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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Five

Bhuku la Yoele na Kereke ya Adventist ya Letšatši la Bosupa ya Laodisea – Nomoro ya Masome a Mabedi a Metlhano

Number Twenty-Five

លេខ ម្ភៃប្រាំ

Author

Jeff Pippenger

Published

January 11, 2026

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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.

Buku la Yoeli linakabiliana na uongozi wa kanisa la Waadventista Wasabato wa Laodikia kwa ushuhuda wa uasi wake unaozidi kuongezeka katika vizazi vinne. Vizazi hivyo vinne pia vinaonyeshwa katika Ezekieli sura ya nane, ambako wale wanaume ishirini na watano wa kizazi hicho cha nne wanaisujudia jua. Mwaka 1901, miaka 13 baada ya uasi wa 1888, kanisa la Waadventista 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.

Komiti Tendendaji ya awali ya Konferensi Kuu ilianzishwa wakati wa upangaji upya mkubwa katika Kikao cha Konferensi Kuu cha mwaka 1901, nayo ilikuwa na washiriki 25. Huu ulikuwa upanuzi mkubwa ukilinganishwa na kamati ya kabla ya 1901, ambayo ilikuwa na washiriki 13 tu. Idadi ya washiriki imeongezeka katika miaka yote, lakini Yesu daima hutambulisha mwisho kwa mwanzo. Mwanzo ulikuwa washiriki 25, huku mmoja akiwa kiongozi, sambamba na utaratibu katika patakatifu, uliokuwa na 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.

Juda na Baraza la Sanhedrini ni alama mbili za uasi katika wakati wa Kristo. Baraza la Sanhedrini linawakilisha kanisa la Waadventista Wasabato la Laodikia. Ushiriki wa Sanhedrini katika kusulubiwa kwa Kristo ni mfano wa jukumu la Uadventista katika kipindi cha mgogoro wa sheria ya Jumapili. Sanhedrini—baraza kuu la Kiyahudi huko Yerusalemu, lililoundwa na wakuu wa makuhani, wazee, na waandishi, chini ya uongozi wa Kuhani Mkuu Kayafa—lilitekeleza jukumu la msingi 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.

Mushure mokusungwa kwaJesu muGetsemani (kwakarongwa kubudikidza nokumupandukira kwaJudhasi), akaunzwa usiku pamberi peSanihedrini paimba yaKayafasi. Vakatsvaka uchapupu hwokumupa mhosva, vachiuya nezvapupu zvakamupomera kumhura Mwari nokumukira hurumende.

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).

Kaiafa paakamubvunza Jesu zvakananga kuti, “Ndimi here Kristu (kana Mwanakomana waMwari)?”, Jesu akapindura achibvuma achiti, “Ndimi mataura izvozvo,” zvikaita kuti mupristi mukuru ati, “Kumhura!” Dare rikamutongera richiti akafanira rufu. Sezvo vakanga vasina simba, pasi pehutongi hweRoma, rokupa mutongo worufu, vakaisa Jesu mumaoko aPondio Pirato, mubati weRoma, vachimupomera kupandukira hurumende kuti vawane kuurayiwa kwake neRoma. Kurovererwa pachinjikwa kwacho kwakaitwa navarwi veRoma pasi pomurayiro waPirato, asi chete mushure mokunge Pirato akundwa nokumanikidzwa kwavapristi vakuru neboka revanhu (vakada kuti Jesu aurawe uye Bharabhasi asunungurwe).

> “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 paakanga ari panyika ino, nyika yakasarudza Bharabhasi. Uye nhasi nyika pamwe chete nemachechi zviri kuita sarudzo imwecheteyo. Zviitiko zvekutengeswa, zvekurambwa, uye zvekurovererwa pamuchinjikwa kwaKristo zvakaitwazve, uye zvichaitwazve pamwero mukuru kwazvo. Vanhu vachazadzwa nounhu hwomuvengi, uye pamwe navo kunyengera kwake kuchava nesimba guru. Kusvika pachiyero icho chiedza chinorambwa, ndipo pachava nokufungisisa zvisizvo nokusanzwisisana. Avo vanoramba Kristu nokusarudza Bharabhasi vanoshanda vari pasi pokunyengedzwa kunoparadza. Kumiririra zvisizvo neuchapupu hwenhema zvichakura zvichisvika pakupandukira pachena. Ziso kana rakaipa, muviri wose uchazara nerima. Avo vanoisa rudo rwavo kuna mutungamiri upi noupi kunze kwaKristo vachazviwana vari pasi pokutongwa, mumuviri, mumweya, nomunhu womukati, nokupofumadzwa kunofadza zvikuru zvokuti, pasi pesimba raro, mweya inotsauka pakunzwa chokwadi kuti itende nhema. Vanobatwa nomusungo vakatorwa, uye nezviito zvavo zvose vanodanidzira vachiti, Tisunungurirei Bharabhasi, asi rovererai Kristu pamuchinjikwa.”

