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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari Arobaini na Moja

Number Forty-One

Nambari Arobaini na Moja

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.

Mambo ya Walawi sura ya ishirini na tatu yaonyesha sikukuu za masika na za vuli, na uwakilishi wa sikukuu hizo ni wa kina wa kiungu katika muundo, na katika ulinganifu mkamilifu wa miundo ya mwanzo na ya mwisho, ndani ya muundo wa jumla. Sikukuu za masika na za vuli zinawiana. Sura hii hushuhudia juu ya Palmoni, yule mhesabu wa ajabu, mara kwa mara. Sura hii huunganika kwa uthabiti na kwa namna ya ajabu na ujumbe wa nyakati za mwisho wa wale mia moja arobaini na nne elfu.

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.

Nambari “23” inawakilisha upatanisho, ambao ni muungano wa Uungu na ubinadamu. Jina la Walawi linawakilisha ukuhani wa mia arobaini na nne elfu, kwa kuwa manabii wote husema juu ya siku za mwisho, na makuhani wa siku za mwisho ni wale ambao Petro anawatambua kuwa ukuhani mtakatifu. Ukuhani mtakatifu wa Petro ni wale wenye hekima wanaoelewa kuongezeka huku kwa maarifa kunakozalisha ujumbe wa Kilio cha Usiku wa Manane. Wapumbavu, au waovu kama Danieli anavyowatambua, hukataa kuongezeka huku kwa maarifa, na Hosea anatufahamisha kwamba kwa sababu hiyo wanakataliwa kama makuhani.

> 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.

> Watu wangu wanaangamizwa kwa kukosa maarifa; kwa sababu umekataa maarifa, nami nitakukataa, hutakuwa kuhani kwangu; kwa kuwa umesahau sheria ya Mungu wako, nami nitasahau watoto wako. Walivyozidi kuongezeka, ndivyo walivyozidi kunitendea dhambi; kwa hiyo nitageuza utukufu wao kuwa aibu. 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.

Utukufu wa walevi wa Efraimu, ambao Isaya pia anawaita "taji ya utukufu," umegeuzwa kuwa "aibu." Hosea anabainisha wazi kwamba wanaokataa kuongezeka kwa maarifa ya siku za mwisho ndio Kanisa la Waadventista Wasabato la Laodikia, kwa kuwa aliandika, "Watu wangu." Watu wake watakataliwa kuwa makuhani, nalo hutokea katika kizazi cha mwisho, cha nne, kwa maana atawasahau watoto wao, nao watoto wanawakilisha kizazi cha mwisho.

## At—one—ment

Hali ya kuwa kitu kimoja

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.

Kichwa cha “Mambo ya Walawi 23” kinamaanisha “upatanisho wa ukuhani wa mia na arobaini na nne elfu.” Ukweli huu unaweza kuhitimishwa kwa kulihusisha tu jina la kitabu na nambari ya sura. Upatanisho, ambao unashughulikiwa katika Mambo ya Walawi ishirini na tatu, humaanisha “kuwa kitu kimoja,” nao unabainisha muungano wa Uungu na ubinadamu. Muungano huo unawakilishwa kwa ishara nyingi katika Neno la Mungu, mojawapo ikiwa ni kwamba hekalu la kibinadamu linapaswa kuunganishwa na hekalu la Kiungu.

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.

Hekalu la mwanadamu lina muundo wa kromosomu "23" za kiume na "23" za kike. Petro anabainisha kwamba ukuhani wa elfu mia arobaini na nne ni "nyumba ya roho." Kromosomu hizo huungana kama vile mwanamume na mwanamke, na alichokiunganisha Mungu, mtu asikitenganishe. Ndoa ni ishara nyingine ya upatanisho. Walawi "23" inamaanisha muungano wa hekalu la Kuhani Mkuu wa Mbinguni, pamoja na hekalu la makuhani ambao ni elfu mia arobaini na nne.

## Twenty-two Verses

Aya Ishirini na Mbili

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.

Sikukuu za majira ya kuchipua katika Walawi ishirini na tatu zinawakilishwa katika aya ishirini na mbili za kwanza za sura hiyo, na sikukuu za majira ya vuli zinawakilishwa katika aya ishirini na mbili za mwisho za sura hiyo. Aya ya mwisho ni aya ya arobaini na nne, ishara ya mwaka 1844, wakati Siku ya Upatanisho ya mfano halisi ilipoanza siku ya kumi ya mwezi wa saba, katika utimilifu wa Walawi ishirini na tatu. Sura ya ishirini na tatu imegawanywa katika sehemu mbili, kila moja ikiwa na aya ishirini na mbili; sehemu zote mbili za aya ishirini na mbili zinaunganishwa kimantiki kwa kuwa ni sikukuu, lakini pia zimetenganishwa kimantiki na huduma ya Kristo katika ua wa nje na katika Patakatifu, inayowakilishwa na majira ya kuchipua, na huduma yake katika Patakatifu pa Patakatifu, inayowakilishwa na majira ya vuli.

## 22

ishirini na mbili

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.

