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

Ibhuku raJoele neBandla leLaodikea lama-Adventist eSabatha leSikhombisa - Inombolo Yamashumi Amane Nanye

Number Forty-One

លេខសែសិបមួយ

Author

Jeff Pippenger

Published

February 5, 2026

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Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Walawi makumi maviri nenhatu inoratidza mitambo yechirimo neyekudonha, uye kumiririrwa kwemitambo iyi kwakadzama zvikuru naMwari muchimiro chayo, uye mukuwirirana kwakakwana kwezvimiro zvekutanga nezvekupedzisira mukati mechimiro chose. Mitambo yechirimo nemitambo yekudonha inowirirana imwe neimwe. Chitsauko ichi chinopupura pamusoro paPalmoni, muverengi anoshamisa wenhamba, kakawanda zvakare zvakare. Chitsauko ichi chinobatana zvakasimba uye nenzira inoshamisa neshoko remazuva okupedzisira revane zviuru zana namakumi mana nezvina.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

លេខ «២៣» តំណាងឲ្យ​ការ​ប្រោសលោះ ដែល​ជា​ការ​រួម​បញ្ចូល​គ្នា​រវាង​ទេវភាព និង​មនុស្សភាព។ ឈ្មោះ លេវីវិន័យ តំណាងឲ្យ​បព្វជិតភាព​របស់​មនុស្ស​មួយ​សែន​សែសិប​បួន​ពាន់ ដ្បិត​ពួក​ហោរា​ទាំង​អស់​សុទ្ធ​តែ​និយាយ​អំពី​គ្រា​ចុង​ក្រោយ ហើយ​បព្វជិត​នៅ​គ្រា​ចុង​ក្រោយ គឺ​ជា​អ្នក​ដែល​ពេត្រុស​សម្គាល់​ថា​ជា​បព្វជិតភាព​បរិសុទ្ធ។ បព្វជិតភាព​បរិសុទ្ធ​របស់​ពេត្រុស គឺ​ជា​ពួក​មាន​ប្រាជ្ញា ដែល​យល់​អំពី​ការ​កើន​ឡើង​នៃ​ចំណេះ​ដឹង ដែល​បង្កើត​សារ​នៃ​សំឡេង​ហៅ​នៅ​កណ្ដាល​អធ្រាត្រ។ ពួក​ល្ងង់ ឬ​ពួក​អាក្រក់ ដូច​ដានីយ៉ែល​បាន​សម្គាល់​ពួក​គេ បដិសេធ​ការ​កើន​ឡើង​នៃ​ចំណេះ​ដឹង ហើយ​ហូសេ​ប្រាប់​យើង​ថា ដោយ​ហេតុ​នេះ ពួក​គេ​ត្រូវ​បាន​បដិសេធ​មិន​ឲ្យ​ជា​សង្ឃ។

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Vanhu vangu vari kuparadzwa nokuda kwokushayiwa zivo; nokuti waramba zivo, neniwo ndichakuramba, kuti urege kuva mupristi kwandiri; sezvo wakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. Sezvavakawanda, saizvozvo vakanditadzira; naizvozvo ndichashandura kubwinya kwavo kuva kunyadziswa. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Vakadakwa ni Efereimi, era vakatokai tale ga mai vei Aisea me “isala vakaturaga ni lagilagi,” sa veisautaki na nodra lagilagi me “madua.” E vakamatatataka vakatabakidua o Osea ni o ira era cata na tubu ni kila-ka ni veisiga e muri sai ira na lotu ni Kavitu ni Lesu Vakarua mai Leotisia, ni sa vola kina, “Noqu tamata.” Era na biu tani na nona tamata mai na cakacaka vakabete, ka yaco oqo ena iotioti kei na ikava ni tabatamata, ni na guilecavi ira na luvedra, ka ko ira na gone era matataki ira na iotioti ni tabatamata.

## At—one—ment

ਅਤਿ—ਇੱਕ—ਤਾ

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

ចំណងជើង «លេវីវិន័យ ២៣» មានន័យថា «ការផ្សះផ្សារនៃបព្វជិតភាពរបស់មួយសែនសែសិបបួនពាន់»។ សេចក្តីពិតនេះអាចសន្និដ្ឋានបានត្រឹមតែពីឈ្មោះសៀវភៅភ្ជាប់ជាមួយលេខជំពូកប៉ុណ្ណោះ។ ការផ្សះផ្សារ ដែលលេវីវិន័យ ជំពូក ២៣ ពិភាក្សាអំពីវា មានន័យថា «ការធ្វើឲ្យទៅជាមួយតែមួយ» ហើយកំពុងបញ្ជាក់អំពីការរួមបញ្ចូលគ្នារវាងព្រះជាតិ និងមនុស្សជាតិ។ ការរួមបញ្ចូលគ្នានោះត្រូវបានតំណាងដោយនិមិត្តសញ្ញាជាច្រើនក្នុងព្រះបន្ទូលរបស់ព្រះ ជាមួយនឹងមួយក្នុងចំណោមនោះគឺថា ព្រះវិហារមនុស្សត្រូវបានរួមបញ្ចូលជាមួយព្រះវិហារដ៏ទេវភាព។

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Temberi yomunhu ine hwaro hwema kromosomu “23” echirume uye “23” echikadzi. Petro anoratidza kuti uprista hwevane zviuru zana namakumi mana nezvina i“imba yomweya.” Makromosomu iwayo anobatana sezvinoita murume nomukadzi, uye izvo zvakabatanidzwa naMwari, ngazvirege kuparadzaniswa nomunhu. Muchato chimwe chiratidzo chekubatanidzwa kuva chinhu chimwe. Revhitiko “23” rinoreva kubatanidzwa kwetemberi yoMuprista Mukuru wokudenga netemberi yavaprista vari ivo vane zviuru zana namakumi mana nezvina.