> “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 unafanywa. Matukio yaliyotendeka msalabani yanatendwa tena. Katika makanisa ambayo yameiacha kweli na haki, inadhihirishwa yale ambayo asili ya kibinadamu yaweza kufanya na itakayofanya wakati upendo wa Mungu si kanuni ya kudumu ndani ya nafsi. Hatupaswi kushangazwa na chochote kinachoweza kutukia sasa. Hatupaswi kustaajabia maendeleo yoyote ya kutisha. Wale wanaolikanyaga kwa miguu yao isiyo mitakatifu sheria ya Mungu wana roho ile ile waliyokuwa nayo wale watu waliomdhihaki na kumsaliti Yesu. Bila kusumbuliwa na dhamiri hata kidogo, watatenda matendo ya baba yao, Ibilisi. Watauliza swali lililotoka katika midomo ya usaliti ya Yuda, Mtanipa nini nikimsaliti kwenu Yesu Kristo? Hata sasa Kristo anasalitiwa katika nafsi ya watakatifu wake.” Review and Herald, Januari 30, 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.

Kana chinyorwa ichocho chichinyatsoreva zvachinotaura, zvino avo vaiiswa mucherechedzo sevaya “vanosarudza Bharabhasi,” havazokwanisi kunzwisisa zvinodzidziswa nechinyorwa ichocho. Vanhu ivavo ndivo vanhu vari muna 2 VaTesaronika vanogamuchira kunyengedzwa kwakasimba, nokuti havana kuda chokwadi. Iye anotaura pamusoro peavo vanosarudza Bharabhasi achiti, “Avo vanopa rudo rwavo kumutungamiri upi noupi kunze kwaKristu vachazviwana vari pasi pekutongwa, mumuviri, mumweya, nomweya, kwekupindwa nechido chakanyanyisa chinokwezva kwazvo zvokuti pasi pesimba racho mweya inotsauka pakunzwa chokwadi kuti itende nhema.” Avo vari kusarudza Bharabhasi vari pasi pekutongwa kwaSatani pamberi pechiratidzo chomuchinjikwa nomurayiro weSvondo. Vari mumamiriro iwayo havagoni zvachose kunzwisisa zvinodzidziswa nechinyorwa ichocho. Naizvozvo vachazoti, “mamiriro ezvinhu panguva iyo Sista White akanyora mashoko aya aiva enhoroondo iyoyo chaiyo, kwete zvino.” Zvichida vangati, “Ari kutaura pamusoro pechiKristu nenzira yakajairika, uye izvi hazvishandi zvakananga kuvaSeventh-day Adventist.” Upenzi.

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.

Zvechokwadi, mamiriro enhoroondo panguva iyo Hanzvadzi White yakanyora mashoko iwayo akanga ariwo tsananguro yenhoroondo yake pachake; asi sezvakanga zvakaita kuna Johane muna Zvakazarurwa, kana muporofita achinzi anyore, anenge achinzi anyore “zvinhu zvawaona, nezvinhu zviripo, nezvinhu zvichazova shure kwaizvozvo.” Kana muporofita achinyora zvinhu zviripo, panguva imwe cheteyo anenge achinyora zvinhu zvichavapo.

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.

Uhutungamiri hweAdventism hunomiririrwa nevarume makumi maviri navashanu vaEzekieri, avo zvakare vakabatanidzwa muchiporofita nevarume mazana maviri namakumi mashanu vakamira naKora, Dhathani naAbhiramu. Zvakangokoshawo ndezvekuti vapanduki va1888 neMinneapolis General Conference vakazivikanwa naSista White sevakanga vachidzokorora kupanduka kwaKora, Dhathani naAbhiramu. Sista White anodzidzisa zvakananga kuti apo mutumwa waZvakazarurwa gumi nesere anoburuka uye anovhenekera nyika nokubwinya kwake, mvura yokupedzisira inotanga.

> “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.

> “Mvura yokupedzisira inofanira kuwira pamusoro pevanhu vaMwari. Mutumwa ane simba guru anofanira kuburuka achibva kudenga, uye nyika yose inofanira kuvhenekerwa nokubwinya kwake.” Review and Herald, Kubvumbi 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 vanodzidzisa pachena kuti mutumwa waZvakazarurwa gumi nesere akaburuka paGeneral Conference ya1888 pamwe chete neshoko raA. T. Jones naE. J. Waggoner. Pavakanga vari paConference iyoyo vakakurirwa zvikuru nokupanduka zvokuti vakafunga kurongedza zvinhu zvavo vaende, asi mutumwa akavaudza kuti vaifanira kuramba varipo uye vanyore nhoroondo yacho, nokuti kwaiva kudzokororwa kwokupanduka kwaKora. Mutumwa aida kuti zvinyorwe nei, kana kusiri kuti zvive uchapupu mumazuva okupedzisira? Kana chiri uchapupu hwamazuva okupedzisira, chingarevei chimwewo; kunze kwokuti kereke yeLaodhikia yeSeventh-day Adventist ichafamba mumakwara eSanhedrini panguva yedambudziko remutemo weSvondo, uye zvikurukuru nhoroondo inotungamirira kwariri.

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.

