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

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

Number Thirty-One

Nambari Thelathini na Moja

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Matimizo ya Kimasihi matatu ya mwisho yaliyomo katika Kitabu cha Mathayo hutambua vipengele vitatu vya alama ya njia ya sheria ya Jumapili: kutawanyika kwa watu wa Mungu wakati wa sheria ya Jumapili, kama kunavyoakisiwa na kutawanyika kwa kundi dogo tarehe 22 Oktoba 1844 na kutawanyika kwa wanafunzi msalabani. Matukio yote mawili ya kutawanyika yanaambatana na sheria ya Jumapili. Kwa kuhusiana na Galilaya, ambayo ni ishara ya nukta ya mgeuko wa kinabii, watu waliokuwa katika giza hadi wakati wa sheria ya Jumapili wataitwa kutoka gizani. Watu hao ni kundi jingine la Mungu, wafanyakazi wa saa ya kumi na moja wanaoamshwa kuhusu suala la mzozo wa Sabato wanapoitwa kutoka Babeli. Mwito wao kutoka Babeli ni awamu ya pili ya hukumu, ambayo huanza katika nyumba ya Mungu, na kisha wakati wa sheria ya Jumapili huwakabili wale walio nje ya Yerusalemu.

## The Tenth Messianic Waymark is The Sunday law Scattering

Alama ya kumi ya njia ya Kimasihi ni utawanyiko wa sheria ya Jumapili.

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Lakini haya yote yalitendeka, ili maandiko ya manabii yatimizwe. Ndipo wanafunzi wote wakamwacha, wakakimbia. Mathayo 26:56.

## Prediction

Utabiri

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Amka, Ee upanga, juu ya mchungaji wangu, na juu ya mtu aliye mwenzangu, asema Bwana wa majeshi; mpigeni mchungaji, na kondoo watatawanyika; nami nitageuza mkono wangu juu ya wadogo. Zekaria 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “Kwa muda si mrefu tutatawanywa mno, na yale tunayotenda ni lazima yatendwe kwa haraka.” Misingi ya Elimu ya Kikristo, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> Wakati unakuja ambapo tutatenganishwa na kutawanywa, na kila mmoja wetu atalazimika kusimama bila fursa ya ushirika na wale walio na imani ile ile ya thamani; na utawezaje kusimama isipokuwa Mungu awe upande wako, nawe ujue kwamba anakutangulia na kukuelekeza? Review and Herald, Machi 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Alama ya kumi na moja ya njia ya Kimasihi ni Kuitwa kwa Mataifa

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Ili litimie neno lililonenwa na nabii Isaya, akisema, Nchi ya Zebuluni, na nchi ya Naftali, karibu na njia ya bahari, ng’ambo ya Yordani, Galilaya ya Mataifa; Watu waliokaa gizani waliona nuru kuu; na kwao waliokaa katika eneo na uvuli wa mauti nuru imechomoza. Mathayo 4:14-16.

## Prediction

Utabiri

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Walakini lile giza halitakuwa kama lilivyokuwa wakati wa dhiki yake, hapo mwanzo alipoitia nchi ya Zabuloni na nchi ya Naftali dhiki kwa kiasi, na baadaye akailetea dhiki iliyo kuu zaidi, kwa njia ya bahari, ng’ambo ya Yordani, katika Galilaya ya mataifa. Watu waliotembea katika giza wameiona nuru kuu; wale wakaao katika nchi ya uvuli wa mauti, juu yao nuru imewaangaza. Isaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Wakati wa sheria ya Jumapili, mvua ya mwisho itamiminwa bila kipimo, na watu wa Mataifa wataona nuru kuu. Mateso yatatawanya waaminifu na kueneza ujumbe.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> ‘Watawakabidhi kwa mabaraza, ... naam, nanyi mtafikishwa mbele ya magavana na wafalme kwa ajili Yangu, kuwa ushuhuda kwao na kwa Mataifa.’ Mathayo 10:17, 18, R. V. Mateso yataeneza nuru. Watumishi wa Kristo wataletwa mbele ya wakuu wa dunia, ambao, la sivyo, huenda wasingepata kusikia injili kamwe. Kweli imepotoshwa kwa watu hawa. Wamesikiliza mashitaka ya uongo kuhusu imani ya wanafunzi wa Kristo. Mara nyingi njia yao ya pekee ya kujua tabia yake halisi ni ushuhuda wa wale wanaoletwa mahakamani kwa ajili ya imani yao. Wakati wa uchunguzi hawa hulazimika kujibu, na waamuzi wao kusikiliza ushuhuda unaotolewa. Neema ya Mungu itawajaliwa watumishi Wake ili kukabiliana na hali ya dharura. ‘Mtapewa katika saa ile ile mtakalosema,’ asema Yesu. ‘Kwa maana si ninyi msemao, bali ni Roho wa Baba yenu asemaye ndani yenu.’ Roho wa Mungu anapotiia nuru akili za watumishi Wake, kweli itawasilishwa katika uweza wake wa Kiungu na thamani yake kuu. Wanaoikataa kweli watasimama kuwashtaki na kuwadhulumu wanafunzi. Lakini katika hasara na mateso, hata mpaka mauti, wana wa Bwana wanapaswa kudhihirisha upole wa Mfano wao wa Kimungu. Hivyo ndipo utofauti kati ya mawakala wa Shetani na wawakilishi wa Kristo utaonekana. Mwokozi atainuliwa mbele ya watawala na watu.

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> Wanafunzi hawakuwa wamepewa ujasiri na ustahimilivu wa wafia-imani hadi neema hiyo ilipohitajika. Ndipo ahadi ya Mwokozi ikatimizwa. Petro na Yohana waliposhuhudia mbele ya baraza la Sanhedrini, watu ‘walistaajabu; wakawatambua ya kuwa wamekuwa pamoja na Yesu.’ Matendo 4:13. Kuhusu Stefano imeandikwa kwamba ‘wote walioketi katika baraza, wakimkazia macho, waliona uso wake kana kwamba ulikuwa uso wa malaika.’ Watu ‘hawakuweza kupinga hekima na Roho aliyokuwa akinena nayo.’ Matendo 6:15, 10. Na Paulo, akiandika kuhusu kushtakiwa kwake mwenyewe katika mahakama ya Wakaizari, anasema, ‘Katika utetezi wangu wa kwanza hakuna mtu aliyesimama upande wangu, bali wote waliniacha.... Lakini Bwana alisimama pamoja nami, akanitia nguvu; ili kwa njia yangu ule ujumbe utangazwe kikamilifu, na kwamba Mataifa yote yasikie; nami nikaokolewa katika kinywa cha simba.’ 2 Timotheo 4:16, 17, R. V.

