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

Bhuku ra Joere na Kereke yeMaadventisti eSeventh-day yeRaodikia - Nhumba Makumi Matatu neMapfumbamwe

Number Thirty-Nine

លេខ សាមសិបប្រាំបួន

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

ውጫዊውን የ2024 አልፋ መሠረት ፈተና የሚከተለው ውስጣዊ የኦሜጋ መደምደሚያ ፈተና፣ “መጋዘኑ” ምን እንደሆነ እና በመጋዘኑ ውስጥ የተቀመጠው “ሥጋ” ምን እንደሆነ መግለጫ ይጠይቃል። ፈተናው ትንቢታዊ ነው፣ እናም ውስጣዊና ውጫዊ የእውነት መስመር አለው። ጌጦቹ የJames White ቀሪዎች ናቸውን፣ ወይስ የእግዚአብሔር ቃል እውነቶች ናቸው? ሁለቱም ናቸው።

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Pa 9/11, vanhu vaMwari vakadanirwa kudya kabhuku kadiki nokudzokera kunzira dzekare dzaJeremia, uko kwakazogadzikwa nheyo panguva iyoyo. Pa 9/11, zvakaonekwa kuti Johani, muna Zvakazarurwa chitsauko chegumi nerimwe, paakaudzwa kuyera, akaudzwa kuyera zvinhu zviviri. Akaudzwa kuyera zvose temberi navanonamata vari mairi. Akaudzwa kusiya ruvanze rwemakore 1,260 umo Vemamwe marudzi vakatsika-tsika nzvimbo tsvene nehondo. Nzvimbo tsvene nehondo ndizvo temberi navanonamata vari mairi.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Mu 2023, waṅelo yemweyo amene anatsika pa 9/11 anatsikanso, natsegula chisindikizo cha uthenga wa Kulira kwa Pakati pa Usiku; ndipo kenaka mu 2024 panabwera mayeso akunja a maziko akuti chizindikiro cha Roma chikadali kukhazikitsa masomphenya monga momwe chinkachitira kwa a Millerite.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Madirisha yaliyofunguka” ya mbinguni yanatambulisha kuwasili kwa jaribu la ndani la omega la hekalu na mwito wa “kurudi.” Jaribu hilo linahitaji kutambua alama mbili. Malaika wa tatu alipowasili mwaka 1844, na kisha tena katika 9/11, Yohana anaambiwa kupima hekalu na waabuduo waliomo ndani yake, hivyo akitambulisha kazi ya kinabii ya kupima hekalu na waabuduo mwaka 2023. Malaki anaibua swali la kwamba “ghala” ni nini, na “chakula” ni nini? Maswali hayohayo katika ndoto ya Miller yangekuwa, “sanduku” ni nini, na “vito” ni nini?

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Hope yaMiller inoratidza mahwindo akazaruka okudenga senzvimbo apo kereke inokunda iri muna Zvakazarurwa gumi nepfumbamwe inosimudzirwa yakapfekedzwa nerineni jena kuti itasve pamusoro pamabhiza machena euto raJehovha wehondo. Mahwindo akazaruka ndiyo nzvimbo inodururirwa chikomborero kana kutukwa kwaMaraki. Hwindo rakazaruka raMiller ndiyo nzvimbo inobviswa marara uye inounganidzwa matombo anokosha mubhokisi rezvishongo.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

नूहको कथामा स्वर्गका झ्यालहरूबारे पहिलो उल्लेख पाइन्छ, र जब ती झ्यालहरू खोलिए, चालीस दिन र चालीस रातसम्म वर्षा भयो। जब ती झ्यालहरू खोलिन्छन्, तब जहाजमा आठ प्राणहरू हुन्छन्। लाल समुद्रको बप्तिस्माले यर्दन पार नगरुञ्जेल चालीस वर्षको भौँतारिने यात्रा आरम्भ गरायो। पछि जब ख्रीष्टले त्यही स्थानमा बप्तिस्मा लिनुभयो, उहाँ चालीस दिनका लागि उजाड-स्थानमा लगिनुभयो। जब उहाँ पुनरुत्थित हुनुभयो, आफ्नै बप्तिस्माद्वारा पूर्वछायित भएको त्यस कुराअनुसार, उहाँले स्वर्गारोहण गर्नुअघि चेलीहरूलाई चालीस दिनसम्म शिक्षा दिनुभयो।