Uthenga wa Jones na Waggoner unayambikanga ngati “uthenga wa kulungamiskika na cipulikano, mu unenesko,” “uthenga wa Laodiceya,” “uthenga wa urunji wa Khristu” na “uthenga wa mngelo wachitatu.” Ŵakugaluka ŵakakanizga uthenga uwu, ndipo ŵakakanaso ulongozgi wa Mzimu wa Uprofeti pamoza na ŵatumiki ŵakusankhika ŵa pa ungano uwu. Mubali Mwanakazi White wakusambizgaso kuti para nyumba zikuru za mu msumba wa New York zizamuwiskika pasi, mwa kukhwaska kwa nkhongono ya Chiuta, penepapo Chivumbuzi 18:1–3 chizamufiskika. Kufuma pa 9/11, ŵalongozgi ŵa mpingo wa Seventh-day Adventist wa Laodiceya ŵakhala ŵakuwerezganga kugaluka kwa Kora, kugaluka kwa ŵanthu 25 ŵa kale, kugaluka kwa ŵalongozgi mu 1888, na kugaluka kwa Sanhedrin pa nyengo iyo yikalongozgeranga ku mphinjika. Ŵanthu 25 ŵara ni cimanyikwiro ico chikimilira usofi wa Chilevi wautesi.

A Levite was to 25 years old when he began to serve.

UmLevi wayeba neminyaka engu-25 ubudala lapho eqala ukukhonza.

> 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.

> Ka Jehova akataura kuna Mozisi, achiti, Ichi ndicho chakarairwa vaRevhi: kubva pamakore makumi maviri namashanu zvichikwira, vachapinda kuti vabate basa rokushandira patabhenakeri yeungano; uye kubva pazera ramakore makumi mashanu vacharega kubata basa iroro, uye havachazoshumiri zvakare; asi vachashandira pamwe chete nehama dzavo patabhenakeri yeungano, kuti vachengete zvavakapiwa, asi havangaiti basa. Saizvozvo uchaitira vaRevhi pamusoro pezvavakapiwa. Numeri 8:23–26.

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.

MuLevi anotanga basa rake ava nemakore makumi maviri namashanu, uye anoshumira kwemakore makumi maviri namashanu, kusvikira asvika pamakore makumi mashanu. Mutumwa weSungano muna Maraki 3 ari kunatsa nokuchenesa vaLevi panguva yomutemo weSvondo, sezvaakaita pana Gumiguru 22, 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.

> Tarisai, ndichatuma nhume yangu, uye iye achagadzira nzira pamberi pangu; uye Ishe, wamunotsvaka, vachauya kamwe-kamwe kutembere yavo, iye nhume yesungano, wamunofarira maari; tarisai, achauya, ndizvo zvinotaura Jehovha wehondo.

> 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.

> Asi ndiani angatsungirira zuva rokuuya kwake? Uye ndiani angamira paanovonekwa? Nokuti iye akafanana nomoto womunyungudutsi, uye nesipo yomuwachi wenguo. Uye iye achagara somunyungudutsi nomuchenesi wesirivha; uye achanatsa vanakomana vaRevhi, nokuvasefa segoridhe nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva akare, uye semakore ekare. Maraki 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.

Namba “25” sa ciphawulo, imela hhayi kuphela umLevi lotsembekile, kodvwa imela nemLevi longumkhohlisi. “25” njengecala lesiphawulo ngako-ke ikhomba kwehlukaniswa kwemitimba lemibili yebakhonti, noma ngabe bangemadvodzana ahlakaniphile nalangenasiphukuphuku, timvu netimbuti, noma kolo nelukhula. Inamba yemashumi lamabili nesihlanu ayisiso kuphela ciphawulo semLevi, kodvwa ngalokubaluleke ngalokufanako iyisiphawulo sekwehlukaniswa (kuhlantwa) kwemaLevi. Loko kwehlukaniswa kwenteka ngesikhatsi semtsetfo weLisontfo, futsi kuyindzaba lenkhulu eVini laNkulunkulu lesiphrofetho. Kuyafaneleka kutsi Matewu sahluko semashumi lamabili nesihlanu simane nje sibe kuchubeka kwesiphrofetho saJesu sekuphela kwemhlaba kuMatewu semashumi lamabili nakune.

> 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.

> Na Yesu akatoka, akaondoka Hekaluni; wanafunzi wake wakamjia ili wamwonyeshe majengo ya Hekalu. Yesu akawaambia, Hamyaoni mambo haya yote? Amin, nawaambia, Hakutabaki hapa jiwe juu ya jiwe ambalo halitabomoshwa. 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.

Pakasimuka Jesu mutempele, ahagwirinde so. Muvhesi dzekupedzisira dzechitsauko chemakumi maviri nenhatu, Jesu akanga azivisa kutongwa pamusoro peSanihedhrini, uye kutongwa ikoko kunoratidzwa se“nhamo” sere, nokudaro kuchitevedzera zvenhema mweya misere yakanga iri muareka, zuva rechisere rokudzingiswa, zuva rechisere rokumuka, zvizvarwa zvisere zvaAbrahama mumakore 430 zvichienda mberi. Nhamba yokunyepera yokuti “sere” inowirirana noMuRevhi wokunyepera.

> Verily I say unto you, All these things shall come upon this generation.

> Zvirokwazvo ndinoti kwamuri, zvinhu izvi zvose zvichawira pamusoro pechizvarwa ichi.

> 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, iwe unouraya vaporofita nokutaka namabwe avo vakatumwa kwauri, kakawanda sei ndakanga ndichida kuunganidza vana vako pamwe chete, sehuku inounganidza twana twayo pasi pamapapiro ayo, asi hamuna kuda! Tarirai, imba yenyu yasiyirwa kwamuri yava dongo.

> 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.

> Nokuti ndinoti kwamuri, Hamuzondioni kubva zvino kusvikira muchizoti, Akaropafadzwa ndiye anouya muzita raShe. Mateo 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.