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> Watumishi wa Kristo hawakupaswa kutayarisha maneno ya utetezi yaliyopangwa tayari ya kuwasilisha watakapofikishwa mahakamani. Maandalizi yao yalipaswa kufanywa siku baada ya siku kwa kutunza moyoni kweli za thamani za neno la Mungu, na kwa maombi kuimarisha imani yao. Walipofikishwa mahakamani, Roho Mtakatifu angewakumbusha kweli hasa zilizohitajika. The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Hukumu huanza katika nyumba ya Mungu mnamo 9/11 na hukoma katika sheria ya Jumapili, wakati huo hukumu kisha inahamia kwa kundi lingine la Mungu lililo nje ya nyumba ya Mungu.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Alama ya Njia ya Kimasihi ya kumi na mbili ni Hukumu kwa Mataifa

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Ili litimie lile lililonenwa na nabii Isaya, akisema, Tazama mtumishi wangu, niliyemchagua; mpendwa wangu, ambaye nafsi yangu imependezwa naye; nitaweka Roho wangu juu yake, naye ataileta hukumu kwa Mataifa. Hatashindana, wala hatapaza sauti; wala mtu hataisikia sauti yake mitaani. Mwanzi uliopondeka hatauvunja, na utambi utoao moshi hatauzima, hata atakapoileta hukumu kwa ushindi. Na kwa jina lake Mataifa wataweka tumaini lao. Mathayo 12:17-21.

## Prediction

Utabiri

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Tazama, mtumishi wangu, niliyemtegemeza; mteule wangu, ambaye nafsi yangu yapendezwa naye; nimeweka Roho yangu juu yake; ataleta hukumu kwa Mataifa. Hatalia, wala hatapaza sauti, wala ataifanya sauti yake isikiwe barabarani. Mwanzi uliopondeka hatauvunja, na utambi ufukao moshi hatauzima; ataleta hukumu katika kweli. Hatazimia, wala hatavunjika moyo, hata atakapoweka hukumu duniani; na visiwa vitangoja sheria yake. Isaya 42:1-4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Kufungwa kwa hukumu kwa nyumba ya Mungu kulianza mnamo Julai 2023, wakati sauti ilisikiwa mitaani ambamo Musa na Eliya walikuwa wamelala wafu katika bonde la mifupa mikavu, ya wafu. Sauti hiyo iliposikiwa, hukumu ilianza kufungwa kwa nyumba ya Mungu, na ikaendelea kuelekea hukumu ya Mataifa. Kuna utimilifu wa Kimesiya kumi na miwili katika kitabu cha Mathayo ambao hutambulisha alama kuu za njia katika harakati ya matengenezo ya mia moja arobaini na nne elfu. Alama hizo kumi na mbili za njia zimewakilishwa kwa mfano na Masihi. 1989; 1996; 9/11, 2001; 18 Julai, 2020; Julai 2023; 2024; Mwito wa Usiku wa Manane, utengano wa makuhani na sheria ya Jumapili vyote vimetambuliwa, ambapo 9/11 ina mashahidi wa ndani na wa nje na sheria ya Jumapili ina shahidi wa ndani wa utawanyiko, kisha mashahidi wawili wa kipindi cha hukumu cha wafanyakazi wa saa ya kumi na moja. Alama tisa za njia za harakati ya matengenezo ya mia moja arobaini na nne elfu zimetambuliwa moja kwa moja katika kitabu cha Mathayo.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Injili ya Mathayo ndiyo alfa ya Agano Jipya, na Ufunuo ndio omega. Mathayo ni kazi bora ya kinabii, ambayo umuhimu wake uliotiwa muhuri mpaka nyakati za mwisho. Ina zile sura kumi na mbili za omega, zinazolingana na alfa ya Mwanzo, sura ya kumi na moja hadi ishirini na mbili. Kama alfa kwa Ufunuo, inalingana na uhusiano uliovuviwa wa Danieli na Ufunuo. Yale yanayofunuliwa kuhusu vitabu vya Danieli na Ufunuo kuhusiana na uhusiano wao wa kinabii, yangekuwa kweli pia kwa uhusiano wa Mathayo na Ufunuo. Hivyo, yale tumejulishwa katika mwelekeo huo yangelingana na:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Katika Injili ya Mathayo, mkondo ule ule wa unabii unatwaliwa kama ilivyo katika Kitabu cha Ufunuo.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> "Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni dhahiri, si ya kifumbo wala yasiyoeleweka. Ndani yake mstari uleule wa unabii umechukuliwa tena kama ilivyo katika kitabu cha Danieli. Baadhi ya unabii Mungu ameurudia, hivyo kuonyesha kwamba unapaswa kupewa umuhimu. Bwana harudii mambo yasiyo na umuhimu mkubwa." Manuscript Releases, juzuu ya 9, uk. 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Kitabu cha Mathayo kinaufuata “mfululizo uleule wa unabii” kama ulivyo katika vitabu vya Ufunuo na Danieli, na mfululizo huo hufikishwa katika ukamilifu katika kitabu cha Ufunuo, kwa maana neno “complement” linamaanisha ukamilifu.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> "Katika Ufunuo vitabu vyote vya Biblia hukutana na kutamatika. Hapa ndipo kikamilisho cha kitabu cha Danieli. Kimoja ni unabii; kingine ni ufunuo. Kitabu kilichotiwa muhuri si Ufunuo, bali ile sehemu ya unabii wa Danieli inayohusu siku za mwisho. Malaika akaagiza, 'Lakini wewe, Ee Danieli, yafunge maneno, na kuutia muhuri kitabu, hata wakati wa mwisho.' Danieli 12:4." Matendo ya Mitume, 585.

Matthew, Daniel and Revelation are the same book.