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Apo kereke ya cinca kufuma ku kereke ilwa ukuya ku kereke iyapona, imfumu Davidi iya myaka amakumi yatatu iyakateka imyaka amakumi yane. Ikereke iyapona imyelwako no mwaume wa buprofeti, umupashi wa bupriesti, ne mfumu. Umwaume wa buprofeti uwali ne myaka amakumi yatatu apo atampile umulimo wakwe wa myaka amakumi yabili naibili, ali Esekiele; kabili atampile uyo mulimo apo imyulu yaishibwile.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Zvino zvakaitika mugore rechimakumi matatu, pamwedzi wechina, pazuva rechishanu romwedzi, ndiri pakati pavatapwa parwizi rweKebhari, kuti matenga akazarurwa, ndikaona zviratidzo zvaMwari. Ezekieri 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Aine makumi matatu Yosefe akatanga kutonga somupristi, uye akasangana nemhepo yokumabvazuva yeIslamu yaiunza dambudziko rairamba richiwedzera, rakabvumira Ijipiti, shato inovata mugungwa, kuti isimbaradze hurumende yenyika imwe. Mudambudziko iro Yosefe akaunganidza zvokudya mudzimba dzokuchengetera.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Muna Chikunguru ra2023, inzwi rakanzwikwa murenje, ipapo Shumba yorudzi rwaJudha yakatanga kuvhura chisimbiso chemharidzo yoKuchema kwaPakati pousiku. Muna 2024, muedzo wokunze wenheyo, ari alpha, wakaparadzanisa mapoka maviri, uye nzira yokuvhurwa kwezvisimbiso yakaramba ichienderera mberi. Zvino muna 2026, muedzo womukati wetembere, uri omega, uyo uchaparadzanisazve mapoka maviri, wasvika.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Vhiki dzvene iro Kristu, saMutumwa weSungano, akasimbisa naro sungano navazhinji, ndiro ruvanze nenzvimbo tsvene. Kubva musi wa22 Gumiguru, 1844, kusvikira Mikaeri amira (sezvaAkaita pakupera kwevhiki iro dzvene apo Sitefano akatakwa nematombo), ndiyo Nzvimbo Tsvene-tsvene. Mitambo yemuchirimo yakazadzikiswa muvhiki iro dzvene, uye ndiyo arufa yemitambo; uye mitambo yematsutso—yehwamanda pazuva rokutanga, yeZuva reYananiso pazuva regumi, uyezve mutambo wamatende kubva pazuva regumi neshanu kusvikira pazuva ramakumi maviri nemaviri—ndiyo omega yemitambo.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Nenzira yakafanana, mifananidzo yaine chekuita nokuuya kwechipiri inofanira kuzadzikiswa panguva yakaratidzwa mubasa rokufananidzira. Muhurongwa hwaMosesi, kunatswa kwenzvimbo tsvene, kana kuti Zuva Guru reKuyananisira, kwaiitika pazuva regumi romwedzi wechinomwe wavaJudha (Leviticus 16:29–34), apo muprista mukuru, apedza kuitira Israeri yose kuyananiswa, uye saizvozvo abvisa zvivi zvavo munzvimbo tsvene, aibuda achiropafadza vanhu. Naizvozvo zvakatendwa kuti Kristu, Muprista Mukuru wedu mukuru, aizozviratidza kuti achenese nyika nokuparadzwa kwechivi navatadzi, uye kuti aropafadze vanhu Vake vakanga vakamirira nokusafa. Zuva regumi romwedzi wechinomwe, Zuva Guru reKuyananisira, nguva yokunatswa kwenzvimbo tsvene, iro mugore ra1844 rakawira pana 22 Gumiguru, rakatorwa senguva yokuuya kwaShe. Izvi zvaiwirirana neumbowo hwakanga hwatotaurwa kare hwokuti mazuva 2300 aizoguma mumatsutso, uye mhedziso yacho yakaratidzika kuva isingarambiki.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “Mu mufanikiso wo mu Matayo 25, ekiseera eky’okulindirira n’okwebaka kiddirirwa okujja kw’Omugole. Kino kyali nga bwe kyakwatagana n’ensonga ezaakayogerwako, zombi okuva mu bunnabbi ne mu bifaananyi. Zaaleeta okukkiriza okw’amaanyi mu mazima gaazo; era ‘okukaaba okw’ekiro wakati’ kwalangirirwa emitwalo gy’abakkiriza.”