Mateu chitsauko chemakumi maviri nemaviri chinopera nemufananidzo wokusungwa kwavakaipa kuva masumbu, uye chinopedzisira nokudyidzana kokupedzisira pakati paKristu navaJudha vanopikisa namakakatanwa. Zvino muchitsauko 24, Anobva mutembere kekupedzisira, achigumisa mabasa Ake nokuda kwaIsraeri wekare. Chitsauko chinopera panzvimbo pachakatangira, nokuziviswa kwokuti imba yavo yakasiiwa kwavari isina chinhu; uye iyo yaakadana kuti imba yaBaba Vake paakatanga kuchenesa tembere zvino yakanga yava imba isina chinhu yavaJudha.

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.

Mubhuku rechina 24, Jesu ari kuzopindura mibvunzo pamusoro petembere, nokuparadzwa kwayo kwanga kwava pedyo. Kuparadzwa ikoko kwaifanira kuitika muchizvarwa ichocho chaicho, chaiva chizvarwa chenyoka dzine uturu. Akabva patembere iyoyo asingazodzokerizve, saka zviporofita zvaanobudisa zvinoreva Israeri yomweya, kwete Israeri chaiyo. Apo Kristu anobva mutembere, iyo iri kereke yeSeventh-day Adventist yeRaodhikia, sezvaakaita kuna Israeri wekare; panguva imwe cheteyo, tembere yomunhu yeavo vane zana namakumi mana nezvina zvuru ichabatanidzwa neTembere yaMwari nokusingaperi. Jesu paakabva patembere yaIsraeri wekare, akaramba vanhu vake vechibvumirano chekare nokusingaperi.

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.

Chitsauko chegumi nerimwe kusvika kuchitsauko chemakumi maviri nembiri chaMateo ndicho omega kumutsetse wezvitsauko gumi nerimwe kusvika makumi maviri nembiri mubhuku raGenesisi. Kana mutsetse uyu uchitanga muna Genesisi 11, unoratidzawo kutanga kweBhabheri nesungano yerufu yeBhabheri, iyo inosvika pakuzadzika kwayo kweomega muna Zvakazarurwa chitsauko 17, ndima 11, ndima iri pakati chaipo pendima dzinoumba zvitsauko gumi nerimwe kusvika makumi maviri nembiri. Pakati pezvitsauko gumi nerimwe kusvika makumi maviri nembiri muna Genesisi, Mateo, naZvakazarurwa, chimwe nechimwe chinosimbisa mureza kana mureza waro wekunyepedzera. Muna Genesisi kwaiva kudzingiswa, muna Mateo kwaiva Petro neDombo iro Kristu aizovaka kereke yake pamusoro paro, uye muna Zvakazarurwa kwaiva chikara chekunyepedzera chaivapo uye chiripo uye chichakwira, uyo ari wechisere, anobva kune vanomwe, uye uyo anozoroorwa neshato.

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.

11 හා 22 යනු දේවත්වය මනුෂ්‍යත්වය සමඟ එකතු වීම හඳුන්වන සංකේතයන්ය; එයම ක්‍රිස්තුස්වහන්සේ අපගේ හදවත් හා සිත් මත තම නීතිය ලියා තබන බවින් නිරූපණය වන කරුණයි. 11 සහ 22 යනු එක්ලක්ෂ හතළිස් හාරදහසේ ගිවිසුමේ සංකේතයන්ය. මතෙව් 23 වන පරිච්ඡේදයේ බොරු පූජකත්වය අටක් වූ දුක්ඛෝපාදයන් ලැබූ අතර, ඒම කාල ලක්ෂ්‍යයේදීම සැබෑ පූජකත්වය අභිෂේක කරනු ලැබේ. පූජකයෝ දින හතක් පූජාභිෂේක කරනු ලැබූහ; අටවන දින ඔවුහු සේවය ආරම්භ කළෝය.

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.

Nukwa kuti masiku manomwe a kupatulidwa kwa ansembe, amene anatsogolera kuti utumiki wawo uyambe pa tsiku lachisanu ndi chitatu, ayamba pa Numeri chaputala 8 ndime 1; pakuti “81” ndi chizindikiro cha ansembe.

> 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 akataura kuna Mozisi, achiti, Tora Aroni navanakomana vake pamwe chete naye, nenguo, namafuta okuzodza nawo, nenzombe yechipiriso chezvivi, namakondobwe maviri, netswanda yechingwa chisina mbiriso; uunganidze ungano yose pamwe chete pasuo retende rokusanganira. Mozisi akaita sezvaakanga arairwa naBwana; ungano ikauunganidzwa pamwe chete pasuo retende rokusanganira. Mozisi akati kuungano, Ichi ndicho chinhu chakarairwa naBwana kuti chiitwe. …

> 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.

