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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari Thelathini na Tisa

Number Thirty-Nine

Nambari Thelathini na Tisa

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.

Jaribio la kilele la omega la ndani linalofuata jaribio la msingi la alfa la nje la mwaka 2024, linahitaji ufafanuzi wa "ghala", na wa "chakula" kinachohifadhiwa katika ghala. Jaribio hilo ni la kinabii, nalo lina mistari ya ukweli, wa ndani na wa nje. Je, vito hivyo ni mabaki ya James White, au ni kweli za Neno la Mungu? Ni vyote viwili.

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.

Mnamo 9/11, watu wa Mungu waliitwa kula kitabu kidogo na kurudi katika njia za kale za Yeremia, ambako misingi iliwekwa wakati huo. Mnamo 9/11, ilionekana kwamba Yohana, katika Ufunuo sura ya kumi na moja, alipoambiwa apime, aliambiwa apime mambo mawili. Aliambiwa apime hekalu, na waabudu waliomo humo. Aliambiwa aache nje ua wa nje uliotolewa kwa Mataifa kwa kipindi cha miaka 1,260 ya kukanyaga kwao patakatifu na jeshi. Patakatifu na jeshi ni hekalu na waabudu waliomo humo.

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.

Mnamo 2023, yule yule malaika aliyekuwa ameshuka wakati wa 9/11 alishuka tena, akifungua muhuri wa ujumbe wa Kilio cha Usiku wa Manane, kisha mnamo 2024 kulifanyika jaribio la msingi la nje kuhusu iwapo ishara ya Roma bado inathibitisha maono kama ilivyofanya kwa Wamileraiti.

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 "yaliyo wazi" ya mbinguni huashiria ujio wa jaribio la omega la ndani la Hekalu na mwito wa "kurejea." Jaribio hilo linahitaji kubainisha ishara mbili. Malaika wa tatu alipowasili mwaka 1844, na tena mnamo 9/11, Yohana anaambiwa apime Hekalu na waabuduo waliomo humo, na hivyo kutambulisha kazi ya kinabii ya kupima Hekalu na waabuduo mnamo mwaka 2023. Malaki anaibua swali: nini ndicho "ghala," na nini ndicho "chakula"? Maswali hayo hayo katika ndoto ya Miller yangekuwa: nini ndicho "kibweta," na nini ndicho "vito"?

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.

Ndoto ya Miller inatambulisha madirisha ya mbinguni yaliyo wazi kuwa ndiyo mahali ambapo Kanisa lishindalo katika Ufunuo kumi na tisa huinuliwa likiwa limevikwa kitani cheupe ili kupanda farasi weupe wa jeshi la Bwana wa majeshi. Madirisha hayo yaliyo wazi ndiko baraka au laana ya Malaki humiminwa. Dirisha lililo wazi la Miller ndiko takataka huondolewa na vito hukusanywa ndani ya kisanduku.

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.

Marejeo ya kwanza ya madirisha ya mbinguni yanapatikana katika simulizi la Nuhu, na madirisha hayo yalipofunguliwa, mvua ilinyesha siku arobaini, mchana na usiku. Madirisha yalipofunguliwa, nafsi nane zilikuwa ndani ya safina. Ubatizo katika Bahari ya Shamu ulianzisha miaka arobaini ya kutangatanga hadi Yordani ilipovukwa. Baadaye Kristo alipobatizwa mahali pale pale, alisukumwa nyikani kwa siku arobaini. Alipofufuka, kama ilivyowakilishwa kwa mfano na ubatizo wake, aliwafundisha wanafunzi kwa siku arobaini kabla ya kupaa mbinguni.

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.

Kanisa linapobadilika kutoka Kanisa la Mapambano kuwa Kanisa la Ushindi, Mfalme Daudi mwenye umri wa miaka thelathini atatawala kwa miaka arobaini. Kanisa la Ushindi linawakilishwa na nabii, kuhani na mfalme. Nabii aliyekuwa na umri wa miaka thelathini alipoanza huduma yake ya miaka ishirini na miwili alikuwa Ezekieli, naye alianza huduma hiyo wakati mbingu zilipofunguliwa.

> 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.

> Ikawa katika mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi, nilipokuwa kati ya mateka kando ya mto Kebari, mbingu zilifunguka, nikaona maono ya Mungu. Ezekieli 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.

Yusufu, akiwa na miaka thelathini, alianza kutawala akiwa kuhani, naye akakabiliwa na upepo wa mashariki wa Uislamu uliosababisha mgogoro uliokuwa ukizidi kuongezeka, uliowezesha Misri, joka lilalalo baharini, kutekeleza serikali moja ya ulimwengu. Katika huo mgogoro Yusufu alikusanya chakula ndani ya maghala.

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.