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “លំនាំចលនានោះបានសាយភាយគ្រប់ទឹកដី ដូចជារលកយក្សនៃសមុទ្រ។ ពីក្រុងមួយទៅក្រុងមួយ ពីភូមិមួយទៅភូមិមួយ ហើយចូលទៅដល់តំបន់ជនបទដាច់ស្រយាលផងដែរ វាបានរីករាលដាលទៅរហូតដល់ប្រជារាស្ត្ររបស់ព្រះដែលកំពុងរង់ចាំ ត្រូវបានដាស់ឲ្យភ្ញាក់ទាំងស្រុង។ ការជ្រុលនិយមបានរលាយបាត់ទៅមុខសេចក្ដីប្រកាសនេះ ដូចជាទឹកកកពេលព្រឹកនៅចំពោះព្រះអាទិត្យរះ។ អ្នកជឿទាំងឡាយបានឃើញសេចក្ដីសង្ស័យ និងភាពច្របូកច្របល់របស់ខ្លួនត្រូវបានដកចេញ ហើយសេចក្ដីសង្ឃឹម និងសេចក្ដីក្លាហានបានធ្វើឲ្យចិត្តរបស់ពួកគេមានជីវិត។ កិច្ចការនេះបានរួចផុតពីភាពហួសហេតុទាំងឡាយ ដែលតែងតែបង្ហាញឡើង នៅពេលមានភាពរំភើបរបស់មនុស្ស ដោយគ្មានឥទ្ធិពលគ្រប់គ្រងនៃព្រះបន្ទូល និងព្រះវិញ្ញាណរបស់ព្រះ។ វាមានលក្ខណៈស្រដៀងនឹងរដូវកាលនៃការបន្ទាបខ្លួន និងការវិលត្រឡប់មករកព្រះអម្ចាស់ ដែលក្នុងចំណោមអ៊ីស្រាអែលសម័យបុរាណបានកើតមានបន្ទាប់ពីសារនៃការស្តីបន្ទោសពីពួកអ្នកបម្រើរបស់ទ្រង់។ វាបានបង្ហាញលក្ខណៈសម្គាល់ដែលសម្គាល់ព្រះរាជកិច្ចរបស់ព្រះនៅគ្រប់យុគសម័យ។ មានសេចក្ដីអំណររវើកតិចតួចប៉ុណ្ណោះ ប៉ុន្តែផ្ទុយទៅវិញ មានការស្វែងរកក្នុងចិត្តយ៉ាងជ្រាលជ្រៅ ការសារភាពអំពើបាប និងការបោះបង់ចោលលោកិយ។ ការត្រៀមខ្លួនជួបព្រះអម្ចាស់ គឺជាបន្ទុកនៃវិញ្ញាណដែលកំពុងឈឺចាប់យ៉ាងខ្លាំង។ មានការអធិស្ឋានដោយខ្ជាប់ខ្ជួន និងការថ្វាយខ្លួនដល់ព្រះដោយឥតស្ទាក់ស្ទើរ។” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Mikondzo ya ximun’wana yi hetisekile hi vhiki ro kwetsima, naswona mpfula ya le mahlweni, kumbe ya alfa, yi cheliwile hi nkarhi wa Pentekosta, leswi swi fanekisela ku cheriwa ka mpfula ya le ndzhaku eka mikondzo ya xixika. Mikondzo yoleyo ya ximun’wana yi vekiwe eka Levhitika 23, tindzimana ta 1 ku ya eka 22. Mikondzo ya xixika yi kumeka eka tindzimana ta 23 ku ya eka 44. Malembe ya 2300 ma ku fikisa eka 1844. Tindzimana ta 22 ta mikondzo ya ximun’wana ni tindzimana ta 22 ta mikondzo ya xixika. Mavandla mambirhi ya 22 eka ndzima ya 23.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Mutambo wetarumbeta wakanga uri yambiro yokuti kutonga kwaizoitika mumazuva gumi, uye mutambo wamatumba wakanga uri kupemberera kwomufaro pamusoro pezvivi zvakanga zvaregererwa paZuva reYananiso. Sabata nezuva rechisere mushure memutambo zvinomirira zororo reSabata remakore ane chiuru repanyika.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Asi, vanodikanwa, musave musingazivi chinhu ichi chimwe, chokuti zuva rimwe kuna Ishe rakaita samakore ane chiuru, uye makore ane chiuru akaita sezuva rimwe. 2 Petro 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Inyankoramusiyamu ya mbere yatangaje gutangira k’urubanza, kandi kuri urwo rwego rw’ubuhanuzi, 1798, ari wo “igihe cy’imperuka” cya Daniyeli, ni ugusohozwa kw’umunsi mukuru w’impanda; ariko ku wa 11 Kanama 1840, ubutumwa bw’inyankoramusiyamu ya mbere bwo mu 1798, bwari bwarakuweho ikimenyetso, bwahawe imbaraga no gusohozwa kw’ubuhanuzi bw’akaga ka kabiri. Ubuyisilamu ni igice cy’umuburo w’umunsi mukuru w’impanda, utangaza umunsi w’urubanza wegereje.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Kwa wale walio tayari kuona, sikukuu za vuli za tarumbeta na vibanda zinawakilisha sikukuu za alfa na omega, huku hukumu ikiwa katikati. Si kwa bahati mbaya kwamba sikukuu hizi zimetambuliwa katika Mambo ya Walawi ishirini na tatu. Ishirini na tatu ni ishara ya upatanisho. Si kwa bahati mbaya kwamba sikukuu ya kwanza iko siku ya kwanza ya mwezi wa saba na kwamba sikukuu ya mwisho inaishia siku ya ishirini na mbili. Sikukuu ya tarumbeta ni herufi ya kwanza ya alfabeti ya Kiebrania, siku ya Upatanisho ni herufi ya katikati, na sikukuu ya vibanda ni herufi ya ishirini na mbili ya alfabeti ya Kiebrania.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Chitsauko chemakumi maviri nezvitatu, ndima 23 kusvika 44 dzaRevhitiko, idzima makumi maviri nezviviri dzakaiswa mukati me“hurongwa hwechokwadi.” Zuva regumi riri pakati rinoratidza muedzo, nokuti gumi chiratidzo chemuedzo, uye Zuva reYananiso ndipo panonyorwa nokugadziriswa kupandukira kwevakarasika, uye kupandukira ikoko kunomiririrwa netsamba yegumi nenhatu yearufabheti yechiHebheru. Tsamba iri pakati peshoko rechiHebheru rokuti chokwadi ndiyo yegumi nenhatu, uye inowirirana nezuva regumi romwedzi wechinomwe, uye sechiratidzo chenzira rine unhu hwouporofita hwearufabheti yechiHebheru nezuva iroro chairo. Gumi pamwe negumi nenhatu zvinoita makumi maviri nezvitatu. Makumi manomwe ndiwo huwandu hwe10 zvichipetwa na7, uye zuva regumi romwedzi wechinomwe rinoenzanawo namakumi manomwe, izvo zviri chiratidzo chokuguma kwenguva yokuedzwa.