Mathayo, Danieli na Ufunuo ni kitabu kilekile.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> "Vitabu vya Danieli na Ufunuo ni kimoja. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilinena, lakini aliamriwa asiziandike." Ufafanuzi wa Biblia wa Waadventista wa Sabato, juzuu ya 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Ilinionekana kuwa muhimu kuchukua muda kuiweka Injili ya Mathayo katika muktadha ambao unaweza kusisitiza umuhimu wa kinabii wa Petro kuwapo Kaisarea Filipi kabla sijaurejesha utafiti kwenye kitabu cha Yoeli. Nitajitahidi kufupisha uchunguzi wangu wa Injili ya Mathayo katika jaribio la kuonyesha umuhimu mkubwa sana wa kinabii wa Petro huko Kaisarea Filipi, ambayo ni Panium ya Danieli kumi na moja aya ya kumi na tatu hadi kumi na tano.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Injili ya Mathayo imepangwa kulingana na mistari mitatu maalum ya kinabii. Mstari wa kwanza ni sura kumi za kwanza; mstari wa pili ni sura kumi na mbili zinazofuata, kisha hufuata mstari wa tatu unaojumuisha sura sita. Sura kumi za kwanza zinawakilisha malaika wa kwanza wa Ufunuo kumi na nne, sura kumi na mbili zinazofuata zinawakilisha malaika wa pili wa Ufunuo kumi na nne, na sura sita za mwisho zinawakilisha malaika wa tatu wa Ufunuo kumi na nne. Bado sijathibitisha kwa uwazi mtazamo huu, lakini unaweza kuthibitishwa kwa urahisi. Kabla hatujafanya hivyo, ningependa kuendelea kuchora baadhi ya mipigo mipana ya brashi juu ya turubai iliyo Injili ya Mathayo.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Mstari wa pili wa sura za kumi na moja hadi ishirini na mbili unawakilishwa na malaika wa pili, na malaika wa pili daima huonyesha maradufu, kwa maana Babeli imeanguka, imeanguka. Sura za kumi na moja hadi ishirini na mbili za Mwanzo zinaweka wazi ahadi, kisha zinaweka wazi agano la Mungu, lenye hatua tatu, pamoja na watu teule kupitia baba wa ukoo Abramu. Aya ya katikati kabisa ya hizo sura kumi na mbili inatambua “tohara” kuwa ishara ya agano, nayo ilianzishwa katika hatua ya pili kati ya tatu. Aya ya katikati kabisa ya mstari sambamba wa agano katika Mathayo ni pale jina la Simoni Barjona linapobadilishwa kuwa Petro.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Mathayo 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Jina la Petro linawakilisha wale elfu mia moja arobaini na nne, naye anawakilisha kundi la wale wanaoegemeza imani yao juu ya kusikia ujumbe wa Kristo. Si tu ujumbe kumhusu Yesu, bali ule ujumbe ambao Yesu aliutambua kuwa umetolewa kwa Petro na Bwana Mwenyewe.

> He saith unto them, But whom say ye that I am?

