womwewo wa uneneri” monga Chivumbulutso ndi Danieli, ndipo limafikitsidwa ku ungwiro m’buku la Chivumbulutso, pakuti mawu akuti “chokwaniritsa” amatanthauza ungwiro.

> “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 Bhuku ra Zvakazarurwa mabhuku ose eBhaibheri anosangana nokugumira imomo. Pano ndipo panowanikwa kuwedzeredzwa kwebhuku raDanieri. Rimwe chiporofita; rimwewo chizaruro. Bhuku rakanga rakaiswa chisimbiso harisi Zvakazarurwa, asi chikamu ichocho chechiporofita chaDanieri chine chokuita namazuva okupedzisira. Mutumwa akaraira achiti, ‘Asi iwe, iwe Danieri, vharira mashoko, uise chisimbiso pabhuku, kusvikira panguva yokuguma.’ Danieri 12:4.” Mabasa Avaapostora, 585.

Matthew, Daniel and Revelation are the same book.

Mateu, Danieri na Chizarwa ibhuku rimwe chetero.

> “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.

> “Mabhuku aDanieri neZvakazarurwa chinhu chimwe chete. Rimwe chiporofita, rimwe chizaruro; rimwe bhuku rakasimbiswa nechisimbiso, rimwe bhuku rakazarurwa. Johani akanzwa zvakavanzika zvakataurwa nemabhanan’ana, asi akarairwa kuti arege kuzvinyora.” 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.

Zvaioneka sezvakakosha kuti nditore nguva ndichiisa bhuku raMateu mumamiriro aro ezvinhu ayo angasimbisa kukosha kwechiporofita kwekuvapo kwaPetro muKesaria Firipi ndisati ndadzorera chidzidzo kubhuku raJoeri. Ndichaedza kupfupikisa zvandakaona mubhuku raMateu mukuyedza kuratidza kukosha kukuru kwechiporofita kwaPetro paKesaria Firipi, inova Panium yaDanieri gumi nerimwe ndima yegumi nenhatu kusvika yegumi neshanu.

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.

Bhuku raMateo rakarongwa pamusoro pemitsara mitatu yakasiyana yechiporofita. Mutsara wokutanga ndiwo zvitsauko gumi zvokutanga; mutsara wechipiri ndiwo zvitsauko gumi nezviviri zvinotevera, izvo zvinoteverwa nomutsara wechitatu unoumbwa nezvitsauko zvitanhatu. Zvitsauko gumi zvokutanga zvinomirira mutumwa wokutanga waZvakazarurwa 14, zvitsauko gumi nezviviri zvinotevera zvinomirira mutumwa wechipiri waZvakazarurwa 14, uye zvitsauko zvitanhatu zvokupedzisira zvinomirira mutumwa wechitatu waZvakazarurwa 14. Handisati ndanyatsoratidza pachena uchapupu hwekuona uku, asi zvinogona kuitwa zviri nyore. Tisati taita izvozvo, ndinoshuva kuramba ndichiisa mimwe mitsetse mikuru pamufananidzo uri bhuku raMateo.

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.

Mstari wa pili wa sura ya kumi na moja hadi ishirini na mbili unawakilishwa na malaika wa pili, na malaika wa pili daima hutambulisha kuongezeka maradufu, kwa maana Babeli umeanguka, umeanguka. Sura ya kumi na moja hadi ishirini na mbili za Mwanzo huweka wazi ahadi, kisha agano la Mungu la hatua tatu pamoja na watu waliochaguliwa kupitia kwa patriarki Abramu. Aya iliyo katikati kabisa ya sura hizo kumi na mbili hutambulisha “tohara” kuwa ndiyo ishara ya agano, nayo iliwekwa katika hatua ya pili kati ya hatua tatu. Aya iliyo katikati kabisa ya mstari sambamba wa agano katika Mathayo ni pale jina la Simoni Bar-Yona linapobadilishwa kuwa Petro.

> 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.

> 我也告诉你：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.

Dzina la Petro likuyimira anthu zikwi zana limodzi ndi makumi anayi mphambu anayi, ndipo iye akuyimira gulu limene limakhazikitsa chikhulupiriro chawo pa kumva uthenga wa Khristu. Osati uthenga wokha wonena za Yesu, koma uthenga umene Yesu mwiniwake anawuzindikiritsa kuti unapatsidwa kwa Petro ndi Ambuye Mwiniwake.

> He saith unto them, But whom say ye that I am?

> A ri eka vona: “Kambe n'wina mi ri ndzi mani xana?”

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Sa i Simoni Pita, “Ndiwe Kristu, Mwana wa Mwari mupenyu.” Zvino Jesu akapindura akati kwaari,

> 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.

> Wa barikiwa wewe, Simoni Bar-Yona; kwa maana nyama na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Mathayo 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.

Kutenda kwaPetro kwakavakirwa pakuti Jesu ava Kristu—Mesia. Zita raPetro rakashandurwa, sezvakaitwawo zita raAbramu kuratidza ukama hwesungano, uye zita rake rinoenzana ne144,000; uye mundima iyoyo chaiyo, gakava guru rinoratidzwa seDombo riri nheyo yechechi, iyo yaizokunda pamusoro pemachechi egehena. Zana nemakumi mana nezvina zvuru ndiro chiratidzo chekupedzisira chevanhu vakasanangurwa vesungano, uye Petro anomirira boka iroro.