Mnamo Julai 2023, ilisikika sauti nyikani, ndipo Simba wa kabila la Yuda akaanza kuuvunja muhuri wa ujumbe wa Kilio cha Usiku wa Manane. Mwaka 2024, jaribio la Alfa la msingi na la nje lilitenganisha makundi mawili, na mchakato wa kuuvunja muhuri uliendelea. Sasa, mwaka 2026, jaribio la Omega la ndani la hekalu litakalotenganisha tena makundi mawili limewasili.

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.

Wiki ile takatifu ambayo Kristo, kama Mjumbe wa Agano, alithibitisha agano kwa wengi ni ua wa nje na Patakatifu. Tarehe 22 Oktoba 1844 hadi wakati Mikaeli atakaposimama (kama Alivyofanya mwishoni mwa ile wiki takatifu wakati Stefano alipouawa kwa kupigwa mawe) ni Patakatifu pa Patakatifu. Sikukuu za majira ya kuchipua zilitimilizwa katika ile wiki takatifu, na ndizo alfa ya sikukuu, na sikukuu za majira ya vuli, yaani Sikukuu ya Baragumu katika siku ya kwanza, Siku ya Upatanisho katika siku ya kumi, kisha Sikukuu ya Vibanda kuanzia siku ya kumi na tano hadi ya ishirini na mbili, ndizo omega ya sikukuu.

> “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.

> Vivyo hivyo, mifano inayohusu ujio wa pili lazima itimizwe kwa wakati uliobainishwa katika huduma ya mfano. Chini ya mfumo wa Kimosai, kutakaswa kwa patakatifu, yaani Siku kuu ya Upatanisho, kulifanyika siku ya kumi ya mwezi wa saba wa Kiyahudi (Walawi 16:29-34), ambapo kuhani mkuu, baada ya kufanya upatanisho kwa Israeli wote, na hivyo kuyaondoa dhambi zao kutoka katika patakatifu, alitoka na kuwabariki watu. Hivyo ikaaminiwa kwamba Kristo, Kuhani wetu Mkuu, angeonekana kuutakasa ulimwengu kwa kuangamiza dhambi na wenye dhambi, na kuwabariki watu wake wanaosubiri kwa kuwavisha kutokufa. Siku ya kumi ya mwezi wa saba, Siku kuu ya Upatanisho, wakati wa kutakaswa kwa patakatifu, ambayo katika mwaka 1844 iliangukia tarehe ishirini na mbili ya Oktoba, ilichukuliwa kuwa wakati wa ujio wa Bwana. Hili lilipatana na ushahidi uliokwisha kuwasilishwa kwamba siku 2300 zingekoma katika majira ya vuli, na hitimisho hilo lilionekana lisiloweza kuepukika.

> “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.

> Katika mfano wa Mathayo 25, wakati wa kusubiri na kulala usingizi ukafuatwa na kuja kwa Bwana-arusi. Hili lilikuwa kwa kufuatana na hoja zilizowasilishwa hivi punde, za kutoka katika unabii na katika vielelezo. Hoja hizo zilibeba hakikisho thabiti la ukweli wao; na ‘mwito wa usiku wa manane’ ukatangazwa na maelfu ya waamini.

> “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.

> Kama wimbi kuu la bahari, harakati hiyo ilifagia nchi yote. Kutoka mji hadi mji, kutoka kijiji hadi kijiji, na hata katika sehemu za mbali za mashambani ilifika, hadi watu wa Mungu waliokuwa wakisubiri wakaamshwa kabisa. Ushabiki wa kidini ukatoweka mbele ya tangazo hili kama umande wa barafu wa mapema mbele ya jua linapochomoza. Waumini waliona shaka na tashwishi zao zikiondolewa, na tumaini pamoja na ujasiri vilihuisha mioyo yao. Kazi hiyo haikuwa na yale mambo ya kupindukia ambayo daima hujionyesha panapokuwapo msisimko wa kibinadamu pasipo ile nguvu ya kudhibiti ya Neno na Roho ya Mungu. Ilikuwa kwa tabia sawasawa na zile nyakati za kujinyenyekeza na kurejea kwa Bwana ambazo, miongoni mwa Israeli wa kale, zilifuatia ujumbe wa kukemea kutoka kwa watumishi Wake. Ilibeba sifa bainifu zinazotambulisha kazi ya Mungu katika kila enzi. Kulikuwa na furaha ya msisimko kidogo sana, bali badala yake kulikuwa na uchunguzi wa kina wa moyo, ungamo la dhambi, na kuuacha ulimwengu. Maandalizi ya kumlaki Bwana yalikuwa mzigo wa roho zilizotaabika kwa uchungu. Kulikuwa na maombi ya kudumu kwa uthabiti na kujitoa wakfu bila kujihifadhi kwa Mungu. Pambano Kuu, 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.