> Akawaambia, Lakini ninyi mnasema kwamba mimi ni nani?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Naye Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Naye Yesu akajibu, akamwambia,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Heri wewe, Simoni Barjona; kwa maana si mwili na damu waliokufunulia hili, bali Baba yangu aliye mbinguni. Mathayo 16:15-17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Imani ya Petro imejengeka juu ya Yesu kuwa Kristo—Masihi. Jina la Petro linabadilishwa, kama lilivyobadilishwa la Abramu, ili kuashiria uhusiano wa agano, na jina lake linalingana na 144,000; na katika mstari huo huo, pambano kuu linatambulishwa kama Mwamba ambaye ndiye msingi wa kanisa litakaloshinda dhidi ya makanisa ya kuzimu. Mia arobaini na nne elfu ni udhihirisho wa mwisho wa watu wa agano walioteuliwa, na Petro analiwakilisha kundi hilo.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Petro pia, kwa wakati mmoja, anawakilisha Kanisa la kwanza la Kikristo, yaani Kanisa la wanafunzi, kwa kuwa katika historia hiyo ndipo Kristo aliweka msingi wa Kanisa Lake. Kristo ndiye msingi, naye pia ndiye jiwe la kilele, na Petro ni ishara ya bibi-arusi wa kwanza wa Kikristo na bibi-arusi wa mwisho wa Kikristo. Kwa hiyo, Petro ni ishara ya alfa na omega katika aya moja.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Mstari huo mmoja ndio mstari wa kati wa sura kumi na mbili zinazowakilisha ujumbe wa malaika wa pili, na Petro “anatimiza nafasi mbili,” akiwa bibi arusi wa kwanza na bibi arusi wa mwisho. Bibi arusi wa mwisho atakuwa katika vita na sinagogi la Shetani, na bibi arusi wa mwisho ataundwa na makundi mawili. Kundi moja, lile la mia arobaini na nne elfu; kundi lingine ni umati mkubwa. Umati mkubwa huwakilishwa na Smyrna, na mia arobaini na nne elfu huwakilishwa na Philadelphia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Wale elfu mia arobaini na nne ni Wafiladelfia, na mabadiliko ya jina la Petro katika mstari wa kumi na nane yanawakilisha kutiwa muhuri kwa wale elfu mia arobaini na nne. Yeye ni ishara ya wale waliotiwa muhuri, na katika ule mstari, ule mstari wa katikati kabisa wa sura kumi na mbili za agano, analingana na ule mstari wa katikati kabisa katika sura kumi na mbili za Mwanzo, ambako tohara inatambuliwa kuwa ishara. Sura ya kumi na moja hadi ishirini na mbili za Ufunuo hutoa safu ya tatu kwa sura kumi na mbili za ushuhuda wa agano, na mstari wa katikati wa hizo sura kumi na mbili unaainisha ndoa ya kahaba wa Ufunuo kumi na saba na wafalme wa nchi.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Na yule mnyama aliyekuwako, naye hayupo, ndiye wa nane, naye ni wa wale saba, naye aenda katika maangamizi. Ufunuo 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Aya hii inahusu kubainisha anguko la mwisho la Babeli ile kuu, na anguko la kwanza la Babeli lilikuwa katika sura ya kwanza ya mlolongo wa agano ambao unajumuisha sura kumi na mbili katika kitabu cha Mwanzo. Petro anawakilisha wale laki moja na arobaini na nne elfu katika aya ya katikati, inayolingana na aya ya katikati ya Mwanzo. Katika aya ya katikati ya Ufunuo, kuanguka kwa Babeli ile kuu kunaleta hitimisho la simulizi la Nimrodi, mwindaji mkuu wa Babeli.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Aya za katikati za kila mojawapo ya mistari hii mitatu ya kinabii zinaainisha ama muhuri wa Mungu au alama ya mnyama. Agano la mauti la Kibabeli lililoanza katika Mwanzo hufikia mwisho wake katika Ufunuo. Kwa kufanya hivyo huweka mwanzo na mwisho juu ya mistari yote mitatu, zinapoletewa pamoja, mstari juu ya mstari. Mahali ambapo Petro anatumika kama ishara ya pambano kuu kati ya Mwamba na milango ya Kuzimu ndipo palipo ujumbe wa malaika wa pili, kwa maana ujumbe wa malaika wa pili ni: Babeli imeanguka (Nimrodi), imeanguka (kahaba wa Roma). Mstari wa pili katika mistari mitatu ya Mathayo ndio ujumbe wa malaika wa pili, kwa kuwa unaainisha kuanguka mara mbili kwa Babeli. Unawasilisha ndoa ya bandia mahali hapo hapo ambapo ndoa ya kweli inakamilishwa, katika sheria ya Jumapili. Unawakilisha nambari “8” kama bandia ya watu wa Mungu, ambao ndiyo nane wa kweli. Upapa pia unaonyeshwa kama ukimwiga Mungu, kwa maana ulikuwapo, tena upo, na utapaa. Unapaa, mahali hapo hapo ishara (bendera) inapopandishwa - sheria ya Jumapili.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Katika Mathayo kuna matimizo kumi na mawili ya Kimasihi, na katika Agano la Kale kuna kati ya unabii mia tatu hadi mia tano kuhusu Masihi. Mathayo ina matimizo kumi na mawili yaliyotambuliwa moja kwa moja, mengi mno kuliko katika Injili nyingine tatu zote. Matimizo hayo kumi na mawili yanaambatana na alama tisa bainifu za njia katika harakati ya urekebisho ya wale elfu mia moja arobaini na nne. Tisa inaashiria ukamilifu, kwa kuwa hakuna tarakimu iliyo zaidi ya “tisa,” kwa maana kila kiasi kingine kinachofuata “tisa” hutumia tu tarakimu tisa za moja hadi tisa, pamoja na sifuri. Tisa ni utimilifu. Miongoni mwa alama hizo tisa za njia, mbili zina zaidi ya moja kati ya matimizo ya Mathayo. 9/11 ina matimizo mawili, na sheria ya Jumapili ina matimizo matatu.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Wakati wa mwisho mwaka 1989, kuwekwa rasmi kwa ujumbe mwaka 1996, kukifuatiwa na 9/11, kukifuatiwa na tamaushwi la Julai 18, 2020, kukifuatiwa na sauti ya mtu aliaye nyikani mnamo Julai 2023, iliyopelekea ufufuo wa 2024, unaoelekea katika Mwito wa Usiku wa Manane, kukifuatiwa na kutengwa kwa makuhani, kunakokamilika katika sheria ya Jumapili. Alama tisa za njia, mojawapo ikiwa na mashahidi wawili na nyingine ikiwa na mashahidi watatu; 9/11 ina wawili na sheria ya Jumapili watatu. Hii inamaanisha kwamba katika mstari wa mageuzi wa mia moja arobaini na nne elfu, kuanzia mashahidi wawili wa 9/11 hadi mashahidi watatu wa sheria ya Jumapili—huashiria wakati wa kutiwa muhuri wa mia moja arobaini na nne elfu. Alama kumi na mbili za njia huambatana na kila harakati ya urekebisho, na kwa kufanya hivyo, zinasisitiza na kutambua wakati wa kutiwa muhuri wa mia moja arobaini na nne elfu kuanzia 9/11 hadi sheria ya Jumapili.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Kwa kufanya hivyo, inatambua mashahidi wawili katika 9/11, na mashahidi watatu katika sheria ya Jumapili. Mashahidi wawili katika 9/11 ni ujumbe wa malaika wa pili, na mashahidi watatu katika sheria ya Jumapili ni ujumbe wa malaika wa tatu. Kwa hiyo, mstari unaotokana na utimizaji wa Mathayo wa unabii wa Kimasihi unautenga na kuukuza wakati wa kutiwa muhuri, huku ukimtambulisha malaika wa pili kuwa alfa ya historia ya wakati wa kutiwa muhuri, na malaika wa tatu kuwa omega. Hiyo inamaanisha kuwa wakati wa kutiwa muhuri umewekewa mipaka kati ya namba mbili na namba tatu, hivyo kuweka ishirini na tatu, ishara ya upatanisho, juu ya historia yote ya kutiwa muhuri.