> Uye hamufaniri kubuda pamusuo wetende rokusongana mazuva manomwe, kusvikira mazuva okugadzwa kwenyu apera; nokuti achakugadzai kwamazuva manomwe. Sezvaakaita nhasi, saizvozvo Jehovha akaraira kuti zviitwe, kuti muyananisirwe. Naizvozvo munofanira kugara pamusuo wetende rokusongana masikati nousiku mazuva manomwe, muchichengeta zvaakaraira Jehovha, kuti murege kufa; nokuti ndizvo zvandakarairwa. Ipapo Aroni navanakomana vake vakaita zvinhu zvose zvakanga zvarairwa naJehovha nomuromo waMozisi. Zvino zvakaitika pazuva rorusere, Mozisi akadana Aroni navanakomana vake, navakuru vaIsraeri; akati kuna Aroni, Zvitore mhuru diki chive chipiriso chezvivi, negondobwe chive chipiriso chinopiswa, zvisina gwapa, uzvibayire pamberi paJehovha. … Mozisi akati, Ndicho chinhu chakarairwa naJehovha kuti muite; uye kubwinya kwaJehovha kuchaonekwa kwamuri. … Aroni akasimudza ruoko rwake kuvanhu, akavaropafadza, akaburuka abva pakubayira chipiriso chezvivi, nechipiriso chinopiswa, nezvipiriso zvokuyananisa. Mozisi naAroni vakapinda mutende rokusongana, vakazobuda, vakaropafadza vanhu; uye kubwinya kwaJehovha kwakaonekwa navanhu vose. Zvino moto wakabuda pamberi paJehovha, ukapisa pamusoro pearitari chipiriso chinopiswa namafuta; vanhu vose vakati vachizviona, vakadanidzira, vakawira pasi nezviso zvavo. Revhitiko 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.

Chitsauko chemakumi maviri nezvitatu chiri kuzivisa vaRevhi venhema vanoburitswa pachena panguva iyo vaRevhi vechokwadi vanoiswa chisimbiso. Chitsauko chemakumi maviri nezviviri chaMateo chinopera pasisina munhu akazombobvunza Jesu mimwe mibvunzo, zvino muchitsauko chemakumi maviri nezvitatu anoburitsa nhamo sere, achiratidza kuti nguva yekuedzwa kweSanihedrini yakanga yavharwa, uye kuti kutonga kwekuitisa mutongo kwakanga kwava kutanga ipapo. Muchitsauko chemakumi maviri nezvina, anozivisa temberi seimba yeVaJudha. Zvakakosha kuona kutevedzana kuri muzvitsauko izvi.

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.

Ezahluko zeshumi elinanye kuya kwezingamashumi amabili nambili zikaMathewu zikhomba ukuphothulwa kokubekwa uphawu kwabayi-ikhulu namashumi amane nane ezinkulungwane ngaphakathi komongo wesivumelwano sikaNkulunkulu nabantu abakhethiweyo. Uphawu lukaPalmoni lwe-alpha esahlukweni seshumi elinanye, kanye nophawu lwaKhe lwe-omega esahlukweni samashumi amabili nambili, lwengeza endabeni equkethwe ngaphakathi kwalezo zahluko.

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.

Chitsauko chemakumi maviri nezvitatu chinomirira kuyananiswa, iko kubatanidzwa kweUhuMwari nehuvanhu sezvinomiririrwa nenhamba makumi maviri nezvitatu. Asi chitsauko ichi chiri kutaura nezvemutongo wekuita pamusoro pemasora, uprista hwenhema, vaRevhi venhema. Muprista mumwe nomumwe akanga ari muRevhi, asi haasi muRevhi mumwe nomumwe akanga ari muprista. Pakati pevana vaRevhi, rudzi rweropa rwaAroni chete ndirwo rwakanga rwakafanira kuva uprista. Bhaibheri rinoratidza kuti vaRevhi vaizotanga kushumira pazera ramakore makumi maviri nemashanu, asi vanakomana vaKohati vaishumira pazera ramakore makumi matatu.

> 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.

> Zvino Jehovha akataura kuna Mozisi naAroni, achiti, Verengai vanakomana vaKohati pakati pavanakomana vaRevhi, maererano nemhuri dzavo, nedzimba dzamadzibaba avo, kubva pamakore makumi matatu zvichikwira kusvikira pamakore makumi mashanu, vose vanopinda pabasa, kuti vaite basa mutende rokusangana. Numeri 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.

ចំនួន «30» តំណាងឲ្យពួកបូជាចារ្យដែលស្ថិតនៅក្នុងពូជពង្សឈាមរបស់កូហាត ដែលជាកូនប្រុសរបស់លេវី ហើយកូនប្រុសរបស់កូហាតគឺអំរ៉ាម ដែលជាឪពុករបស់អើរ៉ុន។ លេវីមានន័យថា «បានភ្ជាប់ ឬ បានរួបរួមជាមួយព្រះ»។ កូហាតមានន័យថា «បានប្រមូលផ្តុំជុំវិញវត្តមានរបស់ទ្រង់»។ អំរ៉ាមមានន័យថា «ប្រជាជនដែលត្រូវបានលើកតម្កើង» ហើយអើរ៉ុនមានន័យថា «អ្នកកាន់ពន្លឺ ឬ អន្តរការីដ៏ត្រូវបានលើកតម្កើង»។ រួមគ្នា ពួកគេបង្ហាញដាននៃចលនាពីសមុទ្រក្រហមទៅស៊ីណាយ ដូច្នេះហើយជានិមិត្តរូបនៃសេចក្តីសញ្ញារវាងព្រះជាម្ចាស់ និងមួយសែនសែសិបបួនពាន់នាក់ ដែលជាព្រះវិហារមនុស្សដែលភ្ជាប់ជាមួយព្រះវិហារដ៏ទេវភាព នៅពេលព្រះគ្រីស្ទលាតសន្ធឹងព្រះហស្តរបស់ទ្រង់ជាលើកទីពីរ ដើម្បីប្រមូលប្រជារាស្ត្រសំណល់របស់ទ្រង់ចូលក្នុងទីសក្ការៈរបស់ទ្រង់ ជាទីដែលទ្រង់នឹងលើកពួកគេឡើង និងលើកតម្កើងពួកគេ ខណៈដែលពួកគេត្រូវបានបំភ្លឺដោយមហាបូជាចារ្យស្ថានសួគ៌ ដូចដែលទ្រង់បានបំភ្លឺសាដ្រាក់ មេសាក់ និងអបេឌ្នេគោ។