Sikukuu za majira ya kuchipua zilitimizwa katika juma takatifu, na mvua ya awali, au alfa, kisha ikamiminwa siku ya Pentekoste, hivyo ikiashiria kwa mfano kumiminwa kwa mvua ya mwisho katika sikukuu za vuli. Sikukuu hizo za majira ya kuchipua zimeainishwa katika Mambo ya Walawi 23, aya ya 1 hadi 22. Sikukuu za vuli zimo katika aya ya 23 hadi 44. Miaka 2300 inakupeleka hadi mwaka 1844. Aya ishirini na mbili kwa sikukuu za majira ya kuchipua, na aya ishirini na mbili kwa sikukuu za vuli. Makundi mawili ya aya ishirini na mbili katika sura ya ishirini na tatu.

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.

Sikukuu ya Baragumu ilikuwa onyo kwamba hukumu ingefanyika baada ya siku kumi, na Sikukuu ya Vibanda ilikuwa sherehe ya furaha kwa sababu ya msamaha wa dhambi uliotolewa katika Siku ya Upatanisho. Sabato na siku ya nane baada ya hiyo sikukuu zinawakilisha pumziko la Sabato la miaka elfu moja duniani.

> 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.

> Lakini, wapendwa, msilipuuze jambo hili moja, kwamba kwa Bwana siku moja ni kama miaka elfu moja, na miaka elfu moja ni kama siku moja. 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.

Malaika wa kwanza alitangaza ufunguzi wa hukumu, na katika kiwango hicho cha kinabii, mwaka 1798, uliokuwa “wakati wa mwisho” wa Danieli, ni utimilifu wa Sikukuu ya Baragumu; lakini tarehe 11 Agosti, 1840, ujumbe uliokuwa umefunuliwa wa malaika wa kwanza wa mwaka 1798 ulitiwa nguvu kwa utimilifu wa unabii wa ole wa pili. Uislamu ni sehemu ya onyo la Sikukuu ya Baragumu, linalotangaza kukaribia kwa siku ya hukumu.

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 radhi kuona, sikukuu za majira ya vuli za Baragumu na Vibanda zinawakilisha sikukuu za Alfa na Omega, huku hukumu ikiwa katikati. Si kwa bahati tu kwamba sikukuu hizi zimeainishwa katika Mambo ya Walawi ishirini na tatu. Ishirini na tatu ni ishara ya Upatanisho. Si kwa bahati tu kwamba sikukuu ya kwanza iko siku ya kwanza ya mwezi wa saba na kwamba sikukuu ya mwisho hukamilika siku ya ishirini na mbili. Sikukuu ya Baragumu ni herufi ya kwanza ya alfabeti ya Kiebrania, Siku ya Upatanisho ni herufi ya kati, 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.

Mambo ya Walawi sura ya ishirini na tatu, aya ya 23 hadi 44, ni aya ishirini na mbili zilizowekwa ndani ya “muundo wa kweli.” Siku ya kumi iliyo katikati hutambulisha jaribio, kwa maana kumi ni ishara ya jaribio, na Siku ya Upatanisho ndiko ambako uasi wa waliopotea husajiliwa na kutatuliwa, nao uasi huo unawakilishwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania. Herufi ya katikati ya neno la Kiebrania la ukweli ni ya kumi na tatu, nayo inalingana na siku ya kumi ya mwezi wa saba, na, kama alama ya njia, inamiliki sifa za kinabii za alfabeti ya Kiebrania na ya siku hiyo mahsusi. Kumi pamoja na kumi na tatu ni ishirini na tatu. Sabini ni jumla ya 10 mara 7, na siku ya kumi ya mwezi wa saba pia inalingana na sabini, ambayo ni ishara ya mwisho wa kipindi cha rehema.

> 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.

> Ndipo Petro akamwendea, akamwambia, Bwana, ndugu yangu akinikosa mara ngapi nimsamehe? Hata mara saba? Yesu akamwambia, Sikuambii hata mara saba; bali hata saba mara sabini. Mathayo 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.

Miaka mia nne na tisini ilitengwa kwa ajili ya Israeli ya kale. Miaka hiyo ilikatwa kutoka katika kipindi cha miaka elfu mbili na mia tatu na iliwakilishwa kama majuma sabini; hivyo Yesu alibainisha kwamba kikomo cha muda wa rehema ni mia nne na tisini, ambacho kinawakilishwa na “majuma sabini” katika Danieli sura ya tisa.

> 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.

> Majuma sabini yameamriwa juu ya watu wako na juu ya mji wako mtakatifu, kukomesha uasi, na kutia mwisho dhambi, na kufunika uovu, na kuleta haki ya milele, na kutia muhuri njozi na unabii, na kumpaka mafuta yeye aliye mtakatifu sana. Danieli 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.