## Twenty-two Verses

Mavhesi ana maviri nemaviri

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Mitambo ya majira ya chipupwe iri muna Revhitiko makumi maviri nenhatu inomiririrwa mundima makumi maviri nembiri dzokutanga dzechitsauko ichi, uye mitambo ya mwaka wokuwira kwemashizha inomiririrwa mundima makumi maviri nembiri dzokupedzisira dzechitsauko ichi. Ndima yokupedzisira ndiyo ndima makumi mana neina, chiratidzo cha1844, apo Zuva Rokuyananisa rokufananidzira rechokwadi rakatanga pazuva regumi romwedzi wechinomwe, mukuzadzika kwaRevhitiko makumi maviri nenhatu. Chitsauko makumi maviri nenhatu chakakamurwa kuva nguva mbiri dzine ndima makumi maviri nembiri, uye nguva mbiri idzi dzendima makumi maviri nembiri dzakabatanidzwa zvine musoro nokuva mitambo, asiwo dzakaparadzaniswa zvine musoro noushumiri hwaKristu muruvanze nenzvimbo tsvene, zvinomiririrwa nechipupwe, uye ushumiri Hwake muNzvimbo Tsvene-tsvene, hunomiririrwa nemwaka wokuwira kwemashizha.

## 22

២២

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Mapinduzi ya majira ya kuchipua na ya majira ya vuli yote mawili yanawakilishwa na aya ishirini na mbili, na aya hizo zinapatana na ushuhuda wa alfabeti ya Kiebrania, ambayo ina herufi “22.” “22” ni zaka ya “220,” ambayo ni ishara ya muungano wa Uungu na ubinadamu. “220” inawakilisha mwanzo wa miaka 2,520 ya kutawanywa kwa Yuda, na pia miaka 2,300 hadi Siku ya Upatanisho. Mahali pa kuanzia pa ile miaka 2,520 palikuwa 677 KK na mahali pa kuanzia pa ile miaka 2,300 palikuwa 457 KK; hivyo basi miaka mia mbili na ishirini inatambulishwa kuwa kiungo kati ya unabii wa kukanyagwa chini kwa jeshi la Mungu na unabii wa kukanyagwa chini kwa patakatifu pa Mungu. Unabii huo wote wawili ulifikia mwisho wake katika kuwasili kwa Siku ya Upatanisho ya kielelezo halisi mnamo Oktoba 22, 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Pazuva iroro, basa raKristu rokubatanidza temberi yomunhu neTemberi yoUmwari rakatanga, uye panguva iyoyo, zvose zviri zviviri Habakuki 2:20 naJohani 2:20 zvakazadziswa. Habakuki akaratidza kuti Umwari panguva iyoyo hwakanga huri muNzvimbo Tsvene-tsvene, uye Johani akanyora kuti temberi yeMillerite yaifanira kupinda nokutenda muNzvimbo iyoyo Tsvene-tsvene yakanga yapedza nguva yemakore makumi mana nematanhatu, yakaratidza kumiswa kwetemberi yomunhu yeMillerite kubva muna 1798 kusvikira muna 1844. Nhoroondo yemakore “46”, inoumbwa na“23” na“23”, inomiririrwa nebasa raWilliam Miller, uyo akatanga kuparidza shoko renhoroondo iyoyo muna 1831, makore “220” mushure mekubudiswa kweBhaibheri reKing James. Shoko roUmwari rakabudiswa muna 1611, rakabatanidzwa nomutumwa womunhu makore “220” gare gare muna 1831. Mitambo yose iri miviri, yechirimo neyekudonha, inomiririrwa nendima “22”.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Mavesi makumi maviri namaviri emitsara miviri ane musoro mumwe chete anoda kuti pachiporofita, mavesi makumi maviri namaviri okutanga aendeswe pamusoro pemavesi makumi maviri namaviri anotevera. Pakurongedza mitsara miviri iyi nenzira iyi, muri kubatanidza basa roruvanze nenzvimbo tsvene, zvinomiririrwa mumitambo yechirimo, nebasa raKristu muNzvimbo Tsvene-tsvene. Panhanho iyi yechiporofita zvinomiririra kubatanidzwa kwetembere mbiri, izvo zvinoratidza basa raKristu rokuyananisa.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Kana ndima yekutanga kusvika kune yechimakumi maviri nembiri dzikaenzaniswa nendima yechimakumi maviri nenhatu kusvika kune yechimakumi mana neina, mutsetse wechiporofita unosimbiswa, unopupurirwa netsamba makumi maviri nembiri dzealfabheti yeChiHebheru, pamwe chete nechiratidzo chinomiririrwa nenhamba “22,” uyewo nechiratidzo chinomiririrwa nemitambo mikuru pamwe nokuzadziswa kwemitambo iyoyo munhoroondo tsvene.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Kutanga kwemitambo yechirimo kunotanga nokuzivisa Sabata rezuva rechinomwe, uye kuguma kwemitambo yematsutso kunozivisa Sabata regore rechinomwe. Kristu, saArfa naOmega, akaisa Sabata pakutanga nokuguma kwezvapupu zviviri zve“22” mumutsara woupristi wevane zviuru zana namakumi mana nezvina.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Sabata ya siku ya saba ilikuwa nuru ya pekee mwanzoni mwa Siku ya Upatanisho ya mfano halisi katika mwaka wa 1844, na nuru ya Sabata ya mwaka wa saba ndiyo nuru iliyo mwishoni. Sabata ya siku ya saba pia ilikuwa kusanyiko takatifu la kwanza katika Mambo ya Walawi “23,” kama vile Sabata ya mwaka wa saba ilivyo kusanyiko takatifu la mwisho katika sura hiyo. Sabata ndiyo alfa na omega ya mstari wa ukuhani katika sura ya “23.” Sabata ya kwanza, ya siku ya saba, ndiyo alfa ya ukuhani wa wale mia moja arobaini na nne elfu, na Sabata ya mwisho, ya mwaka wa saba, ndiyo omega ya ukuhani wa wale mia moja arobaini na nne elfu.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Vaya vanoshamwaridzana naMwari vanofamba muchiedza cheZuva reKururama. Havashori Mudzikinuri wavo nokushatisa nzira yavo pamberi paMwari. Chiedza chekudenga chinovapenya. Sezvavanenge vava kuswedera kumagumo enhoroondo yenyika ino, ruzivo rwavo pamusoro paKristu, uye pamusoro pezviporofita zvine chokuita naye, runowedzera zvikuru. Vane kukosha kusingaperi pamberi paMwari; nokuti vari mukubatana noMwanakomana wake. Kwavari shoko raMwari rine runako nokuyemurika kunopfuura zvose. Vanoona kukosha kwaro. Chokwadi chinovhurwa kwavari. Dzidziso yokupfeka umunhu kwaKristu inovhenekerwa nokupenya kwakapfava. Vanoona kuti Rugwaro ndiro kiyi inovhura zvakavanzika zvose uye inogadzirisa matambudziko ose. Avo vasina kuda kugamuchira chiedza nokufamba muchiedza havazokwanisi kunzwisisa chakavanzika choumwari, asi avo vasina kuzeza kutakura muchinjikwa nokutevera Jesu, vachaona chiedza muchiedza chaMwari.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Pano, “pedyo nekupera kwenhoroondo yenyika ino,” pakuguma kweZuva Rokuyananisira rechimiro chakatizadzisa, “dzidziso yokupfeka nyama” inopfekedzwa kupenya “kwakapfava,” sezvakaitwa dzidziso yeSabata yezuva rechinomwe pakutanga kweZuva Rokuyananisira rechimiro chakatizadzisa.