Sikukuu za majira ya kuchipua na za vuli zote zinawakilishwa na mistari ishirini na miwili, na mistari hiyo inalingana na ushuhuda wa alfabeti ya Kiebrania, inayoundwa na herufi ishirini na mbili ("22"). "22" ni fungu la kumi la "220," ambalo ni ishara ya muungano wa Uungu na ubinadamu. "220" inawakilisha mwanzo wa miaka 2,520 ya kutawanywa kwa Yuda, na pia mwanzo wa miaka 2,300 hadi Siku ya Upatanisho. Mwanzo wa hesabu ya miaka 2,520 ulikuwa mwaka 677 K.K., na mwanzo wa miaka 2,300 ulikuwa mwaka 457 K.K.; hivyo kuutambulisha muda wa miaka mia mbili na ishirini kuwa kiungo kati ya unabii wa kukanyagwa chini kwa jeshi la Mungu na unabii wa kukanyagwa chini kwa patakatifu pa Mungu. Zote mbili ziliishia katika kuwasili kwa Siku ya Upatanisho ya mfano halisi tarehe 22 Oktoba 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.

Tarehe hiyo, kazi ya Kristo ya kuunganisha hekalu la kibinadamu na hekalu la Uungu ilianza, na wakati huo, Habakuki 2:20 na Yohana 2:20 vyote vilitimia. Habakuki alibainisha kwamba Uungu ulikuwa wakati huo katika Patakatifu pa Patakatifu, na Yohana alirekodi kwamba hekalu la Wamileriti lililokusudiwa kuingia kwa imani ndani ya hilo Patakatifu pa Patakatifu lilikuwa limekamilisha kipindi cha miaka arobaini na sita, kilichoashiria kujengwa kwa hekalu la kibinadamu la Wamileriti kuanzia 1798 hadi 1844. Historia ya miaka "46", inayojumuisha "23" na "23", inawakilishwa na kazi ya William Miller ambaye ndiye aliyekuanza kuwasilisha ujumbe wa historia hiyo mwaka 1831, miaka "220" baada ya kuchapishwa kwa Biblia ya King James. Neno la Kimungu lililochapishwa mwaka 1611, liliunganishwa na mjumbe wa kibinadamu miaka "220" baadaye, mwaka 1831. Sikukuu zote mbili za machipuko na za vuli zinawakilishwa na aya "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.

Aya ishirini na mbili zenye mistari miwili kuhusu mada ileile zinadai kwamba, kinabii, aya ishirini na mbili za kwanza lazima ziwekwe juu ya aya ishirini na mbili zinazofuata. Kwa kulinganisha mistari hiyo miwili kwa namna hii, kazi ya ua wa nje na ya Patakatifu, inayowakilishwa katika sikukuu za majira ya kuchipua, inaunganishwa na kazi ya Kristo katika Patakatifu pa Patakatifu. Katika ngazi hii ya kinabii, jambo hili linawakilisha kuunganishwa kwa mahekalu mawili, kunakoonyesha kazi ya Kristo ya upatanisho.

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.

Wakati mistari ya kwanza hadi ya ishirini na mbili inawekwa sambamba na mistari ya ishirini na tatu hadi arobaini na nne, mkondo wa kinabii unaanzishwa ambao unashuhudiwa na herufi ishirini na mbili za alfabeti ya Kiebrania, na kwa ishara ya kimaashirio inayowakilishwa na nambari "22," na pia kwa ishara ya kimaashirio inayowakilishwa na sikukuu, pamoja na utimilifu wa sikukuu hizo katika historia takatifu.

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.

Mwanzo wa sikukuu za majira ya kuchipua kwanza huainisha Sabato ya siku ya saba, na mwisho wa sikukuu za majira ya vuli huainisha Sabato ya mwaka wa saba. Kristo, kama Alfa na Omega, aliweka Sabato mwanzoni na mwishoni mwa mashahidi wawili wa "22" katika safu ya ukuhani wa elfu mia moja na arobaini na nne.

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.

Sabato ya siku ya saba ilikuwa nuru maalum mwanzoni mwa Siku ya Upatanisho halisi mwaka wa 1844, na nuru ya Sabato ya mwaka wa saba ndiyo nuru iliyo mwishoni. Sabato ya siku ya saba ilikuwa pia mkutano wa kwanza mtakatifu wa Mambo ya Walawi "23," kama vile Sabato ya mwaka wa saba ilivyo mkutano wa mwisho mtakatifu katika sura hiyo. Sabato ndiyo Alfa na Omega ya mfululizo wa kikuhani katika sura "23." Ile ya kwanza, yaani Sabato ya siku ya saba, ndiyo Alfa ya ukuhani wa mia arobaini na nne elfu, na ile ya mwisho, yaani Sabato ya mwaka wa saba, ndiyo Omega ya ukuhani wa mia 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.

> Wale walio na ushirika na Mungu wanatembea katika nuru ya Jua la Haki. Hawamwaibishi Mkombozi wao kwa kuharibu mwenendo wao mbele za Mungu. Nuru ya mbinguni inawaangazia. Wanapokaribia mwisho wa historia ya dunia hii, maarifa yao ya Kristo, na ya unabii unaomhusu, yanaongezeka sana. Wana thamani isiyo na kifani machoni pa Mungu; kwa kuwa wako katika umoja na Mwana wake. Kwao neno la Mungu lina uzuri wa kupita kiasi na upendeza wa ajabu. Wanaona umuhimu wake. Kweli inafunuliwa kwao. Fundisho la umwilisho linavikwa mng’aro mpole. Wanaona kwamba Maandiko ndiyo ufunguo unaofungua mafumbo yote na kutatua matatizo yote. Wale ambao wamekuwa wakikataa kupokea nuru na kutembea katika nuru hawataweza kuelewa fumbo la utauwa, bali wale ambao hawakusita kuuchukua msalaba na kumfuata Yesu, wataona nuru katika nuru ya Mungu. The Southern Watchman, Aprili 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.