Neno la Kiebrania linalotafsiriwa kama “katiliwa mbali” linatumika tu katika aya hii katika Agano la Kale, nalo humaanisha “kuamuliwa” au “kuamriwa.” Ni tofauti na neno la kawaida linalotumiwa kutafsiriwa “katiliwa mbali,” ambalo linatokana na tendo la Abramu la kuvipasua sadaka katika hatua ya kwanza ya agano katika Mwanzo kumi na tano. Ili “kuamuliwa” na “kuamriwa” kwamba Israeli wangepewa miaka mia nne na tisini ya kipindi cha rehema, kisha wangekatiliwa mbali kama watu wa agano la Mungu. Kuna “kukatwa” mbili tofauti: moja inayowakilisha kipindi kama kipindi cha rehema kilichokatiliwa mbali kutoka katika hesabu iliyo kubwa zaidi kwa idadi ya sabini; na wakati “divai mpya” ya Yoeli “inapokatiliwa mbali” kutoka vinywani mwao, kipindi cha rehema hufungwa. Sabini inawakilisha kufungwa kwa kipindi cha rehema.

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.

Sikukuu za majira ya vuli zinajumuisha hatua tatu za neno la Kiebrania "kweli". Sikukuu hizo zinaanza katika Mambo ya Walawi 23:23; alama ya njia ya katikati ni siku ya kumi ya Siku ya Upatanisho pamoja na herufi ya kumi na tatu, ambazo pamoja hulingana na 23; na Sikukuu ya Vibanda hukamilika siku ya ishirini na mbili, kisha kuna Sabato kuu inayofuatia sikukuu hiyo; na kifungu hicho kinahitimia katika 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.

Kitabu cha Walawi humaanisha ukuhani wa Walawi. Sikukuu za majira ya kuchipua zimeainishwa katika sura ya 23:1-22, kisha sikukuu za majira ya vuli zimeainishwa katika 23:23-44. Sikukuu za majira ya kuchipua zinawakilishwa na aya ishirini na mbili, na alfabeti ya Kiebrania ina herufi ishirini na mbili. Sikukuu za majira ya vuli pia zimeainishwa kwa aya ishirini na mbili. Sikukuu ya Baragumu hutangaza kukaribia kwa hukumu katika Siku ya Upatanisho. Kisha Sikukuu ya Vibanda hudumu siku saba, ikikamilika siku ya ishirini na mbili ya mwezi wa saba. Siku ya kwanza ya hizo saba ilikuwa Sabato ya sherehe, na kadhalika siku ya nane, ambayo ilikuwa siku iliyofuata baada ya sikukuu ya siku saba. Siku ya kwanza na ya nane hufanya siku ya nane kuwa alama ya nane iliyo ya zile saba.

> 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.

> Nena na wana wa Israeli, uwaambie, Siku ya kumi na tano ya mwezi huu wa saba itakuwa Sikukuu ya Vibanda kwa Bwana siku saba. Siku ya kwanza kutakuwa na mkutano mtakatifu; msifanye kazi yoyote ya utumwa siku hiyo. Siku saba mtatoa kwa Bwana sadaka itolewayo kwa moto; na siku ya nane kutakuwa kwenu mkutano mtakatifu; nanyi mtatoa kwa Bwana sadaka itolewayo kwa moto; hilo ni kusanyiko kuu; wala msifanye kazi yoyote ya utumwa siku hiyo. ... Tena siku ya kumi na tano ya mwezi wa saba, mtakapokuwa mmekusanya mazao ya nchi, mtamfanyia Bwana sikukuu siku saba; siku ya kwanza itakuwa sabato, na siku ya nane itakuwa sabato. Walawi 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.

Sabato ya sherehe ya siku ya nane, inayoifuata Sikukuu ya Vibanda, inawakilisha Sabato ya miaka elfu. Kutangatanga kwa Waisraeli wa kale jangwani kwa miaka arobaini huadhimishwa kwa kukaa katika vibanda siku za Sikukuu ya Vibanda, na kukaa huko katika vibanda kunawakilisha si tu kumiminwa kwa Mvua ya Mwisho, bali pia wakati wa taabu ya Yakobo, wakati ambapo malaika wamewaongoza waaminifu wa Mungu katika milima na vilima 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.