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 pangu imwecheteyo anomiririrawo kereke yekutanga yechiKristu, kereke yavadzidzi, nokuti ndimo munhoroondo umo Kristu akaisa hwaro hweKereke Yake. Kristu ndiye hwaro uye ndiYewo ibwe repakona guru, uye Petro mucherechedzo womwenga wekutanga wechiKristu nowomwenga wokupedzisira wechiKristu. Naizvozvo, Petro mucherechedzo zvose zviri zviviri wealpha noweomega mundima imwe chete.

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.

Vhesi rimwe iroro ndiro vhesi repakati remitsauko gumi nembiri inomirira shoko rengirozi yechipiri, uye Petro ano “pfupikisa kaviri” semwenga wokutanga uye semwenga wokupedzisira. Mwenga wokupedzisira uchava muhondo nesinagoge raSatani, uye mwenga wokupedzisira uchava wakaumbwa nemapoka maviri. Rimwe boka ndevane zana nemakumi mana nezvina ezviuru, rimwe boka ndereruzhinji rukuru. Ruzhinji rukuru runomiririrwa neSmirna, uye vane zana nemakumi mana nezvina ezviuru neFiradherfia.

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.

Iwaka laki moja na arubaini na nne elfu ni Wafiladelfia, na kubadilishwa kwa jina la Petro katika aya ya kumi na nane kunawakilisha kutiwa muhuri kwa wale laki moja na arubaini na nne elfu. Yeye ni ishara ya wale waliotiwa muhuri, na katika aya hiyo, yaani aya iliyo katikati kabisa ya sura kumi na mbili za agano, analingana na aya iliyo katikati kabisa ya sura kumi na mbili za Mwanzo, ambamo tohara inatajwa kuwa ndiyo ishara. Ufunuo sura ya kumi na moja hadi ya ishirini na mbili zinatoa mstari wa tatu kwa zile sura kumi na mbili za ushuhuda wa agano, na aya iliyo katikati ya hizo sura kumi na mbili inaitambulisha ndoa ya kahaba wa Ufunuo 17 pamoja na wafalme wa dunia.

> 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.

> Zvino chikara chakanga chiripo, asi chisipo zvino, ndicho chava wechisere, uye chinobva pane vanomwe, uye chinoenda kukuparadzwa. Zvakazarurwa 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.

Vhesi iri rine chekuita nokuzivisa kuwira kwekupedzisira kweBhabhironi guru, uye kuwira kokutanga kweBhabheri kwakaitika muchitsauko chokutanga chaGenesi mumutsara waro wesungano une zvitsauko gumi nezviviri. Petro ari kumiririra vane zviuru zvine zana namakumi mana nezvina mundima yepakati, iyo inowirirana nendima yepakati yaGenesi. Mundima yepakati yaZvakazarurwa, kuwira kweBhabhironi guru kunosvitsa pakuguma nyaya yaNimirodhi, muvhimi mukuru weBhabheri.

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.

Verses dziri pakati pemitsetse mitatu iyi yechiporofita dzinoratidza chisimbiso chaMwari kana mucherechedzo wechikara. Sungano yorufu yeBhabhironi yakatanga muna Genesisi inosvika kumagumo ayo muna Zvakazarurwa. Nokudaro inoisa mavambo nemagumo pamitsetse yose mitatu, painounzwa pamwe chete, mutsara pamusoro pomutsara. Apo Petro anoshandiswa sechiratidzo chegakava guru riri pakati peDombo nemikova yeGehena, ndipo pane shoko romutumwa wechipiri, nokuti shoko romutumwa wechipiri nderokuti, Bhabhironi rawa (Nimrodhi) rawa (hure reRoma). Mutsara wechipiri mumitsetse mitatu yaMateo ndiro shoko romutumwa wechipiri nokuti unoratidza kuwira kuviri kweBhabhironi. Unopa muchato wokunyepedzera panzvimbo chaiyo panopedziswa muchato wechokwadi, pamurayiro weSvondo. Unomiririra nhamba “8” sechokunyepedzera chevanhu vaMwari vari ivo vasere vechokwadi. Upapa hunoratidzwawo sechinonyepedzera Mwari, nokuti hwaivapo, uye huripo, uye huchakwira. Hunokwira panzvimbo chaiyo panokwira mureza—pamurayiro weSvondo.

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.

Muna Mateo mune kuzadzikiswa kwegumi nembiri kweMesiya, uye muTestamende Yekare mune zviporofita zvinobva pamazana matatu kusvika pamazana mashanu pamusoro paMesiya. Mateo mune kuzadzikiswa gumi nembiri kwakanyatsoratidzwa zvakananga, kupfuura zvikuru kupi nokupi pane mamwe mavhangeri matatu. Kuzadzikiswa gumi nembiri ikoko kunowirirana nezviratidzo zvipfumbamwe zvakasiyana zviri murwendo rwekugadziridza rwevanhu vane zviuru zana namakumi mana nezvina. Pfumbamwe inomirira kukwana, nokuti hapana nhamba inopfuura “pfumbamwe,” nokuti huwandu hwose hunotevera “pfumbamwe” hunoshandisa chete manhamba mapfumbamwe okuva paimwe kusvikira papfumbamwe, pamwe chete nazero. Pfumbamwe kuzara. Pazviratidzo zvipfumbamwe izvozvo, zviviri zvazvo zvine kupfuura kumwe chete kwekuzadzikiswa kwaMateo. 9/11 ine zviviri, uye mutemo weSvondo une zvitatu.

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.