Hapa, "karibu na ukomo wa historia ya dunia hii," mwishoni mwa Siku ya Upatanisho ya mfano wake halisi, "fundisho la Umwilisho" limeangazwa kwa mwangaza "mpole," kama ilivyokuwa kwa fundisho la Sabato ya siku ya saba mwanzoni mwa Siku ya Upatanisho ya mfano wake halisi.

> “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.

> Yesu aliinua kifuniko cha sanduku la agano, nami nikaona vibao vya mawe vilivyoandikwa Amri Kumi. Nilistaajabu nilipoiona amri ya nne ikiwa katikati kabisa ya zile amri kumi, ikiwa imezungukwa na taji la nuru laini. Malaika akasema: ‘Hii ndiyo ya pekee kati ya zile kumi inayomtambulisha Mungu aliye hai, aliyeziumba mbingu na nchi, na vitu vyote vilivyomo ndani yao. Wakati misingi ya dunia iliwekwa, ndipo msingi wa Sabato pia uliwekwa.’ Shuhuda, juzuu ya 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.

Sabato ya siku ya saba, ambayo ni "msingi," ndiyo inayofungua Walawi "23," na Sabato ya mwaka wa saba inakamilisha ushuhuda wa makuhani kama unavyowakilishwa na sikukuu za majira ya kuchipua na za vuli. Sabato ya mwaka wa saba inawakilisha hekalu lililojengwa juu ya msingi. Sabato ya mwaka wa saba mwishoni inawakilishwa na 2,520, kama vile Sabato ya siku ya saba inavyowakilishwa na 2,300. Sabato ya mwaka wa saba inawakilisha "fundisho la umwilisho." Sabato ya siku ya saba ni ishara ya Muumba, na Sabato ya mwaka wa saba ni ishara ya Uungu uliounganishwa na ubinadamu.

## Aligning the Lines

Kulinganisha 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.

Tunapozioanisha sikukuu za majira ya kuchipua na zile za majira ya vuli katika sura ya ishirini na tatu ya Walawi, Sikukuu ya Pasaka hufuatiwa siku inayofuata na Sikukuu ya Mikate Isiyotiwa Chachu ya siku saba, na Sikukuu ya Malimbuko hufuata siku inayofuata baada ya kuanza kwa ile Sikukuu ya Mikate Isiyotiwa Chachu ya siku saba. Alama tatu za njia katika siku tatu.

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.

Kipindi cha siku saba kinachounda Sikukuu ya Mikate Isiyotiwa Chachu huanza kwa mkutano mtakatifu na hukamilika vivyo hivyo kwa mkutano mtakatifu. Siku inayofuata baada ya Sikukuu ya Mikate Isiyotiwa Chachu kuanza, huwadia Sikukuu ya Malimbuko, nayo inajumuisha sadaka ya malimbuko ya shayiri ya majira ya kuchipua. Pentekoste, iitwayo pia Sikukuu ya Majuma, hutokea siku hamsini baada ya Sikukuu ya Malimbuko; hii ya Malimbuko inaashiria mwanzo wa kipindi cha majuma saba kinachoishia siku ya arobaini na tisa; baada ya siku hiyo hufuata Pentekoste, maana yake ni hamsini.

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

Pasaka huanza jioni ya siku ya kumi na nne. Pasaka si kusanyiko takatifu.

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.

Kisha siku ya kumi na tano, huwadia sikukuu ya siku saba ya mikate isiyochachwa. Siku ya kwanza na siku ya mwisho za sikukuu hiyo ya siku saba ni mikutano mitakatifu.

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.

Siku iliyofuata, siku ya kumi na sita, siku ya Malimbuko hufika. Kisha majuma saba yenye alama ya Sikukuu ya Pentekoste huanza, na Pentekoste ni mojawapo ya mikusanyiko saba mitakatifu inayowakilishwa katika sikukuu za majira ya kuchipua na za vuli. Siku ya Malimbuko si mkusanyiko mtakatifu.

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

Ndipo siku ya kwanza ya mwezi wa saba, sikukuu ya baragumu, ni mkutano mtakatifu.

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

Siku ya Upatanisho katika siku ya kumi ya mwezi wa saba ni mkusanyiko mtakatifu, wala si sikukuu.

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.

Siku ya kwanza ya Sikukuu ya Vibanda ni mkutano mtakatifu. Baada ya sikukuu ya siku saba, kuna siku ya nane ya Vibanda, ijapokuwa siku ya nane huchukuliwa kuwa nje ya vipindi vinavyowakilishwa na hizo sikukuu. Siku hiyo ya nane ni mkutano mtakatifu.

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.