> Katika wakati wa taabu, sote tukakimbia kutoka mijini na vijijini, lakini tukafuatwa na waovu, ambao waliingia katika nyumba za watakatifu wakiwa na upanga. Wakauinua upanga ili kutuua, lakini ukavunjika, ukaanguka bila nguvu kama unyasi. Ndipo sote tukalia mchana na usiku kwa ukombozi, na kilio hicho kikapanda mbele za Mungu. Jua likachomoza, na mwezi ukasimama tuli. Mito ikaacha kutiririka. Mawingu mazito meusi yakaja, yakagongana yenyewe kwa yenyewe. Lakini palikuwepo sehemu moja iliyo wazi ya utukufu uliotulia, ambako kulitoka sauti ya Mungu kama ya maji mengi, iliyotikisa mbingu na nchi. Anga likafunguka na kufungwa, likawa katika msukosuko. Milima ikatetemeka kama mwanzi katika upepo, ikaporomosha vipande vya miamba vyenye ncha ncha pande zote. Bahari ikachemka kama chungu, ikatupa mawe juu ya nchi. Na Mungu alipotamka siku na saa ya kuja kwa Yesu, na akaukabidhi agano la milele kwa watu wake, alinena kauli moja, kisha akanyamaza, wakati yale maneno yakivuma kote duniani. Israeli wa Mungu wakasimama wakiwa na macho yao yameelekezwa juu, wakiyasikiliza maneno yale yalipotoka katika kinywa cha Yehova, na yakavuma duniani kama mfululizo wa mngurumo wa radi wenye kishindo kikuu mno. Ilikuwa tukio la kutisha kwa uzito wake wa ibada. Mwisho wa kila kauli, watakatifu wakapaza sauti, “Utukufu! Haleluya!” Nyuso zao zikaangaziwa kwa utukufu wa Mungu; wakang'aa kwa ule utukufu kama uso wa Musa ulivyong'aa aliposhuka kutoka Mlima Sinai. Waovu hawakuweza kuwatazama kwa sababu ya ule utukufu. Na baraka isiyo na mwisho ilipotangazwa juu ya wale waliomheshimu Mungu kwa kuishika Sabato yake kuwa takatifu, pakawa na kelele kuu ya ushindi juu ya Mnyama, na juu ya Sanamu yake.

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

> “Ndipo yubilei ilipoanza, wakati ambapo nchi ilipaswa 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 anarejea, nayo dunia inapumzika kwa miaka elfu moja, kama ilivyoakisiwa katika Sabato ya mwaka wa saba ya nchi na katika Yubilei. Katika mstari wa tatu wa Walawi ishirini na tatu, Sabato ya siku ya saba kwa mwanadamu inatambuliwa kama utangulizi wa sura inayohitimishwa kwa ya nane, yaani, iliyo miongoni mwa zile saba, na inayowakilisha Sabato ya mwaka wa saba ya nchi kupumzika.

> 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.

> Bwana akanena na Musa, akasema, Nena na wana wa Israeli, uwaambie, Kuhusu sikukuu za Bwana, mtakazozitangaza kuwa makutano matakatifu; hizi ndizo sikukuu zangu. Siku sita kazi itafanywa; lakini siku ya saba ni Sabato ya mapumziko, kusanyiko takatifu; msifanye kazi yo yote humo; ni Sabato ya Bwana katika makao yenu yote. Walawi 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.

Alfa ya sura ya ishirini na tatu ni Sabato ya siku ya saba, na Omega ya sura hiyo ni miaka elfu moja ya dunia ikiwa ukiwa, ambayo imeashiriwa kwa mfano na Sabato ya mwaka wa saba ya nchi na Yubilei. Alfa ya sura ni sikukuu za majira ya kuchipua zinazoanza na Sabato ya siku ya saba na kuishia katika aya ya ishirini na mbili; ilhali Omega ya sura huishia siku ya ishirini na mbili ya mwezi wa saba, ikifuatiwa na Sabato ya sherehe ya siku ya nane inayowakilisha Sabato ya mwaka wa saba ya nchi.

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.

Aya moja hadi ishirini na mbili zinawakilisha kazi ya Kristo kama Kuhani Mkuu wa Mbinguni katika Patakatifu; aya ishirini na tatu hadi arobaini na nne zinawakilisha kazi yake katika Patakatifu pa Patakatifu. Mambo ya Walawi ni ishara ya makuhani, na linawakilisha huduma ya Kristo ya Ukuhani Mkuu. Sabato ya siku ya saba ya alfa hurejea nyuma hadi uumbaji, na Sabato ya mwaka wa saba ya omega hufikia hadi katika dunia iliyofanywa upya. Mambo ya Walawi sura ya ishirini na tatu kihistoria inapanuka kutoka uumbaji hadi uumbaji 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.

Furaha au aibu ya ujumbe wa kinabii ni ishara ya wale walio na ujumbe wa Kilio cha Usiku wa Manane, au ule ulio bandia. Mpaka ukweli huu utakapozingatiwa katika simulizi, jambo linalozalisha aibu halitatambuliwa. Wale walio na mafuta halisi hawatakosa hoja hii. Furaha hiyo inawakilishwa na wale ambao dhambi zao zimeondolewa; ndiyo hao wanaosherehekea Sikukuu ya Vibanda.

> 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.

> Naye Neno alifanyika mwili, akakaa miongoni mwetu, (nasi tukaona utukufu wake, utukufu kama wa mzaliwa wa pekee wa Baba,) amejaa neema na kweli. Yohana 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:

Neno la Kigiriki linalotafsiriwa kuwa “akaishi” lina maana ya “kufanya maskani.” Yesu akawa mwili na akafanya maskani pamoja nasi. Alijitwalia asili yetu ya kibinadamu, maskani yetu, hema letu, kibanda chetu, mwili wetu. Petro alisema hivi:

> 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.