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 kutumiwa kwa 30, amri juu ya amri, kwa maana kila kuhani alikuwa Mlawi, lakini si kila Mlawi alikuwa kuhani. Thelathini inawakilisha kipindi cha maandalizi kilichoanza mwaka 1989, wakati wa mwisho, nacho kinaishia katika sheria ya Jumapili nchini Marekani. Namba ishirini na tano, kama ishara ya Walawi, pia ni ishara ya utengano kati ya makundi mawili, na kuhusiana na makuhani inatambulisha utengano. Ishirini na tano huashiria utengano wa Walawi na Walawi bandia katika sheria ya Jumapili, na katika muktadha wa makuhani wa kweli na Walawi wa kweli pia huleta utofauti, ijapokuwa si utengano wa namna hasi, 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.

Kohati akanga ari rimwe rematavi makuru matatu avaRevhi (pamwe chete naGerishoni naMerari). Mutsara wouprista wakabva zvakananga nomuna Aroni, chizvarwa chaKohati. Aroni ndiye mudzukuru wechizvarwa chechina chaRevhi, uye ropafadzo youprista yakanga yakaganhurirwa kuvazukuru vake vechirume mukati mebazi iri raKohati. VaKohati vose zvavo (vazukuru vose vaKohati) vakanga vane rukudzo rwokutakura zvinhu zvitsvene-tsvene, asi mutsara waAroni chete ndiwo waigona kuita mabasa ouprista paartari nomunzvimbo tsvene. Aroni anomirira chizvarwa chimwe chete chechina chine “vakuru” vaJoeri, kana kuti “vakuru vekare” vari muna Ezekieri chitsauko 8, vanokotamira zuva.

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.

Mokwadi wa 24 wa mapoka anochinjana (migove) evaprista (uye saizvozvowo waVaRevhi vasiri vaprista vari mumabasa anotsigira akadai savaimbi navachengeti vemikova) wakagadzwa naMambo Dhavhidhi. Dhavhidhi akaronga vana vaAroni kuva mapoka 24 (migove) kuti vashande vachichinjana (1 Makoronike 24:1–19). Dhavhidhi, achibatsirwa navaprista Zadhoki (anobva mudzinza raEreazari) naAhimereki (anobva mudzinza raItamari), akavakamura kuva mapoka 24 (16 kubva kumhuri huru yaEreazari, 8 kubva kuna Itamari). Vakakanda mijenya kuti vaone urongwa hwebasa.

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.”

Kosi imwe na imwe yaishanda kwevhiki rimwe chete (kubva paSabata kusvika paSabata), kaviri pagore, uyezve makosi ose aishanda pamwe chete panguva yemitambo mikuru (Paseka, Pentekosti, Matende). Saizvozvowo Dhavhidhi akaronga vaRevhi vasiri vaprista kuva makosi makumi maviri namana emimhanzi, okuchengeta masuwo, nezvimwewo. (1 Makoronike 23–26). Hurongwa uhu hwakashandiswa pasi paSoromoni (2 Makoronike 8:14) uye hwakaramba huripo kusvikira munguva yeTemberi yeChipiri. Zekariya, baba vaJohani Mubhabhatidzi, akanga ari mukosi yaAbhiya—Ruka 1:5; 1 Makoronike 24:10. Kurongeka kwemakosi makumi maviri namana evaprista kwakasarudzwa nokukanda mijenya, uye Zekariya akanga ari mukosi yaAbhiya, uyo, pakati pemakosi makumi maviri namana, aimirira “kosi yechisere.” Zekariya zvinoreva kuti “Mwari anorangarira,” uye zita rababa vake, Abhiya, rinoreva kuti “Mwari ndiye baba vangu.”

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 wokuDenga u elekezye isyepiso syakwe sya kusisimusya umutumigwa uwakutegelela injila ya Mesiya. Looli na Zekariya yope akulondaniswa ni mbombo ya Sunday law, paapo ni pala pene po Sabata, ilisiku lila abantu bapalilwe ukwibukaga lyonse, likuuba ikigesyo kya bumalilo. Zekariya akuimilila umupaatili, uwamu mpanga ya Abiya, iyili yo “ya cineane.” Zekariya atikwitikila ubutumwa bwa malaika, poope akupegwa ukuba impiipi, ukufika pakwibyalwa kwa mwana wakwe Yoane. Po Yoane aibyalwa, Zekariya ikwingila mu lukani lwa pa lina lya Yoane, nupo apo akuyoba. Ukuyoba kwa kinabii kwa nsiku sya bumalilo ko kubeene apo United States ikuyoba ngo njoka.