Hii hutoa jumla ya mikutano mitakatifu saba unapoijumuisha Sabato ya siku ya saba inayozitanguliza sikukuu. Mikutano mitakatifu saba na sikukuu saba, ijapokuwa mpangilio wa sikukuu hizo hautalingana sawasawa na ule wa mikutano mitakatifu. Alama ya kwanza na ile ya mwisho ni Sabato—ya kwanza kwa siku, kisha kwa mwaka. Ndani ya sikukuu zilizoainishwa kati ya Sabato ya alfa na Sabato ya omega, kuna sikukuu saba na mikutano mitakatifu mitano. Ukijumuisha Sabato ya siku ya saba ya alfa na Sabato ya mwaka wa saba ya omega, unakuwa na mikutano mitakatifu saba na sikukuu saba. Inaeleweka kwamba siku ya nane ya Sikukuu ya Vibanda si sehemu ya hizo sikukuu, na hivyo kuunda fumbo la wa nane kuwa wa wale saba. Hoja ninayoibainisha hapa ni kwamba Yesu, kama Palmoni, aliratibu tofauti za idadi ndani ya sura “23” kwa namna ya kustaajabisha kabisa.

## Spring

Majira ya kuchipua

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.

Sikukuu za majira ya kuchipua zinajumuisha kipindi cha siku saba cha Sikukuu ya Mikate Isiyotiwa Chachu, chenye mkutano mtakatifu wa Alfa mwanzoni na mkutano mtakatifu wa Omega mwishoni. Pentekoste ni mkutano mtakatifu wa tatu katika sikukuu za majira ya kuchipua. Pentekoste huwadia baada ya kipindi cha majuma saba, kinachohitimishwa kwa sikukuu katika siku ya hamsini. Sikukuu za majira ya kuchipua huainishwa na siku nne za sikukuu na vipindi vitatu. Pasaka, Sikukuu ya Mikate Isiyotiwa Chachu, Malimbuko, na Pentekoste ndizo siku nne za sikukuu; na vipindi vitatu ni: siku saba za Mikate Isiyotiwa Chachu; siku arobaini na tisa zinazotangulia na zinazoijumuisha siku ya hamsini, yaani Pentekoste; na siku tatu za kwanza, ambazo ni kipindi chenye hatua tatu.

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.

Sadaka ya malimbuko ya kipindi cha Pasaka inawiana na sadaka ya malimbuko siku ya Pentekoste; sadaka za malimbuko za shayiri katika kipindi cha Pasaka cha siku tatu, na sadaka ya malimbuko ya ngano siku ya Pentekoste mwishoni mwa msimu wa Pentekoste wa siku arobaini na tisa/hamsini.

## Fall

Anguko

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.

Sikukuu za majira ya vuli huanza kwa siku maalum ya sikukuu inayoanzisha kipindi cha siku kumi kinachoishia katika hukumu. Siku tano baada ya hukumu kuna sikukuu ya siku saba, ambayo siku ya kwanza na ya mwisho za hizo siku saba huitwa mikutano mitakatifu. Kuanzia siku ya kumi na tano hadi siku ya ishirini na mbili huadhimishwa Sikukuu ya Vibanda, kisha siku ya ishirini na tatu hushikwa 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.

Tunapozichukua sikukuu za vuli na kuziweka juu ya zile za majira ya machipuko, tunapata mistari miwili ambayo yote inawakilishwa na aya ishirini na mbili; hivyo, mistari hii inawakilishwa na herufi ishirini na mbili za alfabeti ya Kiebrania. Hili linapofanyika, alama ya njia ya kwanza ni mkutano mtakatifu wa Sabato ya siku ya saba, na alama ya njia ya mwisho ni mkutano mtakatifu wa Sabato ya mwaka wa saba.

> 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.

> Tena siku ya kumi na tano ya mwezi wa saba, mnapoyakusanya matunda ya nchi, mtafanya sikukuu kwa Bwana muda wa siku saba; siku ya kwanza ni sabato, na siku ya nane ni sabato. Mambo ya Walawi 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.

Pentekoste ilikuwa mvua ya kwanza, na Sikukuu ya Vibanda ni mvua ya mwisho. Kumiminwa kwa Roho Mtakatifu katika Pentekoste kuliwakilishwa kwa siku moja, na kumiminwa kwa Roho Mtakatifu kunakowakilishwa na Sikukuu ya Vibanda ni kipindi kinachohitimika, kisha hufuatwa na Sabato, yaani siku ya nane, baada ya zile siku saba. Sabato inayofuatia udhihirisho wa mwisho wa kumiminwa kwa Roho Mtakatifu inawakilisha Sabato ya dunia kupumzika kwa miaka elfu moja.

> “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.

> Katika wakati wa taabu sote tulikimbia kutoka mijini na vijijini, lakini tukafuatwa na waovu, waliovamia nyumba za watakatifu kwa upanga. Wakaunyanyua upanga ili kutuua, lakini ukavunjika, ukaanguka bila nguvu kama unyasi. Ndipo sote tukalia mchana na usiku kwa ajili ya ukombozi, na kilio hicho kikapanda mbele za Mungu. Jua likachomoza, na mwezi ukasimama tuli. Mito ikakoma kutiririka. Mawingu meusi, mazito yakaja yakagongana. Lakini palikuwepo mahali pamoja palipokuwa wazi, pa utukufu uliotulia, ambako palitoka sauti ya Mungu kama sauti ya maji mengi, iliyotikisa mbingu na nchi. Anga likafunguka na kufungwa, likawa katika msukosuko. Milima ikatikisika kama mwanzi katika upepo, ikatupa vipande vya miamba vyenye ncha kali pande zote. Bahari ikachemka kama chungu, ikarusha mawe juu ya nchi kavu. Naye Mungu alipotamka siku na saa ya kuja kwa Yesu na kuwakabidhi watu Wake agano la milele, akanena kauli moja, kisha akasita, wakati maneno hayo yakipita duniani kote. Israeli ya Mungu walisimama macho yao yameelekezwa juu, wakiyasikiliza maneno hayo yalipotoka katika kinywa cha Yehova, na yakapita duniani kama milio ya radi zenye kishindo kikuu. Ilikuwa tukio la kutisha lenye uzito mkuu. Na mwisho wa kila kauli watakatifu wakapaza sauti, "Utukufu! Haleluya!" Nyuso zao zikaangazwa na utukufu wa Mungu; wakang'aa kwa utukufu huo, kama ulivyong'aa uso wa Musa aliposhuka kutoka Sinai. Waovu hawakuweza kuwatazama kwa ajili ya ule utukufu. Nayo ile baraka isiyo na mwisho ilipotangazwa juu ya wale waliomheshimu Mungu kwa kuiweka takatifu Sabato Yake, kukawa na vigelegele vikubwa vya ushindi juu ya yule mnyama na juu ya sanamu yake.

