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# The Hidden History of Verse Forty - Number Seven

Imbali Efihlakeleyo Yevesi Yamashumi Amane — Inani Lesixhenxe

Eleven and Twenty-Two

੧੧ ਅਤੇ ੨੨

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Dhanieri caput undecimum, versus sedecim et versus viginti duo, ambo congruunt cum lege dominicali mox ventura. Adimpletio versus decimi anno 1989 ad Bellum Ucrainicum anno 2014 perduxit, sicut pugna Raphiae, adimpletio versus undecimi anno 217 a.C.n., repraesentat. Versus undecimus usque ad versum sedecimum etiam est versus undecimus usque ad versum viginti secundum; itaque historia abscondita versus quadragesimi, sicut in versibus undecimo ad sedecimum repraesentatur, etiam tamquam historia versus undecimi usque ad vigesimum secundum repraesentatur. Historia abscondita versus quadragesimi per versus undecimum usque ad vigesimum secundum repraesentatur.

## Chapters Eleven through Twenty-two

Sura ya Kumi na Moja hadi ya Ishirini na Mbili

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Iryo mateka aya melekano ende ko kumachapita gumi na rimwe kusvika makumi maviri nemaviri aGenesisi, Mateo, Zvakazarurwa, pamwe ne *The Desire of Ages*. Zvapupu izvo zvina zvezvitsauko “gumi na rimwe kusvika makumi maviri nemaviri” zvinowirirana nenhoroondo yakavanzika, nokuti nhoroondo yakavanzika ndiyo ndima gumi na rimwe kusvika makumi maviri nemaviri muna Danieri 11. Pakati pezvapupu izvo zvina panogara pachiziviswa chiratidzo chesungano, zvichitanga nesungano yerufu inomiririrwa naNimrod muchitsauko 11 chaGenesisi, zvichiguma nepfambi yeRoma muchitsauko 17 cheZvakazarurwa.

## Seventeen

Sn: Ivumi na Birindwi

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Ngaphandle kwaMatewu, ofakazi abane bahlonza isehluko seshumi nesikhombisa njengendawo emaphakathi yenkathi abayivezayo. Inani leshumi nesikhombisa liyatholakala futhi kathathu eziprofethweni ezintathu zeminyaka engamakhulu amabili namashumi amahlanu ezaqala ngo-457 BC, 64 nango-1776. Imigqa emibili yaleyo, (owokuqala nowokugcina) ikhomba indawo emaphakathi lapho umugqa wokuqala ka-457 BC waphela ngo-207 BC, kanti umugqa wokugcina ka-1776 uphela ngo-2026. U-207 BC wawuphakathi kwezimpi zaseRaphia nasePanium, kanti u-2026 uyisikhathi esiphakathi sokubusa kukamongameli wokugcina wase-United States.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Mukati memitsara mitatu yemakore mazana maviri nemakumi mashanu, Ptolemy akatonga kwemakore gumi nemanomwe. Pane makore gumi nemanomwe pakati pa313 na330 mumutsara waNero, uye kwaivawo nemakore gumi nemanomwe pakati pehondo yeRaphia muna 217 BC nehondo yePanium muna 200 BC. Zvapupu zvitatu zvezvina zvitsauko gumi nerimwe kusvika makumi maviri nezviviri zvinoratidza pakati pazvo chaipo sezvitsauko gumi nemanomwe. Naizvozvo, nhoroondo yakavanzika yendima makumi mana inomiririrwa mundima gumi nerimwe kusvika makumi maviri nezviviri zvechitsauko ichocho chimwe chete, uye zvapupu zvina zvezvitsauko gumi nerimwe kusvika makumi maviri nezviviri zvinowirirana nendima idzodzo dzimwe chetedzo. Kuzadzikiswa kweumwe neumwe wemiporofita mitatu yemakore 250 kunowirirana nenhoroondo imwe cheteyo. Pakati pacho panosimbiswa sechiratidzo chenzira, uye kunonyanya kuzivikanwa sechiratidzo chesungano nechisimbiso chevanhu vaMwari.