> 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.

> Ati kwakaitika kuti nezuva rechisere vakauya kuzodzingisa mwana; vakamutumidza zita rokuti Zekaria, vachitevera zita rababa vake. Asi mai vake vakapindura vakati, Kwete; asi achanzi Johane. Ivo vakati kwaari, Hapana pakati pehama dzako anonzi nezita iri. Vakabva vanongedzera kuna baba vake, vachida kuziva kuti vangada kuti anzi ani. Vakakumbira chinyorero, vakanyora vachiti, Zita rake ndiJohane. Uye vose vakashamiswa. Pakarepo muromo wake ukazaruka, norurimi rwake rukasunungurwa, akataura, akarumbidza Mwari. Ruka 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.

Johane Mubhabhatidzi ndewomupoka wechisere waAbhija, sezvakanga zvakaita baba vake. Pakudzingiswa kwaJohane, pazuva rechisere zita rake rinoshandurwa. Johane Mubhabhatidzi anomirira avo vari vaprista, vorudzi rwechizvarwa chechina, vari muukama hwesungano naMwari, uyo anoshandura zita ravo (kubva kuRaodhikia kuenda kuFiraderifia), achivaisira chisimbiso nechiratidzo chesungano, apo United States inotaura seshato.

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.

Isu tiri temberi yaMwari. Mitsara yechiporofita inotaura nezvetemberi iri kutaura kuvarume nevakadzi somunhu mumwe nomumwe, uyewo pamwe chete somubatanidzwa, nokuti kereke yaMwariwo itemberi. Uye zvirokwazvo kune temberi yokudenga, uye ndiKristu anovaka temberi yaShe. Ndiye anoisa nheyo uye anoisa dombo repamusoro patemberi. Kana zviri zvenhamba “25” sechiratidzo, 25 inomirira vaRevhi, vanonatswa (vanopatsanurwa) kubva kuvaRevhi venhema muna Maraki chitsauko 3, uye vanatswawo mundima iyoyo imwe cheteyo. Muna Ezekieri chitsauko 40 kusvika 48 panotsanangurwa temberi yokufananidzira zvakadzama zvikuru. Mvura youpenyu inobuda mutemberi iyoyo ichizadza nyika.

> “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.

> “Чудесно е делото, което Бог възнамерява да извърши чрез Своите служители, за да се прослави Неговото име. Бог направи Йосиф извор на живот за египетския народ. Чрез Йосиф бе запазен животът на целия този народ. А чрез Даниил Бог спаси живота на всички мъдреци във Вавилон. И тези избавления бяха нагледни поучения; те онагледяваха пред народа духовните благословения, които му се предлагаха чрез връзката с Бога, на Когото се покланяха Йосиф и Даниил. Така и днес Бог желае чрез Своя народ да донесе благословения на света. Всеки работник, в чието сърце обитава Христос, всеки, който ще изявява Неговата любов пред света, е съработник на Бога за благословението на човечеството. Когато приема от Спасителя благодат, за да я предава на други, от цялото му същество извира потокът на духовния живот. Христос дойде като Великия Лекар, за да изцели раните, които грехът е нанесъл на човешкото семейство; и Неговият Дух, действащ чрез Неговите служители, предава на страдащите, поразени от греха човешки същества могъща изцелителна сила, действена за тялото и за душата. „В оня ден — казва Писанието — ще има отворен извор за Давидовия дом и за ерусалимските жители за грях и за нечистота.“ Захария 13:1. Водите на този извор съдържат целебни свойства, които ще изцелят както телесните, така и духовните недъзи.”

> “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.

> “Kubva patsime apa panoyerera rwizi rukuru rwakaonekwa muchiratidzo chaEzekieri. ‘Mvura idzi dzinobuda dzichienda kunyika yokumabvazuva, dzikadzika kurenje, dzopinda mugungwa; uye padzinosvika mugungwa, mvura dzacho dzichaporeswa. Zvino zvichaitika kuti chinhu chipi nechipi chipenyu, chinofamba, kwose-kwose kunosvika nzizi, chichararama…. Uye parwizi, pamhenderekedzo yarwo, kune rumwe rutivi nokune rumwe rutivi, pachamera miti yose yokudya, mashizha ayo haanganyauki, uye chibereko chayo hachizoperi: ichabereka chibereko chitsva mwedzi nomwedzi, nokuti mvura dzayo dzinobuda panzvimbo tsvene; uye chibereko chayo chichava chokudya, neshizha rayo richava romushonga.’ Ezekieri 47:8–12.” Testimonies, vhoriyamu 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.

Temberi ya Hezekieli ni ishara ya kinabii ya kiwango cha juu zaidi, na Yohana aliamriwa katika Ufunuo sura ya kumi na moja kuipima hekalu, lakini auache ua wa nje. Tunapofanya jambo hilo hilo kwa hekalu la Hezekieli, tunagundua kwamba namba mbili zilizo dhahiri zaidi katika vipimo vya hekalu zinawakilisha ukuhani. Dhiraa 50 ndiyo namba iliyo dhahiri zaidi, nayo inarudiwa mara 11 kama urefu wa jumla wa kila mkusanyiko wa lango (Hezekieli 40:15, 21, 25, 29, 33, 36, n.k.). Namba 50 pia inatumika kwa baadhi ya urefu wa kuta na vyumba (42:7–8). Inaainisha njia kamili ya kupitia langoni kutoka kizingiti cha nje hadi kizingiti 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.