> Naam, naona kuwa ni vema, maadamu nimo katika hema hili, kuwaamsha kwa kuwakumbusha; nikijua ya kuwa hivi karibuni imenipasa kuliacha hema hili langu, kama vile Bwana wetu Yesu Kristo alivyonionyesha. 2 Petro 1:13, 14.

Paul said it this way:

Paulo alisema hivi:

> 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.

> Kwa maana twajua ya kwamba, nyumba yetu ya dunia hii, hema hili, likiharibiwa, tunalo jengo litokalo kwa Mungu, nyumba isiyofanywa kwa mikono, iliyo ya milele mbinguni. Maana katika hema hili twaugua, tukitamani sana kuvikwa kao letu litokalo mbinguni; ikiwa kweli tukiisha kuvikwa hatutaonekana uchi. Maana sisi tulio katika hema hili twaugua, tukilemewa; si kwamba tunataka kuvuliwa, bali kuvikwa, ili kile chenye kufa kimezwe na uzima. 2 Wakorintho 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.

Sikukuu ya Vibanda ni ishara ya kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, jambo ambalo hutimizwa wakati madirisha ya mbingu yanapofunguliwa. Dhambi za wale laki moja na arobaini na nne elfu zinapofutwa, Roho Mtakatifu atamiminwa bila kipimo juu ya kanisa lishindalo. Hukumu imekamilika kwa wale laki moja na arobaini na nne elfu, na waliotiwa muhuri hutoka kutangaza sauti kuu ya malaika wa tatu chini ya uweza wa Roho Mtakatifu, kama inavyoakilishwa katika Sikukuu ya Vibanda.

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.

Mwili wetu ni hekalu, na pia ni hema, ambalo ndilo Maskani. Wale waliokusanyika Yerusalemu kusherehekea Sikukuu ya Vibanda walikuwa wakisherehekea kwamba dhambi zao zilikuwa zimefutwa. Musa alitumiwa kusimamisha Maskani jangwani, na Sikukuu ya Vibanda mwishoni ilisherehekewa kwa kuishi katika vibanda jangwani, kwa maana Yesu daima huonyesha mwisho kwa kutumia mwanzo.

> 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.

> Basi, ndugu watakatifu, washirika wa mwito wa mbinguni, mtafakarini Mtume na Kuhani Mkuu wa ungamo letu, Yesu Kristo; aliye mwaminifu kwake aliyemteua, kama vile Musa naye alivyokuwa mwaminifu katika nyumba yake yote. Kwa maana huyu amehesabiwa kustahili utukufu mwingi kuliko Musa, kwa kadiri kwamba yeye aliyeijenga nyumba ana heshima kuu kuliko nyumba yenyewe. Kwa kuwa kila nyumba hujengwa na mtu fulani; bali yeye aliyevijenga vitu vyote ni Mungu. Naye Musa kweli alikuwa mwaminifu katika nyumba yake yote, kama mtumishi, kuwa ushuhuda wa mambo ambayo yangenenwa baadaye; bali Kristo, kama Mwana, juu ya nyumba yake mwenyewe; na sisi ndiyo nyumba yake, ikiwa tutashikilia kwa uthabiti ujasiri na kujisifu katika tumaini mpaka mwisho. Waebrania 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.

Musa alikuwa mtumishi mwaminifu ambaye Mungu alimtumia kusimamisha hema la kukutania, lakini Kristo, kama Kuhani Mkuu na Mtume, ana heshima kuu zaidi kuliko mtumishi Musa. Nyumba zote, kuanzia hema la kukutania la Musa, hadi hekalu la Sulemani, hadi hekalu la Herode lililofanyiwa ukarabati kwa miaka arobaini na sita, hekalu la mwanadamu lenye kromosomu 46, na hekalu la Wamileraiti la 1798 hadi 1844, zilijengwa na Mungu. Katika mfululizo wa kinabii wa maudhihirisho mbalimbali ya mahekalu—unaomaanza katika Bustani ya Edeni, kisha baada ya dhambi, langoni mwa Bustani, kisha baada ya gharika katika madhabahu mpaka wakati wa Musa—alama kuu tatu za njia ni Musa, Kristo, na wale mia arobaini na nne elfu.

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.