## Daniel Twelve

Daniyeli Ikumi na Kabili

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Mavhesi yechinomwe, yegumi nerimwe neyegumi nembiri aDanieri chitsauko chegumi nembiri anoratidza nguva yokupedzisira yokusimbiswa kwevane zviuru zana namakumi mana nezvina. Vhesi yechinomwe inoratidza 31 Zvita 2023, uye vhesi yegumi nembiri inoratidza 18 Chikunguru 2020. Kuparadzirwa kuri muvhesi yechinomwe kwakaguma pana 31 Zvita 2023, uko kwakanga kwatanga pana 18 Chikunguru 2020, kwakamiririrwa mualfa naomega yemavhesi matatu enguva yechiporofita ari muna Danieri 12. Vhesi repakati remakore 1,290 rinoratidza nhoroondo ya1989 kusvikira kumutemo weSvondo uchakurumidza kuuya se30, uyezve 1,260 kusvikira pakuvharwa kwenguva yokuedzwa kwavanhu. Makore makumi matatu anomiririra zera roupristi hwevane zviuru zana namakumi mana nezvina, uye makore 1,260 achifananidzira mwedzi makumi mana nemiviri yokufananidzira yaZvakazarurwa 13.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Ubuvugishwa bwo mu buryo bubiri bwa 30 bukurikirwa n’imyaka igihumbi na magana abiri na mirongo itandatu ni ikimenyetso cy’ubuhanuzi bw’isezerano bubiri bwa Aburahamu na Pawulo bw’imyaka 400 na 430. Hagati y’imirongo itatu y’igihe iri muri Daniyeli 12 hagereranya ubugome bwo kwigomeka bw’inyuguti ya cumi na gatatu, kandi nanone hagashimangira isezerano no gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Iyo mirongo itatu kandi ihura n’amateka ahishwe, kandi ikongeraho undi mutangabuhamya wo gushimangira ko hagati ari ikimenyetso cy’isezerano.

## Spring and Fall

វស្សន្ត និង សរទៈ

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Nemitsara yose iyi tinofanira kubatanidza zvapupu zvitatu zvemitambo yemutambo wechirimo neyekudonha zvinowanikwa muna Revhitiko makumi maviri nenhatu, zvakarongeka uye zvakabatanidzwa nenguva yePentekosti munhoroondo yemuchinjikwa. Ipapo chitsauko chacho imakumi maviri nenhatu, chinova chiratidzo chebasa raKristu rokuyananisa. Chitsauko chacho chine ndima makumi mana nechina, zvichimiririra nechiratidzo Gumiguru 22, 1844. Gumiguru 22 inomirira mazuva 22 omuna Gumiguru, achitanga nezuva rokutanga uye achiguma nezuva ramakumi maviri nemaviri, nokudaro zvichitakura humbowo hwemavara echiHebheru. Gumiguru sezvo uri mwedzi wegumi, kana uchiwanziswa nezuva ramakumi maviri nemaviri zvinoenzana na220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Mu kalenda ya Kiebrania siku ya kumi ya mwezi wa saba ilikuwa Siku ya Upatanisho, na mara kumi saba ni sabini, ishara ya wakati wa rehema ya majaribio. Miaka elfu mbili na mia tatu iliisha mwaka 1844 wakati malaika wa tatu alipowasili, kama ilivyofanishwa na amri ya tatu iliyoanzisha kipindi hicho. Kulikuwako majuma sabini yaliyowekwa kuwa wakati wa rehema ya majaribio uliotengewa Israeli ya kale halisi mwanzoni mwa siku 2,300, na mwishoni mwa siku hizo kipindi cha rehema ya majaribio kwa Israeli ya kisasa ya kiroho kiliwakilishwa na siku ya kumi ya mwezi wa saba, ambayo ni sawa na sabini. Oktoba 22, 1844 ni mfano wa sheria ya Jumapili inayokuja upesi, na hapo ndipo miaka sabini ya mfano ya wakati wa rehema ya majaribio kwa Uadventista wa Sabato ya Saba inapoisha, kama ilivyokuwa kwa Wayahudi wakati Stefano alipigwa mawe.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 inomiririra nguva iyo ngirozi mbiri dzakasvika, yechipiri pakusuwa kwekutanga uye yechitatu pakusuwa kukuru. “44” inomiririra shoko rakapetwa kaviri sezvarinomiririrwa nendima yechina nemakumi mana neina yaDhanieri gumi neimwe pamusoro pemashoko anobva kumabvazuva nekuchamhembe. Revhitiko makumi maviri nenhatu ine ndima makumi mana neina dzinopatsanura mitambo mitsvene kuva yechirimo neyekudonha. Ndima idzodzo makumi mana neina dzinomiririra shoko rakapetwa kaviri. Mwaka miviri iyi inomiririrwa nendima makumi maviri nembiri imwe neimwe, saka zvose mitambo yechirimo neyekudonha zvinomiririra mavara makumi maviri nembiri ekarenda yechiHebheru. Kana zvapupu zviviri izvozvo zvendima makumi maviri nembiri zvaunzwa pamwe chete pamwe chete nenguva yePentekosti, zvinoburitsa hurongwa hwematanho matatu.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Danho rokutanga chiratidzo chenzira chine zvikamu zvitatu chinoteverwa namazuva mashanu, sezvakangoitawo chokupedzisira chezviratidzo zvitatu zvenzira. Chiratidzo chepakati chenzira ndiwo mazuva makumi matatu edzidziso yokutarisana chiso nechiso naKristu pamwe navaya vari kuzodzwa savapristi vokushumira mukereke inokunda. Revhitiko makumi maviri navatatu rinowirirana nenhoroondo yakavanzika yendima makumi mana.