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Katika kitabu cha Mathayo kuna safu tatu za kinabii, zinazowakilisha malaika wa kwanza, wa pili na wa tatu mtawalia, na kwamba sura kumi na mbili katika safu ya pili ya Mathayo zinawakilisha agano na wale mia na arobaini na nne elfu, kwa kuwa agano hilo ndilo omega la agano la alfa la kitabu cha Mwanzo na Abramu. Hii pia inamaanisha kwamba, katika nafasi ya malaika wa pili, Petro anapowakilisha bibi-arusi wa Kikristo wa kwanza na wa mwisho, uwili wa Petro unaweka sharti la kinabii la uwili katika malaika wa pili. Kwa ushuhuda wa mashahidi watatu, nambari kumi na mbili ni kamba inayofunga pamoja safu tatu za sura kumi na mbili; kwa hiyo tunapokuta uwakilishi mwingine wa nambari kumi na mbili katika kitabu cha Mathayo, lazima ulingane na zile nyingine za kumi na mbili katika kitabu hicho.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Sura kumi na mbili za Mathayo, zinazoanza kwa nambari ya kielelezo kumi na moja na kuishia kwa mlinganifu wake wa kielelezo, nambari ishirini na mbili, zinaambatana na mstari wa matengenezo wa wale elfu mia moja na arobaini na nne, wanaowakilishwa na utimizaji wa Kimasihi kumi na mbili, hivyo zikidhihirisha umaradufu wa pili katika mstari wa malaika wa pili. Utimizaji wa Kimasihi kumi na mbili, pamoja na sura kumi na mbili, ni umaradufu wa malaika wa pili, lakini zinapozidishwa zinawakilisha 144,000. Petro hufanywa kuwa maradufu, na nambari kumi na mbili pia inafanywa kuwa maradufu. Maradufu hayo yanatimiza ule umaradufu wa kuanguka kwa Babeli mara mbili.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Sura za kumi na moja hadi ishirini na mbili zinawakilisha malaika wa pili wa Ufunuo kumi na nne. Kumi ni ishara ya jaribio, na jaribio la kwanza kati ya matatu ni sura kumi za kwanza za Mathayo. “Kumi” huashiria jaribio. Kwa kuwa Mathayo ni Alfa ilhali Ufunuo ni Omega, sura ya kwanza ya kila kimojawapo cha vitabu hivyo huanza na ufunuo wa Yesu Kristo. Katika sura ya kwanza Yusufu anajaribiwa kuhusu kuamini malaika au la. Mfanowe alikuwa baba yake Yohana Mbatizaji, Zakaria, ambaye hakusadiki na akashindwa jaribio hilo hilo. Mmoja alikubali kuzaliwa lililokusudiwa na Mungu, mwingine alitia shaka.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Katika sura ya pili Herode aliogopa kuzaliwa kwa mfalme mpya, na Yosefu na Mariamu wakakimbilia Misri. Yohana Mbatizaji alileta mtihani wa kwanza katika sura ya tatu, mtihani wa kwanza ambao Dada White anautambua kuwa ni mtihani wa uhai au mauti, kwa maana aliandika kwamba, “wale walioukataa ujumbe wa Yohana hawakuweza kufaidika na Yesu.” Malaika wa kwanza ni ujumbe wa mtihani unaoutaka wanadamu, kama vile Yohana alivyofanya, wamche Mungu, kwa kuwa saa ya hukumu ya Mungu inakuja. Hili linawakilishwa na Yohana alipouliza, “nani aliyewaonya mkakimbia ghadhabu ijao?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Kisha katika sura ya nne, Yesu anafunga siku arobaini, jambo linalohitimia kwa majaribu matatu tofauti, kwa maana majaribu hayo matatu daima yanawakilishwa katika ujumbe wa kwanza wa malaika. Kisha Yesu akaanza kujenga misingi kwa kuwachagua Wanafunzi Wake, kwa kuwa pamoja na Ezra na Nehemia misingi ya hekalu iliwekwa katika historia ya amri ya kwanza, na pamoja na Wamileraiti, misingi iliwekwa katika historia ya malaika wa kwanza. Misingi hiyo ni Heri, ikifuatiwa na miujiza Yake iliyosababisha kuwatuma wanafunzi kumi na wawili, na hivyo kuhitimisha sura ya kumi. Wanafunzi kumi na wawili wakawa wamewekwa, na uvuvio unatambua kwamba wanafunzi walikuwa msingi wa kanisa la Kikristo. Ifikapo sura ya kumi na moja misingi ilikuwa imekamilika.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Katika sura ya kumi na moja, wanafunzi wanahudumu peke yao; Yesu yuko peke yake, jambo linalobainisha mgawanyiko bayana kati ya sura ya kumi na ya kumi na moja. Sura ya kwanza hadi ya kumi ni ujumbe wa malaika wa kwanza, uliomalizika kwa kuwasili kwa malaika wa pili. Malaika wa pili anasababisha mgawanyiko, utengano, kama ilivyotokea kati ya Wafuasi wa Miller na Waprotestanti. Sura ya kumi inahitimishwa kwa Yesu kujitenga na wanafunzi wake, na katika sura ya kumi na moja Yeye yuko peke yake.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Sura za kumi na moja hadi ishirini na mbili zinawakilisha malaika wa pili, zikipelekea sura za ishirini na tatu hadi ishirini na nane, kama mstari wa tatu wa malaika wa tatu. Bila shaka malaika wa tatu hufikia Sheria ya Jumapili, ambayo ndiyo inayowakilishwa na Pasaka ya sura ishirini na sita hadi ishirini na nane. "23" ni ishara ya Upatanisho, na sura ya kwanza kati ya hizo sita inawakilisha ujumbe wa malaika wa kwanza, na sura tatu za mwisho zinawakilisha ujumbe wa malaika wa tatu. Sura mbili za katikati (24 na 25) zinawakilisha malaika wa pili. Sura tatu za mwisho zimebeba "23" alama mahususi za njia zinazolinganisha sura "23", kama malaika wa kwanza au mwanzo, na sura ishirini na sita hadi ishirini na nane kama ya tatu, kwa "23" alama za njia. Sura ya 23 ni malaika wa kwanza, na sura mbili zinazofuata ni malaika wa pili, na sura tatu za mwisho ni malaika wa tatu.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Mstari wa tatu katika Mathayo unawakilisha malaika wa tatu; umegawanywa katika hatua tatu. Sura ya 23 ni hatua ya kwanza, nayo ndiyo malaika wa kwanza. Sura ya 24 na 25 ni hatua ya pili, nayo ndiyo malaika wa pili. Sura ya 26, 27, na 28 ni hatua ya tatu na malaika wa tatu. Sura moja kwa malaika wa kwanza, sura mbili kwa malaika wa pili, na sura tatu kwa malaika wa tatu. Hiyo ya tatu, ambayo ni Pasaka, inayowakilisha msalaba ambao, kwa upande wake, unaambatana na sheria ya Jumapili, pia inawakilishwa na Pentekoste.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pentekoste ni nambari 50, na 50 ni ishara ya Yubilei. Yubilei inajumuisha mwaka wa arobaini na tisa, ambao ni mwisho wa mzunguko wa saba wa miaka saba. Nambari 49 inatangulia nambari 50, lakini imeunganishwa nayo moja kwa moja. Safu ya tatu katika Injili ya Mathayo huanza na sura ya 23, kisha inafuatwa na sura mbili (24, 25) ambazo zinapojumlishwa hutoa 49, kabla tu ya malaika wa tatu anayewakilisha nambari 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Mwanzo wa mfululizo wa sura sita ni "23" na mwisho ni "23" kama alama za njia, na jumla inayotokana na kujumlisha sura ya 26 na 27 na 28 ni "81," ambayo ni ishara ya makuhani iliyopachikwa ndani ya aya zenyewe zinazoainisha kumwagwa kwa damu ambayo Kuhani Mkuu wa Mbinguni angeitumia katika huduma yake ya ukuhani mkuu. Kwa sababu hii, kichwa cha sura ya "81" katika The Desire of Ages kinatokana na Mathayo 28.