> “Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Jesu akasimudza chifukidzo cheareka, uye ndikaona mahwendefa amabwe akanga akanyorwa paari Mirayiro Gumi. Ndakashamiswa pandakaona murayiro wechina uri pakati chaipo pemirau gumi, wakakomberedzwa nechiedza chakapfava chakanga chakaupfuurira. Mutumwa akati: ‘Ndiwo woga pamarayiro gumi unotsanangura Mwari mupenyu akasika matenga nenyika nezvose zviri mazviri. Pakateyiwa nheyo dzenyika, ndipo pakateyiwawo nheyo yeSabatawo.’” Testimonies, vhoriyamu 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sabata yezuva rechinomwe, inova “nheyo,” inotanga Revhitiko “23” uye sabata regore rechinomwe inopedzisa uchapupu hwevaprista sezvinomiririrwa nemitambo yechirimo neyekudonha. Sabata regore rechinomwe inomiririra temberi yakavakwa pamusoro penheyo. Sabata regore rechinomwe pamagumo inomiririrwa ne2,520, sezvinongoitawo sabata yezuva rechinomwe inomiririrwa ne2,300. Sabata regore rechinomwe inomiririra “dzidziso yokupfeka muviri kwaMwari.” Sabata yezuva rechinomwe chiratidzo choMusiki, uye sabata regore rechinomwe chiratidzo choUmwari hwakabatanidzwa nouvanhu.

## Aligning the Lines

Kulainisha Mistari

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Patinoenzanisa mitambo yomwaka wokutumbuka nemitambo yomwaka wokuwa iri muna Revhitiko makumi maviri nenhatu, mutambo wePaseka unoteverwa pazuva rinotevera nomutambo wamazuva manomwe wechingwa chisina mbiriso, uye mutambo wezvibereko zvokutanga unotevera zuva rinotevera kutanga kwomutambo wamazuva manomwe wechingwa chisina mbiriso. Zviratidzo zvitatu zvenguva mumazuva matatu.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Nguva ya masiku manomwe eyikola embaga ey’emigaati egitazimbulukusiddwa etandika n’okukuŋŋaana okutukuvu era n’eggwako n’okukuŋŋaana okufaananako. Ku lunaku oluddako embaga ey’emigaati egitazimbulukusiddwa okutandika, embaga ey’ebibala eby’olubereberye etuuka, era erimu ekiweebwayo eky’ebibala eby’olubereberye eby’e sayiri ey’omusulo. Pentekooti, era eyitibwa embaga ey’amazannyo, ebaawo ennaku amakumi ataano oluvannyuma lw’embaga ey’ebibala eby’olubereberye, era kino kitegeeza okutandika kw’ebbanga lya wiiki musanvu eriggwa ku lunaku olw’ana mu mwenda, oluvannyuma lwalwo ne wabaawo Pentekooti, ekitegeeza amakumi ataano.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

IPasika liqala kusihlwa ngosuku lweshumi nane. IPasika akusikho ukubuthana okungcwele.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Saka pa zuva regumi neshanu, mutambo wemazuva manomwe wechingwa chisina mbiriso unosvika. Zuva rokutanga nezuva rokupedzisira remutambo wemazuva manomwe iungano tsvene.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Munyana wakatevera, zuva regumi nenhanhatu, zuva rezvibereko zvokutanga, rinosvika. Ipapo mavhiki manomwe anocherechedzwa nomutambo wePentekosti anotanga, uye Pentekosti ndomumwe wemisangano mitsvene minomwe inomiririrwa mumitambo yomuchirimo neyomatsutso. Zvibereko zvokutanga haisi musangano mutsvene.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Kisha siku ya kwanza ya mwezi wa saba, Sikukuu ya Baragumu, ni kusanyiko takatifu.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Zo Lwaṱano nga ḓuvha ḽa vhuṱanu ha ṅwedzi wa vhusumbe ndi muṱangano mukhethwa, fhedzi a si vhuṱambo.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Zuva rokutanga remutambo weMatumba iungano tsvene. Shure kwemutambo wamazuva manomwe, kune zuva rechisere rematumba, kunyange zvazvo zuva rechisere richionekwa seriri kunze kwenguva dzinomiririrwa nemitambo. Zuva iroro rechisere iungano tsvene.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Izvi zvakaenzana nemiungano mitsvene minomwe kana ukabatanidza Sabata yezuva rechinomwe inotanga mitambo. Miiungano mitsvene minomwe nemitambo minomwe, kunyange zvazvo zvichirongeka zvakasiyana nemiungano mitsvene. Waymark yokutanga neyekupedzisira iMasabata, kutanga kwezuva, vozotevera zvegore. Mukati memitambo inozivikanwa iri pakati pealpha neomega Masabata mune mitambo minomwe nemiungano mitsvene mishanu. Kana ukabatanidza alpha Sabata yezuva rechinomwe neomega Sabata regore rechinomwe, unowana miungano mitsvene minomwe nemitambo minomwe. Zvinonzwisiswa kuti zuva rechisere reMatumba harisi chikamu chemitambo, uye rinoumba chakavanzika chokuti rechisere nderemuminomwe. Pfungwa yandiri kuratidza pano ndeyokuti Jesu, saPalmoni, akaronga kusiyana-siyana kwenhamba mukati mechitsauko “23” nenzira inoshamisa zvikuru.