## Midpoints

Mapakati ephakati

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Phakathi nendawo komugqa kaGenesisi osukela esahlukweni seshumi nanye kuya kwesamashumi amabili nambili kukhona isahluko seshumi nesikhombisa, lapho kwamiselwa khona isigaba sesibili sesivumelwano sika-Abrahama esinezigaba ezintathu, kanye nophawu lokusoka. Ivesi elisemnkantshubomvu wawo wonke amavesi atholakala esahlukweni seshumi nanye kuya kwesamashumi amabili nambili nguGenesisi 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Asi sungano yangu ndichaisimbisa naIsaka, uyo Sara achakuberekera panguva ino yakatarwa mugore rinouya. Zvino akapedza kutaura naye, uye Mwari akakwira kubva kuna Abhurahama. Genesisi 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Mwari akatanga kutaura naAbhurahama mundima yokutanga uye akapedza hurukuro yake mundima yemakumi maviri nembiri; naizvozvo, nhaurirano yose yesungano yokudzingiswa yakaiswa mukati mechimiro chechiporofita chetsamba makumi maviri nembiri dzearufabheti yechiHebheru, nepo dingindira rendima makumi maviri nembiri idzodzo raiva tsika yokudzingiswa, yaifanira kuitwa pazuva rechisere. Pakati, kana kuti poindi yepakati, pechikamu cheGenesisi pane ukama hwaMwari hwesungano nevanhu vane zviuru zana namakumi mana nezvina, sezvinomiririrwa nesungano yokudzingiswa yaAbhurahama. Poindi yepakati yomutsara wezvitsauko zveGenesisi kubva pachitsauko chegumi nerimwe kusvikira pachitsauko chemakumi maviri nembiri, chitsauko chegumi nenomwe, uye poindi yepakati chaiyo yechitsauko chacho ndiyo ndima yemakumi maviri nembiri apo Mwari anomisa hurukuro Yake yesungano naAbhurahama, nokudaro achiisa poindi yepakati muchimiro chearufabheti yechiHebheru ine tsamba makumi maviri nembiri. Poindi yepakati yendima makumi maviri nembiri idzodzo, zvirokwazvo, ndiyo ndima yegumi neimwe.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Nanyie muchadulire nyama ya ganda linu la mbele; ndipo chizamuŵa chimanyikwiro cha phangano pakati pangu na imwe. Genesis 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Mibatanidzwa yepakati yendima ina dziri muzvitsauko gumi nerimwe kusvika makumi maviri nemaviri muBhaibheri inosanganisira mavhesi matatu kuti ipedzise pfungwa yepakati.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Iri ndiro sungano yangu, ramuchachengeta, pakati pangu nemi, nembeu yako ichakutevera; murume mumwe nomumwe pakati penyu anofanira kudzingiswa. Muchadzingisa nyama yepamberi yenyu; uye chichava chiratidzo chesungano pakati pangu nemi. Uye ane mazuva masere okuberekwa achadzingiswa pakati penyu, murume mumwe nomumwe pamarudzi enyu ose, wakaberekerwa mumba, kana wakatengwa nemari kumutorwa upi noupi, asiri wembeu yako. Genesi 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Chizindikiro ndi chizindikiro, chimene chimayimira mbendera. Ndimeyi ikunena za mbendera, amene ali zana limodzi ndi makumi anayi ndi anayi zikwi. Mwana wamwamuna anayenera kudulidwa pa tsiku lachisanu ndi chitatu la kubadwa kwake, monga momwe pangano la Nowa linalili ndi miyoyo isanu ndi itatu m’chingalawa, motero kugwiritsa ntchito nambala eyiti kulumikiza pamodzi pangano la Nowa ndi pangano la Abrahamu. Iwo ayenera kukhala Afiladelfiya, chifukwa ayenera kudulidwa, chimene Paulo akuchizindikiritsa ngati chizindikiro cha kupachikidwa kwa thupi. Thupi likapachikidwa, Umulungu wa Khristu umakhala mkati, ndipo kuphatikizana kumeneko ndiko mbendera; pakuti monga Mlongo White akunenera kuti, “Pamene khalidwe la Khristu lasonyezedwa mwangwiro mwa ana Ake, adzabwera kudzawatenga.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “විනාශයට ලක් වූ මනුෂ්‍ය ස්වභාවය ශුද්ධ දෙවියන්වහන්සේ ඉදිරියෙහි සාධාරණ ලෙස දණ්ඩනයට ලක්විය යුතුය. එහෙත් පසුතැවිලිවන පව්කාරයා සඳහා පිළියමක් සලසා ඇත; එසේය, දෙවියන්වහන්සේගේ ඒකජාත පුත්‍රයාණන්ගේ පරිහාරයට ඇති ඇදහිල්ල මඟින් ඔහුට පාපක්ෂමාව ලැබිය හැකි අතර, නිදොස් කරනු ලැබීම සොයා ගත හැකි අතර, ස්වර්ගික පවුලට දත්තකම ලැබිය හැකි අතර, දෙවියන්වහන්සේගේ රාජ්‍යයේ උරුමක්කාරයෙකු විය හැක. ශුද්ධාත්මයාණන්වහන්සේගේ ක්‍රියාකාරිත්වය තුළින් චරිතයේ පරිවර්තනය සිදු කරනු ලැබේ; උන්වහන්සේ මනුෂ්‍යයා මත ක්‍රියා කරමින්, එය සිදු කරනු ලැබීමට ඔහුගේ ආශාව හා එකඟතාවය අනුව, ඔහු තුළ අලුත් ස්වභාවයක් රෝපණය කරනු ලබයි. දෙවියන්වහන්සේගේ ස්වරූපය ආත්මය තුළ නැවත ප්‍රතිෂ්ඨාපනය කරනු ලබන අතර, දවසෙන් දවස කරුණාව මඟින් ඔහු ශක්තිමත් කරනු ලබයි, අලුත් කරනු ලබයි, එසේම ධර්මිෂ්ඨකමෙන් හා සැබෑ ශුද්ධත්වයෙන් ක්‍රිස්තුස්වහන්සේගේ චරිතය තව තවත් සම්පූර්ණ ලෙස ප්‍රතිබිම්බනය කිරීමට ඔහුට හැකියාව දෙනු ලැබේ.