Nguva yokupedzisira muna 1989, kuumbwa zviri pamutemo kweshoko muna 1996, kuchiteverwa ne9/11, kuchiteverwa nekuodzwa mwoyo kwaChikunguru 18, 2020, kuchiteverwa nenzwi riri murenje muna Chikunguru 2023, izvo zvakatungamirira kurumuko rwa2024, izvo zvinotungamirira kuMhere yepakati pousiku, kuchiteverwa nekuparadzaniswa kwevaprista, kunoguma pamutemo weSvondo. Zviratidzo zvipfumbamwe zvenguva, chimwe chine zvapupu zviviri uye chimwe chine zvapupu zvitatu; 9/11 ine zviviri uye mutemo weSvondo zvitatu. Izvi zvinoreva kuti mumutsara werumutsiriro wezana nezviuru makumi mana nezvina, zvapupu zviviri zve9/11 kusvika kuzvapupu zvitatu zvemutemo weSvondo—zvinoratidza nguva yekusimbiswa kwezana nezviuru makumi mana nezvina. Zviratidzo zvenguva gumi nezviviri zvinowirirana nesangano rimwe nerimwe rerumutsiriro, uye mukuita saizvozvo, zvinosimbisa nekuzivisa nguva yekusimbiswa kwezana nezviuru makumi mana nezvina kubva pa9/11 kusvikira pamutemo weSvondo.

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.

Mukuita izvi, rinoratidza zvapupu zviviri pa9/11, uye zvapupu zvitatu paMutemo weSvondo. Zvapupu zviviri pa9/11 ishoko romutumwa wechipiri, uye zvapupu zvitatu paMutemo weSvondo ishoko romutumwa wechitatu. Naizvozvo, mutsara unobudiswa nokuzadzikiswa kwaMateo kwezviprofita zvaMesia unorondedzera uye unokudza nguva yokuiswa chisimbiso, ukuwo uchizivisa mutumwa wechipiri sealpha yenhoroondo yenguva yokuiswa chisimbiso, uye mutumwa wechitatu seomega. Izvi zvinoreva kuti nguva yokuiswa chisimbiso yakakomberedzwa pakati penhamba mbiri nenhamba nhatu, nokudaro ichiisa makumi maviri nenhatu, chiratidzo chokuyananisa—pamusoro penhoroondo yose yokuiswa chisimbiso.

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.

Mubhuku raMateu mune mitsara mitatu yechiporofita, inomirira, zvichitevedzana, ngirozi yokutanga, yechipiri, neyechitatu; uye kuti zvitsauko gumi nezviviri zviri mumutsara wechipiri waMateu zvinomirira sungano nevanhu vane zana namakumi mana nezvina zvezviuru, nokuti ndizvo omega kusungano yaGenesisi yealpha naAbrama. Izvi zvinorevawo kuti, sengirozi yechipiri, apo Petro anomirira vose vari vaviri mwenga wokutanga nowokupedzisira wechiKristu, kupetwa kwaPetro kunosimbisa chinodiwa chechiporofita chokuti muve nokupetwa mungirozi yechipiri. Pamusoro pezvapupu zvitatu, nhamba gumi nembiri ndiyo tambo inosunga pamwe chete mitsara mitatu yezvitsauko gumi nembiri, saka kana tikawana mumwewo mumiririro wenhamba gumi nembiri mubhuku raMateu, unofanira kuwirirana nedzimwe gumi nembiri dziri mubhuku raMateu.

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.

Zvitsauko gumi nezviviri zvaMateo, zvinotanga nenhamba yokufananidzira gumi nerimwe uye zvichiguma neinoenderana nayo yokufananidzira, nhamba makumi maviri nemaviri, zvinowirirana nemutsara wokuvandudza wezana nezviuru makumi mana nezvina zvinomiririrwa nokuzadzikiswa gumi nezviviri kwaMesia, nokudaro zvichiratidza “kuwedzerwa kaviri” kwechipiri mumutsara wengirozi yechipiri. Kuzadzikiswa gumi nezviviri kwaMesia, pamwe chete nezvitsauko gumi nezviviri, ndizvo “kuwedzerwa kaviri” kwengirozi yechipiri, asi kana zvichiwanzaniswa zvinomiririra 144,000. Petro anowedzerwa kaviri, uye nhamba gumi nezviviri inowedzerwawo kaviri. Kuwedzerwa uku kaviri kunozadzisa kuwedzerwa kaviri kweBhabhironi richiwa kaviri.

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.

Zvitsauko gumi neimwe kusvika makumi maviri nezviviri zvinomirira ngirozi yechipiri yaZvakazarurwa 14. Gumi chiratidzo chemuedzo, uye wokutanga wemiedzo mitatu, ndiwo zvitsauko gumi zvokutanga zvaMateo. “Gumi” rinofananidzira muedzo. Nokuti Mateo ndiye arifa kuomega yeZvakazarurwa, chitsauko chokutanga chebhuku ripi neripi chinotanga nechizaruro chaJesu Kristu. Muchitsauko chokutanga Josefa anoedzwa pamusoro pokutenda ngirozi kana kusatenda. Mumwe wake anowirirana naye aiva Zekaria, baba vaJohane Mubhabhatidzi, vakasatenda vakakundikana muedzo iwoyo mumwe chete. Mumwe akagamuchira kuberekwa kwakaitwa nokurongwa kwaMwari, mumwe akakahadzika.

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?”