## Spring

Ihlotyeni

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Mikondzo ya ximun’wana yi katsa nkarhi wa nkhuvo wa masiku ya nkombo ya xinkwa lexi nga riki na comela, lowu nga ni nhlengeletano yo kwetsima ya alfa eku sunguleni ni nhlengeletano yo kwetsima ya omega emakumu. Pentekosta i nhlengeletano yo kwetsima ya vunharhu eka mikondzo ya ximun’wana. Pentekosta yi fika endzhaku ka nkarhi wa mavhiki ya nkombo, lowu helelaka hi nkhuvo hi siku ra vu-50. Mikondzo ya ximun’wana yi funghiwile hi masiku ya mune ya nkhuvo ni minkarhi yinharhu. Paseka, xinkwa lexi nga riki na comela, mihandzu yo sungula, na Pentekosta i masiku ya mune ya nkhuvo, kasi minkarhi yinharhu i masiku ya nkombo ya xinkwa lexi nga riki na comela, masiku ya makume mune-nkaye lama rhangaka ni ku katsa siku ra vu-50 ra Pentekosta, ni masiku manharhu yo sungula lawa ya nga nkarhi lowu vumbiwaka hi magoza manharhu.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Mupiro wezvibereko zvokutanga wenguva yePaseka unowirirana nemupiro wezvibereko zvokutanga pazuva rePentekosti; mipiro yezvibereko zvokutanga yebhari munguva yamazuva matatu ePaseka, nomupiro wezvibereko zvokutanga wegorosi paPentekosti pakuguma kwenguva yePentekosti yemazuva makumi mana nepfumbamwe, / makumi mashanu.

## Fall

Kuwaḓa

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Mitambo ya mu vuli huanza kwa siku maalumu ya sikukuu inayozindua kipindi cha siku kumi kinachoelekea kwenye hukumu. Siku tano baada ya hukumu hufuata sikukuu ya siku saba, ambayo siku ya kwanza na ya mwisho ya hizo siku saba hutambulishwa kuwa makusanyiko matakatifu. Tangu siku ya kumi na tano hadi siku ya ishirini na mbili huadhimishwa Sikukuu ya Vibanda, kisha siku ya ishirini na tatu huwekwa alama Sabato ya nchi.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Kana tichitora mitambo yomuchirimo toiiisa pamusoro pemitambo yematsutso, tinowana mitsetse miviri yose inomiririrwa nendima makumi maviri nembiri; nokudaro inomiririrwa netsamba makumi maviri nembiri dzealfabheti yechiHebheru. Kana izvi zvaitwa, chiratidzo chokutanga chenzira iungano tsvene yeSabata rezuva rechinomwe, uye chiratidzo chokupedzisira chenzira iungano tsvene yeSabata regore rechinomwe.

> 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 23:39.

> Uyezve pazuva regumi namashanu romwedzi wechinomwe, kana maunganidza zvibereko zvenyika, muchaitira Jehovha mutambo kwamazuva manomwe; pazuva rokutanga pachava nesabata, uye pazuva rechisere pachavawo nesabata. Revhitiko 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pendekoste adalah hujan awal, dan Tabernakel adalah hujan akhir. Pencurahan Roh Kudus pada hari Pendekoste dilambangkan oleh satu hari, dan pencurahan yang dilambangkan oleh Tabernakel adalah suatu masa yang berakhir, lalu diikuti oleh suatu Sabat, yaitu hari kedelapan, sesudah tujuh hari. Sabat yang mengikuti pernyataan terakhir dari pencurahan Roh Kudus itu melambangkan Sabat bumi yang beristirahat selama seribu tahun.

> “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 a 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, 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 spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, 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. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses 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.

> “Mu gihe cy’amakuba twese twarahunze tuva mu migi no mu byaro, ariko abakiranirwa baradukurikirana, binjira mu mazu y’abera bafite inkota. Bazamuye inkota ngo batwice, ariko iravunika, igwa hasi idafite imbaraga nk’icyatsi. Nuko twese turataka ku manywa na nijoro dusaba gukizwa, kandi gutaka kwacu kurazamuka kugera imbere y’Imana. Izuba rirashe, ukwezi guhagarara hamwe. Imigezi ireka gutemba. Ibicu byijimye, biremereye, biraza bihurirana. Ariko hari ahantu hamwe hasobanutse h’icyubahiro kidahinduka, aho haturutse ijwi ry’Imana rimeze nk’amazi menshi, rigatigisa ijuru n’isi. Ijuru ryarafungutse rirongera rirafunga, kandi ryari mu gihirahiro. Imisozi yanyeganyega nk’urubingo mu muyaga, maze ijugunya impande zose amabuye asataguritse. Inyanja yabiraga nk’inkono, maze itera amabuye ku butaka. Kandi ubwo Imana yavugaga umunsi n’isaha byo kuza kwa Yesu, ikanashyikiriza ubwoko bwayo isezerano ry’iteka ryose, yavugaga interuro imwe, hanyuma igahagarara gato, mu gihe ayo magambo yagendaga azenguruka isi. Isirayeli y’Imana yahagaze amaso ayerekeje hejuru, itega amatwi amagambo uko yavaga mu kanwa ka Yehova, kandi akazenguruka isi nk’inkuba zirenga izindi zose mu rusaku. Byari ibiteye ubwoba kandi byuzuye uburemere. Kandi ku musozo wa buri nteruro, abera basakuje bati: ‘Icyubahiro! Aleluya!’ Mu maso habo harabagiranaga icyubahiro cy’Imana; kandi barabagiranaga n’icyo cyubahiro, nk’uko mu maso ha Mose harabagiranaga igihe yamanukaga ava kuri Sinayi. Abakiranirwa ntibashoboraga kubareba kubera icyo cyubahiro. Kandi ubwo umugisha utazashira watangazwaga ku bari barubahishije Imana bejejwe Isabato yayo, habayeho induru ikomeye y’intsinzi ku nyamaswa no ku gishushanyo cyayo.”

> “Then commenced the jubilee, when the land should rest.” Early Writings, 34.