> “Chapter 81— ‘The Lord Is Risen’

> Sura ya 81- 'Bwana Amefufuka'

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> Sura hii imetegemezwa juu ya Mathayo 28:2-4, 11-15. The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Nambari “81” inawakilisha ukuhani, na katika Walawi sura ya 8 siku saba za kuwekwa wakfu kwa makuhani zimeainishwa. Katika Hesabu sura ya 8, kutakaswa kwa Walawi kumeainishwa. Katika 2 Mambo ya Nyakati, makuhani “81” walimpinga mfalme Uzia, na andiko hilo linachangia moja kwa moja katika kuuthibitisha ujumbe wa kutiwa muhuri wa elfu mia arobaini na nne.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Lakini alipoimarika, moyo wake ukatukuka hata kwa uharibifu wake; maana alifanya uasi dhidi ya Bwana Mungu wake, akaingia hekaluni mwa Bwana ili kufukiza uvumba juu ya madhabahu ya kufukizia uvumba. Azaria kuhani akaingia baada yake, na pamoja naye walikuwako makuhani themanini wa Bwana, waliokuwa watu hodari. Wakampinga mfalme Uzia, wakamwambia, Si wajibu wako, Uzia, kufukiza uvumba kwa Bwana, bali ni wa makuhani, wana wa Haruni, waliotiwa wakfu ili kufukiza uvumba; toka katika patakatifu; kwa kuwa umefanya uasi; wala haitakuwa kwa heshima yako kutoka kwa Bwana Mungu.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Ndipo Uzia akapandwa na ghadhabu, naye alikuwa na kibakuli cha kufukizia uvumba mkononi mwake ili afukize; na alipokuwa akiwakasirikia makuhani, tazama, ukoma ukazuka katika kipaji cha uso wake mbele ya makuhani katika nyumba ya Bwana, penye madhabahu ya uvumba. Azaria kuhani mkuu, na makuhani wote, wakamtazama, na tazama, alikuwa na ukoma katika kipaji cha uso wake; wakamtoa kutoka humo; naam, yeye mwenyewe pia akafanya haraka kutoka nje, kwa sababu Bwana alikuwa amempiga. Naye Uzia mfalme akawa mwenye ukoma hata siku ya kufa kwake, akaishi katika nyumba ya kutengwa, kwa kuwa alikuwa mwenye ukoma; kwa maana alikatiliwa mbali na nyumba ya Bwana; na Yothamu mwanawe alikuwa juu ya nyumba ya mfalme, akiuhukumu watu wa nchi. 2 Mambo ya Nyakati 26:16-21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Themanini na moja, kama alama, inahusishwa na makuhani waliopinga jitihada za Uzia za kutoa dhabihu hekaluni. Muundo wa kinabii wa sehemu inayomhusu Uzia unaambatana na muundo wa kinabii wa Danieli sura ya kumi na moja, aya ya kumi na moja na ya kumi na mbili. Sehemu zote mbili zinamtaja mfalme wa kusini, ambaye moyo wake umeinuliwa kwa sababu ya ushindi wa kijeshi, na hasa ushindi wa hivi karibuni dhidi ya mfalme wa kaskazini. Wakati aya ya kumi na moja ya Danieli sura ya kumi na moja ilipotimizwa na Ptolemai katika vita vya Rafia, yeye, kama alivyofanya Uzia, alitaka kutoa dhabihu katika Hekalu la Yerusalemu, lakini alipingwa na makuhani. Mstari juu ya mstari, mashahidi wawili hao hutambulisha vita vya Ukraine ambavyo viko karibu kumalizika.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Sura ya themanini na moja ya The Desire of Ages inategemea Mathayo 28, na inamtambulisha Kristo akipaa ili aanze kazi Yake kama Kuhani Mkuu wa Mbinguni.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Basi, kiini cha mambo tuliyoyasema ni hiki: Tunaye Kuhani Mkuu wa namna hiyo, aliyeketi mkono wa kuume wa kiti cha enzi cha Ukuu mbinguni. Waebrania 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Nambari “81” ni ishara ya makuhani, na pia ya sura za 26, 27, 28; hatua ya tatu ya mstari wa tatu katika Mathayo hutoa jumla ya 81. Hatua ya pili hutoa jumla ya 49 na hatua ya kwanza ni 23. Themanini na moja inawakilisha makuhani 80 na kuhani mkuu mmoja katika ushuhuda wa Uzia. Katika kiwango hiki makuhani 80 ni wanadamu, na kuhani mkuu ni wa Kiungu. 81 inawakilisha muungano wa Uungu na ubinadamu. Nambari moja katika nambari themanini na moja inawakilisha Uungu.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Tarakimu moja katika nambari kumi na moja inawakilisha ubinadamu na pia Uungu. Tarakimu moja katika nambari ishirini na moja inawakilisha Uungu, na ishirini huwakilisha ubinadamu. Muunganiko wa mbili na moja unaweza kuonekana kwa wanafunzi waliokuwa njiani kuelekea Emausi.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Muungano wa watatu na mmoja ni Ubinadamu na Uungu kama unavyowakilishwa na tanuru ya moto ya Shadraki, Meshaki na Abednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Mchanganyiko wa nne na moja unabainisha kwamba muungano wa Uungu na ubinadamu unatimizwa katika kizazi cha nne.

The five and one combination identifies the five virgins waiting for the bridegroom.

Muunganiko wa tano na moja huwatambulisha wanawali watano wanaomsubiri bwana-arusi.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Mchanganyiko wa sita na moja unawakilisha uhusiano wa mwanadamu na Sabato ya siku ya saba, ambayo Uungu ndiye Bwana wake. Nambari ‘sita’ ni ishara ya mwanadamu, na ile moja ni Kristo.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Muunganiko wa saba na moja unawakilisha mpito wa kanisa la saba la Laodikia kuingia katika uzoefu wa Kifiladelfia.

81 is a symbol of the priests and their relation to the high priest.

81 ni ishara ya makuhani na uhusiano wao na Kuhani Mkuu.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Mchanganyiko wa tisa na moja unatambulisha ukamilifu. Ujauzito ni wa miezi tisa. Kulikuwa na vizazi tisa hadi kufikia Nuhu, na vizazi tisa baada yake vilivyopelekea agano. Yesu akatoa roho saa ya tisa. Mchanganyiko wa tisa na moja unatambulisha kukamilika kwa kazi ya kuwatia muhuri watu Wake.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Katika muktadha huu, moja ni muungano wa ubinadamu na Uungu; mbili ni Mwalimu wa Kiungu, anayefundisha wanadamu. Nambari tatu ni ujumbe wa malaika watatu, ambao ndio ujumbe wanaofundishwa katika hatua ya pili. Nambari nne hutambulisha kizazi cha nne, na hivyo kutambua historia ya kinabii wakati wanawali watano wenye hekima wanapodhihirishwa, na kuumbwa upya kama inavyowakilishwa na siku ya sita ya uumbaji. Kisha hatua ya saba hutambulisha mpito kuelekea Filadelfia na fumbo la yule wa nane, naye ni miongoni mwa wale saba. Katika hatua hiyo agano linakamilishwa, na ukuhani wa "81" huinuliwa ili kukamilisha kazi inayowakilishwa na nambari tisa. Katika kila hatua nambari moja ni Simba wa kabila la Yuda, ambaye pia ni Palmoni, Mwenye Kuhesabu wa Ajabu. 81 ni ishara ya makuhani. Palmoni aliumba nambari zote.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Nambari kumi na moja inawakilisha nusu ya ishirini na mbili, na zote mbili zinawakilisha muungano wa Uungu na ubinadamu. Katika makala ya hivi karibuni nilijumuisha kauli mbili zinazoshughulikia mwanzo na mwisho.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Tamko la kwanza lilibainisha kwamba Ellen White alipopata maono yake ya awali ya patakatifu, alionyeshwa kwamba amri ya Sabato iling’aa zaidi kuliko amri nyinginezo. Pia alionyeshwa kwamba katika siku za mwisho “fundisho la umwilisho” lilionekana limevikwa mng’aro mpole. Sabato ilikuwa nuru mwanzoni iliyokuwa kielelezo cha fundisho la umwilisho mwishoni. Muungano wa Uungu na ubinadamu ndicho fundisho la umwilisho, kwa kuwa ndilo fundisho la Kristo kuchukua juu Yake mwili wa kibinadamu, na hivyo kuweka kielelezo kwamba Uungu ulioungana na ubinadamu hautendi dhambi.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Kumi na moja pamoja na kumi na moja ni ishirini na mbili, na nambari kumi na moja huanza kila mojawapo ya mistari ya agano yenye sura kumi na mbili, na kila moja hutamatika kwa ishirini na mbili. Sura za kumi na moja na aya za kumi na moja ndani ya Maandiko zinawakilisha alama za njia za wale mia moja arobaini na nne elfu.