Mucitsauko caciwiri, Herode wakawopa kubabika kwa fumu yiphya, ndipo Yosefe na Mariya wakacimbilira ku Eguputo. Yohane Mubapatizi wakiza na ciyezgo cakwamba mu mucitsauko catatu, ciyezgo cakwamba ico Mudumbu White wakucimanyiska kuti cikaŵa ciyezgo ca umoyo panji nyifwa, pakuti wakalemba kuti, “awo ŵeneawo ŵakakana uthenga wa Yohane ŵangapindura chara na Yesu.” Mungelo wakwamba ni uthenga wa kuyezga uwo ukuchema ŵanthu, nga ni umo Yohane wakacitira, kuti ŵawope Ciuta, pakuti ora la ceruzgo ca Ciuta likwiza. Ici chikimiriridwa na Yohane apo wakafumba kuti, “ndinjani wamuticenjezga kuti mucimbire ukali uwo ukwiza?”

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.

Kisha katika sura ya nne, Yesu anafunga siku arobaini, na kufunga huko kunafikia ukamilifu wake katika majaribu matatu ya pekee, kwa maana majaribu hayo matatu huwakilishwa daima katika ujumbe wa malaika wa kwanza. Kisha Yesu akaanza kuweka misingi kwa kuwachagua wanafunzi Wake, kwa kuwa kwa Ezra na Nehemia misingi ya hekalu iliwekwa katika historia ya amri ya kwanza, na kwa Wamillerite, misingi iliwekwa katika historia ya malaika wa kwanza. Misingi hiyo ni heri, ikifuatiwa na miujiza Yake iliyopelekea kuwatuma wanafunzi kumi na wawili hadi kufikia mwisho wa sura ya kumi. Wanafunzi hao kumi na wawili ndipo walipokuwa wamewekwa mahali pao, na ufunuo unatambulisha kwamba wanafunzi walikuwa msingi wa kanisa la Kikristo. Kufikia sura ya kumi na moja misingi ilikuwa imekamilika.

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 chikamu chegumi nerimwe vadzidzi vari kushumira vari voga, Jesu ari oga, zvichiratidza pachena kupatsanuka kwakasiyana pakati pechikamu chegumi nechikamu chegumi nerimwe. Zvikamu zvekutanga kusvika pagumi ndiwo mashoko omutumwa wokutanga; iwo akaguma pakusvika kwowechipiri. Mutumwa wechipiri anounza kupatsanurwa, kuparadzaniswa, sezvakaitika kuvaMillerite navaPurotesitendi. Chikamu chegumi chinopera Jesu aparadzana navadzidzi, uye muchikamu chegumi nerimwe iye ari oga.

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.

Zvikamu gumi nerimwe kusvika makumi maviri nezviviri zvinomirira mutumwa wechipiri, zvichitungamirira kuzvikamu makumi maviri nenhatu kusvika makumi maviri nesere, semutsara wechitatu womutumwa wechitatu. Chokwadi, mutumwa wechitatu anosvika pamurayiro weSvondo, izvo zvinomiririrwa nePaseka yezvikamu makumi maviri nenhanhatu kusvika makumi maviri nesere. “23” chiratidzo chokuyananisa, uye chekutanga chezvikamu zvitanhatu izvozvo chinomirira shoko romutumwa wokutanga, uye zvikamu zvitatu zvokupedzisira zvinomirira shoko romutumwa wechitatu. Zvikamu zviviri zviri pakati (24 & 25) zvinomirira mutumwa wechipiri. Zvikamu zvitatu zvokupedzisira zvine “23” zviratidzo zvakananga zvinowiriranisa chikamu “23,” somutumwa wokutanga kana kutanga, uye zvikamu makumi maviri nenhanhatu kusvika makumi maviri nesere somutumwa wechitatu, ne “23” zviratidzo. Chikamu 23 ndiwo mutumwa wokutanga, uye zvikamu zviviri zvinotevera ndiwo mutumwa wechipiri, uye zvikamu zvitatu zvokupedzisira ndiwo mutumwa wechitatu.

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, ambayo inawakilisha msalaba, nayo kwa upande wake inalingana na sheria ya Jumapili, pia inawakilishwa 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.

Pentekosti ni namba 50, na 50 ni ishara ya Yubile. Yubile inajumuisha mwaka wa arobaini na tisa, mwisho wa mzunguko wa saba wa vipindi saba vya miaka. Namba 49 hutangulia namba 50, lakini imeunganishwa nayo moja kwa moja. Mstari wa tatu katika Mathayo unaanza na sura ya 23, kisha unafuatiwa na sura mbili (24, 25) ambazo jumla yake ni 49, mara tu kabla ya malaika wa tatu anayewakilisha namba 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.

Mukutanga kwemutsara wezvitsauko zvitanhatu mune “23,” uye kumagumo mune zviratidzo zvenguva “23”; uye huwandu hunowanikwa pakuwedzera chitsauko 26 pamwe na27 na28 hunoenzana na“81,” rinova chiratidzo chevaprista chakaiswa mukati memavhesi chaiwo anoratidza kudeurwa kweropa uko Muprista Mukuru wekudenga aizoshandisa muushumiri Hwake hweuprista hukuru. Nechikonzero ichi, musoro wechitsauko “81” mubhuku The Desire of Ages wakavakirwa pana Mateo 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Isahluko 81— ‘INkosi Ivukile’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Le khethelo ena e theiloe ho 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.

“81” nhamba inomirira uprista, uye muna Revhitiko 8 panoratidzwa mazuva manomwe ekutsaurwa kwevaprista. Muna Numeri chitsauko 8, kunoratidzwa kunatswa kwavaRevhi. Muna 2 Makoronike, vaprista “81” vanopikisa mambo Uziya, uye ndima iyi inopa mupiro wakananga pakusimbisa shoko rokuiswa chisimbiso revane zana namakumi mana nezvina ezviuru.