> “Ndiyeno kwadayamba chaka cha ufulu, pamene dziko liyenera kupuma.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

යුබිලිය යනු අවුරුදු හතේ චක්‍ර හතක් පසු වූ පනස්වන අවුරුද්දය; එය පෙන්තෙකොස්ත දිනයේ පනස්වන දිනට ගෙන යන දින හතළිස් නවයට සමානය. පතන ඍතු මංගල්‍යයන්ගේ රේඛාව වසන්ත මංගල්‍යයන් සමඟ එක් කළ විට, පෙන්තෙකොස්තයට ගෙන යන දින හතළිස් නවයක් පවතී; එය කූඩාරම් මංගල්‍යයේ දින හතක කාලයේ ආරම්භය සනිටුහන් කරයි. පෙන්තෙකොස්තයත් කූඩාරම් මංගල්‍යයත් එකිනෙකට ගැළපෙයි; ඒ දෙක එකට ගෙන බලන විට, ඉක්මනින් පැමිණෙන ඉරිදා නීතියෙන් ආරම්භ වී පරීක්ෂණ කාලය අවසන් වන තෙක්, ස්වාමීන්වහන්සේ ආපසු පැමිණෙන තෙක්, එවිට පෘථිවිය සප්තවර්ෂ සබත් දවසින් නිරූපිත ලෙස විවේක ගන්නා තෙක් දිග හැරෙන පසු වැස්සේ කාලය හඳුනා දෙයි; එනම් කූඩාරම් මංගල්‍යයේ හත තුළ ඇති අටවෙනියයි.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Patinounza mitsara yose iri miviri ine mavhesi makumi maviri namaviri pamwechete, tinozviita nokuda kwezvikonzero zvinoverengeka. Mitsara yose iyi miviri ine mavhesi makumi maviri namaviri, uye makumi maviri namaviri chiri chegumi chezana remakumi maviri namaviri, chiri chiratidzo chokubatana kweUhumwari nouvanhu.

Both lines represent the Hebrew alphabet of twenty-two letters.

Miṱa mivhili yoṱhe i imela alifabete ya Tshiheberu ya maletela a fumbili-mbili.

Both lines represent the feasts.

Mitsara miviri yacho inomiririra mitambo.

Both lines represent the two harvest seasons of the year.

Mitsara iyi yose ibumbatiye ibihe bibiri by’umwaka byo gusarura.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

यो दुवै रेखाले आँगन, पवित्र स्थान र अतिपवित्र स्थानमा ख्रीष्टको कार्यलाई प्रतिनिधित्व गर्छन्। लेवीव्यवस्थाले याजकहरूलाई जनाउँछ, र येशू स्वर्गीय महायाजक हुनुहुन्छ। यी कारणहरूले गर्दा, लेवीव्यवस्था तेइसका चवालीस पदहरूमा “रेखामाथि रेखा” भन्ने पद्धति लागू गर्नु हामीका लागि उचित ठहरिन्छ।

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentekoste raive mvura yokutanga yechiKristu, uye Matende ndiwo mvura yokupedzisira yechiKristu. Naizvozvo tinowiriranisa “zuva rePentekoste” remuchirimo nemazuva manomwe eMatende ematsutso. Apo Hanzvadzi White akati, “Munguva yokutambudzika takatiza tose mumaguta nomumisha,” ari kuratidza nguva iyo vanhu vaMwari vanenge vachigara murenje nokuda kwokutambudzwa. Kugara mumatumba panguva yomwaka weMatende kunofananidzira nhoroondo inotungamirira zvakananga kuSabata reyubheri rokuzorora kwenyika.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Zuva rePentekosti rinoratidza kutanga kwemazuva manomwe eMatende. Zvino jubheri rinomiririrwa nezuva rechisere, rinova remukati memazuva manomwe eMatende. Mazuva mashanu mutambo weMatende usati wasvika, paiva neZuva reYananiso. Saka, mazuva mashanu Pentekosti isati yasvika, iyo inoratidza kutanga kweMatende—kutonga kunoratidzwa. Mazuva gumi kutonga kweZuva reYananiso kusati kwasvika, pane mutambo weHwamanda. Kana mitsara iyi ikabatanidzwa, mazuva mashanu mutemo weSvondo usati wasvika, unomiririrwa nePentekosti, kutonga kunoratidzwa. Mazuva gumi izvi zvisati zvaitika, mutambo weHwamanda unoratidzwa.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Kubhabhatidzwa kwaKristu kwaimiririra rufu rwake, kuvigwa kwake, nokumuka kwake. Matanho iwayo matatu anomiririrwa nerufu rwake paPaseka, kuvigwa kwake nokuzorora kwake paSabata, nokumuka kwake neSvondo. Mazuva matatu erufu rwake, kuvigwa kwake, nokumuka kwake chiratidzo chimwe chenzira chine matanho matatu. Naizvozvo tinotangira kusanganiswa kwemitsetse miviri yemitambo yemuchirimo neyematsutso pakumuka kwake. Kumuka kwezuva retatu kunotanga nguva yemazuva makumi mana nepfumbamwe inotungamirira kuPentekosti, inova mutemo weSvondo. Nguva iyoyo yemazuva makumi mana nepfumbamwe inotangirwa nemutambo wechingwa chisina mbiriso, unotanga zuva rimwe pamberi uye unoramba uchipfuura nemazuva mashanu zuva rezvibereko zvokutanga.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Kubva pakumuka kwezvibereko zvokutanga kusvikira kumutemo weSvondo mazuva makumi mana navapfumbamwe, mutemo weSvondo uri zuva rechimakumi mashanu. Mazuva mashanu mutongo usati wasvika womutemo weSvondo, kutongwa kunomiririrwa, uye mazuva gumi kutongwa ikoko kusati kwasvika, kunyevera kwehwamanda kunoratidzirwa. Kumuka ndicho chiratidzo chokutanga chenzira, zvino mazuva mashanu gare gare nguva yechingwa chisina mbiriso inoguma. Mazuva makumi matatu pashure pokunge chingwa chisina mbiriso chapera, kunyevera kwehwamanda kunoitika. Mazuva gumi gare gare kutongwa kweZuva reYananiso kunoratidzirwa, uye mazuva mashanu gare gare mutemo weSvondo wePendekosti unosvika.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Izvi zvinoratidza zviratidzo zvinomwe munzira ye *line upon line* mukushandiswa kwemitambo yemuchirimo neyematsutso; kutanga kwechingwa chisina mbiriso, rumuko, kuguma kwechingwa chisina mbiriso, yambiro yehwamanda, kutonga, Pentekosti, nemvura yekupedzisira. Zviratidzo zvinomwe izvozvo zvakaiswa mukati meSabata yezuva rechinomwe yealpha neSabata yegore rechinomwe yeomega. Zviratidzo zvinomwe zvakaiswa pakati peSabata mbiri idzodzo zvinopatsanura uye zvinoratidza nguva yemazuva mashanu, ichiteverwa nenguva yemazuva makumi matatu, nguva yemazuva gumi, nguva yemazuva mashanu, uye nguva yemazuva manomwe.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Naizvozvo patinoenzanisa nokumuka kwaKristu, tinoona nguva yamazuva makumi mana maakarayira vadzidzi “chiso nechiso,” uye pashure paizvozvo akakwira kudenga. Ipapo kwemazuva gumi vadzidzi vakanga vari muimba yapamusoro. Mazuva iwayo gumi akaguma paZuva rePentekosti, iro riri mutemo weSvondo. Izvi zvinowedzera nguva yamazuva makumi mana nenguva yamazuva gumi pamutsetse wavaprista unomiririrwa naRevhitiko “23.”