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Ipapo Petro wakauya kwaari, akati, Ishe, hama yangu ichanditadzira kangani, ini ndichiikanganwira? Kusvika kanomwe here? Jesu akati kwaari, Handiti kwauri, Kusvika kanomwe; asi, Kusvika makumi manomwe akapetwa kanomwe. Mateo 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Makore mazana mana namakumi mapfumbamwe akaganhurirwa Isiraeri yekare. Makore iwayo akabviswa pamakore zviuru zviviri namazana matatu, uye akamiririrwa samavhiki makumi manomwe; saka Jesu akaratidza kuti muganhu wenguva yenyasha yokuedzwa ndiwo makore mazana mana namakumi mapfumbamwe, anomiririrwa na“makumi manomwe” amavhiki muna Dhanieri 9.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Masvondo makumi manomwe akatarirwa pamusoro pavanhu vako napamusoro peguta rako dzvene, kuti kupandukira kupedziswe, nezvivi zvigumiswe, uye kuti kuyananiswa kuitirwe uipi, nokuti kururama kusingaperi kuuyiswe, uye kuti chiono nechiporofita zvisimbiswe, uye kuti Mutsvene-tsvene azodzwe. Danieri 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Izraz v chiHebheru wakashandurwa uchinzi “wakagurwa” unongoshandiswa mundima iyi chete muTestamente Yekare, uye unoreva kuti “wakatarwa kana kurairwa.” Wakasiyana neshoko rinowanzoshandiswa rinoturikirwa richinzi “wakagurwa,” iro rakavakirwa pana Abramu paakagura zvibayiro padanho rokutanga resungano muna Genesi gumi neshanu. Zvakanga “zvakatemwa” uye “zvarairwa” kuti Israeri yaizova namakore mazana mana namakumi mapfumbamwe enguva yokuedzwa, uye ipapo yaizogurwa kuva vanhu vesungano vaMwari. “Kugurwa” kuviri kwakasiyana; kumwe kunomiririra nguva yacho senguva yokuedzwa iyo “yakagurwa” kubva panhamba huru nenhamba makumi manomwe, uye apo “waini itsva” yaJoere “inogurwa” kubva mumiromo mavo, nguva yokuedzwa inovharwa. Makumi manomwe anomiririra kupera kwenguva yokuedzwa.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Mikondzo ya xixika yi katsa magoza manharhu ya rito ra Xiheveru leri nge “ntiyiso.” Mikondzo ya xixika yi sungula eka Levhitika 23:23, xikombiso xa le xikarhi xa Siku ra Ku Rivaleriwa i siku ra vukhume, naswona letra ra vukhume-nharhu, leswi ringanaka na 23, kutani nkhuvo wa Mintsonga wu hela hi siku ra vukhume-mbirhi, kutani ku landzela Savata leyikulu endzhaku ka nkhuvo wolowo, naswona ndzimana yoleyo yi hela eka 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Leviticus rinoreva hupirisita hwaVaRevhi. Mhemberero dzomuchirimo dzinomiririrwa muna chitsauko 23:1–22, zvino mhemberero dzokuwa dzinomiririrwawo muna 23:23–44. Mhemberero dzomuchirimo dzinomiririrwa nendima makumi maviri nembiri, uye arufabheti yechiHebheru ine mabhii makumi maviri nembiri. Mhemberero dzokuwa dzakaiswawo pachena mundima makumi maviri nembiri. Mhemberero yehwamanda inozivisa kuswedera kwokutongwa paZuva reYananiso. Ipapo mhemberero yamaTende inogara kwemazuva manomwe, ichiguma pazuva ramakumi maviri nembiri romwedzi wechinomwe. Rokutanga pamazuva manomwe acho rakanga riri Sabata yemhemberero, sezvakanga zvakaitawo zuva rechisere, iro rakanga riri zuva rakatevera mhemberero yemazuva manomwe. Zuva rokutanga nerechisere zvinoita kuti zuva rechisere rive chiratidzo chechisere chiri chemanomwe.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Taura kuvana vaIsraeri, uchiti, Nezuva regumi neshanu remwedzi uyu wechinomwe richava mutambo wamatumba wamazuva manomwe kuna Jehovha. Pazuva rokutanga pachava neungano tsvene; hamufaniri kuita basa ripi neripi roupfumi mariri. Mazuva manomwe muchapa kuna Jehovha chipiriso chinopiswa nomoto; pazuva rechisere pachava neungano tsvene kwamuri; uye muchapa kuna Jehovha chipiriso chinopiswa nomoto; igungano guru rakatsaurwa; uye hamufaniri kuita basa ripi neripi roupfumi mariri. … Uyezve, nezuva regumi neshanu romwedzi wechinomwe, kana maunganidza zvibereko zvenyika, muchachengeta mutambo kuna Jehovha wamazuva manomwe; pazuva rokutanga pachava nesabata, uye pazuva rechisere pachava nesabata. Revhitiko 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Sabata ya sherehe ya siku ya nane inawakilisha Sabata ya milenia, inayofuata Sikukuu ya Vibanda. Kutangatanga kwa Israeli ya kale jangwani kwa muda wa miaka arobaini hukumbukwa kwa kuishi katika vibanda wakati wa siku za Sikukuu ya Vibanda, nayo haiwakilishi tu kumwagwa kwa mvua ya masika ya mwisho, bali pia wakati wa taabu ya Yakobo, ambapo malaika wamewaongoza waaminifu wa Mungu kwenda vilimani na milimani kwa ulinzi.