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

> "Ndipo mwaka wa Yubilei ulipoanza, wakati ambapo nchi ilipaswa kupumzika." 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.

Yubile ni mwaka wa hamsini, baada ya mizunguko saba ya miaka saba, ambayo ndiyo siku arubaini na tisa zinazopelekea siku ya hamsini ya Pentekoste. Wakati mfululizo wa sikukuu za vuli unapoletwa pamoja na sikukuu za masika, kunakuwa na siku arubaini na tisa zinazoelekea Pentekoste, inayoashiria mwanzo wa kipindi cha siku saba cha Sikukuu ya Vibanda. Pentekoste na Sikukuu ya Vibanda vinakwenda sambamba, na kwa pamoja vinatambulisha kipindi cha mvua ya mwisho kinachoanza katika sheria ya Jumapili inayokaribia na kuendelea hadi mlango wa rehema utakapofungwa, Bwana atarudi, kisha dunia itapumzika, kama inavyowakilishwa na Sabato ya mwaka wa saba, ambayo ni ya nane kati ya zile saba za Sikukuu ya Vibanda.

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.

Tunapoyakusanya pamoja mifululizo yote miwili ya aya ishirini na mbili, tunafanya hivyo kwa sababu kadhaa. Kila mfululizo una aya ishirini na mbili, na ishirini na mbili ni zaka ya 220, ishara ya muungano wa Uungu na ubinadamu.

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

Mistari yote miwili inawakilisha alfabeti ya Kiebrania yenye herufi ishirini na mbili.

Both lines represent the feasts.

Mistari yote miwili inawakilisha sikukuu.

Both lines represent the two harvest seasons of the year.

Mistari yote miwili inawakilisha misimu miwili ya mavuno ya mwaka.

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.

Mistari yote miwili inawakilisha kazi ya Kristo katika ua, Patakatifu, na Patakatifu pa Patakatifu. Walawi humaanisha makuhani, na Yesu ndiye Kuhani Mkuu wa Mbinguni. Kwa sababu hizi, tuna uhalali wa kuitekeleza mbinu ya mstari juu ya mstari katika aya arobaini na nne za Walawi sura ya ishirini na tatu.

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 ilikuwa mvua ya awali kwa Ukristo, na Sikukuu ya Vibanda ndiyo mvua ya mwisho kwa Ukristo. Kwa hiyo tunalinganisha “siku ya Pentekoste” ya majira ya kuchipua na siku saba za Sikukuu ya Vibanda za majira ya mapukutiko. Dada White alipotamka, “Katika wakati wa taabu sote tulikimbia kutoka mijini na vijijini” anabainisha wakati ambapo watu wa Mungu wanaishi jangwani kwa sababu ya mateso. Kukaa katika vibanda wakati wa msimu wa Sikukuu ya Vibanda ni kielelezo cha historia inayoongoza moja kwa moja hadi kwenye pumziko la Sabato la Yubilei kwa dunia.

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.

Siku ya Pentekoste inaashiria mwanzo wa siku saba za Sikukuu ya Vibanda. Kisha Yubilei inawakilishwa na siku ya nane, yaani ya zile siku saba za Sikukuu ya Vibanda. Siku tano kabla ya Sikukuu ya Vibanda palikuwa na Siku ya Upatanisho. Hivyo, siku tano kabla ya Pentekoste inayoashiria mwanzo wa Sikukuu ya Vibanda, hukumu huwekwa alama. Siku kumi kabla ya hukumu ya Siku ya Upatanisho ni Sikukuu ya Baragumu. Wakati mistari inapounganishwa, siku tano kabla ya sheria ya Jumapili, inayowakilishwa na Pentekoste, hukumu huwekwa alama. Siku kumi kabla ya hapo, Sikukuu ya Baragumu huwekwa alama.

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.

Ubatizo wa Kristo uliwakilisha kifo Chake, maziko Yake, na ufufuo Wake. Hatua hizo tatu zinawakilishwa na kifo Chake wakati wa Pasaka, maziko Yake na mapumziko Yake katika siku ya Sabato, na ufufuo Wake siku ya Jumapili. Siku zile tatu za kifo Chake, maziko Yake na ufufuo Wake ni alama moja ya njia inayojumuisha hatua tatu. Kwa hiyo tunaanza muunganiko wa mfuatano miwili wa sikukuu za majira ya kuchipua na za vuli katika ufufuo. Ufufuo wa siku ya tatu unaanzisha kipindi cha siku arobaini na tisa kinachoelekea Pentekoste, ambayo ndiyo sheria ya Jumapili. Kipindi hicho cha siku arobaini na tisa kinatanguliwa na Sikukuu ya Mikate Isiyotiwa Chachu, ambayo huanza siku moja kabla na huendelea kwa siku tano baada ya siku ya Malimbuko.