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Kubva parumuko, pane mazuva mashanu kusvikira kumagumo echingwa chisina mbiriso; zvino mazuva makumi matatu kusvikira kuyambira kwehwamanda; zvino mazuva mashanu kusvikira kukwira kwaKristu kudenga; zvino mazuva mashanu kusvikira pakutongwa; zvino mazuva mashanu kusvikira kumazuva manomwe ePentekosti emvura yokupedzisira.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Kutanga kwemazuva manomwe echingwa chisina mbiriso kunoteverwa nezuva rinotevera nokumuka kwezvibereko zvokutanga. Kumuka uku kunoitika mukati memazuva manomwe echingwa chisina mbiriso, uye mazuva mashanu pashure pokumuka uku, nguva yechingwa chisina mbiriso inopera.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Amasuku mirongo itatu nihaheze Umutsima utarimwo umusemburo, inzamba zishira ikimenyetso c’imbuzi.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Kwapita masiku asanu pambuyo pa chenjezo la malipenga, Khristu anakwera kumwamba ataphunzitsa kwa masiku makumi anayi. Kukwera kwake kunali chizindikiro cha chiyambi cha masiku khumi m’chipinda chapamwamba.

Then five days after His ascension judgment is marked.

Zvino mazuva mashanu mushure mokukwira Kwake kudenga, kutongwa kunoratidzirwa.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Mazuva mashanu gare gare, mutemo weSvondo wePendekosti unovhura nguva yemazuva manomwe yemvura yekupedzisira.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

සිව්ලක්ෂ හතළිස් හතර දහස නම්, බැටළුපැටියන් වහන්සේ යම් තැනකට ගමන් කරන සේක් නම්, එම ස්ථානයටම ඔහුන් අනුව යන අය ය. එලියා සහ මෝසෙස් 2020 ජූලි 18 දින මරණයට පත් කරනු ලැබූහ. ඔවුන් මරණයට පත් කරනු ලැබුවේ, අපගේ ස්වාමීන්වහන්සේද කුරුසියේ ඇණ ගසනු ලැබූ ස්ථානයෙහි ය. ක්‍රිස්තුස්වහන්සේගේ උත්ථානය 2023 දෙසැම්බර් 31 දින උත්ථානයේ ප්‍රතිරූපයක් විය. එම දිනයට පෙර, 2023 ජූලි මාසයේදී, වනයෙහි හඬක්, නිර්යීස්ත රොටි ලෙස නිරූපණය කළ පණිවිඩයක් ප්‍රකාශ කිරීමට ආරම්භ විය. යීස්තය දෝෂය, වංචනිකත්වය හා පාපය නිරූපණය කරයි; එබැවින් වනයෙන් පැමිණි පණිවිඩය නිර්යීස්ත විය. 2023 දෙසැම්බර් 31 දින සිට ඉරිදා නීතිය දක්වා, ලෙවී කථාව “23” විසින්, සිව්ලක්ෂ හතළිස් හතර දහසේ සමනය සඳහා රාමුවක් නිර්මාණය කර ඇත. එම රාමුව මිලර්ගේ සිහිනය, මලාකි තුන්වන පරිච්ඡේදය සහ එළිදරව් පොතේ දහනවවන පරිච්ඡේදයේ ස්වර්ගයේ කවුළු සමඟ අනුකූල වේ. එය ක්‍රි.ව. 27 සිට 34 දක්වා වූ ශුද්ධ සතියේ තුන්වන හා නවවන පැය සමඟද අනුකූල වේ.

We will continue these things in the next article.

Ticaenderera mberi nezvinhu izvi muchinyorwa chinotevera.

> “‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

> “‘Neuvo, hujaza vyose vyenye thamani na vya kupendeza vitajazwa.’”