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> “Munguva yenhamo, tose takatiza mumaguta nemumisha, asi takadzingirirwa navakaipa, avo vakapinda mudzimba dzavatsvene nebakatwa. Vakasimudza bakatwa kuti vatiuraye, asi rakatyoka, rikawira pasi risina simba souswa. Ipapo tose takachema masikati nousiku tichikumbira kununurwa, uye kuchema kwakasvika pamberi paMwari. Zuva rakabuda, uye mwedzi ukamira. Hova dzakamira kuyerera. Makore matema, anorema, akauya, akabonderana. Asi paiva nenzvimbo imwe yakajeka yokubwinya kwakadzikama, kubva kwaibva inzwi raMwari, semvura zhinji, rakazunungusa denga nenyika. Denga rakazaruka rikazarikazve, uye rakanga riri munyongano. Makomo akadengenyeka setsanga inozunguzwa nemhepo, akakandira matombo akatsemuka kumativi ose. Gungwa rakavira sehari, rikakandira matombo panyika. Uye Mwari paakataura zuva nenguva yokuuya kwaJesu, uye paakapa vanhu vake sungano isingaperi, akataura mutongo mumwe chete, akazombomira, mashoko acho achingoramba achipararira munyika yose. Israeri yaMwari yakanga yakamira nameso ayo akatarira kumusoro, ichiteerera mashoko aya sezvaibva mumuromo maJehovha, achipararira munyika yose sokutinhira kukuru-kuru. Zvakanga zvine utsvene hunotyisa. Pakupera kwomutongo mumwe nomumwe, vatsvene vakadanidzira vachiti, Mbiri! Hareruya! Zviso zvavo zvakavhenekerwa nokubwinya kwaMwari; uye vakapenya nokubwinya uku sezvakaita chiso chaMozisi paakaburuka kubva paSinai. Vakaipa vakanga vasingagoni kuvatarisa nokuda kwokubwinya ikoko. Uye apo chikomborero chisingaperi chakaziviswa pamusoro paavo vakanga vakudza Mwari nokuchengeta Sabata rake rive dzvene, kwakava nokudanidzira kukuru kwokukunda pamusoro peChikara, nepamusoro peMufananidzo wacho.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Alipo ndipo yubilayo ilipoanza, wakati nchi ilipopaswa kupumzika.” Review and Herald, Julai 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesu anodzoka, uye nyika inozorora kwemakore ane chiuru chimwe, sezvinofananidzirwa neSabata regore rechinomwe renyika uye nejubheri. Muna vhesi retatu yaRevhitiko makumi maviri nenhatu, Sabata rezuva rechinomwe romunhu rinotaurwa sesumo yechitsauko chinoguma nechisere, ndiko kuti, icho chiri chemanomwe, uye chinomiririra Sabata regore rechinomwe renyika ichizorora.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Zvino Jehovha akataura kuna Mozisi, achiti, Taura kuvana vaIsraeri, uti kwavari, Kana dziri mhemberero dzaJehovha, dzamunofanira kuzivisa kuti igungano dzvene, idzodzo ndidzo mhemberero dzangu. Mazuva matanhatu basa ngarichiitwe; asi zuva rechinomwe isabata rokuzorora, igungano dzvene; musaita basa ripi neripi mariri; ndiro sabata raJehovha munzvimbo dzenyu dzose dzamunogara. Revhitiko 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alpha yo mupatuli twenti-thrii ni Sabata ya siku ya saba, ndipo omega ya mupatuli uwu ni vilimika vya nyanja kwa vilimo chikwi chimodzi, ivyo vyayelekezgeka na Sabata ya chaka cha saba ya charu ndiposo jubili. Alpha ya mupatuli uwu ni vikondwelero vya nyengo ya masika ivyo vikuyamba na Sabata ya siku ya saba ndipo vikufika paumaliro mu vesi twenti-tu; kweni, omega ya mupatuli uwu yikumalira pa zuŵa la twenti-tu la mwezi wa saba, ndipo pamanyuma pake pali Sabata ya mwambo ya zuŵa la nambara eyiti iyo yikwimira Sabata ya chaka cha saba ya charu.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Ndima ya kwanza hadi ishirini na mbili zinaonyesha kazi ya Kristo kama Kuhani Mkuu wa Mbinguni katika Patakatifu; ndima ya ishirini na tatu hadi arobaini na nne zinaonyesha kazi Yake katika Patakatifu pa Patakatifu. Mambo ya Walawi ni mfano wa ukuhani, nayo yanawakilisha huduma ya Kristo ya Ukuhani Mkuu. Sabato ya alfa ya siku ya saba hurejea hadi uumbaji, na Sabato ya omega ya mwaka wa saba hufikia hadi Dunia kufanywa upya. Walawi ishirini na tatu kihistoria huenea kutoka uumbaji hadi kuumbwa upya.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Mufaro kana kunyadziswa kwemharidzo yechiporofita chiratidzo cheavo vane shoko reMidnight Cry kana rechinyeperwa. Kusvikira chokwadi ichi chaiswa mukurondedzera kwenyaya, nyaya inobudisa kunyadziswa inoramba isina kuonekwa. Avo vane mafuta echokwadi havazopotsi pfungwa iyi. Mufaro unomiririrwa naavo vakabvisirwa zvivi zvavo, uye vanoratidzirwa naavo vari kupemberera mutambo wamatumba.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Kasikinya kilo Neno aKalawa mubili, ni ukwikala pakati pitu, (kangi twakamona ubukata bwake, ubukata nga bwa Mwana weka uwalelwa na Taata,) uwiswile ne chisomo ne cine. Yohane 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Igama lesiGreki elihunyushwe ngokuthi “wakhé phakathi kwethu” lisho ukuthi “wamisa itabernakele.” UJesu waba yinyama, wamisa itabernakele phakathi kwethu. Wathatha imvelo yethu yobuntu, itabernakele lethu, ithende lethu, idokodo lethu, inyama yethu. UPetru wakusho kanje:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Zvirokwazvo, ndinoti zvakafanira kuti, chero bedzi ndichiri mutabhenakeri iri, ndikumutsiridzei nokukuyeuchidzai; ndichiziva kuti nokukurumidza ndichabvisa tabhenakeri yangu iyi, sezvandakaziviswa naIshe wedu Jesu Kristu. 2 Petro 1:13, 14.