Makubhiti 25 ndiyo inonyatsooneka pachena seyechipiri pakukosha. Inodzokororwa kagumi seupamhi neukobvu hwezvivakwa zvemikova (Ezekieri 40:13, 21, 25, 29, 30, 33, 36). Kana zvakabatanidzwa, 50 na25 zvinoumba mapatani anoramba akafanana emarectangle ane 50 ne25 pamikova mikuru mitanhatu. Kubatanidzwa uku kwe50 na25 ndiko kunotonga rondedzero yezvivakwa zvemikova inopinda munzvimbo dzomukati. Hapana chimwe chiverengero chiviri chinodzokororwa nenzira yakarongeka zvakadaro muchivako chetemberi pachacho.

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).

VaRevhi vakapinda mubasa rinoshanda vaine makore 25 (Numeri 8:24: “kubvira pamakore makumi maviri namashanu zvichikwira vachapinda kuzoshanda pabasa”). Vakashanda kusvikira pamakore 50 (Numeri 4:3, 39, 43; 8:25: “kusvikira pamakore makumi mashanu”). Izvi zvinopa makore 25 chaiwo ebasa rinoshanda (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.

Nokudaro, nguva yemakore 25 yokushumira kwevaRevhi inoratidzwa zvakananga muzviyero zvemaoko makumi maviri namashanu pakureba uye makumi mashanu pakufara zvinotonga masuwo etembere nechimiro chayo—iyo nzvimbo chaiyo yakashandiramo vaRevhi. Zviyero zvikuru zvetembere yaEzekieri, kureva kuti tembere yekereke yakunda uye yevane zana namakumi mana nezvina zvuru, zvakanyatsorongwa mukuvakwa kwazvo mutembere yacho chaiyo mavaifanira kushandiramo; SEZVAKANGOITA makromozomu makumi mana nenhanhatu akavakwa mutembere yacho chaiyo umo vanhu vaMwari vanofanira kushandira. Palmoni akaisa chisimbiso Chake patembere yomunhu mumwe nomumwe uye patembere yomutumbi wakabatana inofanira kuva mwenga Wake.

We will continue these lines in the next article.

Ticaenderera mberi nemitsara iyi muchinyorwa chinotevera.

> “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.

> “Avo vane zvigaro zvine mutoro havafaniri kutendeukira kunheyo dzenyika dzekuzvifadza nokupfuurisa zvinhu; nokuti havagoni kuzvitendera; uye kunyange dai vaigona, nheyo dzaKristu dzaisazvibvumira. Dzidziso yakawanda inofanira kupiwa. ‘Ndianiko waAchadzidzisa ruzivo? uye ndianiko waAchaita kuti anzwisise dzidziso? avo vakarutswa pamukaka, uye vabviswa pazamu. Nokuti murayiro unofanira kuva pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, uye apo zvishoma.’ Saizvozvo shoko raJehovha rinofanira kuunzwa pamberi pavanakomana nomwoyo murefu, uye rirambe richiiswa pamberi pavo, navabereki vanotenda shoko raMwari. ‘Nokuti nemiromo inokakama norumwe rurimi Achataura navanhu ava. Kwavari Iye akati, Uku ndiko kuzorora kwamungazorodza nako vaneta; uye uku ndiko kuzorodzwa: asi havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, uye apo zvishoma; kuti vaende, vawire shure, vaputswe, vabatwe nomusungo, uye vatorwe.’ Nemhaka yei?—nokuti havana kuteerera shoko raJehovha rakauya kwavari.”

> “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.

> “Izi zvinoreva avo vasina kugamuchira kurairwa, asi vakachengeta huchenjeri hwavo pachavo, uye vakasarudza kuzvishandira maererano nemifungo yavo pachavo. Ishe vanovapa muedzo uyu, kuti vangatora nzvimbo yavo yokutevera zano ravo, kana kuramba uye kuita maererano nemifungo yavo pachavo, uye ipapo Ishe vachavasiya kumugumo wakatendeka. Munzira dzedu dzose, mubasa redu rose kuna Mwari, vanotaura kwatiri vachiti, ‘Ndipe mwoyo wako.’ Mweya unozvininipisa, unodzidzisika, ndiwo unodiwa naMwari. Chinopa munamato ukuru hwawo inyaya yokuti unobva pamwoyo une rudo, unoteerera.”

> “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.

> “Mwari anoda zvimwe zvinhu kubva kuvanhu Vake; kana vakati, Handingapi mwoyo wangu kuti ndiite chinhu ichi, Ishe vanovarega vachingoenderera mberi mukutonga kwavo kwavanofunga kuti ndokuchenjera pasina uchenjeri hwekudenga, kusvikira rugwaro urwu [Isaya 28:13] rwazadzikiswa. Hamufaniri kuti, Ndichatevera kutungamirira kwaIshe kusvika pane imwe nhanho inoenderana nekutonga kwangu, mozobatirira pamafungiro enyu, muchiramba kuumbwa maererano nomufananidzo waIshe. Mubvunzo ngaubvunzwe wokuti, Ichi ndicho kuda kwaIshe here? kwete kuti, Iyi ndiyo pfungwa kana kutonga kwa—– here?” Testimonies to Ministers, 419.

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