> 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.

> “Asi wakati alipokuwa na nguvu, moyo wake uliinuka hata kuleta uharibifu wake mwenyewe; kwa maana alimkosea BWANA, Mungu wake, akaingia ndani ya hekalu la BWANA ili kufukiza uvumba juu ya madhabahu ya uvumba. Naye Azaria kuhani akaingia nyuma yake, pamoja naye makuhani wa BWANA themanini, watu mashujaa; wakasimama kinyume na Mfalme Uzia, wakamwambia, Si kazi yako wewe, Uzia, kumfukizia BWANA uvumba, ila ni kazi ya makuhani, wana wa Haruni, waliowekwa wakfu kufukiza uvumba; tokeni katika patakatifu, kwa maana umekosa; wala jambo hilo halitakuwa kwa heshima yako itokayo kwa BWANA Mungu.”

> 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 akatsamwa, uye akanga ane mudziyo wezvinonhuhwira muruoko rwake kuti apisire zvinonhuhwira; zvino wakati achakatsamwira vaprista, maperembudzi akabva amera pahuma yake pamberi pavaprista muimba yaJehovha, pedyo neatari yezvinonhuhwira. Azaria muprista mukuru, pamwe chete navaprista vose, vakamutarisa; uye tarirai, akanga ava namaperembudzi pahuma yake, vakamubudisa nokukurumidza ipapo; hongu, iye amene akakurumidzawo kubuda, nokuti Jehovha akanga amurova. Uzia mambo akava nemaperembudzi kusvikira pazuva rokufa kwake, akagara muimba yakatsaurwa, ari munhu ane maperembudzi; nokuti akanga aparadzaniswa neimba yaJehovha; Jotamu mwanakomana wake akanga ari pamusoro peimba yamambo, achitonga vanhu venyika. 2 Makoronike 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 manomwe nerimwe sechiratidzo chinobatanidzwa navaprista vakapikisa kuedza kwaUzia kupa zvibayiro munzvimbo tsvene. Chimiro chechiporofita chechikamu chaUzia chinowirirana nechimiro chechiporofita chaDanieri 11 ndima 11 ne12. Zvose zviri zviviri zvikamu izvi zvinoratidza mambo wokumaodzanyemba, ane moyo wakakudzwa nokuda kwokukunda kwehondo, zvikuru sei kukunda kwazvino pamusoro pamambo wokuchamhembe. Ndima 11 yaDanieri 11 payakazadzikiswa naPtolemy pahondo yeRaphia, iye, sezvakaitawo Uzia, akatsvaka kupa chibayiro munzvimbo tsvene paJerusarema, asi akadziviswa navaprista. Mutsetse pamusoro pomutsetse, zvapupu zviviri izvi zvinoratidza hondo yeUkraine yava pedyo nokuguma.

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.

Icandwe ca makumi munani na kumwe c’igitabu *The Desire of Ages*, gishingiye kuri Matayo 28, kandi kigaragaza Kristo azamuka kugira ngo atangure igikorwa ciwe nk’Umuherezi Mukuru wo mw’Ijuru.

> 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.

> Zvino pazvinhu zvatakataura, ichi ndicho chikuru chazvo: Tine muprista mukuru wakadai, akagara kuruoko rworudyi rwechigaro choushe chaMadzimambo Kudenga. VaHebheru 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.

Nambari “81” ni ishara ya makuhani, na sura za 26, 27, 28; hatua ya tatu ya mstari wa tatu katika Mathayo hujumlisha 81. Hatua ya pili hujumlisha 49, na hatua ya kwanza ni 23. Themanini na moja inawakilisha makuhani 80 na kuhani mkuu mmoja katika ushuhuda wa Uzia. Katika kiwango hiki, makuhani 80 ni wanadamu, na kuhani mkuu ni wa Kiungu. 81 inawakilisha muungano wa Uungu na ubinadamu. Nambari moja katika nambari themanini na moja inawakilisha Uungu.

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.

Namba wan dalam namba ileven iwakilisha ubinadamu na pia Uungu. Namba wan katika namba twenti-wan iwakilisha Uungu, na twenti ubinadamu. Muungano wa namba mbili na moja unaweza kuonekana katika wanafunzi waliokuwa njiani kwenda Emau.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Mubatanidzwa wezvitatu nechimwe ndihwo hunhu hwevanhu noUmwari sezvinomiririrwa nechoto chomoto chaShadhiraki, Meshaki naAbhedhinego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

የአራትና የአንድ ጥምረት፣ መለኮት ከሰብአዊነት ጋር የሚጣመረው በአራተኛው ትውልድ እንደሚፈጸም ያመለክታል።

The five and one combination identifies the five virgins waiting for the bridegroom.

Uhlanganisela lwesihlanu kanye lwalunye lukhomba izintombi ezinhlanu ezazilindele umkhwenyana.

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.

Musanganiswa wenhamba nhanhatu nechimwe unomirira ukama hwomunhu neSabata yezuva rechinomwe, iyo Humwari huri Ishe wayo. Nhamba “nhanhatu” chiratidzo chomunhu, uye icho chimwe ndiKristu.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Muunganiko wa saba na moja unawakilisha 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.

៨១ ជានិមិត្តសញ្ញានៃបូជាចារ្យ និងទំនាក់ទំនងរបស់ពួកគេជាមួយនឹងមហាបូជាចារ្យ។

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.