Paul said it this way:

Paulo akazvitaura nenzira iyi:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Nokuti tinoziva kuti kana imba yedu yapanyika iyi yetabhenakeri ikaparadzwa, tine chivako chinobva kuna Mwari, imba isina kuitwa namaoko, isingaperi kumatenga. Nokuti tichiri mune iyi tinogomera, tichishuva kwazvo kufukidzwa neimba yedu inobva kudenga; kana zvakadaro, kana tapfekedzwa, hatizowanikwi tisina chinhu. Nokuti isu tiri mutabhenakeri iyi tinogomera, tichiremerwa; kwete kuti tinoda kubviswa zvokupfeka, asi kuti tipfekedzwe pamusoro, kuti zvinofa zvidyiwe noupenyu. 2 VaKorinte 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Mutambo wemisasa unomirira kuiswa chisimbiso kwezana nezviuru makumi mana nezvina, uko kunoitika apo mahwindo okudenga anovhurwa. Kana zvivi zvezana nezviuru makumi mana nezvina zvabviswa, Mweya Mutsvene achadururwa pamusoro pekereke inokunda pasina chiyero. Kutongwa kunenge kwapera pamusoro pezana nezviuru makumi mana nezvina, uye avo vakaiswa chisimbiso vanobuda vachizivisa kuchema kukuru kwomutumwa wechitatu pasi pesimba raMweya Mutsvene, sezvinomiririrwa nomutambo weMisasa.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Umzimba wetu uli yindlu ya Xikwembu, naswona i hema, ku nga tabernakele. Lava a va hlengeletana eYerusalema ku ya tlangela nkhuvo wa matabernakele, a va tlangela leswaku swidyoho swa vona swi sulawile. Muxe u tirhisiwile ku yimisa tabernakele emananga, naswona nkhuvo wa matabernakele emakumu a wu tlangeriwa hi ku tshama emintsongeni emananga, hikuva Yesu minkarhi hinkwayo u kombisa makumu hi masungulo.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Ngenxa yalokho, bazalwane labangcwele, abahlanganyeli bobizo lwasezulwini, qaphelani uMpostoli loMpristi oMkhulu wokuvuma kwethu, uKristu Jesu; owayethembekile kulowo owammisayo, njengalokhu loMosi laye wayethembekile kuyo yonke indlu yakhe. Ngoba lo ubalwe efanele udumo olukhulu kulolukaMosi, njengoba lowo owakha indlu elodumo olukhulu kulendlu. Ngoba yonke indlu yakhiwa ngumuntu othile; kodwa owakha zonke izinto nguNkulunkulu. LoMosi kambe wayethembekile kuyo yonke indlu yakhe njengenceku, kube ngubufakazi bezinto ezazizakhulunywa emva kwalokho; kodwa uKristu njengeNdodana phezu kwendlu yakhe uqobo; indlu yakhe thina esiyiyo, uba sibambe ziqine kuze kube sekupheleni isibindi kanye lokuthokoza kwethemba. Hebheru 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Moses aiva mushumiri akatendeka akashandiswa naMwari kumisa tabhenakeri, tembere, asi Kristu, seMuprista Mukuru uye Muapostora, ane rukudzo rukuru kupfuura Moses mushumiri. Imba imwe neimwe, kubva patabhenakeri yaMoses, kutemberi yaSoromoni, kutemberi yaHerodhi yakagadziridzwazve kwemakore makumi mana nematanhatu, tembere yomunhu ine makromosomu ayo makumi mana nematanhatu, uye tembere yeMillerite ya1798 kusvika 1844, zvose zvakavakwa naMwari. Mumutsara wechiprofita wezviratidzo zvakasiyana-siyana zvetembere, uyo unotangira muBindu reEdheni, wozotevera, mushure mechivi, pasuo reBindu, uye mushure memafashamo pamaartari kusvikira kuna Moses; zviratidzo zvikuru zvitatu ndiMoses, Kristu, uye vane zana namakumi mana nezvina ezviuru.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Mose na Kristo vanomiririra arufa naomega yeIsraeri yekare, uye pamwe chete vanomiririra kubatanidzwa kwehunhu hwevanhu neUMwari, izvo zvinomiririrwawo nezviuru zana namakumi mana nezvina. Pakusvika kwengirozi yechitatu, muna Zvakazarurwa chitsauko chegumi nerimwe, Johane anoudzwa kuyera temberi, uye pakusvika kwengirozi iyoyo imwe chete pa9/11, Johane anoudzwazve kuyera temberi. Muzviitiko zvose zviri zviviri anoudzwa kusiya ruvanze rwemazuva 1,260. Muna 2023, ngirozi iyoyo imwe chete yakasvika, uye vanhu vaMwari zvino vadanwa kuyera temberi. Mazuva 1,260, kana mazuva matatu nehafu, akaguma muna 2023, uye kubva panguva iyoyo kusvikira nguva ichangotangira mutemo weSvondo temberi inofanira kumutswa. Gore ra2024 rakaratidza kuiswa kwenheyo, uye rakaona kupanduka kuchiratidzwa seboka “rakazvidza zuva rezvinhu zviduku,” richipikisa kuzivikanwa kwakaitwa naMiller kwechiratidzo chinosimbisa chiratidzo.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Zvakare shoko raJehovha rakasvika kwandiri richiti, Maoko aZerubhabheri ndiwo akaisa nheyo dzeimba iyi; maoko ake ndiwowo achaipedzisa; zvino muchaziva kuti Jehovha wehondo ndiye akandituma kwamuri. Nokuti ndiani akazvidza zuva rezvinhu zviduku? nokuti vachafara, uye vachaona tambo yokuyeresa iri muruoko rwaZerubhabheri pamwe navaya vanomwe; ndivo meso aJehovha, anomhanya achipota-pota panyika yose. Zekaria 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Kukanira kuzivikanwa kwakaitwa naMiller kuti iRoma ndiyo inomisa chiratidzo, ndiko kuramba nheyo, uye “ndiko kuzvidza zuva rezvinhu zviduku.” Kufamba kweMillerite kwakanga kuri kufamba kwealpha kwengirozi yokutanga neyechipiri, uye kufamba kwevane zviuru zana namakumi mana nezvina ndiko kufamba kweomega kwengirozi yechitatu. Kwakasimba zvakapetwa makumi maviri nezviviri kupfuura alpha. Mupfungwa iyi youprofita, nheyo dzekufamba kweMillerite ndidzo “zuva rezvinhu zviduku.” Kuzvidza chokwadi chipi nechipi chenheyo chinomiririrwa pamatafura maviri aHabakuki, ndiko kufa, nokuti chiratidzo chinosimbiswa mundima yegumi nechina yaDanieri gumi nerimwe ndicho chiratidzo chimwe chete chakazivikanwa naSoromoni.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Apo pasina chiratidzo, vanhu vanoparara; asi anochengeta murayiro, akaropafadzwa iye. Zvirevo 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Chiratidzo chedombo repakona rokumusoro chinoshamisa, nokuti chinoratidza kuti dombo repakona renheyo ndirowo dombo repakona rokumusoro, asi rine simba rakapetwa makumi maviri nemaviri. Muedzo wenheyo wealpha wa2024 waive shoko rokuisirwa chisimbiso rokunze rwepfungwa, uye muedzo wetembere weomega wa2026 ishoko rokuisirwa chisimbiso remukati romweya. Mumwe unozivisa mufananidzo nechiratidzo chechikara, uye mumwewo mufananidzo nechiratidzo chaMwari. Muedzo iwoyo wemukati weomega unomiririrwa nezviratidzo zviviri zveroto raMiller zvinofanira kutsanangurwa maererano nezviitiko zvemazuva okupedzisira. Imba yokuchengetera chii? uye nyama chii?