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Mafuta anohitajika sana na wale wanaowakilishwa kama mabikira wapumbavu, si kitu cha kupakwa kwa nje. Wanahitaji kuleta kweli ndani ya patakatifu pa nafsi, ili iweze kutakasa, kusafisha, na kutia utakatifu. Siyo nadharia wanayohitaji; ni mafundisho matakatifu ya Biblia, ambayo si mafundisho yasiyo thabiti, yaliyotengana, bali ni kweli zilizo hai, zinazohusisha masilahi ya milele yanayomlenga Kristo. Ndani yake mna mfumo mkamilifu wa kweli ya kimungu. Wokovu wa nafsi, kwa njia ya imani katika Kristo, ndio msingi na nguzo ya kweli. Wale wanaotenda imani ya kweli katika Kristo huidhihirisha kwa utakatifu wa tabia, kwa utii kwa sheria ya Mungu. Wanatambua kwamba kweli kama ilivyo katika Yesu hufika mbinguni, na huzunguka umilele. Wanaelewa kwamba tabia ya Mkristo yapaswa kuiwakilisha tabia ya Kristo, na kujaa neema na kweli. Kwao hutolewa mafuta ya neema, yadumishayo nuru isiyoshindwa kamwe. Roho Mtakatifu moyoni mwa mwamini humkamilisha katika Kristo. Si ushahidi wa wazi kwamba mwanamume au mwanamke ni Mkristo kwa sababu hudhihirisha hisia za ndani mno akiwa katika hali zenye kusisimua. Yeye aliye kama Kristo ana kipengele cha ndani kilicho cha kina, cha kusudi thabiti, na cha uvumilivu katika nafsi yake, na hata hivyo ana utambuzi wa udhaifu wake mwenyewe, wala hadanganywi na kupotoshwa na Ibilisi, hata kujitumainia mwenyewe. Ana ujuzi wa neno la Mungu, na anajua kwamba yuko salama tu anapoweka mkono wake katika mkono wa Yesu Kristo, na kuendelea kumshika kwa uthabiti.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Unhu hunoratidzwa nenguva yenhamo. Apo inzwi rakasimba rakaparidza pakati pousiku richiti, ‘Tarirai, chikomba chauya; budai mundosangana nacho,’ mhandara dzakanga dzakavata dzakamuka kubva muhope dzadzo, uye zvakaonekwa kuti ndiani akanga agadzirira chiitiko ichocho. Mapoka ose ari maviri akabatwa asingatarisiri, asi rimwe rakanga rakagadzirira mamiriro okukurumidzira, uye rimwe rakawanikwa risina kugadzirira. Unhu hunoratidzwa nemamiriro ezvinhu. Nhamo dzokukurumidzira dzinobudisa pachena simbi chaiyo younhu. Imwe njodzi inokurumidza uye isina kutarisirwa, kufirwa, kana dambudziko guru, kumwe kurwara kusingatarisirwi kana kurwadziwa kukuru, chinhu chipi nechipi chinounza mweya chiso nechiso norufu, zvichabudisa pachena zviri mukati chaizvo zvehunhu. Zvicharatidzwa pachena kana pane kutenda kwechokwadi here kana kuti kwete muzvipikirwa zveshoko raMwari. Zvicharatidzwa pachena kana mweya uchitsigirwa nenyasha here kana kuti kwete, kana mune mafuta mumudziyo pamwe chete nomwenje.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Nthawi zoyesedwa zimafika kwa onse. Kodi timachita bwanji pansi pa mayeso ndi kuyesedwa kwa Mulungu? Kodi nyali zathu zimazima? kapena kodi tikuzisungabe zikuyaka? Kodi takonzekera pa vuto lililonse chifukwa cha kulumikizana kwathu ndi Iye amene ali wodzaza ndi chisomo ndi choonadi? Anamwali asanu anzeru sanathe kupereka khalidwe lawo kwa anamwali asanu opusa. Khalidwe liyenera kupangidwa ndi ife monga payekha. Silingasinthidwe kupita kwa wina, ngakhale mwiniwakeyo akanakhala wokonzeka kuchita nsembe imeneyo. Pali zambiri zimene tingachitire wina ndi mnzake pamene chifundo chikadali. Tingayimire khalidwe la Khristu. Tingapereke machenjezo okhulupirika kwa olakwa. Tingadzudzule, tingalange, ndi kuleza mtima konse ndi chiphunzitso, tikufikitsa ziphunzitso za Malemba Opatulika ku mtima. Tingapereke chifundo chochokera pansi pa mtima. Tingapemphere limodzi ndi kwa wina ndi mnzake. Mwa kukhala moyo wosamala, mwa kusunga mayendedwe opatulika a moyo, tingapereke chitsanzo cha mmene Mkhristu ayenera kukhalira; koma palibe munthu amene angapereke kwa wina mawonekedwe ake a khalidwe. Tiyeni tilingalire moyenera mfundo yakuti tiyenera kupulumutsidwa, osati monga magulu, koma monga payekha. Tidzaweruzidwa molingana ndi khalidwe limene tapanga. N’koopsa kunyalanyaza kukonzekera moyo wa munthu ku muyaya, ndi kuchedwetsa kupanga mtendere wathu ndi Mulungu kufikira pa bedi la imfa. Ndi mwa zochitika za tsiku ndi tsiku za moyo, ndi mwa mzimu umene timasonyeza, mmene timasankhira tsogolo lathu losatha. Iye amene ali wokhulupirika pa chaching’ono, ali wokhulupirikanso pa chachikulu. Ngati tapanga Khristu kukhala chitsanzo chathu, ngati tayenda ndi kugwira ntchito monga anatipatsa chitsanzo m’moyo wake womwe, tidzatha kukumana ndi zodabwitsa zoopsa zimene zidzatigwera m’zochitika za moyo wathu, ndi kunena kuchokera pansi pa mtima, ‘Osati kufuna kwanga, koma kwanu, kuchitike.