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> “Kwa akili na roho, kama ilivyo kwa mwili, ni sheria ya Mungu kwamba nguvu hupatikana kwa juhudi. Ni mazoezi ndiyo yanayoleta maendeleo. Kwa kupatana na sheria hii, Mungu ametoa katika neno Lake njia za maendeleo ya kiakili na ya kiroho.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Bhaibheri rine misimboti yose inodiwa navanhu kuti vanzwisise kuitira kuti vagadzirirwe upenyu huno kana kuti upenyu hunouya. Uye misimboti iyi inogona kunzwisiswa navose. Hakuna munhu ane mweya wokukoshesa dzidziso yarwo angaverenga chikamu chimwe chete cheBhaibheri asina kuwana mariri imwe pfungwa inobatsira. Asi dzidziso inokosha zvikuru yeBhaibheri haiwanikwi nokungoita kudzidza kwepanguva nenguva kana kusina kubatana. Hurongwa hwaro hukuru hwechokwadi hahuna kuiswa nenzira yokuti huonekwe nomuverengi anokurumidza kana asina hanya. Pfuma zhinji dzaro dzakavanda kure pasi pechiso, uye dzinogona kuwanikwa bedzi nokutsvakurudza kwakasimba nokushingaira kusingaperi. Zvokwadi zvinobatana kuita ukuru hwose zvinofanira kutsvakwa nokunganidzwa, ‘pano zvishoma, apo zvishoma.’ Isaya 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> “මෙලෙස සොයා බැලීමෙන් සහ එකට රැස් කිරීමෙන්, ඒවා එකිනෙකට සම්පූර්ණයෙන්ම ගැළපෙන බව පෙනී යනු ඇත. සෑම සුභාරංචියක්ම අනෙක් ඒවාට පූරකයකි; සෑම අනාවැකියක්ම තවත් අනාවැකියක විවරණයකි; සෑම සත්‍යයක්ම වෙනත් කිසියම් සත්‍යයක විකාශනයකි. යුදෙව් ආර්ථික ක්‍රමයේ ආදර්ශ සුවිශේෂය මඟින් පැහැදිලි කරනු ලැබේ. දෙවියන්වහන්සේගේ වචනයෙහි සෑම මූලධර්මයකටම එහි ස්ථානය ඇත; සෑම තථ්‍යයකටම එහි අදාලත්වය ඇත. තවද, සැලැස්මෙන්ද ක්‍රියාත්මක කිරීමෙන්ද සම්පූර්ණ වූ එම ව්‍යුහය, එහි කර්තෘවරයා පිළිබඳ සාක්ෂි දරයි. අනන්තයාගේ මනස හැර වෙන කිසි මනසකට එවැනි ව්‍යුහයක් සිතා ගන්නට හෝ නිර්මාණය කරන්නට නොහැක.”

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> “Mukutsvaka zvikamu zvakasiyana-siyana uye mukudzidza hukama hwazvo, mano epamusoro-soro epfungwa dzomunhu anoshevedzerwa kushanda nesimba guru. Hakuna munhu angapinda muchidzidzo chakadai asingakudziridzi simba repfungwa.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> “තවද සත්‍යය සොයා බැලීමෙහිත් එය එකට එක්කර ගැනීමෙහිත් පමණක්ම බයිබල් අධ්‍යයනයේ මානසික වටිනාකම නොපවතී. ඉදිරිපත් කරනු ලබන තේමාවන් ග්‍රහණය කරගැනීම සඳහා අවශ්‍ය වන ප්‍රයත්නය තුළද එය පවතී. සාමාන්‍ය දෛනික කාරණාවලට පමණක් යොමු වී ඇති මනස කුඩා වී දුර්වල වෙයි. උතුම් හා දුරදිග පැතිර යන සත්‍යයන් අවබෝධ කරගැනීමට කිසිදා භාර නොකෙරේ නම්, යම් කාලයකට පසු එය වර්ධනය වීමේ බලය අහිමි කරගනී. මෙම පිරිහීමෙන් ආරක්ෂාවක් වශයෙන්ද, සංවර්ධනයට උත්තේජනයක් වශයෙන්ද, දෙවියන්වහන්සේගේ වචනය අධ්‍යයනයට සමාන විය හැකි වෙන කිසිවක් නැත. බුද්ධිමය පුහුණුව සඳහා වූ මාධ්‍යයක් ලෙස, බයිබලය වෙනත් කිසිදු පොතකට වඩා, හෝ අනෙකුත් සියලු පොත් එකට එක්කළද ඒවාටත් වඩා, ප්‍රබලය. එහි තේමාවන්ගේ මහාත්වය, එහි ප්‍රකාශනවල ගරුගාම්භීර සරලභාවය, එහි රූපක භාෂාවේ සෞන්දර්යය, වෙන කිසිවකට නොහැකි අයුරින් සිතුවිලි සජීවී කර උසස් කරයි. එළිදරව්වෙහි විශ්මයජනක සත්‍යයන් ග්‍රහණය කරගැනීමට කරන ප්‍රයත්නය පිරිනමන තරම් මානසික ශක්තියක් වෙනත් කිසිදු අධ්‍යයනයකින් ලබා දිය නොහැක. මෙලෙස අනන්තයාණන්ගේ සිතුවිලි සමඟ සම්බන්ධ කරනු ලබන මනස අනිවාර්යයෙන්ම විහිදී ශක්තිමත් වෙයි.”

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> “Na ushawishi wa Biblia katika kuikuza tabia ya kiroho ni mkuu zaidi hata. Mwanadamu, aliyeumbwa kwa ajili ya ushirika na Mungu, ni katika ushirika huo tu anaweza kuupata uzima wake halisi na maendeleo yake. Akiwa ameumbwa ili apate katika Mungu furaha yake iliyo kuu kuliko zote, hawezi kupata katika kitu kingine chochote kile ambacho kinaweza kutuliza shauku za moyo, kikatosheleza njaa na kiu ya nafsi. Yeye anayejifunza neno la Mungu kwa roho ya unyofu na inayokubali kufundishwa, akitafuta kuyaelewa kweli zake, atawekwa katika mguso na Mwandishi wake; na, isipokuwa kwa uchaguzi wake mwenyewe, hakuna mpaka kwa uwezekano wa maendeleo yake.

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> “Mu mitwe n’imigendekere yayo itandukanye cyane, Bibiliya irimo ibikurura buri bwenge kandi igakora ku mutima wa buri muntu. Mu mapaji yayo habonekamo amateka ya kera cyane kuruta ayandi yose; ubuzima bwanditswe mu kuri kurushaho kugaragaza imibereho nyakuri; amahame y’ubutegetsi agenga igihugu, n’agenga urugo—amahame ubwenge bwa muntu butigeze bugeraho ngo buyahwanye. Irimo filozofiya yimbitse cyane, imivugo iryoshye cyane kandi ihanitse kurusha iyindi, yuzuye ishyaka cyane kandi ikora ku mutima cyane. Ndetse iyo inyandiko za Bibiliya zarebwa muri ubwo buryo gusa, ziruta kure cyane mu gaciro ibihangano by’umwanditsi uwo ari we wese wa kimuntu; ariko iyo zirebwe mu isano ryazo n’igitekerezo gikomeye cyo ku isonga, zigaragaza ubwaguke butagereranywa ndetse n’agaciro gasumba byose mu buryo butagira iherezo. Iyo buri ngingo irebewe mu mucyo w’icyo gitekerezo, ihabwa ubusobanuro bushya. Mu kuri kugaragazwa mu buryo bworoheje cyane harimo amahame maremare nk’ijuru kandi akubiyemo ibihe bidashira.”