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala inayofuata.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Muropa hwavaJudha panguva yaJesu hwaiitika muzvikamu zvikuru zvitatu, kazhinji zvakapararira pamusoro pemwedzi yakati kana gore. Danho rokutanga raiva roorano yepamutemo, yainzi kubatanidzwa, panguva iyo roorano yacho yaitova yakasimbiswa pamutemo, asi mwenga nechikomba vairamba vakaparadzana, chikomba chichidzokera kuimba yababa vacho kunogadzirira mwenga nzvimbo. Ndokusaka Maria, mukadzi waJosefa, ainzi mukadzi wake, kunyange vasati vatanga kugara pamwe chete. Kusatendeka panguva iyi kwaionekwa soupombwe.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

အချိန်စောင့်ဆိုင်းရမည့်ကာလသည် မသေချာဘဲ ရက်ပိုင်း၊ ပတ်ပိုင်း သို့မဟုတ် လပိုင်းအထိ ဖြစ်နိုင်သည်။ ဤမသေချာမှုသည် ဥပမာပုံပြင်၏ မဖြစ်မနေလိုအပ်သော အစိတ်အပိုင်းတစ်ရပ် ဖြစ်သည်။ ခမည်းတော်သည် သတို့သမီး၏ ကညာသန့်ရှင်းမှုကို အတည်ပြုရန် တစ်နှစ်အထိ စောင့်နေနိုင်သည်။ သတို့သားသည် မိမိ ပြန်လာမည့် နေ့ရက်အတိအကျ သို့မဟုတ် နာရီအတိအကျကို မကြေညာခဲ့ပေ။ အကြောင်းမှာ မည်သည့်အချိန်တွင် ဖြစ်စေမည်ကို ဆုံးဖြတ်ရခြင်းသည် သူ၏ခမည်းတော်၏ ဆုံးဖြတ်ချက်ဖြစ်သောကြောင့် ဖြစ်သည်။ ထို့ကြောင့် သတို့သမီးသည် မင်္ဂလာပွဲ ရောက်လာမည်ကို သိသော်လည်း မည်သည့်အချိန်တွင် ရောက်လာမည်ကို မသိခဲ့ပေ။ ဤမသေချာမှုသည် ရည်ရွယ်ချက်ရှိရှိ ထားရှိထားသောအရာ ဖြစ်ပြီး၊ ခမည်းတော်က သတို့သားအား သွား၍ မိမိသတို့သမီးကို ခေါ်ဆောင်လာရန် အမိန့်မပေးမချင်း၊ ထိုကိစ္စနှင့် ပတ်သက်သမျှ အရာအားလုံးသည် နှောင့်နှေးလျက် ရှိနေခဲ့သည်။

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Baba aliposema, “nenda ukamchukue bibi-arusi wako,” bwana-arusi alikuwa akija usiku, pamoja na rafiki zake, wakipiga kelele za shangwe na kupuliza tarumbeta. Hili lilitokea daima usiku ili kuepuka kusafiri masafa marefu katika joto la mchana, ambalo huweza kuwa kali katika nchi ya Israeli. Mioto na mafuta vilihitajika, kwa maana hapakuwa na taa za barabarani, na maandamano hayo yangeweza kudumu kwa saa nyingi. Tamko halisi la kimila katika ndoa za kale za Kiebrania, lililotangazwa wakati wa maandamano hayo, lilikuwa, “Tazama, bwana-arusi anakuja!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Emiisojo (abaziza b’obugole) aboogerebwako mu ngero tebaali bakazi ba mu butereevu obwonna; baali baweereza b’omugole, nga balindirira wamu naye, nga basuubirwa okwegatta ku lugendo, era nga bavunaanyizibwa okuba abeetegefu mu ssaawa yonna era okutwala amafuta gaabwe bo bennyini okwokya ettabaaza ez’okutangaaza ekkubo erigenda mu nnyumba y’omugole omusajja. Ettabaaza zaayakiranga mangu nnyo, kyebaava kiba ekyetaagisa okuleeta amafuta ag’okwongerako, singa olugendo luba oluwanvu. Tewaali kugabana kwa mafuta kwa bonna wamu.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

ការពន្យារពេលគឺជារឿងធម្មតានៅក្នុងពិធីដង្ហែ និងអាពាហ៍ពិពាហ៍បុរាណ ហើយតាមបរិបទវប្បធម៌ វាមិនមែនជាបញ្ហាឡើយ។ ការពន្យារពេលត្រូវបានរំពឹងទុក ហើយការដេកលក់ក៏ជារឿងធម្មតាដែរ។ ការខុសគ្នាមិនស្ថិតនៅក្នុងការដេកលក់ទេ ប៉ុន្តែនៅក្នុងការត្រៀមខ្លួន មិនមែននៅក្នុងការភ្ញាក់ដឹងខ្លួនឡើយ។ ព្រហ្មចារីល្ងង់ខ្លៅមិនបានរៀបចំទុកជាមុនសម្រាប់ការពន្យារពេលដូចដែលព្រហ្មចារីប្រាជ្ញាបានធ្វើនោះទេ។ មនុស្សគ្រប់គ្នានឹងដេកលក់ ពីព្រោះរយៈពេលចាប់ពីការភ្ជាប់ពាក្យតាមផ្លូវច្បាប់រហូតដល់ការរួមរស់ជាប្ដីប្រពន្ធពេញលេញ អាចចំណាយពេលដល់មួយឆ្នាំ។