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Ni mu gihe cy’igeragezwa, ari cyo gihe turimo kubamo, aho dukwiriye gutekereza twitonze ku mabwiriza y’agakiza, no kubaho dukurikije ibisabwa byashyizweho mu ijambo ry’Imana. Dukwiriye kwiyigisha no kwitoza, isaha ku yindi n’umunsi ku wundi, binyuze mu myitozo yitonze, kugira ngo dusohoze buri nshingano yose. Dukwiriye kumenyana n’Imana na Yesu Kristo uwo yatumye. Muri buri kigeragezo ni amahirwe yacu kwishingikiriza kuri uwo wavuze ati: ‘Afate ku mbaraga zanjye, kugira ngo agirane amahoro nanjye; kandi azagirane amahoro nanjye.’ Umwami avuga ko arushaho kugira ubushake bwo kuduha Umwuka Wera kuruta uko ababyeyi bagira ubushake bwo guha abana babo umugati. Nuko rero nitugire amavuta y’ubuntu mu nzabya zacu hamwe n’amatabaza yacu, kugira ngo tutazabarirwa mu bagereranywa n’abakobwa b’abapfu b’inkumi, batari biteguye gusohoka bajya gusanganira umukwe.” Review and Herald, 17 Nzeri 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Cinyambo ca ba lukama na bane amakumi yane na bana bane abaashintililwa ku kusokolwa kwa kwa Abrahamu ne ku myeo ine nane iyo yali pa ngalaawa, ni bali ba mapwiya abaacenjele mu mufuzho, abo mu nkata iili kuya babonshya bululami imibelele ya kwa Kristu mu ntanshi iya buyoobelo obuli pa mwinsho obuli kwisa. Cili fye bwino ukuti Nkashi White apwishishe ici cipande mu kutoola Esaya, pantu ni cipande icilangisha mu buryo bwa ku tonta ku nshita ya kusindikwa kwa ba lukama na bane amakumi yane na bana bane.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Pazuva iro, imbirai pamusoro paro muchiti, Munda wemizambiringa wewaini tsvuku. Ini Jehovha ndinouchengeta; ndichaundiridza nguva dzose; kuti kurege kuva nomunhu anoukuvadza, ndichaurinda usiku namasikati. Hasha hadzisi mandiri; ndiani angandimisa mhinzwa norukato pakurwa? Ndichapfuura nomazviri, ndichazvipisa pamwe chete. Kana kuti ngaabatire pasimba rangu, kuti ayanane neni; zvirokwazvo achayanana neni. Achaita kuti vanobva kuna Jakobho vadzike midzi; Israeri ichatumbuka, ichamerazve, uye ichazadza nyika yose nezvibereko. Wakamurova here sezvawakarova avo vakamurova? Kana kuti wakaurawa kwake kwakafanana nokuurawa kwaavo vakaurayiwa naye here? Muchiyero, pakutungira kwacho, muchapikisana nako; unodzora mhepo yake ine hasha pazuva remhepo yokumabvazuva. Naizvozvo uipi hwaJakobho huchabviswa nokudaro; uye ichi ndicho chibereko chose chokubvisa chivi chake; paanoita mabwe ose eatari kuti ave samabwe echoko akapwanyika-pwanyika, miti yomunana nezvifananidzo hazvingazomiri. Kunyange zvakadaro guta rakakomberedzwa richava dongo, nenzvimbo yokugara ichasiyiwa, ichisiiwa serenje; ipapo mhuru ichafura, uye ipapo ichavata pasi, ichidya matavi aro. Kana mapazi aro aoma, achagurwa; vakadzi vachauya, vaagopfuta nomoto; nokuti vanhu vasina kunzwisisa; naizvozvo uyo akavaita haangavanzwiri tsitsi, uye uyo akavaumba haangavatadzi nyasha. Isaya 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“musi wephepho lasempumalanga,” lapho ububi bukaJakobe buhlanzwa, kuthi nesinye isigaba “sabantu abangenakuqonda” siqoqwe bese sishiswa, yisikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Ngaleso sikhathi, lowo ofisa ukwenza ukuthula noKristu angakwenza lokho, kodwa ukunyakaza kokugcina kuyashesha.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Vapirisita vaifanira kuva nemakore makumi matatu okuberekwa pavakatanga kushumira, uye vane zviuru zana namakumi mana nezvina zvine chiuru ndivo ushe hwaPetro hwevapirisita vanovandudza sungano naMwari mumazuva okupedzisira.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Na n'wina, tanihi maribye lama hanyaka, mi akiwe mi va yindlu ya moya, vuprista byo kwetsima, leswaku mi nyikela magandzelo ya moya, lama amukelekaka eka Xikwembu hi Yesu Kriste. 1 Petro 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Vapirisita vakanga vagadzirirwa kushumira mukati menguva yokuzodzwa kwamazuva masere; saka, nhamba sere chiratidzo choupristi hwakazodzwa huri mukati meareka.