Musa na Kristo wanawakilisha Alfa na Omega wa Israeli ya kale, na kwa pamoja wanawakilisha muungano wa ubinadamu na Uungu, unaowakilishwa pia na mia arobaini na nne elfu. Katika ujio wa malaika wa tatu, katika Ufunuo sura ya kumi na moja, Yohana anaambiwa apime hekalu, na katika ujio wa malaika yuleyule mnamo 9/11, Yohana anaambiwa tena apime hekalu. Katika visa vyote viwili anaambiwa aache ua wa nje wa siku 1,260. Mnamo 2023, malaika yuleyule aliwasili, na watu wa Mungu sasa wameitwa kupima hekalu. Siku 1,260, yaani siku tatu na nusu, zilimalizika mwaka 2023, na kuanzia hapo hadi kabla tu ya sheria ya Jumapili hekalu linapaswa kusimamishwa. Mwaka 2024 uliashiria kuwekwa kwa misingi, nao ulishuhudia uasi ukijitokeza kama kundi lililoidharau “siku ya mambo madogo,” likipinga utambuzi wa Miller wa ishara inayothibitisha maono.

> 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.

> Tena neno la Bwana likanijia, kusema, Mikono ya Zerubabeli imeweka msingi wa nyumba hii; mikono yake nayo itakamilisha; nawe utajua ya kuwa Bwana wa majeshi amenituma kwenu. Maana ni nani aliyedharau siku ya mambo madogo? Kwa kuwa hao watafurahi, nao wataona timazi mkononi mwa Zerubabeli, pamoja na wale saba; hao saba ndio macho ya Bwana, yanayoenda huku na huko katika dunia yote. 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.

Kukataa utambuzi wa Miller kwamba ni Roma inayothibitisha maono, ni kukataa misingi, na ni “kudharau siku ya mambo madogo.” Harakati ya Wamilleri ilikuwa harakati ya alfa ya malaika wa kwanza na wa pili, na harakati ya wale elfu mia moja arobaini na nne ni harakati ya omega ya malaika wa tatu. Ni yenye nguvu mara ishirini na mbili kuliko alfa. Katika maana hii ya kinabii, misingi ya harakati ya Wamilleri ni “siku ya mambo madogo.” Kudharau kweli yoyote ya msingi inayowakilishwa juu ya mbao mbili za Habakuki ni kufa, kwa kuwa maono yanayothibitishwa katika mstari wa kumi na nne wa Danieli kumi na moja ni yale yale maono ambayo Sulemani aliyatambua.

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

> Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 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?

Maono ya jiwe la kilele ni ya ajabu, kwa kuwa yanabainisha kwamba jiwe kuu la pembeni la msingi pia ndilo jiwe la kilele, lakini kwa nguvu iliyo mara ishirini na mbili zaidi. Jaribio la msingi la Alfa la mwaka 2024 lilikuwa ujumbe wa kuwekewa muhuri ulio wa nje na wa kiakili, na jaribio la Hekalu la Omega la mwaka 2026 ni ujumbe wa kuwekewa muhuri ulio wa ndani na wa kiroho. Moja hutambua sanamu na chapa ya mnyama, na lingine sanamu na chapa ya Mungu. Jaribio hilo la ndani la Omega linawakilishwa na ishara mbili za ndoto ya Miller ambazo lazima zifafanuliwe katika muktadha wa matukio ya siku za mwisho. Ghala ni nini? Na chakula ni nini?

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

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.

Ndoa ya Kiyahudi katika nyakati za Yesu ilijumuisha hatua kuu tatu, ambazo mara nyingi ziliendelea kwa muda wa miezi kadhaa au hata mwaka mmoja. Hatua ya kwanza ilikuwa ndoa ya kisheria, iitwayo uchumba, ambapo ndoa ilithibitishwa kisheria, lakini bibi harusi na bwana harusi walibaki wametenganishwa, ilhali bwana harusi alirudi katika nyumba ya baba yake kuandaa mahali kwa ajili ya bibi harusi wake. Ndiyo maana Maria, mke wa Yosefu, aliitwa mke wake, hata kabla hawajaishi pamoja. Kutokuwa waaminifu katika kipindi hiki kulihesabiwa kuwa uzinzi.

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.

Kipindi cha kusubiri hakikuwa na uhakika, na kingeweza kuwa siku, wiki, au miezi. Hali hiyo ya kutokuwa na uhakika ni kipengele muhimu la mfano huo. Baba angeweza kusubiri hadi mwaka mmoja, ili kuthibitisha ubikira wa bibi-arusi. Bwana-arusi hakutangaza siku wala saa kamili ya kurejea kwake, kwa maana baba yake ndiye aliyekuwa na mamlaka ya kuamua ni lini; hivyo bibi-arusi alijua kuwa arusi ilikuwa inakuja, lakini hakujua ni lini. Hali hii ya kutokuwa na uhakika ilikuwa ya makusudi, na hadi baba alipomwamuru bwana-arusi aende akamchukue bibi-arusi wake, mambo yote yaliyohusika yalisubiri.