Muunganidzwa wezvipfumbamwe nechimwe unoratidza kupedzwa. Pamuviri pacho pamwedzi mipfumbamwe. Pakanga pane zvizvarwa zvipfumbamwe zvakatungamirira kuna Noa, uye zvizvarwa zvipfumbamwe zvakatevera izvo zvakatungamirira kusungano. Jesu akabudisa mweya paawa yechipfumbamwe. Muunganidzwa wezvipfumbamwe nechimwe unoratidza kupedzwa kwebasa rokuisa chisimbiso pavanhu Vake.

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.

Mumamiriro ezvinhu aya, nhamba imwechete ndiko kubatanidzwa kwehunhu hwevanhu noUmwari; nhamba yechipiri ndiye Mudzidzisi waMwari, achidzidzisa vanhu. Nhamba yechitatu ishoko rengirozi nhatu, rinova shoko ravanodzidziswa panhamba yechipiri. Nhamba yechina inoratidza chizvarwa chechina, nokudaro ichizivisa nhoroondo yechiporofita apo mhandara shanu dzakangwara dzinoratidzwa, uye dzinogadzirwazve sezvinomiririrwa nezuva rechitanhatu rokusika. Ipapo danho rechinomwe rinoratidza kuchinjira kuFiraderfia nechakavanzika chevasere vari vevanomwe. Panguva iyoyo sungano inozadzikiswa, uye upristi hwe“81” hunosimudzirwa kuti hupedze basa rinomiririrwa nenhamba yepfumbamwe. Panhanho imwe neimwe, nhamba imwechete iShumba yorudzi rwaJudha, uyo ariwo Palmoni, Muverengi Wezvinoshamisa. 81 chiratidzo chavaprista. Palmoni ndiye akasika nhamba dzose.

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.

Namba kumi na moja huwakilisha nusu ya ishirini na mbili, na zote mbili huwakilisha muungano wa Uungu na ubinadamu. Katika makala ya hivi karibuni nilijumuisha kauli mbili zinazohusu mwanzo na mwisho.

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.

Chirevo chokutanga chakaratidza kuti apo Ellen White akagamuchira zviratidzo zvake zvokutanga zvesanctuary, akaratidzwa kuti murayiro weSabata waipenya zvikuru kupfuura mimwe mirayiro. Akaratidzwawo kuti mumazuva okupedzisira “dzidziso yokuvapo kwaKristu munyama” yakanga yakakomberedzwa nokupenya kwakapfava. Sabata raiva chiedza pakutanga chaifananidzira dzidziso yokuvapo kwaKristu munyama pakupedzisira. Kubatanidzwa kwaMwari nounhu ndiyo dzidziso yokuvapo kwaKristu munyama, nokuti ndiyo dzidziso yaKristu yokuzvitorera nyama yomunhu, nokudaro achiisa muenzaniso wokuti huMwari hwakabatanidzwa nounhu hahutadzi.

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.

Khume na khume na muthihi wa kana khumi na mbili na mili, kabili nambara khumi na imwe ndiyo yamba mutwe wa kila msitari wa agano wa sura khumi na mbili, na kila umalizikia na ishirini na mbili. Sura za khumi na imwe na aya za khumi na imwe ndani ya Maandiko zinaakilisha alama za njiani za wale laki moja na arubaini na nne elfu.

## 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.

Hondo yeUkraine yakatanga muna 2014, uye ndiwo mutsara wekunze wenguva yokuiswa chisimbiso kwevane zviuru zana nemakumi mana nezvina.

> 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.

> Zvino mambo wokumaodzanyemba achashatirwa kwazvo, agobuda kuzorwa naye, iye mambo wokumaodzanyemba achirwa namambo wokumaodzanyemba; uye iye achaisa mberi boka guru revanhu vazhinji; asi boka iro richaiswa muruoko rwake. Danieri 11:11.

## July 18, 2020

18 Julai 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.

Kudembeseka kwekutanga kwaiva kunonoka kwaJesu kuenda kunomutsa Razaro, chishamiso chikuru kwazvo uye chisimbiso chaMwari. Jesu akamirira mazuva mana asati amutsa Razaro. Vhesi iri muna Johane riri kuzivisa chekupedzisira pazvishamiso zvinomwe zvinonyatsozivikanwa zvakananga muvhangeri raJohane. Chekutanga chaiva kushandura mvura kuita waini. Kune chiedza chikuru pakufungisisa zvishamiso zvinomwe izvi zvinoguma pana Johane 11:11, uye vadzidzi vezvouMwari vose vanobvumirana kuti muna Johane mune zvishamiso zvinomwe bedzi, zvichibva pakuti ndizvo chete zvinonyatsozivikanwa zvakananga. Nechikonzero ichi, havaverengi kumuka kwaKristu sechiratidzo chechisere, asi kwaiva chishamiso, uye kumuka Kwake ndicho chiratidzo chesungano; saka kumuka mubhuku raJohane ndicho chishamiso chechisere, icho chiri chezvinomwe, nokuti chimwe nechimwe chezvishamiso zvinomwe zvakapfuura chakaitwa nesimba rokumuka Kwake.

> 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.

> Waxoxa kan ayuu yidhi; dabadeedna wuxuu iyaga ku yidhi, Saaxiibkeen Laasaros waa hurdaa; laakiin anigu waan tegayaa inaan hurdada ka kiciyo isaga. Yooxanaa 11:11.

## July, 2023

Julayi, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Muna Chikunguru 2023, inzwi riri murenje rakatanga kudanidzira shoko rine Mweya woupenyu.