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.

Tangu ufufuo wa malimbuko hadi sheria ya Jumapili ni siku arobaini na tisa, sheria ya Jumapili ikiwa siku ya hamsini. Siku tano kabla ya sheria ya Jumapili, hukumu inaakisiwa, na siku kumi kabla ya hukumu hiyo onyo la baragumu linawekwa alama. Ufufuo ndio alama ya njia ya kwanza, kisha baada ya siku tano kipindi cha mikate isiyotiwa chachu kinakamilika. Siku thelathini baada ya kipindi cha mikate isiyotiwa chachu kukamilika, onyo la baragumu hutokea. Baada ya siku kumi hukumu ya Siku ya Upatanisho inawekwa alama, na baada ya siku tano sheria ya Jumapili ya Pentekoste inawasili.

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.

Hii hutambua alama saba za njia katika matumizi ya mstari juu ya mstari ya sikukuu za majira ya kuchipua na ya vuli: mwanzo wa mikate isiyotiwa chachu, ufufuo, mwisho wa mikate isiyotiwa chachu, onyo la baragumu, hukumu, Pentekoste na mvua ya vuli. Alama hizo saba za njia zimewekwa ndani ya Sabato ya siku ya saba ya alfa na Sabato ya mwaka wa saba ya omega. Alama hizo saba za njia zilizo kati ya Sabato hizo mbili zinatenga na kutambua kipindi cha siku tano, kisha kipindi cha siku thelathini, kipindi cha siku kumi, kipindi cha siku tano na kipindi cha siku saba.

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.”

Kisha tunapooanisha ufufuo wa Kristo, tunapata kipindi cha siku arobaini ambapo aliwaelekeza wanafunzi “uso kwa uso,” na baadaye akapaa mbinguni. Kisha kwa siku kumi wanafunzi walikaa katika chumba cha juu. Siku hizo kumi zilihitimika katika Siku ya Pentekoste, ambayo ndiyo sheria ya Jumapili. Hili linaongeza kipindi cha siku arobaini na kipindi cha siku kumi katika mstari wa makuhani unaowakilishwa na Walawi “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.

Tangu ufufuo, kuna siku tano hadi mwisho wa Sikukuu ya Mikate Isiyotiwa Chachu, kisha siku thelathini hadi onyo la tarumbeta, kisha siku tano hadi kupaa kwa Kristo, kisha siku tano hadi hukumu, kisha siku tano hadi siku saba za mvua ya mwisho ya Pentekoste.

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.

Mwanzo wa siku saba za mikate isiyotiwa chachu hufuatiwa siku inayofuata na ufufuo wa malimbuko. Ufufuo hutokea ndani ya siku hizo saba za mikate isiyotiwa chachu, na siku tano baada ya ufufuo huo, kipindi cha mikate isiyotiwa chachu huisha.

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

Siku thelathini baada ya kuisha kwa Sikukuu ya Mikate Isiyotiwa Chachu, tarumbeta huashiria onyo.

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.

Siku tano baada ya onyo la tarumbeta, Kristo alipaa mbinguni baada ya kufundisha kwa muda wa siku arobaini. Kupaa kwake mbinguni kuliashiria mwanzo wa siku kumi katika chumba cha juu.

Then five days after His ascension judgment is marked.

Ndipo siku tano baada ya Kupaa Kwake mbinguni, hukumu inawekwa alama.

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

Siku tano baadaye, sheria ya Jumapili ya Pentekoste hufungua kipindi cha siku saba cha mvua ya mwisho.

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.

Wale 144,000 ni wale wanaomfuata Mwanakondoo kokote aendako. Eliya na Musa waliuawa tarehe 18 Julai, 2020. Waliuawa mahali ambapo pia Bwana wetu alisulubiwa. Kufufuka kwa Kristo kulikuwa kielelezo cha ufufuo wa tarehe 31 Desemba 2023. Kabla ya tarehe hiyo, mwezi Julai 2023, sauti katika nyika ilianza kutangaza ujumbe uliowakilishwa kama mkate usiotiwa chachu. Chachu huwakilisha kosa, unafiki na dhambi, na ule ujumbe wa nyikani haukuwa na chachu. Kuanzia tarehe 31 Desemba 2023 hadi Sheria ya Jumapili, Mambo ya Walawi “23” imeainisha muundo wa upatanisho wa wale 144,000. Muundo huo unalingana na ndoto ya Miller, Malaki sura ya tatu, na madirisha ya mbinguni ya Ufunuo sura ya kumi na tisa. Unalingana na saa ya tatu na ya tisa katika juma takatifu kuanzia mwaka 27 hadi 34 B.K.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

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

> Kwa maarifa vyumba vya ndani vitajazwa mali zote za thamani na za kupendeza.