## Aaron’s Rod

Nanṋe Ngaa Aroni

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Ubumwe bw’abapadiri basizwe b’abo ibihumbi ijana na mirongo ine na bine buhagarariwe mu Isanduku y’Isezerano nk’inkoni ya Aroni yameze. Igihe inkoni ya Aroni yameraga, yatanze itandukaniro hagati ya Aroni n’izindi nkoni z’imiryango ya Isirayeli zitateye. Mu Byanditswe, ni imvura itera ibimera kumera.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Vaporofita vose vanotaura pamusoro pemazuva okupedzisira; saka, tsvimbo yaAroni youpristi inomirira kuzodzwa kwevane zviuru zana namakumi mana nezvina, mumamiriro anoenderana naEriya paKarimeri pamwe chete navaMillerite muna 1844. Inonongedzera panguva apo panova nemusiyano wakajeka pakati pemashoko echokwadi neenhema emvura yokupedzisira. Musiyano iwoyo unoitwa naJoeri paanoratidza kuti “waini itsva” yabviswa kune rimwe boka. Boka rakabviswa waini itsva pamiromo yaro ndivo zvidhakwa zvaEfuremu zvaIsaya. Ndivozve avo vakapomera vadzidzi mhosva yokuti vakanga vakadhakwa paPentekosti, uye ndivo vapanduki va1888, vakatevera madzibaba avo, avo vaiva vapanduki va1863. Mitsara yose iyoyo yechiporofita inowirirana nomutsara uyo Hanzvadzi White anozivisa sechinoitika apo nyika inozoziva kuti Adventism yave ichiziva pamusoro pemabhora omoto eNashville kwemakore anenge zana namakumi maviri namashanu uye haina kumbotaura chinhu.