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

> “මුළු බයිබලයේ මධ්‍ය තේමාව, එහි ඇති අනෙක් සියලු තේමා එකතු වී සම්බන්ධ වන්නේ යැයි කිව යුතු තේමාව, නම් මුදවා ගැනීමේ සැලැස්මයි—මනුෂ්‍ය ආත්මය තුළ දෙවියන්වහන්සේගේ රූපය නැවත ස්ථාපිත කිරීමයි. එදෙන්හි ප්‍රකාශ කරන ලද දණ්ඩනය තුළ බලාපොරොත්තුව පිළිබඳ පළමු ඉඟිය සිට, ප්‍රකාශන පොතේ අවසාන මහිමාන්විත පොරොන්දුව වන, ‘ඔව්හු උන්වහන්සේගේ මුහුණ දකින්නෝය; උන්වහන්සේගේ නාමයද ඔවුන්ගේ නළල්වල තිබෙන්නේය’ (Revelation 22:4) යන තැන දක්වා, බයිබලයේ සෑම පොතකමත් සෑම ඡේදයකමත් ප්‍රධාන විෂය වන්නේ මේ අද්භූත තේමාව විවෘත වීමයි—මනුෂ්‍යයා උසස් කරනු ලැබීමයි—‘අපගේ ස්වාමිවූ යේසුස් ක්‍රිස්තුස්වහන්සේ කරණකොටගෙන අපට ජය දෙන’ දෙවියන්වහන්සේගේ බලයය. 1 Corinthians 15:57.”

> “He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

> “Anoziva pfungwa iyi, pamberi pake pane munda usingaperi wokudzidza. Ane kiyi ichamuzarurira imba yose yepfuma yeshoko raMwari.

> “The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

> “Sayenzi ya ukombozi ndiyo sayenzi kuu kuliko sayenzi zote; sayenzi ambayo ndiyo somo la malaika na la viumbe vyote vyenye akili vya walimwengu ambao hawakuanguka; sayenzi inayoshughulisha fikira za Bwana na Mwokozi wetu; sayenzi inayoingia katika kusudi lililofunikwa moyoni mwa Yule Asiye na Kikomo—‘uliofichwa kwa ukimya tangu zamani za milele’ (Warumi 16:25, R.V.); sayenzi ambayo itakuwa somo la waliokombolewa na Mungu katika vizazi visivyo na mwisho. Hili ndilo somo la juu kabisa ambalo mwanadamu aweza kujishughulisha nalo. Kwa jinsi ambavyo hakuna somo jingine liwezalo, litaamsha akili na kuliinua roho.”

> “‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

> “‘Ubuhanga burushaho kuba ingirakamaro kuko ubwenge buha ubugingo ababufite.’ ‘Amagambo mbabwira,’ ni ko Yesu yavuze, ‘ni umwuka kandi ni ubugingo.’ ‘Ubu ni bwo bugingo bw’iteka, ko bakumenya ko ari Wowe Mana y’ukuri yonyine, kandi bakamenya Uwo Watumye.’ Umubwiriza 7:12; Yohana 6:63; 17:3, R.V.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> Amandla okudala awabizela amazwe ukuba abe khona asezwini likaNkulunkulu. Leli zwi lidlulisela amandla; lizala ukuphila. Wonke umyalo uyisithembiso; uma wemukelwa yintando, wamukelwa emphefumulweni, uletha kanye nawo ukuphila koNgapheliyo. Uguqula imvelo, uphinde udale umphefumulo ngomfanekiso kaNkulunkulu.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

> Hupenyu hunopiwa nenzira iyi hunoraramiswawo nenzira imwe cheteyo. “Munhu uchararama neshoko rimwe nerimwe rinobuda mumuromo waMwari” (Mateo 4:4).

> “The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

> “Pfungwa, iwo mweya womunhu, zvinovakwa nezvainodyiswa; uye zviri kwatiri kuti tisarudze kuti zvichadyiswa nei. Zviri musimba romunhu mumwe nomumwe kusarudza misoro ichagara mupfungwa uye iyo ichaumba hunhu. Pamusoro pomunhu wose akapiwa ropafadzo yokuwana Magwaro, Mwari anoti, ‘Ndakamunyorera zvinhu zvikuru zvomurayiro Wangu.’ ‘Dana kwandiri, uye ndichakupindura, ndigokuratidza zvinhu zvikuru nezvine simba, zvausingazivi.’ Hosea 8:12; Jeremiah 33:3.

> “With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

> “Nemashoko aMwari mumaoko ake, munhu wose, chero papi zvapo paanenge akagoverwa mugove wake muupenyu, angava neshamwari yaanosarudza iye pachake. Mumapeji aro angaita hurukuro nevakuru-vakuru nevakanaka zvikuru verudzi rwavanhu, uye angateerera inzwi roWokusingaperi sezvaanotaura navanhu. Paanodzidza nokufungisisa pamusoro penyaya idzo ‘ngirozi dzinoshuva kutariramo’ (1 Petro 1:12), angava neshamwari yadzo. Angatevera tsoka dzoMudzidzisi wokudenga, uye achiteerera mashoko Ake sezvaakadzidzisa pagomo nomubani napagungwa. Angagara munyika ino ari mumhepo yokudenga, achipa kune vanochema navanoedzwa venyika ino pfungwa dzetariro nezvishuwo zvoutsvene; iye pachake achiswedera pedyo, uye achiri kuswedera pedyo zvikuru, mukuwadzana noAsingaonekwi; saiye wekare akafamba naMwari, achiswedera pedyo nokupedyo pachikumbaridzo chenyika isingaperi, kusvikira masuo azaruka, uye iye opinda imomo. Haazozviwani ava mutorwa. Manzwi achamukwazisa ndiwo manzwi avatsvene avo, vasingaoneki, vaiva shamwari dzake panyika—manzwi aakadzidza pano kusiyanisa nokuda. Iye uyo, kubudikidza neshoko raMwari, akararama mukuwadzana nokudenga, achazviwana ari kumusha mukuwadzana kwokudenga.” Education, 123–127.

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