> “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, na vilevile kwa mwili, ni sheria ya Mungu kwamba nguvu hupatikana kwa juhudi. Ni mazoezi ndiyo hujenga. Kwa kuambatana na sheria hii, Mungu ametoa katika neno lake njia za ukuaji wa kiakili na 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.

> Biblia ina kanuni zote ambazo wanadamu wanahitaji kuelewa ili waandaliwe kwa maisha haya au yale yajayo. Na kanuni hizi zinaweza kufahamika na wote. Hakuna mtu mwenye moyo wa kuthamini mafundisho yake anayeweza kusoma aya moja tu ya Biblia bila kupata kutoka humo wazo lenye manufaa. Lakini mafundisho yenye thamani kuu zaidi ya Biblia hayapatiwi kwa kusoma kwa nyakati za hapa na pale au kusoma kukatika-katika. Mfumo wake mkuu wa kweli haujaonyeshwa kwa namna ya kutambulika na msomaji wa pupa au asiyejali. Hazina zake nyingi ziko mbali chini ya uso, na zinaweza kupatikana tu kwa utafiti wa bidii na jitihada endelevu. Kweli zinazounda jumla kubwa lazima zitafutwe na kukusanywa, ‘hapa kidogo, na pale kidogo.’ 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.

> Yanapotafutwa kwa namna hiyo na kuletwa pamoja, yatapatikana kuwa yameoanishwa kikamilifu kila kimoja na kingine. Kila Injili inakamilisha nyingine, kila unabii ni ufafanuzi wa mwingine, kila kweli ni upanuzi wa kweli nyingine. Vielelezo vya utaratibu wa Kiyahudi vinafanywa dhahiri na Injili. Kila kanuni katika neno la Mungu ina nafasi yake, kila jambo lina uzito wake. Na muundo mzima, katika usanifu na utekelezaji wake, unatoa ushahidi kumhusu Mwandishi wake. Muundo wa aina hiyo hakuna akili ila ile ya Asiye na kikomo ingeweza kuubuni au kuunda.

> “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.

> Katika kuchunguza sehemu mbalimbali na kusoma uhusiano kati yao, uwezo wa juu kabisa wa akili ya binadamu huamshwa kufanya kazi kwa nguvu kubwa. Hakuna mtu anayeweza kujihusisha na utafiti wa namna hiyo bila kuendeleza uwezo wa kiakili.

> “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.

> Na si tu katika kuitafuta kweli na kuikusanya pamoja ndipo thamani ya kiakili ya kujifunza Biblia inapatikana. Inapatikana pia katika jitihada zinazohitajika kuelewa mada zinazowasilishwa. Akili inayoshughulishwa na mambo ya kawaida tu, hudadumaa na kudhoofika. Ikiwa haitawahi kupewa kazi ya kuelewa kweli kuu na zenye upeo mpana, baada ya muda hupoteza uwezo wa kukua. Kama kinga dhidi ya kudorora huku, na kichocheo cha maendeleo, hakuna kitu kingine kinachoweza kulinganishwa na kujifunza Neno la Mungu. Kama njia ya mafunzo ya kiakili, Biblia ina ufanisi kuliko kitabu kingine chochote, au hata vitabu vyote vikijumlishwa. Ukubwa wa mada zake, urahisi wenye heshima wa kauli zake, uzuri wa taswira zake, huhuisha na kuinua mawazo kama hakuna kingine kinavyoweza. Hakuna somo jingine linaloweza kutoa nguvu za kiakili kama juhudi ya kushika kweli kuu mno za ufunuo. Akili iliyoletwa kwa namna hii kukutana na mawazo ya Asiye na mipaka haiwezi ila kupanuka na kuimarika.

> “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 hata kuu zaidi ni nguvu ya Biblia katika maendeleo ya asili ya kiroho. Mwanadamu, aliyeumbwa kwa ushirika na Mungu, ni katika ushirika huo tu ndiko anaweza kupata maisha yake ya kweli na maendeleo yake. Akiumbwa ili apate katika Mungu furaha yake ya juu kabisa, hawezi kupata katika kitu kingine chochote kinachoweza kutuliza tamaa za moyo, na kuridhisha njaa na kiu ya nafsi. Yeye ambaye kwa moyo wa unyofu na roho inayofundishika huisoma Neno la Mungu, akitafuta kuelewa kweli zake, ataletwa katika uhusiano na Mwandishi wake; na, isipokuwa kwa chaguo lake mwenyewe, hakuna mipaka kwa maendeleo anayoweza kuyafikia.

> “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.

> Katika wigo wake mpana wa mitindo na mada, Biblia ina kitu cha kuvutia kila akili na kugusa kila moyo. Katika kurasa zake hupatikana historia ya kale kuliko zote; wasifu ulio wa kweli mno kwa maisha; kanuni za utawala kwa udhibiti wa taifa, kwa uratibu wa kaya—kanuni ambazo hekima ya kibinadamu haijawahi kulingana nazo. Inayo falsafa ya kina kabisa, ushairi mtamu zaidi na wa juu kabisa, wenye hisia kali zaidi na wenye kugusa moyo zaidi. Maandishi ya Biblia yana thamani isiyopimika kuliko kazi za mwandishi yeyote wa kibinadamu, hata yakitazamwa kwa namna hii; lakini upeo wake huwa mpana mno, na thamani yake huwa kuu mno, yanapotazamwa katika uhusiano na wazo kuu la msingi. Yakiangaliwa kwa mwanga wa wazo hili, kila mada hupata maana mpya. Ndani ya kweli zilizoelezwa kwa urahisi kabisa, kuna kanuni zilizo juu kama mbingu na zinazoenea umilele.