## 8, Eighty and 81

8, Mabini asere ne 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Nhamba makumi matatu uye nhamba sere zviratidzo zveupirisita hwevane zana namakumi mana nezvina ezviuru, vari mureza wemazuva okupedzisira, unomirira kubatanidzwa kweHumwari nouvanhu. Nhamba sere igumi rezvibereko renhamba makumi masere, iyo iri nhamba yevapirisita makumi masere vaiva neushingi, avo pamwe chete nomupristi mukuru vakadzivisa mambo Uzia, uyo akaedza kupisira zvinonhuhwira panzvimbo tsvene. Makumi masere neimwe inomirira Humwari hwakasanganiswa nouvanhu muchirevo cheupirisita hwekereke inokunda. Nhoroondo yokupanduka kwaUzia inobatanidza upirisita ihwohwo hwemakumi masere neimwe panguva chaiyo yedambudziko inoenderana nokupanduka kwaPtolemy nguva pfupi pashure pehondo yeRaphia. Vaprofiti vose vanoratidza mazuva okupedzisira, saka upirisita hweHumwari hwakasanganiswa nouvanhu, hunova upirisita hwekereke inokunda hunoumbwa nevapirisita vevanhu makumi masere noMupristi Mukuru mumwe woHumwari, zvinozivikanwa munhoroondo yakatanga muna 2014 pakatanga Hondo yeUkraine.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Chitsauko chepakati pamutsara wechitsauko gumi nezviviri dzaGenesisi ndicho chitsauko chegumi nenomwe. Ndima yepakati pamutsara uyu wezvitsauko gumi nezviviri ndiyo ndima yemakumi maviri nembiri. Ndima yemakumi maviri nembiri inoratidza kuguma kwakajeka kwehurukuro pakati paMwari naAbrahama yakatanga mundima yokutanga, nokudaro ichisiyanisa ndima yemakumi maviri nembiri semagumo emutsara wechiprofita une chisimbiso chemavara makumi maviri nembiri earufabheti yechiHebheru. Ndima yepakati pamutsara wendima makumi maviri nembiri ndiyo ndima yegumi neimwe, iyozve iri pakati pendima nhatu dzinoratidza chiratidzo chevasarudzwa vane zviuru zana namakumi mana nezvina. Naizvozvo, ndima yegumi neimwe ndiyo iri pakati pendima nhatu dzakasiyana, uye ndima yegumi neimwe inoburitsa chokwadi chikuru chisiri chendima makumi maviri nembiri chete, asiwo chendima nhatu dzairi mukati madzo, nokudaro ichisiyanisa ndima yegumi neimwe neyemakumi maviri nembiri sekutanga nekuguma kwepfungwa huru. Saka, ndima yegumi neimwe kusvikira kumakumi maviri nembiri muchitsauko chegumi nenomwe ndiwo musoro mukuru wezvitsauko gumi neimwe kusvikira kumakumi maviri nembiri.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Lukati lwa tindzimana ta khume na yin’we ku ya eka makume mambirhi na timbirhi ta buku ya Matewu i ndzima ya khume na tsevu.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> Na órì nnaa ndi na-eso ụzọ Ya ike ka ha ghara ịgwa onye ọ bụla na Ọ bụ Jizọs Kraịst. Matiu 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Sezvakangoita pakati peGenesisi, ndima yechimakumi maviri inoratidza kuguma kwehurukuro chaiyo yakatanga mundima yegumi nenhatu apo Kristu nevadzidzi vakasvika kuKesariya Firipi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Yesu paakauya kunyika yeKesaria Firipi, akabvunza vadzidzi vake, achiti, Vanhu vanoti ini Mwanakomana womunhu ndini ani? Ivo vakati, Vamwe vanoti muri Johani Mubhabhatidzi; vamwe Eria; vamwe Jeremia, kana mumwe wavaporofita. Akati kwavari, Asi imi munoti ndini ani? Simoni Petro akapindura akati, Ndimi Kristu, Mwanakomana waMwari mupenyu. Yesu akapindura akati kwaari, Wakaropafadzwa iwe, Simoni Bariona; nokuti nyama neropa hazvina kukuzarurira izvi, asi Baba vangu vari kudenga. Uye neniwo ndinoti kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangaikundi. Uye ndichakupa makiyi oushe hwokudenga; uye chose chauchasunga panyika chichasungwa kudenga; uye chose chauchasunungura panyika chichasunungurwa kudenga. Ipapo akaraira vadzidzi vake kuti varege kuudza munhu kuti iye ndiye Yesu Kristu. Mateu 16:13–20.