> 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.

> Kwaye emva kweentsuku ezintathu nesiqingatha, uMoya wobomi ovela kuThixo wangena kubo, baza bema ngeenyawo zabo; lwaza uloyiko olukhulu lwehlela abo babebabona. ISityhilelo 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.

Johana anozvarwa mazuva masere pamberi pomurayiro weSvondo, nokuti pamurayiro weSvondo ndipo panotanga kutaura baba vake, Zekaria. Zita raJohana rinoshandurwa kubva kuna Zekaria richiva Johana pamurayiro weSvondo, apo kushandurwa kwezita rake kunoratidza ukama hwesungano. Kuberekwa uku kunofananidzira kumuka kwevakanga vaurayiwa mumigwagwa musi wa18 Chikunguru 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 eka n’wina: exikarhi ka hinkwavo lava velekiweke hi vavasati, a ku si tshama ku humelela lonkulu ku tlula Yohane Mukhuvuri; kambe loyi a nga lontsongo ngopfu eku fumeni ka matilo u tlula yena hi vukulu. 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.

U-Isaya ukhomba ukuhlanganiswa kwesibili okwafezeka ngo-1849. Ukuhlanganiswa kwesibili kwaqala ngoJulayi 2023, futhi kuphela lapho abantu bakaNkulunkulu sebebekwe uphawu.

> 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.

> Zvino zvichaitika nezuva iro, kuti Ishe achasimudzazve ruoko rwake kechipiri kuti adzore vakasara vavanhu vake vachange vasara, kubva kuAsiria, nekuIjipiti, nekuPatrosi, neKuši, neEramu, neShinari, neHamati, uye nezvitsuwa zvegungwa. Isaya 11:11.

## Just Before the Sunday law

Mbere gato y’Itegeko ryo ku Cyumweru

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.

Muvhangeri Jesu achangobva kupedzisa kupinda kwokukunda, nokudaro achiratidza kushanduka kubva kuMhereyo yoPakati pousiku kuenda kumurayiro weSvondo; ane vadzidzi gumi navaviri pamwe chete naye, nokuti vakanga vatotsanangurwa kare murayiro weSvondo usati wavapo.

> 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.

> Yesu akapinda muJerusarema, nomutemberi; zvino wakati atarira zvinhu zvose kumativi ose, uye madekwana akati asvika, akabuda akaenda kuBhetaniya pamwe navane gumi navaviri. 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.

Wakati kutiwa muhuri kutakapokamilishwa juu ya wale mia moja na arobaini na nne elfu, muda mfupi tu kabla ya sheria ya Jumapili, kuunganishwa pamoja kwa Mume wa Uungu na mke wa ubinadamu kutakuwa kumekamilika, na hao wawili watakuwa mmoja milele, kwa maana upatanisho umekamilika.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Nombe nalinga mwamuna alibe mkazi, nombe mkazi alibe mwamuna, mwa Ambuye. 1 Akorinto 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.

Kuberekwa kunoshamisa kwaSara, kuberekwa kwakanga kwanonoka zvikuru kubvira pakupanduka kwa1863, kunozadzikiswa apo mukadzi waZvakazarurwa 12 anobereka mapatya. Mwana wokutanga anosvika paMidnight Cry, uye mwana wechipiri paSunday law. Mwana akabuda wechipiri ndiye akanga ane shinda tsvuku, inomirira chiratidzo chaRahabhi paJeriko.

> 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.

> Kupfurikidza nokutenda, Sara amenewo akapiwa simba rokutora mimba, akabereka mwana panguva yaakanga apfuura zera, nokuti akati iye wakanga avimbisa wakatendeka. VaHebheru 11:11.

## The Sunday law for Laodicea

Murau weSonto weLaodikea

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremia anaainisha 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.

> Naizvozvo Ishe vanoti, Tarirai, ndichavaunzirai zvakaipa zvavasingazokwanisi kupunyuka pazviri; uye kunyange vakachema kwandiri, handingavanzwi. Jeremia 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekiel anowirirana nemutongo waJeremia pamusoro peAdventism.

> 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.

> Uyu muji ntuzoba inkono yanyu, kandi namwe ntimuzoba inyama ziri hagati muri yo; ahubwo nzobacira urubanza ku rubibe rwa Isirayeli. Ezekiyeli 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.

Kupitilira kwa Israyeli wakale monga anthu a pangano la Mulungu kumaphatikizapo Mulungu kukwiyitsa anthu a pangano loyamba ku nsanje chifukwa cha chimene anataya ndi kukana. Izi zidzabwerezedwanso pa Adventism pa nthawi ya lamulo la Sabata.

> 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.

> Na ampa rero hoe tafintohina va izy mba hianjerany? Sanatria izany; fa noho ny fahalavoany kosa no nahatongavan’ny famonjena ho an’ny jentilisa, mba hampialona azy. Romana 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.

Adventismu, yakavakirwa pabasa raWilliam Miller, iro ravanoramba, ichiri kufamba kwakavaka temberi; asi sezvakanga zvakaitawo naSoromoni, uyo akavakawo temberi, vakaputsa sungano uye ushe hwavo huchatorwa kwavari, hupiwe kuvanhu vachachengeta munda wemizambiringa waMwari sezvaanorayira.

> 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.

> Naizvozvo Ishe wakati kuna Soromoni, Nokuti wakaita chinhu ichi, ukasachengeta sungano yangu nemitemo yangu yandakakuraira, zvirokwazvo ndichakubvamburira umambo, ndihupe muranda wako. 1 Madzimambo 11:11.