## 2014

elfu mbili na kumi na nne

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Vita vya Ukraina vilianza mwaka 2014, navyo ni mstari wa nje wa wakati wa kutiwa muhuri wa wale laki moja na arobaini na nne elfu.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Na mfalme wa kusini atasukumwa na ghadhabu kali, akajitokeza kupigana naye, yaani na mfalme wa kaskazini; naye ataandaa jeshi kubwa; lakini jeshi hilo litatolewa mkononi mwake. Danieli 11:11.

## July 18, 2020

18 Julai 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Masikitiko ya kwanza yalikuwa kukawia kwa Yesu kwenda kumfufua Lazaro, muujiza wa kilele na mhuri wa Mungu. Yesu alisubiri siku nne kabla ya kumfufua Lazaro. Mstari katika Yohana unabainisha muujiza wa mwisho kati ya saba ambayo yametambuliwa moja kwa moja katika Injili ya Yohana. Wa kwanza ulikuwa kugeuza maji kuwa divai. Kuna mwanga mwingi katika kutafakari miujiza saba inayofikia kilele katika Yohana 11:11, na wanatheolojia wote wanakubaliana kwamba kuna miujiza saba tu katika Yohana, kwa msingi wa miujiza hiyo kubainishwa moja kwa moja. Kwa sababu hii, hawajumuishi ufufuo wa Kristo kama ishara ya nane, lakini ulikuwa muujiza, na ufufuo wake ndio ishara ya agano, hivyo ufufuo katika kitabu cha Yohana ni muujiza wa nane, yaani unaotokana na zile saba, kwa kuwa kila mojawapo ya miujiza saba ya awali ilitendeka kwa nguvu za ufufuo wake.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Akasema hayo; na baada ya hayo akawaambia, Rafiki yetu Lazaro amelala; lakini mimi naenda, ili nimwamsha katika usingizi. Yohana 11:11.

## July, 2023

Julai, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Mwezi Julai 2023, sauti iliyoko nyikani ilianza kupaza sauti, ikitangaza ujumbe ulio na Roho wa uzima.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Na baada ya siku tatu na nusu Roho ya uzima kutoka kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Ufunuo 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yohana anazaliwa siku nane kabla ya sheria ya Jumapili, kwa maana ni wakati wa sheria ya Jumapili ndipo baba yake, Zakaria, ananena. Jina la Yohana linabadilishwa kutoka Zakaria kuwa Yohana wakati wa sheria ya Jumapili, wakati mabadiliko ya jina lake yanapotambulisha uhusiano wa kiagano. Kuzaliwa huko ni mfano wa ufufuo wa wale waliouawa mitaani tarehe 18 Julai 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Amin, nawaambieni, miongoni mwa waliozaliwa na wanawake hakuna aliyeinuka aliye mkuu kuliko Yohana Mbatizaji; walakini, aliye mdogo kuliko wote katika ufalme wa mbinguni ni mkuu kuliko yeye. Mathayo 11:11.

## 2024

elfu mbili na ishirini na nne

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Isaya anabainisha mkusanyiko wa pili uliotimizwa mwaka 1849. Mkusanyiko huo wa pili ulianza mnamo Julai 2023, nao unakamilika wakati watu wa Mungu watakapotiwa muhuri.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Tena itakuwa katika siku hiyo, ya kwamba Bwana ataunyosha mkono wake mara ya pili, ili awarudishe mabaki ya watu wake, watakaosalia, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Isaya 11:11.

## Just Before the Sunday law

Kabla tu ya Sheria ya Jumapili

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yesu amemaliza tu kuingia kwake kwa ushindi, na hivyo kubainisha mpito kutoka Kilio cha Usiku wa Manane hadi sheria ya Jumapili. Yuko pamoja na wanafunzi wake kumi na wawili, kwa maana tayari wamekwisha kuchaguliwa kabla ya sheria ya Jumapili.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Yesu akaingia Yerusalemu, akaingia hekaluni; na alipokwisha kuchunguza yote pande zote, ikawa jioni, akatoka akaenda Bethania pamoja na wale Thenashara. Marko 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Wakati kutiwa muhuri kwa wale mia arobaini na nne elfu kumekamilika, muda mfupi kabla ya sheria ya Jumapili, kuunganishwa kwa mume wa Uungu na mke wa ubinadamu kumekamilika, na wawili hao ni mmoja milele, kwa kuwa upatanisho umekamilika.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Walakini, mwanamume si pasipo mwanamke, wala mwanamke si pasipo mwanamume, katika Bwana. 1 Wakorintho 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Kuzaliwa kwa kimiujiza kwa Sara, kuzaliwa kulikochelewa kwa muda mrefu tangu uasi wa mwaka 1863, hutimia wakati mwanamke wa Ufunuo sura ya kumi na mbili anapojifungua mapacha. Mtoto wa kwanza anazaliwa wakati wa Kilio cha Usiku wa Manane, na wa pili wakati wa sheria ya Jumapili. Mtoto aliyezaliwa wa pili alikuwa na ule uzi wa rangi nyekundu unaowakilisha ishara ya Rahabu huko Yeriko.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Kwa imani, Sara mwenyewe alipokea uwezo wa kupata mimba, naye akazaa mtoto alipokuwa amekwisha pita umri wake, kwa kuwa alimhesabu Yeye aliyeahidi kuwa mwaminifu. Waebrania 11:11.