## Raphia and Panium

රාෆියා සහ පානියුම්

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Sihaya têndeswi a tshipiḓa tsha vhukati ha Mateo tshi tshi imela nyambedzano na thero yo fhambanaho, fhedzi sa izwi tshiga tsha mulanga tsha vhuṱanzi ha Genesi tshi tshi elana na nndwa ya Raphia, nyambedzano ya Mateo i bvelela ngei Kaisarea Filipi, ine ya vha Panium. Panium ya ndima ya fumi na nthihi, ndimana ya fumiṱhanu ya Daniele, ndi vhukati ha mutalo wa Mateo wa ndima dza fumimbili, nahone Raphia ya ndimana ya fumi na nthihi ya Daniele ndima ya fumi na nthihi, ndi vhukati ha mutalo wa Genesi wa ndima dza fumimbili.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Miaka 250 iliyoanza mwaka 457 KK ilikoma mwaka 207 KK, ambao ni katikati ya Raphia ya aya ya kumi na moja na Panium ya aya ya kumi na tano, mahali ambapo ishara ya tohara ya Ibrahimu na ukiri wa Petro wa Masihi hukutana. Katika mfululizo wa kitabu cha Mathayo, Petro anashuhudia utambuzi wake wa Kristo, Mwana wa Mungu, katika ubatizo Wake.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simoni zvinoreva kuti “uyo anonzwa,” uye Barjona zvinoreva kuti “mwanakomana wenjiva.” Simoni akanga ari munhu akanzwa shoko rerubhabhatidzo rwaKristu, apo Mweya Mutsvene wakaburuka muchimiro chenjiva. Rubhabhatidzo rwaKristu rwaifananidzira Nyamavhuvhu 11, 1840, apo mutumwa ane simba waZvakazarurwa gumi akaburuka. Mutumwa iwoyo mumwe chete akaburuka pa9/11. Petro anomirira avo vanoziva 9/11 seshoko rokuyedzwa rechizvarwa chevane zana namakumi mana nezvina zvuru.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Petro anomirira avo vanoshandisa nzira ye mutsara pamusoro pemutsara. Iye “mwanakomana” wenjiva, saka semwanakomana anomiririra nechiratidzo chizvarwa chokupedzisira. Petro chiratidzo chechizvarwa chokupedzisira, uye nenhamba yechiratidzo yezita rake anomirira vane zana namakumi mana nezvina zvuru. Petro anomirira chizvarwa chokupedzisira chinonzwa shoko rokupihwa simba apo Kristu anoonekwa mumutsara wouporofita. Petro akaziva shoko rine chokuita nerubhabhatidzo rwaKristu, saka Petro akakwanisa kuziva Jesu soAkazodzwa, unova Mesiya muchiHebheru uye Kristu muchiGiriki. Petro anomirira avo vanonzwisisa kuti mutumwa waZvakazarurwa gumi nesere akaburuka pa 9/11, akanga aburukawo musi wa11 Nyamavhuvhu, 1840. Petro anomirira avo vanonzwisisa 9/11 sechiratidzo chenzira chinongosimbiswa chete neuchapupu hwemitsara miviri kana mitatu.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Kuavuma kwa Petro ni kwamba 9/11 kunatambulisha kuwasili kwa ole ya tatu, ambayo ndiyo ujumbe wa kupimwa kwa kizazi cha mwisho. Kuungama huko ndiko mahali jina hubadilika. Abrahamu yuko Rafiya na Petro yuko Paniumi, kabla tu ya msalaba. Kati ya Paniumi na msalaba Petro atatembelea Mlima wa Kugeuka Sura. Ni huko Paniumi ambapo Simoni alibadilishwa kuwa Petro alipotoa kuungama kwake kwa ujumbe wa kupimwa wa kizazi chake. Kwa wale mia moja arobaini na nne elfu, ujumbe huo wa kupimwa ni Uislamu wa ole ya tatu uliowasili katika historia ya kinabii tarehe 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Początek próby adwentyzmu rozpoczął się 11 września, a przy końcu próby adwentyzmu przesłanie islamu trzeciego biada wskazuje, kiedy i gdzie imię Szymona zostaje zmienione. Przesłanie, które Piotr rozumie na końcu, a które na początku zostało przedstawione w typie przez przesłanie 11 września, jest skorygowanym przesłaniem ognistych kul Nashville. Tam Święto Trąb nastaje w powiązaniu ze wniebowstąpieniem chorągwi i zamkniętymi drzwiami Dnia Pojednania.

We will continue these things in the next article.

Tizapitiriza zinthu izi mu nkhani yotsatira.

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