## The Sunday law for Philadelphia

Umthetho weSonto waseFiladelfiya

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.

Pa mutemo weSvondo, kereke inokunda inoiswa munyika yayo pachayo, maererano nevaporofita; uye nyika iyo inyika yakazara zvikuru neshoko remvura yekupedzisira. Jeriko rakavakwazve muna 1863, uye pa mutemo weSvondo Jeriko rinowira pasi.

> 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.

> Kweni tiko, loku mi yaka ku ya ri endla ra n’wina, i tiko ra tintshava ni minkova, naswona ri nwa mati ya mpfula ya le tilweni. Deteronoma 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.

Guta ni ubwami, kandi Itorero rinesha rihagarariye ubwami bwa Kristo bw’ikuzo. Ubwo bwami bw’Itorero rinesha butangira ku cyumweru gitegekwa n’amategeko, ubwo Itorero rye rizamurwaho kandi rikagirwa irisumba imisozi 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.

> Nemaropafadzo avakarurama, guta rinokwidziridzwa; asi rinoputswa nomuromo wavakaipa. Zvirevo 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.

Pa wachi pfumbamwe ndipo pakauya mutumwa kuna Kornelio achimuraira kuti atume kunodana Petro, nokudaro zvichiratidza nguva iyo evhangeri inosvika kuvaHedheni panguva yomurayiro weSvondo. Petro paakarairwa naMwari kuti aende, zvakanga zviri mumamiriro echiratidzo chokudya mhuka dzisina kuchena. Izvi zvinozadziswa panguva yomurayiro weSvondo. Wachi pfumbamwe inoenderana newachi pfumbamwe, apo Kristu akafa. Wachi pfumbamwe inomirira kuguma kwenguva inotanga pawachi yechitatu, apo Jesu akarovererwa pamuchinjikwa, akazofa maawa matanhatu gare gare. Ndiyo nguva imwe cheteyo yaPetro ari muimba yapamusoro pawachi yechitatu, ndokuzova mutemberi pawachi pfumbamwe. Imwe wachi yechitatu inoguma parufu rwaKristu; pane imwe wachi pfumbamwe inotevera Petro ari mutemberi achiparidza shoko raJoere. Rufu rwaKristu rwakagumisa ukama hwesungano naIsraeri, rukazarurira vaHedheni suo, vanomiririrwa naKornelio.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Ndipo, tazama, mara hiyo hiyo walikuwapo watu watatu, wakiwa wamekwisha kufika nyumbani nilimokuwamo, wametumwa kutoka Kaisaria kuja kwangu. Matendo 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.

> Dzichava zvinofanira kuva zvinonyangadza kwamuri; hamufaniri kudya nyama yazvo, asi zvitunha zvazvo muchazviona sezvinonyangadza. Revhitiko 11:11.

We will continue this study in the next article.

Ticharamba nechidzidzo ichi muchinyorwa chinotevera.

> “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 lorhe leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumele bokisi ro saseka swinene, leri endlaka kwalomu ka 10 wa ti-intshi hi ku leha ni 6 wa ti-intshi hi ku anama loku ringanaka, leri endliweke hi ebony ni tiperela leti simekiweke hi vutshila lebyi hlamarisaka. Eka bokisi rero a ku namarheteriwe xilotlelo. Hi ku hatlisa ndzi teke xilotlelo kutani ndzi pfula bokisi; kutani, hi ku hlamala ni ku tsaka lokukulu, ndzi kume leswaku a 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 lulamisiwile kahle swinene etindhawini ta swona to hambana-hambana endzeni ka bokisi; naswona, hi leswi a swi lulamisiwile xisweswo, a swi kombisa ku vangama ni ku kwetsima loku ringanisiwaka ntsena ni 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.

> “Ndzi langutile endzeni ka bokisi, kambe mahlo ya mina ma phatsimiwile hi leswi ndzi swi voneke. A ma voninga hi ku vangama loku tlulaka ka khale ka wona hi ka khume. Ndzi ehlekete leswaku a ma phyarhiwe hi sava hi milenge ya vanhu volavo vo homboloka lava a va ma hangalasile ni ku ma kandziyela entshurini. A ma vekiwe hi ndlela yo saseka endzeni ka bokisi, xin’wana ni xin’wana xi ri exivandleni xa xona, ku nga ri na xikombiso xin’wana ni xin’wana xa ku tikeriwa ka munhu loyi a nga ma hoxa kona. Ndzi huwelele hi ntsako lowukulu swinene, kutani ku huwelela koloko ku ndzi pfuxile.” 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.

> “Muri gushyira ukuza kw’Umwami kure cyane. Nabonye ko imvura y’itumba rya nyuma yaje [mu buryo butunguranye nk’] induru yo mu gicuku, kandi ifite imbaraga zikubye inshuro icumi.” 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.

> အကြောင်းအရာရှိသမျှ ပညာနှင့် နားလည်ခြင်းဆိုင်ရာကိစ္စများတွင် ရှင်ဘုရင်သည် သူတို့ကို မေးမြန်းစုံစမ်းသောအခါ၊ သူတို့သည် သူ၏ နိုင်ငံတစ်ဝှမ်းလုံးရှိ မာဂုပညာရှင်များနှင့် နက္ခတ်ဗေဒင်ဆရာများအားလုံးထက် ဆယ်ဆ ပို၍ ထူးချွန်ကြောင်းကို တွေ့ရှိတော်မူ၏။ ဒံယေလ ၁:၁၈–၂၀။

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