## The Sunday law for Laodicea

Sheria ya Jumapili kwa ajili ya Laodikia

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremia anabainisha hukumu juu ya Kanisa la Waadventista Wasabato la Laodikia.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Kwa hiyo Bwana asema hivi, Tazama, nitaleta uovu juu yao, ambao hawataweza kuuepuka; na ijapokuwa watanililia, sitawasikiliza. Yeremia 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekieli anaafikiana na hukumu ya Yeremia juu ya Uadventista.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Mji huu hautakuwa chungu chenu, wala ninyi hamtakuwa nyama katikati yake; bali nitawahukumu mpakani mwa Israeli. Ezekieli 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Kutiliwa kando kwa Israeli ya kale kama watu wa agano wa Mungu kunajumuisha Mungu kuwachochea wale waliokuwa watu wa agano waone wivu kwa sababu ya kile walichokitupilia mbali. Hili linajirudia juu ya Uadventista wakati wa sheria ya Jumapili.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Basi nasema, Je, wamejikwaa ili waanguke? Hasha; bali kwa kuanguka kwao wokovu umewafikia Mataifa, ili kuwachochea wivu. Warumi 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Uadventista, uliotegemezwa juu ya kazi ya William Miller wanayoikataa, bado ni harakati iliyojenga hekalu; lakini kama ilivyokuwa kwa Sulemani, ambaye naye alijenga hekalu, walivunja agano, na ufalme wao utachukuliwa kutoka kwao, na kupewa watu watakaolisimamia shamba la mizabibu la Mungu kama anavyoagiza.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Basi Bwana akamwambia Solomoni, Kwa kuwa umefanya haya, wala hukushika agano langu na amri zangu nilizokuamuru, hakika nitalirarua ufalme kutoka kwako, nami nitampa mtumishi wako. 1 Wafalme 11:11.

## The Sunday law for Philadelphia

Sheria ya Jumapili kwa ajili ya Filadelfia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Wakati wa sheria ya Jumapili, kanisa la ushindi huingizwa katika nchi yake yenyewe, kulingana na manabii; na nchi hiyo ni nchi yenye wingi wa ujumbe wa mvua ya mwisho. Yeriko ilijengwa upya mwaka 1863, na wakati wa sheria ya Jumapili Yeriko huanguka.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Bali nchi ile mnayoenda kuimiliki ni nchi ya milima na mabonde; nayo hunywa maji ya mvua ya mbinguni. Kumbukumbu la Torati 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Mji ni ufalme, na kanisa la ushindi linawakilisha ufalme wa utukufu wa Kristo. Ufalme huo wa kanisa la ushindi huanza wakati wa sheria ya Jumapili, wakati kanisa Lake linapoinuliwa na kutukuzwa juu ya milima yote na vilima vyote.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Kwa baraka za wanyofu mji huinuliwa; bali kwa kinywa cha waovu hubomolewa. Mithali 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Ilikuwa saa ya tisa ndipo malaika alimjia Kornelio, akimwagiza atume watu kumwita Petro, hivyo kubainisha wakati ambapo injili inaelekezwa kwa watu wa Mataifa katika sheria ya Jumapili. Petro alipoagizwa na Mungu aende, hilo lilikuwa katika muktadha wa maono ya kula wanyama wasio safi. Hili hutimia wakati wa sheria ya Jumapili. Saa ya tisa inawiana na ile saa ya tisa ambayo Kristo alikufa. Saa ya tisa inawakilisha mwisho wa kipindi kinachoanza saa ya tatu, wakati Yesu aliposulubiwa, naye akafa baada ya saa sita. Ndilo pia kipindi kilekile cha Petro, aliyekuwa katika chumba cha juu saa ya tatu, kisha hekaluni saa ya tisa. Saa ya tisa moja inaishia katika kifo cha Kristo; saa ya tisa inayofuata, Petro yuko hekaluni akitangaza ujumbe wa Yoeli. Kifo cha Kristo kilikomesha uhusiano wa agano na Waisraeli, na kikaufungua mlango kwa watu wa Mataifa, wanaowakilishwa na Kornelio.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Na tazama, mara watu watatu walikuwa wamekwisha kufika nyumbani nilipokuwa, waliotumwa kutoka Kaisaria kuja kwangu. Matendo ya Mitume 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Hakika watakuwa chukizo kwenu; msile nyama zao, bali mizoga yao yawe chukizo kwenu. Walawi 11:11.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> "Niliota kwamba Mungu, kwa mkono usioonekana, alinitumia kisanduku kilichotengenezwa kwa ufundi wa ajabu, chenye urefu wa takriban inchi kumi na inchi sita mraba, kilichofanywa kwa mpingo na kupambwa kwa lulu zilizochomekwa kwa ustadi wa ajabu. Kwa kisanduku hicho kulikuwa na ufunguo ulioambatanishwa. Mara moja nikauchukua ule ufunguo nikakifungua kisanduku, na ndipo, kwa mshangao na kustaajabu kwangu, nikakikuta kimejaa aina zote na ukubwa mbalimbali wa vito, almasi, mawe ya thamani, na sarafu za dhahabu na fedha za kila kipimo na thamani, vikiwa vimepangwa kwa uzuri katika nafasi zao mbalimbali ndani ya kisanduku; na kwa mpangilio huo viliakisi mwanga na utukufu uliolingana tu na wa jua. ..."

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> Niliangalia ndani ya kisanduku, lakini macho yangu yalipofushwa na mwonekano huo. Viling’aa kwa utukufu mara kumi kuliko ule wa zamani. Nilidhani vilikuwa vimesuguliwa kwenye mchanga na miguu ya wale waovu waliokuwa wamevitawanya na kuvikanyaga kwenye vumbi. Vilipangwa kwa mpangilio mzuri ndani ya kisanduku, kila kimoja mahali pake, bila dalili zozote za juhudi za yule mtu aliyekuwa amevitia humo. Nilipiga yowe kwa furaha kuu, na yowe hilo likaniamsha. Maandishi ya Mapema, 81-83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> Mnafikiri ujio wa Bwana uko mbali mno. Niliona mvua ya mwisho inakuja [kwa ghafla kama] mwito wa usiku wa manane, na kwa nguvu mara kumi. Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwakuta kuwa bora mara kumi kuliko wachawi na wanajimu wote waliokuwamo katika ufalme wake wote. Danieli 1:18-20.

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