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

ᱯᱨᱚᱥᱮᱥᱟᱱ ᱡᱚᱠᱷᱚᱱ ᱵᱚᱨᱚᱱᱤᱭᱟᱹ ᱟᱹᱲᱤ ᱚᱲᱟᱜ ᱨᱮ ᱮᱧ ᱫᱚᱦᱚᱲ ᱠᱷᱟᱛᱤᱨ ᱮᱦᱚᱵ ᱮᱱᱟ, ᱟᱨ ᱫᱩᱣᱟᱹᱨ ᱫᱚ ᱵᱟᱜᱤᱭᱟᱛ ᱵᱚᱸᱫ ᱮᱱᱟ, ᱟᱨ ᱛᱟᱭᱚᱢ ᱨᱮ ᱦᱮᱡ ᱮᱱ ᱠᱩ ᱟᱫᱚᱢ ᱵᱟᱝ ᱮᱢ ᱪᱟᱯᱟᱣ ᱮᱱᱟ᱾ ᱱᱚᱣᱟ ᱠᱚᱢ ᱱᱤᱨᱫᱚᱭᱛᱟ ᱛᱟᱦᱮᱱᱟ—ᱱᱚᱣᱟ ᱨᱤᱛᱤ-ᱨᱤᱣᱟᱹᱡ ᱛᱟᱦᱮᱱᱟ, ᱪᱮᱫᱟᱜ ᱡᱟᱦᱟᱸ ᱠᱚᱭ ᱛᱟᱭᱚᱢ ᱨᱮ ᱫᱩᱣᱟᱹᱨ ᱵᱚᱸᱫ ᱦᱟᱯᱮᱛ ᱛᱟᱭᱚᱢ ᱱᱚᱠ ᱠᱚ ᱠᱩᱴᱤᱡ ᱛᱟᱦᱮᱱᱟ, ᱱᱚᱣᱟᱨ ᱚᱱᱚᱞ ᱮᱱᱟ ᱡᱮ ᱩᱱᱠᱩ ᱫᱚ ᱚᱱᱟ ᱯᱨᱚᱥᱮᱥᱟᱱ ᱨᱮᱭᱟᱹᱜ ᱦᱤᱸᱥᱟ ᱵᱟᱝ ᱛᱟᱦᱮᱱᱟ᱾

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesu hakuwa anabuni taswira, wala Hakutoa maelezo ya mfano huu kama alivyofanya mara nyingi. Hakuwa na haja ya kutoa maelezo, kwa kuwa maelezo haya yote ya kitamaduni yalieleweka kikamilifu na wasikilizaji Wake. Yesu alikuwa akitambulisha ndoa halisi ya Mashariki, si dhahania.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Imininingwane isigcinwe ngokupheleleyo ngokobungqina bamaHebhere, kwananjengoko ingqinwa ngababhali-mbali bamaxesha amaRoma namaGrike.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

ਮਿਸ਼ਨਾਹ (ਈਸਵੀ ਸੰਨ ਦੀ 2ਵੀਂ ਸਦੀ, ਪਰ 70 ਈਸਵੀ ਤੋਂ ਪਹਿਲਾਂ ਦੇ ਮੰਦਰ-ਯੁੱਗ ਦੀਆਂ ਰੀਤਾਂ ਨੂੰ ਸੰਭਾਲਦੇ ਹੋਏ)

The Talmud (later compilation, but quoting earlier practice)

ਤਲਮੂਦ (ਪਿੱਛੋਂ ਦੀ ਸੰਕਲਨਾ, ਪਰ ਪਹਿਲਾਂ ਦੀ ਰੀਤ ਦਾ ਹਵਾਲਾ ਦਿੰਦਾ ਹੈ)

Josephus (1st century Jewish historian)

ජෝසීෆස් (ක්‍රි.ව. 1 වන සියවසේ යුදෙව් ඉතිහාසඥයා)

Rabbinic wedding liturgy and legal discussions

लिटर्जी आ कानूनी विचार-विमर्श के रब्बीनिक विवाह

Greco-Roman observers of Judea

වියුන්-රෝමානු නිරීක්ෂකයන්ගේ යුදයාව පිළිබඳ විස්තර

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Josefa haapi “gwaro remuchato” rakarongeka, asi zviga zvemutemo netsika zvaanotora sezvinozivikanwa zvinonyatsowirirana nerondedzero dziri muMishnah/Talmud. Mishnah ndiro gwaro guru rinokosha.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Uyu mufananidzo wakabata zvakasimba zvikuru munzeve yomuteereri wechiJudha womuzana rokutanga ramakore, nokuti muna Mateo 25 pakanga pasina chaida kutsanangurwa. Kusvika kwomuroori pakati pousiku kwakanga kwakajairika, marambi namafuta zvaiva zvinodikanwa zvinonyatsozivikanwa, uye kunonoka pakati pokupikirana kwemuchato kwaibvumirwa nomutemo nokufora kwapakati pousiku kwakanga kuchitarisirwa, uye mukova wakavharwa waiva muitiro wakajairika zvawo! Mhandara dzakabviswa dzakanyara, uye kuvateereri vechiJudha venguva yaJesu, kunyara kwemhandara dzakapusa kwakanga kwakakodzera chose chose. Vachiziva zvizere tsika yacho, vateereri vaJesu vaisazombonzwira mhandara dzakapusa tsitsi, nokuti munhu wose aiziva kuti kugadzirira kwaiva basa risingadzivisiki remhandara ipi neipi yaikumbirwa kuva muchifora ichocho. Zvokwadi idzi dzaiva pachena zvikuru kuvateereri vechiJudha zvokuti Jesu haana kutomboda kupa tsananguro ipi neipi yomufananidzo wacho.

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