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, akiwa pamoja na marafiki, wakipaza sauti na kupiga tarumbeta. Hilo lilikuwa likitokea daima usiku ili kuepuka kusafiri umbali mrefu katika joto la mchana, ambalo laweza kuwa kali mno katika nchi ya Israeli. Miwenge na mafuta yalihitajika, kwa kuwa hakukuwa na taa za barabarani, na msafara huo ungeweza kudumu kwa saa kadhaa. Tamko halisi la kiibada katika ndoa za Kiebrania za kale, ambalo lilitangazwa wakati wa misafara, lilikuwa, “Tazama, bwana-arusi aja!”

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.

Wanawali (wasindikizi wa bibi-arusi) katika mfano huo hawakuwa wanawake wa kiholela; bali walikuwa wahudumu wa bibi-arusi, wakingojea pamoja naye, wakiwa wametarajiwa kujiunga na msafara, na waliwajibika kuwa tayari saa yoyote na kubeba mafuta yao wenyewe ya kuangaza njia kuelekea nyumbani kwa bwana-arusi. Mienge hiyo iliungua kwa haraka, hivyo ilikuwa lazima kubeba mafuta ya ziada, iwapo msafara ungechukua muda mrefu. Hakukuwa na mgawanyo wa pamoja wa mafuta hayo.

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.

Kuchelewa kulikuwa jambo la kawaida katika msafara wa arusi na katika ndoa za kale, wala halikuwa tatizo kitamaduni. Kuchelewa kulitarajiwa, na kulala usingizi kulikuwa kawaida. Tofauti haiko katika kulala, bali katika maandalizi; wala si katika kuwa macho. Wanawali wapumbavu hawakupanga kwa ajili ya kuchelewa kama walivyofanya wale wenye busara. Kila mtu angelala, kwa kuwa kipindi kutoka uchumba wa kisheria hadi utimilifu wa ndoa kinaweza kuchukua mwaka.

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.

Mara tu msafara ulipofika nyumbani kwa bwana-arusi, karamu ya arusi ilianza, na mlango ukafungwa kabisa, nao waliochelewa hawakuingizwa. Hili halikuwa ukatili—lilikuwa desturi, kwa maana mtu yeyote aliyebisha hodi baadaye, baada ya mlango kufungwa, kitendo hicho kilimaanisha kwamba hakuwa sehemu ya msafara.

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 akibuni taswira, wala hakutoa ufafanuzi wa mfano huu kama alivyofanya mara nyingi. Hakuwa na haja ya kutoa ufafanuzi, kwa kuwa maelezo hayo yote ya kitamaduni yalikuwa yameeleweka kikamilifu na hadhira yake. Yesu alikuwa akibainisha ndoa halisi ya Mashariki, si jambo la dhahania.

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

Maelezo hayo yanathibitishwa kikamilifu kutokana na ushuhuda wa Kiebrania, na vilevile kutoka kwa wanahistoria wa enzi za Kirumi na Kigiriki.

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

Mishna (karne ya pili BK, lakini ikihifadhi desturi za enzi za Hekalu kabla ya mwaka 70 BK)

The Talmud (later compilation, but quoting earlier practice)

Talmudi (mkusanyo wa baadaye, lakini ukinukuu desturi za awali)

Josephus (1st century Jewish historian)

Josephus (mwanahistoria Myahudi wa karne ya kwanza)

Rabbinic wedding liturgy and legal discussions

Liturujia ya ndoa ya kirabi na majadiliano ya kisheria

Greco-Roman observers of Judea

Wachunguzi Wagiriki-Warumi wa Yudea

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.

Yosefo hatoi "mwongozo wa harusi" uliopangiliwa vizuri, lakini maelezo ya kisheria na ya kitamaduni anayoyachukulia yanalingana kikamilifu na maelezo ya Mishnah/Talmud. Mishnah ndicho chanzo kikuu.

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.

Mfano huo uliathiri kwa nguvu sana msikilizaji Myahudi wa karne ya kwanza, kwa kuwa hakuna chochote katika Mathayo 25 kilichohitaji kufafanuliwa. Kufika kwa wakati wa usiku wa manane kulikuwa jambo la kawaida, taa na mafuta yalikuwa mahitaji ya lazima yaliyo dhahiri, na kuchelewa kati ya uchumba wa ndoa wa kisheria na msafara wa usiku wa manane kulitarajiwa, na mlango kufungwa ulikuwa utaratibu wa kawaida! Wanawali waliotengwa walifedheheka, na kwa hadhira ya Kiyahudi ya kipindi cha Yesu, fedheha ya mwanamwali mpumbavu ilikuwa stahili kabisa. Wakijua kikamilifu desturi hiyo, hadhira ya Yesu isingewaonea huruma wanawali wapumbavu, kwa maana kila mtu alijua kwamba maandalizi yalikuwa wajibu usiopingika kabisa kwa mwanamwali yeyote aliyeteuliwa kushiriki katika msafara. Ukweli huu ulikuwa dhahiri mno kwa hadhira ya Kiyahudi kiasi kwamba Yesu hakuhitaji kamwe kutoa maelezo yoyote ya mfano huo.

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