> “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.

> Dhamira kuu ya Biblia, mada ambayo mengine yote katika kitabu chote hujikusanya kuizunguka, ni mpango wa ukombozi, marejesho ya picha ya Mungu katika nafsi ya mwanadamu. Tangu dalili ya kwanza ya tumaini katika hukumu iliyotamkwa Edeni hadi ile ahadi ya mwisho iliyo tukufu ya Ufunuo, ‘Nao watamwona uso wake; na jina lake litakuwa katika vipaji vya nyuso zao’ (Ufunuo 22:4), kiini cha kila kitabu na kila kifungu cha Biblia ni kufunuliwa kwa mada hii ya ajabu, - kuinuliwa kwa mwanadamu, - nguvu za Mungu, ‘atupaye ushindi kwa njia ya Bwana wetu Yesu Kristo.’ 1 Wakorintho 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.

> Yeye ashikaye wazo hili ana mbele yake uwanja usio na kikomo wa kujifunza. Ana ufunguo utakaomfungulia hazina yote ya neno la Mungu.

> “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.

> Taaluma ya ukombozi ndiyo taaluma ya taaluma zote; taaluma inayosomwa na malaika na viumbe wote wenye akili katika ulimwengu ambao haujaanguka; taaluma inayovuta uangalifu wa Bwana na Mwokozi wetu; taaluma inayopenya katika kusudi lililobebwa katika nia ya Yule Asiye na Kikomo—‘iliyowekwa kimya kwa nyakati za milele’ (Warumi 16:25, R.V.); taaluma itakayokuwa somo la waliokombolewa wa Mungu katika enzi zisizo na mwisho. Hili ndilo somo la juu kabisa ambalo mwanadamu aweza kujishughulisha nalo. Kwa namna ambayo hakuna somo jingine liwezalo, litalihuisha akili na kuinua nafsi.

> “‘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.

> 'Ubora wa maarifa ni huu, ya kwamba hekima huwapa uzima wale walio nayo.' 'Maneno hayo nisemayo nanyi,' alisema Yesu, 'ni roho, tena ni uzima.' 'Huu ndio uzima wa milele, wakujue wewe, Mungu wa pekee wa kweli, na yule uliyemtuma.' Mhubiri 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.

> Nguvu ya uumbaji iliyoleta ulimwengu kuwepo imo katika neno la Mungu. Neno hili hutoa nguvu; huzaa uzima. Kila amri ni ahadi; ikikubaliwa kwa hiari, ikipokelewa katika nafsi, huleta pamoja nayo uzima wa Yule Asiye na kikomo. Hubadili asili na huumba upya nafsi kwa mfano wa Mungu.

> “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.

> Uzima uliopewa kwa namna hiyo hudumishwa kwa namna hiyo hiyo. ‘Kwa kila neno litokalo katika kinywa cha Mungu’ (Mathayo 4:4) mwanadamu ataishi.

> “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.

> Akili, yaani nafsi, hujengeka kwa kile inachojilisha nacho; na ni juu yetu kuamua itajilisha kwa nini. Iko katika uwezo wa kila mtu kuchagua mada zitakazoshughulisha mawazo na kuunda tabia. Kuhusu kila mwanadamu aliyejaliwa fursa ya kuyafikia Maandiko, Mungu asema, ‘Nimemwandikia mambo makuu ya sheria Yangu.’ ‘Uniite, nami nitakujibu, nami nitakuonyesha mambo makuu na yenye nguvu usiyoyajua.’ Hosea 8:12; Yeremia 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.

> Akiwa na Neno la Mungu mikononi mwake, kila mwanadamu, popote nafasi yake katika maisha ilipo, anaweza kuwa na ushirika wa namna atakayochagua. Katika kurasa zake anaweza kufanya mazungumzo na waliotukuka na walio bora zaidi miongoni mwa jamii ya wanadamu, na kuisikiliza sauti ya Yule wa Milele anaposema na wanadamu. Anapojisomea na kutafakari juu ya mambo ambayo ‘malaika wanatamani kuyachungulia’ (1 Petro 1:12), anaweza kuwa na ushirika wao. Anaweza kufuata nyayo za Mwalimu wa mbinguni, na kuyasikiliza maneno Yake kama alivyofundisha mlimani na uwandani na baharini. Anaweza kuishi katika dunia hii ndani ya angahewa ya mbinguni, akiwapa walioko duniani, waliohuzunika na kujaribiwa, mawazo ya tumaini na shauku za utakatifu; naye mwenyewe akija karibu zaidi na zaidi katika ushirika na Yule Asiyeonekana; kama yule wa zamani aliye tembea na Mungu, akikaribia zaidi na zaidi kizingiti cha ulimwengu wa milele, hata malango yatakapofunguka, naye aingie humo. Hatajikuta mgeni. Sauti zitakazomsalimu ni sauti za watakatifu, ambao, bila kuonekana, walikuwa duniani wenzake wa ushirika—sauti ambazo hapa alijifunza kuzipambanua na kuzipenda. Yeye ambaye kwa njia ya Neno la Mungu ameishi katika ushirika na mbingu, atajiona yuko nyumbani katika ushirika wa mbinguni. Elimu, 123-127.

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